Table of Contents

Isaiah — Part 1.

An Exposition of Isaiah.

Contents

Isaiah - Part 2.

Isaiah 1

Isaiah 2

Isaiah 3 - Isaiah 4.1

Isaiah 4: 2-6

Isaiah 5

Isaiah 6

Isaiah 7

Isaiah 8

Isaiah 9

Isaiah 10

Isaiah 11

Isaiah 12

Isaiah 13

Isaiah 14

Isaiah 15

Isaiah 16

Isaiah 17

Isaiah 18

Isaiah 19

Isaiah 20

Isaiah 21

Isaiah 22

Isaiah 23

Isaiah 24

Isaiah 25

Isaiah 26

Isaiah 27

Isaiah — Part 3.

An Exposition of Isaiah.

Section 3: Isaiah 28 - 35

Isaiah 28

Isaiah 29

Isaiah 30

Isaiah 31

Isaiah 32

Isaiah 33

Isaiah 34

Isaiah 35

Isaiah 36

Isaiah 37

Isaiah 38

Isaiah 39

Isaiah 40

Isaiah 41

Isaiah 42

Isaiah 43

Isaiah 44

Isaiah 45

Isaiah 46

Isaiah 47

Isaiah 48

Isaiah — Part 4.

An Exposition of Isaiah.

Section 6: Isaiah 49 - 57

Isaiah 49

Isaiah 50

Isaiah 51

Isaiah 52: 1-12

Isaiah 52: 13-15

Isaiah 53

Isaiah 54

Isaiah 55

Isaiah 56

Isaiah 57

Isaiah 58

Isaiah 59

Isaiah 60

Isaiah 61

Isaiah 62

Isaiah 63: 1-6

Isaiah 63: 7-19

Isaiah 64

Isaiah 65

Isaiah 66

Daniel — Part 1.

Notes on the book of

Daniel 1.

Daniel 2.

Daniel 3.

Daniel 4.

Daniel 5.

Daniel 6.

Daniel - Part 2

Ecclesiastes.

ECCLESIASTES 1: 1-11.

ECCLESIASTES 3, 4.

ECCLESIASTES 4.

ECCLESIASTES 5, 6.

ECCLESIASTES 6.

ECCLESIASTES 7.

ECCLESIASTES 8.

ECCLESIASTES 9.

ECCLESIASTES 10.

ECCLESIASTES 11.

ECCLESIASTES 12.

The Book of Esther.

Notes on Ezekiel.

Ezekiel 1.

Ezekiel 2.

Ezekiel 3.

Ezekiel 4.

Ezekiel 5.

Ezekiel 6.

Ezekiel 7.

Ezekiel 8.

Ezekiel 9.

Ezekiel 10.

Ezekiel 11.

Ezekiel 12.

Ezekiel 13.

Ezekiel 14.

Ezekiel 15.

Ezekiel 16.

Ezekiel 17.

Ezekiel 18.

Ezekiel 19.

Ezekiel 20.

Ezekiel 21.

Ezekiel 22

Ezekiel 23.

Ezekiel 24.

Ezekiel 25.

Ezekiel 26

Ezekiel 27

Ezekiel 28

Ezekiel 29.

Ezekiel 30.

Ezekiel 31.

Ezekiel 32.

Ezekiel 33.

Ezekiel 34

Ezekiel 35.

Ezekiel 36.

Ezekiel 37.

Ezekiel 38

Ezekiel 39

Ezekiel 40.

Ezekiel 41

Ezekiel 42

Ezekiel 43.

Ezekiel 44.

Ezekiel 45

Ezekiel 46.

Ezekiel 47

Ezekiel 48

Lecture on the book of Ezra.

Ezra 1, 2.

Ezra 3 - 5.

Ezra 6 - 10.

1 Chronicles and 2 Chronicles.

1 Chronicles 1 - 9: 1

1 Chronicles 9: 2-9: 44

1 Chronicles 10-12

1 Chronicles 13-15

1 Chronicles 16-19

1 Chronicles 20-22

1 Chronicles 23-29

2 Chronicles 1-2:3

2 Chronicles 4-6

2 Chronicles 7-12

2 Chronicles 13-20

2 Chronicles 21-25

2 Chronicles 26-29

2 Chronicles 30-31

2 Chronicles 32-36

Notes on Jeremiah.

Jeremiah 1

Jeremiah 2 - 6

Jeremiah 7 - 10

Jeremiah 11 - 13

Jeremiah 14, 15

Jeremiah 16, 17

Jeremiah 18 - 20

Jeremiah 21 - 24

Jeremiah 25

Jeremiah 26

Jeremiah 27, 28

Jeremiah 29

Jeremiah 30, 31

Jeremiah 32

Jeremiah 33

Jeremiah 34

Jeremiah 35

Jeremiah 36

JEREMIAH 37

JEREMIAH 38

Jeremiah 39

JEREMIAH 40

Jeremiah 41

Jeremiah 42

Jeremiah 43

Jeremiah 44

Jeremiah 45

Jeremiah 46

Jeremiah 47

Jeremiah 48

Jeremiah 49

Jeremiah 50

Jeremiah 51

Jeremiah 52

Jeremiah:

Foreword.

Jeremiah

Job., Eleven Lectures on the Book of.

JOB. 1-3

JOB. 4-7

JOB. 8-10

JOB. 11-14.

JOB. 15-19

JOB. 20 - 23

JOB. 24 - 28

JOB. 29 - 32

JOB. 33 - 38

JOB 38-41

JOB 42.

Job., Three lectures on the book of.

Job 1 - 14.

Job 15 - 31.

Job 32 - 42.

Notes on the book of Job.

Preface.

Job 1, Job 2

Job 3.

Job 4, Job 5.

Job 6, Job 7.

Job 8.

Job 9, Job 10.

Job 10.

Job 11.

Job 12 - 14.

Job 13.

Job 14.

Job 15.

Job 16, Job 17.

Job 17.

Job 18.

Job 19

Job 20.

Job 21.

Job 22.

Job 23, Job 24.

Job 23.

Job 24.

Job 25.

Job 26.

Job 27

Job 28.

Job 29.

Job 30.

Job 31.

Job 32, 33.

Job 32.

Job 33.

Job 34.

Job 35.

Job 36, Job 37.

Job 37.

Job 38, Job 39.

Job 40, Job 41.

Job 40.

Job 41.

Job 42

The Lamentations of Jeremiah.

LAMENTATIONS 1.

LAMENTATIONS 2.

LAMENTATIONS 3: 1-21.

LAMENTATIONS 3: 22-42.

LAMENTATIONS 3: 43-66.

LAMENTATIONS 4: 1-11.

LAMENTATIONS 4: 12-22.

LAMENTATIONS 5.

The Offerings of Leviticus.

The Priesthood,

Introduction.

THE PRIESTHOOD.

Lev. 8.

Lev. 8.

Lev. 8

Lev. 8.

Lev. 8.

Lev. 9: 1-6.

Lev. 9: 7-21.

Lev. 9: 22-24.

Lev. 10: 1-3.

Lev. 10: 4-7.

Lev. 10: 8-11.

Lev. 10: 12-15.

Lev. 10: 16-20.

Lev. 11: 1-8.

Lev. 11: 9-12.

Lev. 11: 13-19.

Lev. 11: 20-25.

Lev. 11: 26-31.

Lev. 11: 32-40.

Lev. 11: 41-47.

Lev. 12: 1-8.

Lev. 13: 1-8.

Lev. 13: 9-17.

Lev. 13: 18-28.

Lev. 13: 29-44.

Lev. 13: 45, 46.

Lev. 13: 47-59.

Lev. 14: 1-7.

Lev. 14: 8, 9.

Lev. 14: 10-20.

Lev. 14: 21-32.

Lev. 14: 33-53.

Lev. 14: 54-57.

Lev. 15: 1-12.

Lev. 15: 13-15.

Lev. 15: 16-33.

Lectures on the Day of Atonement.

Leviticus 16

LEVITICUS 16: 1-4.

LEVITICUS 16: 5-10

LEVITICUS 16: 20-23.

Israel Holy to Jehovah.

Lev. 17: 1-9.

Lev. 17: 10-16.

Lev. 18: 1-5.

Lev. 18: 6-18.

Lev. 18: 19-30.

Lev. 19: 1-13.

Lev. 19: 14-18.

Lev. 19: 19-37.

Lev. 20: 1-8.

Lev. 20: 9-21.

Lev. 20: 22-27.

Lev. 21: 1-9.

Lev. 21: 10-15

Lev. 21: 16-24.

Lev. 22: 1-16.

Lev. 22: 17-25.

Lev. 22: 26-33.

The Feast of Jehovah.

Lev. 23: 1-3.

Lev. 23: 4, 5.

The Closing Types of Leviticus.

Lev. 24: 1-9.

Lev. 24: 10-23.

Lev. 25: 1-7.

Lev. 25: 8-13

Lev. 25: 14-17

Lev. 25: 18-24

Lev. 25: 25-28

Lev. 25: 29-34

Lev. 25: 35-38

Lev. 25: 39-46

Lev. 25: 47-55

Lev. 25: 55

Lev. 26: 1-13

Lev. 26: 14-26

Lev. 26: 27-39

Lev. 26: 40-46

Lev. 27: 1-8

Lev. 27: 9-15

Lev. 27: 16-25

Lev. 27: 26-34

Lecture on the Book of Nehemiah.

Nehemiah 1.

Nehemiah 2.

Nehemiah 3.

Nehemiah 4.

Nehemiah 5.

Nehemiah 6.

Nehemiah 7.

Nehemiah 8.

Nehemiah 9-12.

Nehemiah 13.

Esther

The Captivity under Providence among the Gentiles.

ESTHER 1.

ESTHER 2.

ESTHER 3.

ESTHER 4.

ESTHER 5.

ESTHER 6.

ESTHER 7.

ESTHER 8.

ESTHER 9: 1-19.

ESTHER 9: 20-32.

ESTHER 10.

Proverbs.

Proverbs 1

Proverbs 2

Proverbs 3

Proverbs 4

Proverbs 5

Proverbs 6

Proverbs 7

Proverbs 8

Proverbs 9

Proverbs 10

Proverbs 11

Proverbs 12

Proverbs 13

Proverbs 14

Proverbs 15

Proverbs 16

Proverbs 17

Proverbs 18

Proverbs 19

Proverbs 20

Proverbs 21

Proverbs 22

Proverbs 23

Proverbs 24

Proverbs 25

Proverbs 26

Proverbs 27

The Psalms.

Psalm 1.

Psalm 2.

Psalm 3.

Psalm 4.

Psalm 5.

Psalm 6.

Psalm 7.

Psalm 8.

Psalm 9.

Psalm 10.

Psalm 11.

Psalm 12.

Psalm 13.

Psalm 14.

Psalm 15.

Psalm 16.

Psalm 17.

Psalm 18.

Psalm 19.

Psalm 20.

Psalm 21.

Psalm 22.

Psalm 23.

Psalm 24.

Psalm 25.

Psalm 26.

Psalm 27.

Psalm 28.

Psalm 29.

Psalm 30.

Psalm 31.

Psalm 32.

Psalm 33.

Psalm 34.

Psalm 35.

Psalm 36.

Psalm 37.

Psalm 38.

Psalm 39.

Psalm 40.

Psalm 41.

Psalm 42.

Psalm 43.

Psalm 44.

Psalm 45.

Psalm 46.

Psalm 47.

Psalm 48.

Psalm 49.

Psalm 50.

Psalm 51.

Psalm 52.

Psalm 53.

Psalm 54.

Psalm 55.

Psalm 56.

Psalm 57.

Psalm 58.

Psalm 59.

Psalm 60.

Psalm 61.

Psalm 62.

Psalm 63.

Psalm 64.

Psalm 65.

Psalm 66.

Psalm 67.

Psalm 68.

Psalm 69.

Psalm 70.

Psalm 71.

Psalm 72.

Psalm 73.

Psalm 74.

Psalm 75

Psalm 76.

Psalm 77.

Psalm 78.

Psalm 79.

Psalm 80.

Psalm 81.

Psalm 82.

Psalm 83.

Psalm 84.

Psalm 85.

Psalm 86.

Psalm 87.

Psalm 88.

Psalm 89.

Psalm 90.

Psalm 91.

Psalm 92.

Psalm 93.

Psalm 94.

Psalm 95.

Psalm 96.

Psalm 97.

Psalm 98.

Psalm 99.

Psalm 100.

Psalm 101.

Psalm 102.

Psalm 103.

Psalm 104.

Psalm 105.

Psalm 106.

Psalm 107.

Psalm 108.

Psalm 109.

Psalm 110.

Psalm 111.

Psalm 112.

Psalm 113.

Psalm 114.

Psalm 115.

Psalm 116.

Psalm 117.

Psalm 118.

Psalm 119.

He.

Psalm 120.

Psalm 121.

Psalm 122.

Psalm 123.

Psalm 124.

Psalm 125.

Psalm 126.

Psalm 127.

Psalm 128.

Psalm 129.

Psalm 130.

Psalm 131.

Psalm 132.

Psalm 133.

Psalm 134.

Psalm 135.

Psalm 136.

Psalm 137.

Psalm 138.

Psalm 139.

Psalm 140.

Psalm 141.

Psalm 142.

Psalm 143.

Psalm 144.

Psalm 145.

Psalm 146.

Psalm 147.

Psalm 148.

Psalm 149.

Psalm 150.

Notes on Psalms.

Psalm 1.

Psalm 2.

Psalm 3.

Psalm 4.

Psalm 5.

Psalm 6.

Psalm 7.

Psalm 8.

Psalm 9.

Psalm 10.

Psalm 11.

Psalm 12.

Psalm 13.

Psalm 14.

Psalm 15.

Psalm 16.

Psalm 17.

Psalm 18.

Psalm 19.

Psalm 20.

Psalm 21.

Psalm 22.

Psalm 23.

Psalm 24.

Psalm 25.

Psalm 26.

Psalm 27.

Psalm 28.

Psalm 29.

Psalm 30.

Psalm 31.

Psalm 32.

Psalm 33.

Psalm 34.

Psalm 35.

Psalm 36.

Psalm 37.

Psalm 38.

Psalm 39.

Psalm 40.

Psalm 41.

Psalm 42.

Psalm 43.

Psalm 44.

Psalm 45.

Psalm 46.

Psalm 47.

Psalm 48.

Psalm 49.

Psalm 50.

Psalm 51.

Psalm 52.

Psalm 53.

Psalm 54.

Psalm 55.

Psalm 56.

Psalm 57.

Psalm 58.

Psalm 59.

Psalm 60.

Psalm 61.

Psalm 62.

Psalm 63.

Psalm 64.

Psalm 65.

Psalm 66.

Psalm 67.

Psalm 68.

Psalm 69.

Psalm 70.

Psalm 71.

Psalm 72.

Psalm 73.

Psalm 74.

Psalm 75.

Psalm 76.

Psalm 77.

Psalm 78.

Psalm 79.

Psalm 80.

Psalm 81.

Psalm 82.

Psalm 83.

Psalm 84.

Psalm 85.

Psalm 86.

Psalm 87.

Psalm 88.

Psalm 89.

Psalm 90.

Psalm 91.

Psalm 92.

Psalm 93.

Psalm 94.

Psalm 95.

Psalm 96.

Psalm 97.

Psalm 98.

Psalm 99.

Psalm 100.

Psalm 101.

Psalm 102.

Psalm 103.

Psalm 104.

Psalm 105.

Psalm 106.

Psalm 107.

Psalm 108.

Psalm 109.

Psalm 110.

Psalm 111.

Psalm 112.

Psalm 113.

Psalm 114.

Psalm 115.

Psalm 116.

Psalm 117.

Psalm 118.

Psalm 119.

Psalm 120.

Psalm 121.

Psalm 122.

Psalm 123.

Psalm 124.

Psalm 125.

Psalm 126.

Psalm 127.

Psalm 128.

Psalm 129.

Psalm 130.

Psalm 131.

Psalm 132.

Psalm 133.

Psalm 134.

Psalm 135.

Psalm 136.

Psalm 137.

Psalm 138.

Psalm 139.

Psalm 140.

Psalm 141.

Psalm 142.

Psalm 143.

Psalm 144.

Psalm 145.

Psalm 146.

Psalm 147.

Psalm 148.

Psalm 149.

Psalm 150.

Two Lectures on the Song of Solomon.

Canticles 1.

Canticles 2.

Canticles 4.

Canticles 5.

Canticles 6.

Canticles 7.

Canticles 8.

The Song of Songs.

Cant. 1: 1 - 2: 2.

Cant. 2: 3-17.

Cant. 3.

Cant. 4.

Cant. 5.

Cant. 6.

Cant. 7.

Cant. 8.

WKELLY - Major Old Testament works

Old Testament Commentary [2]

William Kelly

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Isaiah — Part 1.

An Exposition of Isaiah.

W. Kelly.

Contents

Introduction

PART 1: INSPIRED PROPHECY

1. Its Nature

2. Its Object

3. Its Occasion

4. Its Sphere

5. Its Language

6. Some O.T. Prophecies referred to in the N.T.

7. General Remarks

PART 2: ISAIAH AND HIS PROPHECIES

1. Isaiah as a prophet

2. The Structure of his Book

3. Neo-criticism of Isaiah briefly weighed

AN EXPOSITION WITH A NEW VERSION

Volume I:

Section 1: Isaiah 1 to 12

Section 2: Isaiah 13 to 27

Section 3: Isaiah 28 to 35

Section 4: Isaiah 36 to 39

Volume 2:

Section 5: Isaiah 40 to 48

Section 6: Isaiah 49 to 57

Section 7: Isaiah 58 to 66

BRIEF INDEX OF TEXTS

BRIEF INDEX OF SUBJECTS.

INTRODUCTION

PART I: INSPIRED PROPHECY

1. Its Nature

"The prophetic word" means the communication of things to come which God has been pleased to make in scripture. The apostle Peter, in so using the expression, compares it to "a lamp that shineth in a squalid place." It makes manifest man's evil, which God declares He will judge and supersede by His kingdom in Christ (2 Peter 1: 19). Those addressed did well to heed it, though he desired for them still better light, and this for the heart — "till day dawn and the day-star arise in your hearts." He had of course this heavenly hope bright in his own heart, and he desired it for all of them. But the saints of the circumcision were slow in apprehending what was new and heavenly: so we see over a larger area in the Epistle to the Hebrews. They were content with the elements of the doctrine of Christ, and had to be exhorted to go on to perfection, or that full age in Christ which is proper to the Christian, based on accomplished redemption and the gift of the Holy Spirit, as well as occupied with Christ's glory on high. Here they were dull, as 2 Peter shows them, about the Christian hope.

But the apostle encouraged them to heed the lamp of prophecy till they seized the brighter light that the gospel brings of the hope of which Christ Himself is the one personal object — Christ about to receive us and present us in the Father's house, that where He is, there we also may be. Useful as a lamp is for guiding us in darkness or guarding us from the defilements around, far better is the light of Christ fully revealed, and the accompanying hope for our hearts even now, before He gives us the Morning Star, that is, association with Himself at His coming. It is the coming again of Him Whose love we know, Who suffered once for all for our sins, Who will then consummate in heaven the love He proved for us on earth. When the day of Jehovah comes for the world, according to prophecy, it will burn as a furnace for the proud and wicked, but to those that fear His name, as Israel thus will here below, shall the Sun of righteousness arise with healing in His wings. Our hope is much higher, whether for our hearts now, or when it is fulfilled at His coming. It is not associated with judgement on adversaries, but founded on His own bearing our judgement on the cross, and taking us to heaven to be with Himself, apart from all thought of the earth or of man upon it.

Meanwhile, and from the earliest days, God has given prophecy in this sin-darkened world; and He took care, when human life was shortened to its present span (Ps. 90: 10), to embody it in scripture as "the prophetic word." In it lay, when Adam transgressed, the warrant of faith. Man fell and paradise was lost through sin. All hope turned on the woman's Seed, Who would with bitten heel bruise the Serpent's head. Whatever else might be intimated and learnt from God's sayings and doings in those sad circumstances of ruin, a Deliverer was revealed in the future, Himself deeply to suffer, but to crush the enemy who had so soon and completely misled man. This Deliverer somehow must be man, the woman's Seed, itself a fact absolutely unique, and a phrase of mysterious moment and ineffable grace; yet must He also be immeasurably above man, not only to resist and beat off the old Serpent, the devil, but to deal him destruction beyond remedy.

The word translated "prophet" in the O.T. is derived from "bubbling or pouring forth," alluding to God's action in inspiring him; "Seer" points to the vision which distinguished such. Its scriptural meaning transcends the classical usage as the living and true God rises above the demons, who acted behind the idols that were adored by the heathen and interpreted by their prophets.

In the New Testament, as well as in the Old, the term prophet or prophecy is applied when God's mind was communicated, as in Gen. 20: 7, Ps. 105: 15, John 4: 19, 1 Cor. 14: 24, 25; but its strict and appropriated sense of unveiling the future, which belongs to God only, is unquestionable. When idolatry prevailed, and God separated Abraham and the line of promise, He made known clearly and severally His design to bless the chosen family, and in a specified land assured to them. He disclosed also a still larger and more wondrous purpose, bound up with their Seed to bless all the families in the earth (Gen. 12: 3, Gen. 22: 18, Gen. 26: 4, Gen. 28: 14). While prophecy thus embraced the laying bare of facts or persons at any time (1 Sam. 9: 20, 2 Kings 5: 26), so as to put conscience in God's presence, none the less did the revelation of the future characterise the prophet, as we see throughout the range of scripture.

Nay, more, while the five books of Moses are distinctly called the Law, as in a vague way are the Psalms and the Prophets, yet every part of the Pentateuch is brimful of prophecy. Adam is authoritatively declared to be figure of the Coming One; this in righteousness and life, as that in sin and death. Cain presages the way of woe in walk and worship, as righteous Abel's blood witnesses that which speaketh better. And if we omit not a few, Noah foreshadows Him Who will unfailingly govern the world after it is again judged as a whole for its iniquities. The Messiah underlies every promise and every office of special dignity, Godward and manward; covenant; sacrifice, and offering, point to His work. Holy and suffering witnesses give glimpses of Him, as the wicked manifest their awful antagonism. The past public dealings of God typify greater things to come. The first battle in Genesis is vividly impressed with signs of the last; especially when we read at its close Abram's meeting the royal priest, who blessed the conqueror on the part of God Most High, possessor of heaven and earth, and blessed God Most High, Who had delivered the enemies into his hand: the clear prefiguration of Jehovah's day, with its issue of blessedness, above and below, in righteousness and peace.

One might dwell ever so long on broad outlines and minute details alike, each and all telling the same tale of the bright future that gilds to the instructed eye the humbling lessons of the history, pointing to Christ's day, which made Abraham glad, when the whole earth shall be filled with His glory. But one must forbear even as to Genesis, rich as it is in furnishing the germs of what is developed now, or what is to be in another and more blessed way during days to come. A similar character pervades in some form every one of the other books of Moses, nay, of every book of the Old Testament. Thus Exodus points to a better redemption of God's people, and by power as well as blood; and to His subsequent deigning to dwell in the midst of the redeemed, as He will for ever. Leviticus again, and Numbers, are no less predictive; and Deuteronomy, besides its more veiled intimations in its course and close, has more open prophecies of Christ and His coming triumphs than its predecessors. As the historical books that follow are said by the Jews to be written by "the earlier prophets," so all are stamped inwardly to the intelligent Christian with shadows of good things to come, which centre in Him Whom in their blindness they rejected. So more evidently are the Psalms full of Christ, and of the Spirit of Christ in His people. It ought to be needless to say this of the "later" avowed prophets. But we live in days of rebuke and blasphemy, when in Christendom even professing servants of His are eagerly encouraging one another to obliterate from the Old Testament Him Who, if seen therein, shakes of itself the new critical system to atoms, and convicts its adherents of shameless incredulity.

The New Testament is the manifestation of the Son of God, Jesus the Christ come in flesh; and it declares redemption accomplished in Him, rejected by men, notably by the Jews, but risen from the dead and glorified Head over all things to the church His body. Consequently the kingdom, pledged in the Old Testament, assumes, while Christ is on high, a character of "mystery" (Matt. 13: 11; Mark 4: 11), or the mysteries of the kingdom of the heavens; till He, having caught up the risen saints to the Father's house, returns in displayed power to enforce the rights of God, and bring in the long expected times of refreshing for Israel, the nations, and all creation. The cross of Christ, being as it was the rejection of God in Christ reconciling the world to Himself, gave occasion to Christian blessing in the gospel, and in the church united to its exalted Head; which is wholly distinct from the things to come. Yet the apostle, in Romans 16: 26, designates the divine word which reveals this new and heavenly secret, "prophetic scriptures." From everlasting, silence had been kept about that mystery; a statement inapplicable to "the prophets," and yet more evidently to their scriptures in the Old Testament. But now it was manifested, and by prophetic scriptures, according to the eternal God's commandment, made known for obedience of faith unto all the nations. In thus making it known, the Epistles to the Ephesians and to the Colossians, with those to the Corinthians and others, have a primary place. And thus the saints are built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone. The instruments of this special teaching are hence shown to be exclusively the New Testament apostles and prophets, as a joint class for this inspired work. But the New Testament in no way lacks the richest testimony on things to come, as the Lord promised (John 16: 13). Witness Matt. 24; 25; Mark 13; Luke 21; to speak only of the fuller predictions in the Synoptic Gospels, and in 2 Peter and Jude, but especially 2 Thess. 2; 1 Tim. 4; 2 Tim. 3; with the Revelation, the most abundant, systematic, and profound of all prophecies.

In the Old Testament, as in the New, the greatest variety of moral appeal accompanies prediction almost everywhere, and in volume commonly exceeds it, as being of the utmost importance. But specific predictions are given throughout to be fulfilled in due time. Apply this test to Christ's first advent, incomparably the most momentous of all facts here below, so declared to be by both the Old and the New Testaments; and what can be more decisive? From Moses to Malachi the grand testimony was to the coming Messiah. Even Genesis narrowed the limits down from the first woman to Shem, Abraham, Isaac, Jacob, Judah, successively; as the Psalms did to One Who should be David's son, yet David's Lord, sitting at Jehovah's right hand before He strike through kings in His wrath (Ps. 110) Who is set on the holy hill of Zion, and sways the universal sceptre as Son of man over all nations (Ps. 8; Dan. 7). The time was fixed by Daniel, the place by Micah, the birth from a virgin by Isaiah, even the strange land (where Israel was a bondman) to the Messiah a shelter from the Edomite king of Judæa, as the Spirit showed by Hosea. (Hosea 11: 1-3). So we have in Isaiah and Malachi His herald, "A voice crying in the wilderness, Prepare ye the way of Jehovah"; for indeed He was Immanuel and Jehovah. By the same prophet His servant-character, so hateful to man's pride and rebelliousness, was fully made known. It told the tale of the world's state, His utter rejection by man, though Jehovah's chosen, in Whom His soul delighted, Whom man despised, Whom the nation abhorred. There, too, the ministry of His life, the atonement of His death, are with equal clearness revealed. So long before, David wrote in Psalm 22. what was immeasurably beyond his own sufferings, and any kingly power of his — indeed, what He alone of all men knew. He is on the one hand the Holy One of God, abandoned by His God, as He must be to make expiation of sins, and on the other raised and glorified in virtue of it, so as to praise "in the midst of the congregation" or church (v. 22) now, as He will ere long "in the great congregation," i.e. "all Israel" then saved (v. 25); when all the ends of the earth shall remember, and all the kingdoms of the nations worship. So it is to be, when the kingdom becomes de facto, as it is de jure, Jehovah's, and He is the ruler over the nations.

When the dread scene of the cross drew near, was the prophetic word in vain? or did it utter generalities, or easy guesses, or dubious oracles? Was it only within the space of man's life or observation that one predicted the treachery of a disciple (Ps. 41: 9), as another did the goodly price He was prized at by them — the thirty pieces of silver (Zech. 11: 12, 13)? Was it within the compass of man's mind to say centuries before that He, over Whom Jehovah watched with delight and loving care without parallel, should, in His obedience, be surrendered to the basest smiting and the cruellest contumely (Isa. 1), because His vindication was to be by resurrection (Ps. 16) and heavenly glory (Ps. 8, 110) that grace might reign through righteousness unto life eternal through Jesus Christ our Lord? Was it the prognostic of a mortal to say of Messiah (for of Him only Psalm 22 treats), "They pierced My hands and My feet," and again, "They part My garments among them, and upon My venture they do cast lots"? anticipatively to provide the very words the Lord Jesus appropriated when suffering once for all for sins, Just for unjust? Was it a mere conjecture to lay down that not a bone of Him should be broken (Ex. 12: 46; Ps. 34: 20) when the legs of the others were? or that only He should be pierced (Zech. 12: 10), whereas they were not? Was it fortuitous that even in such circumstances He should be with the rich in His death, whilst His grave would naturally be made with the wicked? (Isa. 53: 9).

No good man's fancy more unreliable than Dr. T. Arnold's (Sermons, 1. on the Interpretation of Prophecy, 377) that history deals with particular facts, prophecy with general principles, so as to make it conditional because of evil in the creature. It was blindness to both history and prophecy, as God has given them in the scriptures; and outside His word we need not concern ourselves. In all the Old Testament, avowedly historical, or ostensibly prophetic, there are deep moral principles as surely as the facts which embody them or draw out the word that conveyed them. In all too one still grander Object of faith arose before such as believed.

This hope of a Deliverer acted with such power that the mass of Jews were found as a whole pervaded by it everywhere; so were the Samaritans down to the woman at Sychar. Never was it more general than at the time the Lord was in their midst, though their unbelief was really at its lowest, as they proved, when to their eyes He had no beauty that they should desire Him. Indeed their soul loathed Him, because He did not then take His world-kingdom, exalt the Jew, and destroy the Roman. Even His own followers had to bear His reproof, "O foolish and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to suffer these things [their stumbling block], and enter into his glory? And beginning from Moses he interpreted to them in all the scriptures the things concerning himself" (Luke 24: 25-27).

It may be urged that the minute circumstances, of which we have had but a selection as they occurred to one's memory, are peculiar to Christ, but that outside His person prophecy takes into account broad maxims, which can only apply in a measure, because of the mixed condition of man, and are not adequately fulfilled save in Him. But the fact is that the theory is true nowhere; and its effect is to destroy the truth, as far as men strive to carry it out. Prophecy often launches out, even at an early day, into the magnificent and solemn display of the Lord coming in judgement of the quick, the habitable world, as we read in the Epistle of Jude, who was enabled by the inspiring Spirit (whatever the means) to give us the testimony of Enoch; not as in the spurious Ethiopic book, which betrayed its source by its inability even to make a correct use of scripture. Enoch "prophesied, saying, Behold, the Lord cometh with myriads of his saints to execute judgement upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodlily wrought, and of all the hard things which ungodly sinners have spoken against him" (vv. 14, 15). At a later epoch Moses spoke all the words of his wondrous song, as given in Deut. 32, which testify to the same consummation, when Jehovah shall judge His people, and repent Himself for His servants; and the nations shall rejoice with His people, and He will make expiation for His land, for His people (vv. 36-43).

Take another instance, which in a brief compass illustrates the nature of prophecy in symbol as well as in simple language; as elsewhere figures are employed to give vividness. In Hosea 3 (where we are spared the usual insinuations against the alleged early date) under the prophet's purchase of a woman beloved yet an adulteress, Jehovah set forth the relation of guilty Israel, no longer to be idolatrous, yet not properly wife. The words that follow are plain and terse. "For the sons of Israel shall abide many days without king and without prince, and without sacrifice, and without pillar, and without ephod and teraphim. Afterward shall the sons of Israel return, and seek Jehovah their God and David their king, and shall come with fear unto Jehovah and unto his goodness at the end of the days." Here we have a description of the most surprising facts which no human mind could have divined beforehand, and conveyed in the most precise terms: verse 4 in course of fulfilment to this day, verse 5 awaiting it in that auspicious day which all the prophets hailed, and all saints of Old Testament or New ought surely to expect.

Who before Hosea distinctly conceived for Israel's history a state of things "without a king, without a prince"? One, if godly, might well have thought of national disaster and humiliation; but what of the pledges to David and his posterity? But even if he had discerned in Psalm 89: 30-32 the probability and danger of royal eclipse, what more opposed to his feelings and stranger to his mind than a religious anomaly without parallel among his brethren, and so hard for the few to conciliate with a divine ritual from the ever living and true God? Alas! he knew already how prone the chosen people were to lapse into idolatry, and how grace had as often intervened to recall from false gods. But here is announced a condition altogether unique, a religion neither divine nor idolatrous, but a wretched negation, "without sacrifice, and without pillar, and without ephod and teraphim." Even D. Kimchi interprets this justly enough if not fully, saying, "Without sacrifice refers to God, without pillar refers to idols, without ephod refers to God Who declares the future by Urim and Thummim, without teraphim refers to idols who declare the future according to the opinions of those who believe in them."

Beyond controversy sacrifice is and has ever been the foundation of all true worship since sin came in. It had an authoritatively spiritual place in Judaism. Christianity has it perfectly and for ever in Christ. And as the ephod points to the ministry of the high priest in Israel, so we have now Christ High Priest for ever according to the order of Melchizedek, the Son of God passed through the heavens (Heb. 5-7) But the Jew has nothing! neither sacrifice to purge sins, nor high priest to intercede for them: the astonishing spectacle before all eyes and for long centuries of a people that hate the idols they once loved, yet without the divine worship and service which their law demands imperatively. Never did such a state enter the imagination of Israel before Hosea, nor did it come to pass till long after him. Yet here it is predicted beyond a doubt as a lasting state; and so it has been and is. But the last verse (Hosea 3: 5) is equally clear and conclusive to faith that they shall as a people return, not to their land merely (though this is certain from all scripture), but to Jehovah their God and to David their king, Who can be none other as the context demonstrates than the Messiah. "And so," says the great apostle, "all Israel shall be saved" (Rom. 11: 26). None can deny the national and unparalleled religious ruin of Israel according to prophecy: why should any stop there and entirely disbelieve their restoration, not only as a nation, but to be the earthly centre of all the nations for the word of Jehovah in Zion? But how, we may ask, were either of these stupendous changes, in ruin or in blessing, within man's horizon when Hosea wrote with such startling plainness of speech?

Ps. 22 is just as striking as Isa. 53 for its first half sets out prophetically, as if a fact before us, the Messiah rejected, suffering, crucified, starting with that most wondrous of truths from His own lips to which atonement alone gives meaning — His God abandoning Him when in the deepest abyss of need and shame. But so it must be when God for us, as for the Jew, made to be sin, Him Who knew no sin (2 Cor. 5: 21). For if sinners are to be forgiven righteously, or justified, it must be on the righteous basis of sin judged as it deserves, and of God then glorified about it in an adequate sacrifice; so that He can be righteous in blotting every sin of the believer from before Him. And as the sufferings were unfathomable, so is the glory in divine answer to them; as our Lord said in a still deeper way looking on to both, "If God be glorified in Him (the Son of man), God will glorify Him in Himself, and will straightway glorify Him" (John 12: 32). Righteousness set the risen Christ, the Second man, at God's right hand on high, as He declared His Father's name to His brethren. Blessing unbounded flows through His atoning death. In the midst of the congregation He praises, as in John 20: 19-22, Heb. 2: 12. By-and-by the "great congregation," when all Israel is saved, will re-echo His praise. Nor this only, but all the ends of the earth follow. For the day will then have come, not for gospel testimony as the church is now, but when the kingdom is Jehovah's, and He is the ruler of the nations as an actual fact. All mortals shall bow before Him, from those most at ease to the utterly destitute hitherto, and that not of the then generation but of those to be born, to whom it shall be declared that Jehovah hath done this — His infinite work transcending all before and after.

Neither David is here, nor any that ever lived or died, but only the Messiah Who once for all suffered for sins, Just for unjust, that He might bring us to God; Who is glorified on high while the church is being gathered, heirs of God and joint heirs with Christ; and Who, after receiving them to Himself changed into His glory, will come to make good the kingdom according to the prophets, to the joy of heaven and earth. Who but God could have conveyed these anticipations, wondrous beyond all comparison? It is an eminently feeble effort to ascribe such a psalm to the exile or later, in the desire of taking it from the greatest of the psalmists; but put it where you will, you cannot silence the voice of God in His word, sounding across the ages, and still witnessing of glories to come in Christ the Lord. Fully owning the true and sound application of the principle to the gospel (as in Rom. 15: 10), one is bound to look for the fulfilment at the end of the age, when Jehovah will no longer hide His face from Israel, and they are not only reduced to the utmost extremity, but turn in repentance to Messiah Whom they slew, saying, "Blessed be He that cometh in the name of Jehovah."

Indeed, it is upon this coming age that the prophetic word converges; so much so that 2 Peter 1: 20 pronounces, as a thing we ought to know, that no prophecy of scripture is of its own interpretation. Far from being thus isolated, as it must have been if it emanated from the human mind or will, it forms part of the great scheme which, as the Father counselled it for the glory of His beloved Son, so the Spirit reveals in the prophetic word which centres in His coming kingdom. So, in contrast with His action in the Christian, and in the church, the Holy Spirit in Rev. 19: 10 is designated "the spirit of prophecy," and said to be the "testimony of Jesus." In the Acts and the Epistles He acts as the power of communion on the ground of known redemption.

The truth is that the earliest book of scripture completely refutes the assumption of such contemporary interests as blind to the future of God, and illustrates what the last book of scripture proves as matter of fact, that prophecy exhibits the greatest variety of form according to God's wisdom. The first intimation (Gen. 3: 15) is worthy alike of Him Who spoke, and of Him Who was spoken of, as it disclosed the end from the beginning, the judgement of the subtle foe, the suffering grace and overwhelming power of Him Who would deign to be the woman's Seed. It was sovereign grace, Satan's irremediable overthrow and punishment; while it was conveyed in terms adapted to an earthly people, and in view of divine government with present results, like the law as a whole. On the other hand, Noah (Gen. 6: 7, 13) is divinely warned of things not seen as yet, both on the ground of special relationship and on that of His nature; while Gen. 7: 4 follows up the general intimation with precise details, and as it was predicted, so was it punctually fulfilled, as scripture expressly affirms. No history could be more precise or circumstantial in few words. Gen. 9: 25-27 is a luminous prophetic sketch of the world, with both divine names, and each in its requisite place as ever: no sketch more opposed to appearances for centuries; none more verified as time rolled on; yet to be proved absolutely true in the day of Jehovah, as later prophets declared to the ear of faith. This, however, may be said to be only a vast outline.

But to take only one instance more, what of Gen. 15 when "the word of Jehovah came unto Abram in a vision"? Can any prediction be conceived plainer or surer? Yet it stretched over more than four centuries, and defined the relative position of the chosen race and of the nation they were to serve in affliction, but at length to triumph over by a judgement unequivocally divine. Nay more, it maps out the limits of another land — the land wherein the father of the faithful was a pilgrim, which was by Jehovah's covenant to be given long after, when the usurpers of the inheritance (enumerated in full detail) should be judged, as the old oppressor of the heirs had been. Who can say that these predictions have been answered only in Christ's person? Who can deny that they are particular facts, yet accomplished to the letter in the Egyptians, in the Amorites, in the Jewish people, and in their land?

But a more advanced and unscrupulous school of unbelief have now the popular ear, who to get rid of God's inspiration plead that the prophets were shrewd politicians that observed closely the movements of history, and saw in the rise and fall of nations the exhibition of a divine purpose (Canon Driver's Lit Old Testament, 200). Is any man bold enough to think thus of Abram, or of Gen. 15? Is the situation, presupposed by this prophecy, that of the patriarch's age? Is it the fraud of a human book or the revealed truth of God? The circumstances foreshown are wholly different from Abram's then, and they change from a quasi-exile in sorrowful bondage to a coming out therefrom with great substance, and to a subsequent conquest, not one of which conditions were yet existent. Yet beyond dispute here in this brief and clear prophecy all is of its essence and substance, instead of being alien to its spirit. How did any one of these vast changes arise out of the circumstances of the time? The system, calmly stated at home, and violently abroad, is nothing but a distressing libel on scripture, and rank rebellion against God, under the show of a critical investigation of the record that leaves untouched the divine inspiration and authority of scripture. But he is a simpleton who trusts these smiling augurs, who, in their own imagined processes of literary composition, lure one another and their followers on to the deadly sin of undermining God's history and denying prophecy in any genuine sense.

How strong the contrast of His word by Isaiah in his great continuous discourse! All flesh is grass. The word of our God stands for ever. And He it is Who is coming, Who is a tender Shepherd to His people, though the Maker and the Master of all the universe. Who will teach Him? What are the nations, or the idols they have made? To Israel speaks He Who knows the end from the beginning, and He it is Who acts above the powers He employs to chasten or deliver.

"Produce your cause, saith Jehovah; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and declare unto us what shall happen let them show the former things what they be, that we may consider them, and know the latter end of them; or declare unto us things to come. Show the things that are to come hereafter that we may know that ye are gods, yea, do good or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of naught: an abomination is he that chooseth you" (Isa. 41: 21-24).

"Behold, the former things are come to pass, and new things do I declare; before they spring forth, I tell you of them" (Isa. 42: 9). True prophecy is His claim; and it is an abiding one.

"Thus saith Jehovah, thy Redeemer, and He that formed thee from the womb, I am Jehovah that maketh all things; that alone stretcheth forth the heavens, that spreadeth abroad the earth by myself (or, who is with me?); that frustrateth the tokens of the liars (or boasters), and maketh diviners mad; that turneth wise men backwards, and maketh their knowledge foolish; that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof; that saith to the deep, Be dry, and I will dry up thy rivers; that saith of Cyrus, He is my shepherd, and shall perform all my pleasure, even saying to Jerusalem, Thou shalt be built, and to the temple, Thy foundation shall be laid" (Isa. 44: 24-28).

"Declare ye, and bring it forth, yea, let them take counsel together: who hath showed this from ancient time? Who hath declared it of old? Have not I, Jehovah? And there is no God else beside me; a just God and a Saviour, there is none beside me" (Isa. 45: 21). "Remember the former things of old: for I am God, and there is none else; 1 am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure; calling a ravenous bird from the east, the man of my counsel from a far country. Yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it" (Isa. 46: 9-11). "I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass, I have even from the beginning declared it to thee, before it came to pass, I showed it thee; lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image hath commanded them. Thou hast heard, see all this and will ye not declare it? I have showed thee new things from this time, even hidden things; and thou didst not know them. They are created now, and not from the beginning; and before this day thou heardest them not; lest thou shouldest say, Behold, I knew them" (Isa. 48: 3-7)

These citations from a single prophet suffice to prove what stress God lays on that communication of the future which modern criticism seeks to belittle or deny; and Christians beguiled by its assurance are willing, yea, anxious to throw it into the background, so as to render prophecy indistinct and powerless. No believer need shrink from the demand of a notable sceptic in his Creed of Christendom: — to mark (1) What the event was to which the alleged prediction was intended to refer; (2) That the prediction was uttered in specific, not vague, language before the event; (3) That the event took place specifically, not loosely, as predicted; (4) That it could not have been foreseen by human sagacity. Take the following predictions of Christ as they are given in the Revised Version:

"Behold, a virgin shall conceive and bear a son and shall call His name Immanuel" (Isa. 7: 14). "Bind thou up the testimony seal the law among my disciples. And I will wait for the LORD that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in Mount Zion" (Isa. 8: 16 18). "In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time hath he made it glorious by the way of the sea beyond Jordan, Galilee of the nations. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined" (Isa. 9: 1, 2). "And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit; and the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; and his delight shall be in the fear of the LORD," etc. (Isa. 11: 1-3). "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone of sure foundation: he that believeth shall not make haste" (Isa. 28: 16).

Let us turn now to the later testimonies briefly.

"Behold my servant, whom I uphold, my chosen, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgement to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement in truth. He shall not fail nor be discouraged till he have set judgement in the earth and the isles shall wait for his law" (Isa. 42: 1-4). "And he said unto me Thou art my servant; Israel, in whom I will be glorified. But I said, I have laboured in vain, I have spent my strength for naught and vanity: yet surely my judgement is with the LORD, and my recompense with my God. And now, saith the LORD, that formed me from the womb to be his servant, to bring Jacob to him, and that Israel be gathered with him: (for I am honourable in the eyes of the LORD, and my God is become my strength:) yea, He saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. Thus saith the LORD the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, whom the nation abhorreth," etc. (Isa. 49: 3-7).

"The Lord GOD hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away backward. I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting. For the Lord GOD will help me; therefore have I not been confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? Let us stand up together: who is mine adversary? Let him come near to me. Behold, the Lord GOD will help me: who is he that shall condemn me?" (Isa. 50: 4-9).

"Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. Like as many were astonied at thee, (his visage was so marred more than any man, and his form more than the sons of men,) so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider" (Isa. 52: 13-15).

"Who hath believed our report? and to whom hath the arm of the LORD been revealed? For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. He was despised and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, yet he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb, yea, he opened not his mouth. By oppression and judgement he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living? for the transgression of my people was he stricken. And they made his grave with the wicked, and with the rich in his death; although he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: and he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death: and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors" (Isa. 53: 1-12).

"Incline your ear, and come unto me: hear, and your soul shall live and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. Behold, thou shalt call a nation that thou knowest not, and a nation that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee" (Isa. 55: 3-5).

"The Spirit of the Lord GOD is upon me, because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD," etc. (Isa. 61: 1, 2). "I am inquired of by them that asked not for me; I am found of them that sought me not: I said, Behold me behold me, unto a nation that was not called by my name. I have spread out my hands all the day unto a rebellious people," etc. (Isa. 65: 1, 2).

Comment is almost needless. The passages speak for themselves, and can apply to none but the Lord Jesus: to His birth as unique as His ministry in the least likely sphere; to His followers associated with Him during Israel's non-recognition by Jehovah; to the lineage of which He was born no less than the power of the Holy Spirit that rested on Him beyond any of the sons of men; to His person, peculiarly put to the proof, and a foundation for the believer as none other was or could be to the delight of Jehovah, the meekest in Israel, yet righteously blessing the Gentiles in the face of all opposition; nor this only, but when owning His apparent failure through Jewish unbelief and rejection, to His having the promise from Jehovah to be a light of the nations. And what can incredulity do, but gnash its teeth at Isaiah 50; Isaiah 52: 13- Isaiah 53? The suffering Messiah alone answers to the prophetic picture. Here there can be no possible pretence for imagining, as in the case of Cyrus, a sign on the horizon. For as the prophet wrote indisputably many centuries before His advent, so the events intended are unmistakably, specifically, and exclusively verified in the Lord Jesus, and this from His birth to the grave, yea, beyond it, to His resurrection and the work that occupies Him now in heaven, His intercession, as well as that which He carries on by His servants on earth, even to the call of the Gentiles and the rebellion of the Jews. Hence the notion of human sagacity foreseeing all, or most, or any from first to last, is unreasonable in the highest degree. Even the blindness of Israel that withstood the light in Him Who has blessed, Who is blessing, once besotted heathen, is a distinct trait of the prophecy; as it has its counterpart now in Christendom where men receive not the love of the truth that they may be saved. Nay, more, part remains to be fulfilled in His earthly exaltation, which is incompatible with His present work, both in executing judgement, and in establishing His glory in power over all the earth.

It is allowed that there is One Who is the true object of prophecy, being man in His sufferings and temptations, God in His holiness no less than His strength and power. We see says one, how His resurrection and ascension into heaven are its entire fulfilment. All the promises of God in Him are yea, and through Him, Amen. But as to all others the language could not be literally accomplished: firstly, because it was not properly applicable to any earthly nation from the imperfection of all human things; and secondly, because even that character of imperfect good or evil, which made certain nations the representatives of the principles of good or evil themselves, was not and could not be perpetual. As every people changes for better or worse in time, the prophecy could not be fulfilled at all, as in the case of Jonah's prophecy of Nineveh's destruction. In all cases the fulfilment will fall short of the full strength of the language, because in its proper scope and force it was aimed at a more unmixed good and evil than have ever been exhibited in the character of any earthly people. Hence is deduced as the general principle of interpretation, a uniform historical or lower sense, and also a spiritual or higher, almost involved necessarily in the very idea of prophecy.

It is striking to find how such a false start exposes souls to perilous delusion. In this case the effect is to discard openly the latter part of Daniel. And no wonder. Prophecy, as was assumed, has to do with general principle, history with particular facts. Now it is plain that Daniel 11, on the face of it, is as minute as a history, so far as it speaks. There are evident gaps, not by error but by design, in its course; one brief after verse 3, the other very great after the Maccabean era till "the time of the end," as verse 33 itself points out. This scripture should have arrested Dr. A.'s steps. Instead of judging himself and his fallacious principle, he fell into the sin of rejecting God's word the root of infidelity. Inspired history is as suggestive of general principle as prophecy; and prophecy is occupied alike in the Hebrew and the Greek scriptures with distinct places, fixed times, definite persons, and particular facts. Even in the symbolic forms of Daniel, Ezekiel, Zechariah, and the Revelation this holds good: how much more from Genesis throughout the entire range of discursive prophecy! The general difference is one of degree only. Prophecy is anticipated history, though it is much more; and its language is occasionally no less explicit, though we can understand that in divine wisdom it is often veiled, so as to exclude human intention from its fulfilment. Thus it becomes all the more impressive when surprisingly accomplished. Scripture whether historical or prophetic, is full of anticipations of Christ in contrast with the first man led of Satan. It abounds in particular facts and precise dates, which no wit of man could have anticipated. God divulged the future to act on souls there and then according to spiritual zeal and intelligence, whilst not a little might remain only to be cleared up later. No maxim, however, is more erroneous than the assumption that it is only the event which explains. This is to deny the proper value of prophecy, till, becoming history in effect, it ceases to be prophecy. Not so did Noah, Abraham, Daniel, Simeon, Anna, or those that looked for the redemption of Jerusalem. Doubtless it yields evidence when accomplished to convince unbelievers; but its proper function is to cheer, guide, and edify believers beforehand. "Shall I hide from Abraham that which I do?"

The exceptional cases of Jonah with Nineveh, and of Isaiah with Hezekiah's sickness, were indeed admonitory; but they are perverted to overthrow the rule: when prophecy is made conditional, its true character is annulled. In an exceptional instance, conditions may be either expressed or understood; but to take advantage of this fact, which no one disputes, in order to deny the general current of absolute prediction, is deplorably evil. Is God to be shut out of prophecy? Can He not, does He not, know the end from the beginning? Man changes, no doubt; but God in prophecy reveals the future with absolute certainty and precision, and this is a mark of favour to His own. Nor is it merely as to their own circumstances; for God disclosed to Abraham the destruction which, concerning Lot far more than himself, fell with unmitigated severity on the guilty cities of the plain. Earlier still God had revealed the long affliction of the chosen race in a land not theirs, but their coming out with great substance, and the divine judgement of their oppressors, and their entrance into Canaan in the fourth generation. There was ample evil in Israel; but it did not hinder the punctual fulfilment of the prophecy. Ishmael too had his lot foretold both to Hagar generally, and to Abraham with yet more particularity, and independently of moral conduct. And what shall we say of the flood predicted with its defined space of warning for 120 years, to say nothing of the seven days that preceded the actual deluge (Gen. 7: 4, 10)? And Noah's curse on Canaan, as distinguished from the blessing of Shem and the enlargement of Japheth, what has conditionality to do with it? The word of the Lord endureth for ever. One might dwell on Joseph's dreams and interpretations, as well as on Jacob's blessings on his sons; but enough is said to demonstrate the error, its grave character, and its consequences.

The fact is that scripture everywhere rises up to break the theory that prophecy is uniformly conditional. The assumption would really annul the largest part, if not the whole, of proper prophecy. Its author felt surer of its harmlessness than of its truth; but he lived to point the moral for others, if not for himself, that an error in principle about God's word is an unmitigated evil, which may injure ordinary men yet more, because in his own case the poison found an antidote in the ardent homage his soul paid to Christ and in unfeigned faith in His atoning work. But in itself falsehood defiles and severs from God's mind, as the truth gives communion and sanctification. Evil communications corrupt good manners.

2. Its Object

Scripture itself lays down, in a text already referred to, the criterion of its object so clearly as to preclude argument when it is understood. "And we have the prophetic word more sure whereunto ye do well to take heed, as unto a lamp shining in a squalid place, until the day dawn and the day star arise in your hearts; knowing this first, that no prophecy of scripture is of its own interpretation. For not by man's will was ever prophecy brought, but men spoke from God, being moved by the Holy Spirit" (2 Peter 1: 19-21).

Here we learn that the prophetic word was confirmed by the vision on the holy mount, where the King was seen transfigured, the Old Testament saints represented, the chosen witnesses of Israel in their natural bodies; and the Father's voice was heard from the excellent glory pronouncing His complacency in His Son, the centre of the whole scene. The apostle, in his making known the transcendent blessings of the gospel, admits the value of taking heed to prophecy. It is like a lamp for those that need one where all is dark wretchedness, till the heart appreciates evangelic daylight, and, further, the heavenly hope of Christ coming to receive us to Himself, a light higher than the luminaries of heaven exceed a candle. How slow the Christian is to make good practically (and this the apostle urged) his own peculiar privileges! If it is so with us now, it was perhaps more so with those who then laboured under Jewish prejudice and were unwilling to admit aught superior to that which Daniel or David, Moses or Abraham, enjoyed. Vain thought! which none would have reproved more sternly than those saints of old. Did not the prophets (and such they were) seek and search diligently, who prophesied of the grace toward us, searching to what or what manner of time the Spirit of Christ that was in them did point, when it testified beforehand the sufferings of Christ (literally Christward), and the glories after them? To whom it was revealed that not unto themselves, but unto us they ministered those things which were now announced to us by the Holy Spirit sent forth from heaven; which things angels desire to look into ( 1 Peter 1: 10-12). Can any words more explicitly assert the peculiar blessing attached to this day of, not promise only, but accomplishment enjoyed in the power of a present Spirit? Among other results is the heavenly light so far surpassing the lamp of prophecy, good as this is. The hope is as much enhanced as the faith; and love proved, tasted, and shed forth as it could not be before, whatever be the reasoning or traditions of men.

But further, we have it laid down as a known first principle, that no prophecy is of its own (i.e. isolated) solution (2 Peter 1: 19). Local and temporal circumstances give occasion; but it forms part of a great whole, of which Christ the King is the centre. Taking it by itself is like severing a bough from a majestic tree, of which it is an integral part. All points to Him in that day. Hence the way in which both advents are connected habitually in the Old Testament, whilst the second is set forth prominently in the New. Hence the habit of the Spirit, when predicting the fall of Nineveh, Babylon, Tyre, Egypt, etc., of ever linking them with the day of Jehovah, when the Lord will in personal presence inflict vengeance on ungodly Jews and Gentiles. Making these prophecies of their own solution is when men stop short with present fact, and even misuse this to the deeper unbelief of effacing the great unravelling of that day when Jehovah alone shall be exalted, and every word verified indisputably by divine judgement.

Such is the genuine unforced meaning of this scriptural canon. It is not "our," viz. the readers', any more than "of one's own," viz. the prophet's, solution; for neither is here in question. Not the prophet but the prophecy had as yet been before us. Nor again does ἐπίλυσις mean γένεσις production, but "interpretation." The verb γίνεται, here translated "is," does not warrant any such thought. Even if we plead for its primitive force of becoming or coming, the meaning is that no prophecy of scripture becomes a matter of its own solution. It is by its nature such as to exclude isolated interpretation. It belongs to a vast system which has Christ and His kingdom for its object. For though the prophets were men, they "spoke from God" under the power of the Holy Spirit. He Who used them to write is the only source of sound interpretation; and this views each prophecy of scripture as a component part of God's testimony to Christ, in and by Whom only His glory is secured and yet to be displayed.

This, it ought to be evident, excludes the notion that history interprets prophecy. Of course, man's history, as far as it is true, must coincide with prophecy, as far as it is accomplished; but what of the great mass of prophecy which bears on the day of Jehovah? Will it not be too late to get its interpretation then? The very text itself disproves the thought: prophecy was given as a lamp for the dark place all through; and now that Christ is come, a better light — the True Light — shines, at last for the sons of light and day, indeed for all who truly bow to Him. Plainly one must understand or interpret aright the prophecy, before it can be applied save by guess-work to any event of history; but even so, if this be made all, prophecy is made of private solution. In fact it would be truer to say the converse — that prophecy interprets history; for God's mind is given in prophecy, which ever looks to Christ s glory, anything short of which is at best partial and misleading. The only effectual interpreter of prophecy, as of all scripture, is His Spirit, Who deigns to work in the believer.

It is only then, as we seize the association of Christ with each subject coming before us in the prophetic word, that we really understand it as a whole or in detail. For the divine purpose is to display His glory on the earth, not only in a people called to the knowledge of Jehovah as His own, but with all nations yet to be blessed when His own people are blessed (Ps: 67; Isa. 60). It is Israel that have the earthly call and purpose of God, the nations then subordinately.

But there is blessing for none apart from Christ, the object, centre, and security of all the promises of God. And this, in varied form and fullness, the Old Testament demonstrates. Of old a curse came, not the blessing, as the law was violated, God's witnesses were despised, and idolatry more and more prevailed, first in Ephraim, then in Judah, "till there was no remedy." God's people not only vanished from the land of promise, but were pronounced Lo-ammi (not-My-people). The return from Babylon, important as it may be, was but provisional, and in no way the restoration of God's people according to patriarchal promises or early and later prophets. It was only a remnant of Judah and Benjamin, with individuals of other tribes especially of Levi, who were in time appointed to have their King, Messiah, presented to them, and, alas! rejected disdainfully to death but in that death glorifying God and atoning for sin, as He had already glorified the Father in a life that bespoke the Word made flesh,. full of grace and truth. When the Jew rejected the testimony of the Spirit to the Messiah exalted in heaven, Whom they had crucified on earth by the hand of lawless men, it was all over with the returned remnant, as before with the nation. The same evil heart of unbelief, which gave up Jehovah for idolsrejected Jehovah-Messiah in Jesus, as well as the gospel through His blood; and "wrath is come upon them to the uttermost." The King was wroth; and He sent His armies, and destroyed those murderers and burned their city, as the rejected Messiah forewarned (Matt. 22: 7).

Then God began a new call above, believers from among Jews and Gentiles united to Christ on high, as the one body wherein is neither Jew nor Greek: all the old distinctions are blotted out; Christ is all and in all. They are not of the world, as Christ is not, they are heavenly, as He is heavenly, though they be on the earth for the little while that God is calling them out. This explains why the church of God is not properly an object of prophecy; for prophecy regards the earth and living man upon it. But the members of Christ have died with Him, and belong to Him for heaven, being warned against "all that is in the world," and exhorted to set their minds on things above: a state not at all contemplated by the prophetic word, which is, we saw, as a lamp shining in a squalid place. This lamp we can use, and do well to heed; but we have by grace already a better light in our hearts, and are waiting for Him to take us where He is, the constant hope of the church, wholly independent of prophecy with its earthly times and seasons, its judgements and blessings under Messiah's government here below.

But has God cast away His people? This the apostle has answered elaborately in the Epistle to the Romans (Rom. 11). To the saints in the metropolitan city of the world that then was, the Holy Spirit has declared on the contrary that the day is coming when "all Israel shall be saved" (Rom. 11: 26), that is all Israel who survive the tremendous judgements of that day. He, Paul, was himself a pledge of it: as in Elijah's time there was a remnant, so there was in the apostle's day. No doubt, the mass now, yet more than then, are blinded, and salvation is for the Gentiles, not to cast off the Jews but to provoke them to jealousy, as Moses predicted (Deut. 32). Now, if their fall be the world's wealth, what will be their future rise? Life from the dead. After all, the Gentile was but a wild olive grafted into the olive tree of promise, and is warned not to be high-minded but to fear, seeing how God spared not the natural branches. It is only Gentile pride and delusion that Israel are gone for ever to make themselves "the Israel of God,"* and abide till time melts into eternity. Not so! Assuredly if the Gentile abide not in God's goodness (and who will dare to affirm this?) he will be cut off, and the Jews will be grafted into their own olive tree. Then the apostle drops argument and figure, declaring in plain terms that a hardening in part (it has never been complete) has befallen Israel, until the fullness of the Gentiles be come in; "and so all Israel shall be saved," according to the prophet (Isa. 49: 20). This will be the true restoration of Israel in the day of Jehovah, when the Gentiles meet with condign judgement at His hand. It is only fleshly Israel that can be said to be "enemies for your sake as touching the gospel." It is only they who are "beloved for the fathers' sake, as touching the election." What theologians call "the spiritual people," "the Israel of God," or believers, cannot answer to this language. It is the same people, enemies as regards the gospel yet beloved as regards election, who shall be saved. For, adds the apostle, the gifts and the calling of God are without repentance — they are subject to no change of mind on His part. God will assuredly restore His people yet.

*The reader In weighing Gal. 6: 16 may satisfy himself how little the phrase sanctions the use commonly made of it. For the apostle distinguishes "as many as walk by this rule" i.e., of the new creation, from "the Israel of God," Instead of confounding them as tie popular error does. He means by the phrase such Jews as were so in deed and in truth. This indicates the propriety of his language. The error assumes that the apostle wrote incorrectly.

Thus does the great prophet join the great apostle. "For a small moment have I forsaken thee; but with great mercies will I gather thee. In overflowing wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith Jehovah thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall my covenant of peace be removed, saith Jehovah that hath mercy on thee" (Isa. 54: 7-10). So perfectly coincides the teaching of Paul with the prophecy of Isaiah; as both are set aside by the figment that it is henceforth only a question of the church, in which merge all that believe, whether Jew or Gentile: as if God had cast away His people according to Gentile conceit!

Without full credit to God's purpose in this respect, the prophets are unintelligible. Given the restoration of Israel not only to their land, but to Jehovah their God, Whom they will own and see in their manifested Messiah; the field of prophecy begins to be truly discerned. Jerusalem is the city of the great King. "They shall look upon me whom they have pierced." More than carnage may open "that day," when the garments, rolled in blood, shall even be for burning, for fuel of fire. But how blessed when they say, "Unto us a child is born, unto us a son is given! And the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace, there shall be no end, upon the throne of David, and upon the kingdom, to establish it and to uphold it with judgement and with righteousness henceforth even for ever. The zeal of Jehovah of hosts will perform this" (Isa. 9: 6, 7).

Nor is this all. As grace called Gentiles when the Jews rejected the Messiah, so prophecy shows us Him in glory the Head of Israel and the Gentiles here below. "And it shall come to pass in that day [not in this], that the root of Jesse which standeth for an ensign of the peoples, unto him shall the nations seek, and his resting-place shall be glorious" (Isa. 11: 10). "And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him [the Son of man]; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (Dan. 7: 14). And Jehovah shall be King over all the earth: in that day shall Jehovah be one, and his name one" (Zech. 14: 9).

The key of all is Christ seen in His various glory: not alone Only-begotten Son of God in personal right, but Christ Jesus a Man, dead, risen, and glorified in virtue of His work as well as person; Son of David, Son of man, and, withal Head over all things to His church, the body of Him Who filleth all in all. It is this fact which emerges with heavenly brightness in Ephesians and Colossians, as well as partially elsewhere. It is the omission of it (the mystery, hid in God from the ages, now revealed), which enfeebles alike Fathers, Greeks, Orientals, Copts, Abyssinians, Romanists, Anglicans, Lutherans, Reformed, Moravians, Methodists, etc. Yet the proper character even of Christianity cannot be intelligently apprehended without it. Thus it is a far larger question than prophecy; for it affects all things spiritual, individual and corporate, inasmuch as we ought to be now on earth, as by-and-by in heaven, the answer and witness to Christ at God's right hand.

Hence also we need not disparage in the least the Old Testament saints, but can allow ungrudgingly their future and heavenly glory in reigning with Christ. Hence we can leave adequate room and time for the displayed kingdom of Christ over the habitable world to come, which is therefore neither the present age nor yet eternity, but between the two. Then the Jews and the Gentiles shall be blessed under Christ's reign — Jehovah King over all the earth, the peoples all suitably and sovereignly blessed, none confounded one with another, still less with the bride, the Lamb's wife, the new Jerusalem, the metropolis not of earth only but of the universe in heavenly glory, yet specially connected with the earth. Even now on earth is neither Jew nor Gentile in that body of Christ, but He is all and in all.

Now there ought to be not the smallest hesitation about this great truth; for it is no question of prophecy as to its full revelation, but of the weightiest and plainest dogmatic scripture, as in Eph. 1: 9, 10: "Having made known to us the mystery of his will, according to his good pleasure which he purposed in himself for the administration of the fullness of the times, to sum (or head) up all things in the Christ, the things in the heavens, and the things on the earth — in him, in whom also we were allotted (or obtained) inheritance, being fore-ordained according to the purpose of him that worketh all things according to the counsel of his own will." Thus it is sure that God's purpose in the coming economy is to put all the universe, heavenly and earthly, under Christ as head, we who believe (whether Jews or Gentiles) being His joint-heirs in this unbounded and glorious inheritance; of which, as the apostle proceeds to explain, the Holy Spirit, Who has sealed us unto that day of redemption, is meanwhile the earnest in our hearts. The latter part of Colossians 1 may be compared in proof of the general purpose, grounded on the work of the cross, and of the church's special relationship with Christ as the head of His body. Hence we shall reign in that day with Christ, not certainly giving up our characteristic blessings in heavenly places, and therefore, as Rev. 5: 10 says, "over" rather than "on" the earth, where the Jews shall have the central place and first dominion (Micah 4: 8), and the Gentiles willingly bow, even their kings and queens, to Jehovah's disposal and ordering (Isa. 11; Isa. 49; Isa. 60; Isa. 66).

It is thus the special relationship with Christ that makes all clear in scripture, and assigns the just place to each, whether to Israel, or to the Gentiles. As the church was part of "the mystery," which is expressly declared to be hid from ages and generations and hid in God, it is never as such the subject-matter of the prophets, though principles of the glorious future are already verified in and applied to the gospel now. We may regard it as bound up with, and eclipsed in, Christ (comp. Isa. 1: 8, 9, with Rom. 8: 33, 34). But when the day is come for the display of His glory before the universe, Rev. 21 shows the bride, the Lamb's wife, as the heavenly city, the new Jerusalem, the witness of grace, even then with healing for the nations (Rev. 22: 2); as the earthly Jerusalem will be the witness still of earthly righteousness. "For that nation and kingdom that will not serve thee, shall perish; yea, those nations shall be utterly wasted" (Isa. 60: 12). She, in the heavenly places, will reign with Christ over the earth; Israel will be reigned over, but the inner circle on earth, as the Gentiles also more distantly but blessed indeed.

What throws all prophecy into confusion, darkness, and error, is making ourselves, the church, its object. This the church is not. Give Christ, the true centre, His place; then everything falls into order, and shines in the light of God before our souls. Such is the effect of God's word intelligently enjoyed by His spiritual power. Without it all vision becomes "as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee, and he saith, I cannot, for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned" (Isa. 29: 11, 12). "By faith we understand." There is no other way, nor ought there to be.

3. Its Occasion

The occasion, or moral ground, of prophecy is departure from God, Who sends thereon His word, which convicts of the sin, and holds out His intervention in power to deliver by the judgement of His and their adversaries those who believe. This we see verified in Eden from the fall of man. God at once appears on the scene, brings home to conscience the sin of each, and, in pronouncing judgement on the Serpent, points to the blessing that hangs on the triumph of the bruised Seed of woman, the bruiser of the Serpent's head. A state of innocence before, or of fidelity afterwards, drew out no prophecy; which, on the contrary, laid the evil of the creature bare, and held out God's sure resource in bringing in not only judgement of the evil but a better hope: the first man superseded by the Second.

So it is always as a general principle. If Enoch prophesied, it was, Behold, the Lord came with His holy myriads to execute judgement against all, and to convict all the ungodly of all their ungodly works, and of all their hard speech against Him (Jude 14, 15). If Noah so opened his mouth, it was the wickedness of Canaan that drew out the curse, whatever the blessing to Shem and Japheth. It was the foreseen oppression of Egypt and iniquity of the Amorites that formed the background for the predicted gift of the promised land to the seed of Abraham; and it was the too plain failure of his sons which led the way for dying Jacob to tell beforehand what should befall them in the latter days, culminating in the advent of Shiloh, to Whom the obedience (or gathering) of the peoples shall be, however long the interval between the first part and the second.

Man's theory is that the people of Israel, their kings, and their prophets, stand forth in the history and in the prophecy of scripture as the representatives of God's cause and of goodness; and that as the history shows them imperfect representatives, so they can only be imperfectly the subjects of predicted blessings, which did or did not belong to them in the measure of their faithfulness. Thus Moab was not all evil, Israel was not all good. Prophecy spoke without reserve of God's triumphs and of His servants: if Israel belongs to God only imperfectly, her share in God's triumphs must in that proportion be imperfect also. But the theory does not hold: for it is alleged on the one hand that Moab, Ammon, Amalek, are vanished out of history; it is allowed on the other that Israel exists still unchanged. Yet what were the sins of those nations compared with Israel's, if at least we bow to the Lord's estimate (Matt. 11: 21-24)? Jonah's case, too, is misused to prove that it all depends on circumstances whether prophecy could be fulfilled or not. In all cases the fulfilment is supposed to fall short of the strength of the prediction, because it was aimed at a more unmixed good and evil than ever was in any people. Christ, therefore, remains the real subject of all prophecy for good; the Son of David has reigned for more than eighteen hundred years, owned over all the earth as King and Lord, and of His kingdom there shall be no end!

Scripture in no way sanctions this sliding scale and the uncertain or partial fulfilment it involves. The only thing true is that Christ is the object and security, not only of all God's promises to faith, but of executing His wrath and threats. He is the Son of God, in Whom there is life eternal for those that believe; He is the Son of man, the executor of judgement on those that believe not. That God used Jonah's preaching to awaken the Ninevites to repentance for a season did not hinder Nineveh's utter ruin ere long, as Nahum predicted, nor Nahum's going on to the last Assyrian, when Jehovah will make a full end, and affliction shall not rise up a second time. He may go forth in the pride of power, imagining evil against Jehovah; but, behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, perform thy vows; for the worthless shall no more pass through thee; he is utterly cut off (Nahum 1: 15). The Ruler out of Bethlehem shall be thy peace, when the Assyrian shall come into the land (Micah 5: 2, 5). Prophecy, whatever it may take in of partial accomplishment, stays not short of the consummation at the end of the age, when He, Whose right it is, takes the kingdom. Thus what is partially accomplished amply encourages that faith which ever waits and longs for His appearing, whilst it furnishes material, because it is necessarily partial till then, for the unbelief which doubts the past and disregards the future, because its pleasure and its confidence are in man, not in the true God Whom it knows not.

But the thoughts even of good men are far from God's mind and counsel; and deeply interesting it is to trace how true it is that moral ruin in man's past brings out more and more God's voice in prophecy. Never were the Israelites in the wilderness lower than when Balaam was hired of Balak to curse them, after their manifold unfaithfulness in the day of temptation. His false prophet went forth to meet! But Jehovah met Balaam, and put a word in his mouth. In His moral government He passes over no fault in His people, but blames and chastises. Before the enemy He brings out His thoughts and grace and purposes of glory. Every effort of Balak draws forth a fresh blessing from Balaam, compelled to be the mouthpiece in Jehovah's hand. Israel dwell alone, are justified, and beautiful in God's eyes; they have Messiah coming to be their crown of glory and power. But even so it is Israel, and not some other people, and carrying all expressly on to "the latter days." For no prophecy of scripture is of its own or isolated interpretation. It is part of God's revelation in view of Christ's glory on earth in that day.

So Moses' song (Deut. 32) flows from Jehovah's unchangeable purpose, whatever the undisguised failure of Israel, the centre of His government of the world (v. 8). The very call of the Gentiles is but to provoke them to jealousy (v. 21), as the apostle drew from this long after, when it came to pass (Rom. 10: 19). No doubt, the Gentiles proved utterly unworthy, and God will take vengeance on them (vv. 40-42); but even when He restores Israel as He will (v. 36), He calls the Gentiles to rejoice with His people (v. 43): a principle already, as we know, accomplished in the gospel, but to be fulfilled in the kingdom of Messiah.

When the priests failed as fully as the people, we hear of Samuel raised up on God's part; as Peter says (Acts 3: 24), "beginning with Samuel and all the prophets." And as the prophet was raised up in sovereign grace to speak for God, so a King is held out even before this as the hope of Israel. "And I will raise me up a faithful priest that shall be according to that which is in my heart and in my mind; and I will build him a sure house; and he shall walk before mine anointed for ever". The Messiah is the key, the King in God's counsel, the new and only true Anointed (1 Sam. 2: 35), before Whom the priest should walk (soon to have an earnest in David and Solomon who rejected the house of Ithamar, and brought forward Zadok of the line of Phinehas), as will be seen fully in the kingdom.

Then, when the kings even of David's line fail more and more palpably, the prophets proper, who were inspired to write their imperishable books whether on a great or on a lesser scale, were raised up of God. Here, if we take Isaiah as a sample of the greater, and Hosea of the less, we may see the same principle as clearly at least as ever. For the introductory chapters (1-5) of Isaiah self-evidently lay the ruin of Israel as the basis of his announcing divine intervention in judgement of evil, and mercy to the repentant remnant, as chapter 6. reveals his formal inauguration on that very ground. Nor is Hosea 1 less explicit, called during the same kings of Judah, but adding Jeroboam the son of Joash, king of Israel, with children given as signs of the kingdom ceasing from the house of Israel; of no mercy thereon and, what was still more serious, of Lo-ammi pronounced, yet withal of the gathering of both another day under one head; "for great shall be the day of Jezreel," thus carrying us on to the glorious scenes of the latter day. In both the ruin was imminent and irretrievable, save provisionally, till Messiah reign over the earth.

But Christ was wholly rejected in that capacity, as the New Testament clearly shows, in fulfilment of Psalm 2 and a crowd of Old Testament prophecies. He has never reigned for one day as Son of David. Undoubtedly the cross brought in higher things, and He sits on the Father's throne, where David never did, never will sit; as by-and-by He will sit on His own throne. Then not only will the holy hill of Zion be the seat of His power, but He will ask and receive the nations for His inheritance, and the uttermost parts of the earth for His possession, to break them with a rod of iron and dash them in pieces like a potter's vessel — a statement of His rule clearly future, and incompatible with His grace as now under the gospel. And though we Christians gladly own Him Lord, "King" does not express His relation to us, but Head, for we are members of His body; and the difference is as momentous in practice as in doctrine. In that day, when Israel is restored, and spiritually as well as literally in their land under Messiah and the new covenant, the nations shall be blessed, and bow before the Son of man. In that day the races that have vanished out of history will once more reappear, according to prophecy, as Isaiah distinctly declares (Isa. 11. 14), and others also. The mouth of Jehovah has spoken it. Infidels cry, Impossible. Good men as credulously listen to their vanity, as they fear to trust the word that lives and abides for ever. But God will justify it in its time, and all the more, because not a trace appears now. Scripture cannot be broken. Races remain, whatever the shiftings of time, place, or circumstances, as Jehovah will prove in honour of His King.

John 13: 31, 32 puts the case from His own lips in the light of God. The moral glory of the cross is the basis of the Son of man's heavenly glory, and this straightway, i.e. without waiting for the kingdom which He is to receive, when He returns in visible power and splendour. Then only will the inhabitants of the world learn the righteousness which they dislike and disdain, while favour is shown as now in the gospel of grace to the wicked (Isa. 26: 9, 10). Meanwhile Jesus is a world rejected Lord, but on the throne of His Father — a seat which none ever had or can share; and He will only take His own throne (Rev. 3: 21) at His coming. And hence the only true place of the Christian now, according to the uniform strain of New Testament teaching and sanctioned practice, where fellowship with Christ's sufferings and conformity to His death are the highest privileges. We who are His are called in the measure of our faith and love to share loyally His reproach in separation from the world till He comes, Who is Lord of all. Then shall we be with Him where He is and for ever; then too shall we reign with Him, instead of being blessed and reigned over here below: a prospect bright beyond all thought, so that the sufferings of this present time are not worthy to be compared with the coming glory.

4. Its Sphere

Prophecy is occupied, not with heaven, but with the earth, and consequently with Israel and the nations. This is evident to any familiar with its general scope or its details. Principles which apply in the highest degree to the Christian, the gospel, or the church, may and do appear therein. But the more closely the prophets are scrutinised, the more evident it becomes that Christianity and the church as such lie outside its purview, and that a wholly different condition is contemplated: the government of the world, or divine dealings there to introduce it, not the action of heavenly grace by the power and presence of the Spirit, uniting those who believe, freed or justified from sin, to Christ their Head on high.

Hence it is, as the attentive reader of scripture will not fail to discern, that times and seasons and external signs, as they are not for heaven, so belong not to heavenly men while on earth, save as they may read and understand them concerning others. They are given in profusion about God's earthly people, whether for their own help directly, or to signify God's hand on their enemies. Where the Jew is concerned, alike in the New Testament as in the Old, there do we find those suited landmarks. The hope of the Christian and of the church stands wholly on the Lord's sure promise of love. "In my Father's house are many mansions: if it were not so, I would have told you; I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, [there] ye may be also" John 14: 2, 3). It is His word, expressly and wholly independent of earthly events.

As their faith, so is their hope. Pharaoh was not in question, nor Balak, nor Sihon, nor Og, nor the many hostile kings of Canaan. Satan did resist to blood by human instruments; but an infinitely greater must be met in death and judgement of sin. And so it was in the life of Christ, if we read it, as we ought, in the light of heaven and eternity. There sin is seen levelling all distinctions, and no difference before God between Jew and Gentile is proclaimed; for all are lost. But grace through faith saves all equally and for ever, and constitutes a "new" man of which Christ is head above, wherein is neither Jew nor Gentile, but all are one in Him. This is the church, the fruit of sovereign favour, the heavenly Eve of the last Adam. It has nothing to do now with the government of the world, or with the execution of earthly judgements. God in love gave His Only-begotten Son, not only to become man for us men, but even to be made sin for us sinners, that we might become God's righteousness in Him, yea, and be raised up together with Him and seated together in Him in heavenly places indeed, in the glory of His grace: for His own counsels in Christ alone account for it all. We are accordingly called to a walk quite different from that which was imposed by the law on the ancient people of God; created, as the apostle says, "for good works, which God afore prepared that we should walk in them," the details of which fill the New Testament in general. Our worship too is confessedly distinctive, as is our service or ministry. Christ is the centre and object and expression of all, as the Holy Ghost is the power acting by the word of God. And the heavenly hope is the crown: His own coming, we are sure of soon, we know not when, to receive us to Himself and present us with Himself in the Father's house on high.

Prophecy, strictly so called, is quite distinct, and bears directly on the future tribulation, whether that which is called "the great one," out of which God-fearing Gentiles come from every nation and tribe and people and tongue (Rev. 7), or the unparalleled hour of Jacob's trouble, out of which he will be saved (Jer. 30: 7). In either we never hear of the church; and no wonder. For the Lord, apart from those predicted sorrows, will have called us to meet Him in the air; so that we follow Him from heaven when He appears to deliver the Jews and Israel who are ready to be swallowed up by their adversaries. On all this the lamp of prophecy sheds its light, deeply needed for the squalid place of the world. But we can say believingly, and without presumption, that we are not of the world, for Himself has told us so. We therefore find a better hope spread before us in His word, though many lose it by confounding it with the just expectation of the Jewish remnant, who look for deliverance by His appearing to take vengeance on their foes. Our hope has no such connection, as it is by our being caught up to meet Him. It is the translation of heavenly grace. For "that day" we come along with Him from heaven. Hence when Christ, our life, shall be manifested, then shall we also be manifested with Him in glory. "The day" is a time of displayed divine power, when "every eye" shall see, and Jehovah be exalted in that day. On this all prophecy converges.

"The land," and the earth too as a whole, will then become a direct object of divine blessing; and the reader of Old Testament scripture is inexcusable, who overlooks the many obvious places in which God pledges Himself to this end. Doubtless His people and the nations are nearer to His heart; but the long groaning earth, the creation travailing in pain together until now, shall be set free from the bondage of corruption into the liberty (not of grace, which is for souls by the Spirit now, but) of the glory of the children of God at Christ's appearing. Does this surprise or offend any? It was here the Son of God, Who created all, became man, and lived, and died, by the grace of God. It was here was manifested the wonder of a divine person humbling Himself in obedience unto death — yea, death of the cross. It was here God was glorified in the Holy One made sin and here that Satan was vanquished for ever by Him Who had accomplished redemption by His blood, and was raised in power according to the Spirit of holiness. If heaven and God's throne be the worthy reward, this earth shall be delivered and reconciled. It may be a little spot compared with the universe, but it is the little spot where Christ wrought in divine love a work matchless in value, to which not man only is indebted for blessing, but God for His retrieved moral glory, and in virtue of which blessing the man who believes is made God's righteousness. If sin of the first Adam subjected all to vanity, how meet it is that the second Man should more than restore all things! How blessed that Satan should be banished, not only grace as now reigning to eternal life in Christ, and that Christ, no longer hidden, should establish the rejoicing earth with His power and blessing, yet still to the glory of God the Father!

Undoubtedly our best portion is in Christ and with Christ where He is, to share His love and see His glory: better even than being manifested in the glory which the Father has given Him and He has given us, when we shall be perfected in one, that the world may know that the Father sent Christ and loved them as He loved Him. For they appear together in the same heavenly glory, as we see in Rev. 17: 14; Rev. 19: 14; Rev. 21: 9, etc. But every spiritual mind will feel that it is far better to have Christ's desire fulfilled, for which He asks the Father as to that which He has given Him — that where He is they also may be with Him, that they may behold His glory which the Father has given Him, for He loved the Son before the world's foundation. There shall we be in the richest grace; nothing else could explain it, as it all depends on the Father and the Son, and is outside all prophecy, save so far as the very exceptional glimpses in Rev. 21 and 22 may suppose, if not reveal it. We can readily account for this exception; because at that time those who are heavenly enter with Christ on the reign over the earth; and it is exactly the province of prophecy to speak of God's government of the world, which cannot be in the full sense till Christ has taken His great power and reigns, and we shall reign with Him.

There is thus a two-fold error to avoid. Many, if not all, the post-apostolic fathers of early date were chiliasts (without noticing other heterodox men); and their tendency doubtless was to see little, if at all, more than the earth glorious and the glorified saints with Christ: an unworthy view which not only gave up heaven, but shut out Israel from the Messiah and the new covenant, to say nothing of the Gentiles, blessed distinctively on the earth. Revolting from the thought of nothing higher than the millennial earth, Origen, Jerome, Augustine, etc., thought only of heaven for those that are Christ's, and saw no prospect for Israel and the nations, beyond coming into Christianity by the gospel as now preached, which they conceived to constitute Christ's everlasting dominion, where all nations should serve Him in perpetuity. Moderns etherealized yet more, so that the soul practically became all for heaven at death, and resurrection faded away save in name. Revival of prophetic study and testimony recovered many from views so vague. But rarely have the children of God taken in the full truth of placing all things, both those in heaven and those on earth, under Christ as Head and the heavenly saints, heirs of God and joint-heirs with Christ, thus comprehending the universe as His, both heavenly and earthly, to the glory of God the Father. This alone maintains the promised earthly blessings of the Old Testament, not set aside but sealed in the New Testament, leaves room for all that divine mercy has in store for Israel and the nations and creation generally, and without confusion conciliates with the accomplishment of the prophets the resurrection glory of the departed saints from the beginning, and above an, one incomparable results of the mystery of Christ and the church, now revealed in the New Testament, then to be displayed in the heavens and over the earth.

Thus also is the progressive character of the divine dealings made evident. For under Christ's reign in this fullness of glory, Israel will advance from the old to the new covenant and to their Messiah glorified, as the church from her present anomalous ruin to be the glorious bride of Christ; and all nations be delivered from their infidelity, superstitions, and other abominations, to flourish in righteousness and peace; the whole earth be filled with His glory, and the heavens no longer severed from it through the first man's sin, but maintained in the power of the Second Man from heaven. Not only is there nothing retrograde in any sphere, but there is blessed progress everywhere for heaven and earth. It is only from looking at part of the coming glory that Christians have failed to seize the truth of an advance so marked and universal.

Prophecy then treats of the earthly people, or rather the righteous remnant (Isa. 1; Isa. 4; Isa. 6; Isa. 10, etc.), saved by the Lord's appearing for the destruction of their enemies, not by translation to heaven, as the heavenly saints will know like Christ Himself, without any dealing in vengeance on the world. The difference is simple and complete. Hence it connects itself with day-light dawning and the day-star arising in the heart, as compared with the prophetic lamp. Our hope rests on the assurance of His love that He will come and take us to heaven prophecy tells of blessing and glory for Israel and the nations too on earth by the judgement He will execute on its evil. Hence a Christian might and ought to be waiting for Christ with all his heart, who knew little of prophecy, however good to be known in its place; as on the other hand, souls might be familiar with prophecy, on whose heart that heavenly hope has scanty power, if it have dawned there at all. The apostle Peter was solicitous that the believers he addressed, besides heeding prophecy, should enjoy a brighter light and the hope that belongs to it.

Thus, to say nothing of prophetic "burdens" on the various nations that assailed or oppressed Israel, it is striking to observe that the blessed result of prophecy is, in every case where it is predicted, associated not with the energy of divine grace as now in the gospel, but with the unmistakable execution of God's judgements at the close of the age. Who does not hail with joy the assurance that "the earth shall be full of the knowledge of Jehovah, as the waters cover the sea" (Isa. 11: 9). It is certain, however, that the prophet declares that the Lord shall smite the earth with the rod of His mouth and with the breath of His lips (cf. Isa. 30: 27, 33) slay the wicked (Isa. 11: 4), as introducing this blessedness here below. The apostle cites this in 2 Thess. 2: 8, and binds it up with the manifestation of the Lord Jesus. Moses had referred to the same thing in Num. 14: 21. Judgement there too, not preaching the gospel, is connected with filling all the earth with the glory of Jehovah. Hab. 2: 12-14 is yet more explicit; for after pronouncing woe on violence and iniquity, the prophet asks if it is not of Jehovah that the peoples labour for the fire, and the nations weary themselves for vanity: "For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea." What the peoples toil at is but for the fire to consume; their weariness for vanity (cf. Jer. 51: 58) the judgements of the Lord will demonstrate, but will do more and better. They will cause the earth to be filled with the knowledge of His glory. Then only will the inhabitants of the world learn righteousness, whatever be the vain hopes of Gentile conceit. Not the gospel in man's mouth, but judgement in the Lord's hand, will inaugurate the earth's deliverance, blessing, and glory (compare Dan. 2: 35, 44, 45; Dan. 7: 11-14). The gospel is now calling and forming souls, apart from the world, for heaven.

6. Its Language

As much is often essayed to mystify prophecy on the score of its language, it may be well here to notice the subject a little.

The fact is that all language is more or less figurative, more especially where it is poetic or impassioned. History, if it be not a dead chronicle, abounds with figures; but none the less does it aim, or at least profess, to give nothing but the truth. Simple language is distinguished from figurative, though both styles are freely used and understood readily in all compositions, as well as in oral address and ordinary conversation. Carnal and spiritual are the true correlatives, as also literal and mystical; but these respectively apply to the sense of what is said or written, rather than to the diction. Allegory, parable (or its abbreviation in proverb), and symbol, again, are varieties of form in which truth may be conveyed, but they ought not to be confounded with figurative language. A symbol may be a material object, actually existing, and applied morally; or it may be made up by combining in one a variety of existing objects, so as to give God' s moral view of what is thus revealed, as the four beasts or Gentile imperial powers of Dan. 7, the fourth of which reappears in Rev. 11-19. But symbolic language is exceptional, and seems limited to prophecy during the times of the Gentiles. It is in no way characteristic of prophecy in general. In every case what was conveyed was real, not artificial: when accomplished, it is history from the divine side.

It must never be forgotten, however, that, whatever the form or figure employed, the subject-matter referred to in prophecy is not ideal but real, any more than in the rest of scripture. It may be a fact or a place, a person or a people, a time or a state of things. Simple language may be used alone, or with figures to impart vividness, as in all speech; or symbol may be the method, as sometimes in Ezekiel and Zechariah, and yet more in Daniel and the Revelation; but what is conveyed is a reality, and not a figure. Poetical elevation is not uncommon, any more than figurative representation; and only in an exceptional way, as in Daniel 11, have we the revelation of events successive in relation to each other, though with gaps first and last, for which room is carefully made in the terms of the prophecy itself, before the grand terminus of all, the conflict of the close, in which figures for the first time "the king" in "the land," as distinct from him of the north and him of the south. "The king" it is as idle to confound with Antiochus Epiphanes as with the Pope or Buonaparte. It is the final catastrophe, ending where all the visions of Daniel, and we may say generally of the prophets, do end, in the coming kingdom of the Messiah. As they have one divine authority, so have they one glorious consummation, when He takes His great power and reigns. Thus, as all prophecy looks to that end, none is of private or isolated interpretation. It is the Spirit glorifying Christ, when He shows the things that are to come.

The Revelation, as it is the latest, so it is by far the most elaborate, of all prophetic books, consisting throughout of visions, in which symbolic objects fill a larger place than anywhere else in scripture. Still, it is to be observed that the prophet conveys literally what he saw in the plainest language. The objects and acts in the scenes which he in the Spirit saw, and the words announced to his ears, are given with precision. The symbols we have to study and comprehend in the light of general usage and of the particular context; for symbolic forms, though less pliant than the ordinary expressions of thought, are, like the rest, modified by their associations; and the Holy Spirit alone can guide rightly in this and in all else of scripture; as common sense does in the affairs and intercourse of natural life. Save in the symbolism which forms a comparatively small part of prophecy, its language differs only in degree from that of scripture generally, and must be interpreted on exactly the same principle. Indeed even the symbolic portion finds its counterpart in the types not only of the Pentateuch, but of scriptural history as a whole. The form may vary according to divine wisdom, but one mind and purpose will be found to pervade all. Every scripture is inspired of God; and as Christ is the image of the invisible God, and He alone declared the Father, so is He the object of all revelation, and others only appear as related to Him.

The late Dr. P. Fairbairn (Prophecy, 86), who sought to allegorise the prophetic word, contends that, if Gen. 3: 15 is to be read literally, "it speaks merely of the injuries to be received from serpents on the one side, and of the killing of serpents on the other: and any member of Eve's future family, who might have the fortune to kill a serpent, should, by so doing, verify the prophecy." But no spiritual mind could tolerate such an interpretation, no fair mind allow the relevancy of the argument. Jehovah Elohim addressed the tempter, and winds up His sentence by the words (so pitiably travestied for controversial purposes) which, understood in simple faith, have comforted believers from that day to this. It is burlesque, not argument, and utterly vain to maintain that Israel means the church, or that Jerusalem means the New Jerusalem, which is the desired conclusion. Nor is there the slightest force in explaining away the bearing of Isaiah 40: 3, which was accomplished in the Baptist's ministry preparing the way of Jehovah; as Isaiah 53 was in Messiah's humiliation and atonement. But all that these scriptures say is not yet fulfilled, and cannot be till His second advent in power and glory, which will make good every word which the allegorical school dissipate into thin air. The rejection of the herald and of his Lord has suspended very important parts of both predictions as of prophecy in general, which await "that day," when Jerusalem's heart shall hear what is spoken, and rejoice that her warfare is accomplished and her iniquity is pardoned: then the glory of Jehovah shall be revealed, and all flesh shall see it together. Even the first prophecy, like the great mass, awaits that day for its full effect in the execution of judgement on the Serpent. For prophecy, as the rule, lets us see the glorious end of God when Christ takes His great power and reigns. We may and ought to see what faith alone can see now; but the future King of glory will be the public display to every eye.

Those whose theory it is that all prophecy is ideal, have to face the fact that a vast deal given out by the prophets has been fulfilled literally. Ignorant self-will denies in vain what is patent. Its accomplishment is plain in Nineveh and Babylon, in Tyre and Sidon, in Edom and Egypt, as well as in the Medo-Persian and the Macedonian powers, to say nothing of Rome; above all, in Israel before the Assyrian and Chaldean captivities, and in the subsequent partial return of the Jews to be dispersed again, as they were by the Romans, still more terribly after the cross of Christ and the rejected gospel. In the predictions simple language, figures, and symbols were employed as God saw fit; but the cities, the nations, and the lands were known historically, as the changes were punctually accomplished; and many an unbeliever has been arrested by this evidence, to learn still better and deeper things from God's word, even Christ and His redemption.

Take an example of symbol in Ezek. 17. The parable of the eagles is as determinate as if the prediction had been couched in literal terms. The scripture itself interprets the first great eagle as the king of Babylon, the second as Pharaoh. By the breaking off the topmost twig of the cedar of Lebanon, and placing it in a city of traffic, was meant the king of Babylon putting down Jehoiachin, and carrying him captive to Babylon. By the taking of the seed of the land to become a vine of low stature, we are to understand his setting Zedekiah (for so Mattaniah was new named by the conqueror) to be his vassal king in the land. The king of Egypt, though typified by a great eagle with great wings and much plumage, is not said to be of long pinions, nor with feathers of various colours like the king of Babylon. Yet Zedekiah breaks his oath, and turns for aid to Egypt against Babylon, to the destruction of his kingdom by Jehovah's decree. The manner of conveyance differs from that of history; but the parties in view, and the results of the action, are no less certain, fixed and exclusive. If there are general lessons in divine prophecy, so there are in inspired history. Nebuchadnezzar and Pharaoh-Hophra (the Apries of the Greeks, and perhaps Psamatik 3. of the Egyptian monuments) are here intended, and none else. So it is with the two deposed Jewish kings.

But it has been contended with no small assurance that Ezekiel, referring in Ezek. 17 to Isa. 2, connects it with circumstances which oblige us to understand the elevation of the sacred mount spiritually, and as verified in what has already been, and not in what is to be. the reference is dim to moderate eyes, without disputing that the elevation of Moriah is of a moral kind. But the evidence is certain that the glorious promise is future in both chapters. In the tender young twig from the highest branch of the lofty cedar is undoubtedly meant the Son of David, and not Zerubbabel. Yet it is not the first advent, but the second, which is in the perspective of the prophecy. It is the kingdom, and in no way the church. Never will the "little stone" expand into the great mountain that fills all the earth till the blow is struck on the toes of the image of the Gentile powers and breaks them all into pieces, like chaff to be swept away by the wind. The lowly condition of Messiah is no doubt pointed out here, but yet more the power and glory of His kingdom, when He is set, as He will be set, on His holy hill of Zion. The church on the contrary, is unfaithful to her calling if she be not a despised pilgrim and stranger here below, as He was, till she joins her coming Bridegroom in the air, before she appears with Him, when He appears to fulfil His glory over all the earth, as He will in that day. Symbolic language therefore is no more vague than any other.

Again, the attempt to turn the prophetic style and diction into an engine for setting one prophecy in opposition to another is unworthy of a Christian. Isa. 56: 7, 8; Isa. 60: Isa. 66: 21-23, are in no conflict with Isa. 56: 3-5; Isa. 65: 17; Isa. 66: 1-3; any more than Jer. 3: 16 with Jer. 30: 18-22; Jer. 31: 31; Jer. 33: 15-22. Such objections spring from ignorance; for evidently the statements arrayed, one against another are quite consistent, and teach distinct truths. So Ezekiel's last vision, where the temple is so important on earth, in no way contradicts John's last vision of the New Jerusalem on high, wherein is no temple. These cavils are a fair sample of the follies of spiritualizing, which confounds heaven with earth, and sets prophet against prophet, and even the same inspired men against themselves. It is too sad to find such teaching in a believer, set forth and accepted with no small blowing of trumpets, though worthy only of an infidel. But it may be for that very reason the more instructive a warning against false principles of interpretation. Nor is it prophecy only that is misunderstood. The error substitutes Jewish for Christian relationship to our Lord, destroys that bridal separateness which is enjoined on the church (2 Cor. 11: 2, etc.), and consecrates desires and ways of undisguised worldliness to the dishonour of God and His word about us.

Granted that prophecy in each case exceeds what history can tell. this is an essential constituent of its character. It is a vast system of divine prediction, the centre of which circle is Christ, and Christ assuming by God's gift the government of the world with Israel nearest to Him at the end of this age. If the prophecies, even about races supposed to have vanished, were exhausted, every one might be made of its own interpretation. But it is not so. They look onward to "that day." Their partial accomplishment is the pledge of all that remains to be fulfilled. Faith, accepting the part, assuredly awaits the whole.

Unbelief, over-looking the divine mind, works evilly in two forms. Some are too instructed to deny the tallying of facts with the words of the prophets. Starting with the assumption that prediction is impossible, they essay to prove that the alleged predictions must have been written after the event. Hence the importance of knowing when the prophet wrote; for, this once clear, their inspiration by God flows from the correspondence of word and fact, which is confessed. There is another class, however, who, if they could, would pare down or eliminate all exactitude, and reduce the word of prophecy as much as possible to general principles and ideal forms, without definite line or historical issue. Vagueness of interpretation is so complete that even in the Apocalypse distinct prediction is nowhere, unless there remain enough Protestantism to discern Romanism in Babylon.

It is vain to reason from the curse on "the Serpent," or the raising up of "David" in the future (Ezek. 34: 23, 24), against a strict and full accomplishment of prophecy. All who are worthy of consideration agree that the context demands the great enemy in the one case, and the great King of Israel in the other; all repudiate a lowering literality, with which the surrounding words are incompatible. There is a genuine as well as a spurious literalism, with figures interspersed, as in Isa. 2 or 40, which none but adversaries urge in their efforts after allegory. As vain is it to argue the discrepancy of Isaiah in his later chapters, which await the days of the world-kingdom of our Lord and of His Christ; as do the passages cited from Jeremiah, and yet more obviously those from Ezekiel. That Revelation 21 is symbolical is true, as it treats of a heavenly object; whereas all the others speak of Israel and the Gentiles on the earth in plain terms, with figures here and there. Scripture is perfectly consistent. The fault is in the confusion of its misinterpreters. Israel and Judah mean expressly the two houses or families of Jacob's posterity, and none other; Zion and the mountain of Jehovah's house mean the seats of the throne and the temple respectively in the land, and the Gentiles are the nations of the earth, distinct from Israel here below, and from the church and risen saints generally on high. The attempt to spiritualize these objects is a mere dream, which no idealist among Christians at least has ventured to act on consistently. For the theory is that all these objects distinguished in prophecy are the Christian church now, or in the future, under the gospel. What? Israel, Judah, Jerusalem, and the New Jerusalem, Zion, Moriah, and the blessed Gentiles too! Can any scheme to interpret be more despairing or grotesque? It is really the aim of the enemy to discredit and destroy the true force of the prophecy, and thus of God's word altogether. The result is little but cloudland, as it would be wholly, if it were applied logically throughout.

If it had been drawn from an induction of scripture that prophecy is not mere history anticipated, but admits of a perspective, and that an accomplishment may be true and not complete, that only the manifested kingdom of our Lord in a day yet to come will exhaust it in its opening, its establishment, and its results, no sober Christian could rightly deny this. But the principle is false; for as the rule, prophecy sets forth divine intervention, not in grace, as in the gospel, but in judgement and power, as in the world-kingdom of our Lord and His Christ. There are common grounds of mercy and exceptional hints, which were fulfilled in part, and justify the gospel meanwhile, as the New Testament shows. But prophecy cannot be fulfilled as a whole till Christ be glorified in Israel and their land, the centre of earth's promised blessing, of which it speaks abundantly. Incredulity avails itself, not only of extravagant spiritualizing on the part of erring Christians, but of fulfilment not yet complete, to deny what has been really accomplished. Let us search and see how that part was accomplished, and thus learn what to expect for the future. That there were great moral principles, that there was a manifestation of God's ways and glory, is most true; but these are actual facts before all eyes. All this we shall find in the light of the New Testament; not less, but far more, we may surely expect for the day when every eye shall see Him, and they also which pierced Him, and all kindreds of the earth shall wail because of Him, whatever the peace, joy, and blessing, and glory that follow.

But it is pleaded by the allegorists of the Old Testament, that the apostle Paul in particular sanctions their principle of interpretation; and they cite in proof Rom. 2: 28, 29; Gal. 4: 26; Gal. 6: 16; and Heb. 12: 22. these scriptures, however, do not touch the question, and are therefore invalid for their purpose. Let us review them in their order.

In the first, the apostle is expressly arguing with the Jew from ver. 17, and charging home his guilt notwithstanding his privileges; as he had dealt with the Gentile in the latter half of Rom. 1, and in the first half of Rom. 2 with the speculative moralist, who might pique himself on being no longer an idolater. In order to afford any show of reason, the text in question should have been an address to Gentiles treating them now as Jews; whereas it is to the Jew strictly and exclusively, to show that his privileges can in no way screen him if ungodly, and that he only is an accepted Jew who is so inwardly. There is not a thought accordingly of calling believing Gentiles, Jews.

Nor is there any satisfactory ground in Gal.4: 26; and this is the more in point because the apostle does say that Abraham's two sons, and their mothers, contain an allegory; not the language of the prophets, but the persons and facts in Genesis. "Now this Hagar is Mount Sinai in Arabia, and answereth to the Jerusalem that now is; for she is in bondage with her children. But the Jerusalem that is above is free, which is our mother," the critical text rejecting the word "all." The truth is that this scripture disproves the hypothesis, instead of giving the least warrant to construe Jerusalem of the church. Our mother, says the apostle, is "the Jerusalem that is above." The note to p. 32 <search for Gal. 6: 16> has shown "the Israel of God" to mean those Israelites who now believe the gospel, and so to give no licence to call Christians, Israel, or to read Israel in the Old Testament into Christians. The general body of believers are distinguished from this special class, "the Israel of God," in the verse itself.

In the last passage, Heb. 12: 22, the apostle contrasts with Sinai (the mountain of the nation's responsibility under law, with its associations of judicial terror and gloom) Mount Zion to which the Christians had come, no less conspicuous as the seat of royal grace, which was won for the true king of God's choice in the past, after man's choice had fallen by Philistine hands instead of working deliverance; Jehovah's resting place for ever, for there He will surely set His King, upon His holy hill of Zion. But the Epistle proceeds in the next clause to distinguish it from the city of the living God, heavenly Jerusalem, as well as from myriads of angels, a general assembly, and from the church of firstborn ones, with which last the hypothesis identifies Zion. Any intelligent Christian has only to weigh the passage in order to be satisfied that those addressed are here said to have come (of course by faith) to the entire circle of what is to be blessed in the coming day, rising up from Zion to God, Judge of all, and thence coming again to the blood-sprinkling, that speaketh better than Abel for the earth, when curse shall yield to peace and glory. No disproof of the traditionary confusion can be conceived more complete or decided.

There is another consideration which must strike every unbiased mind. The restoration of Israel is so plainly intimated in the very scriptures which declare their ruin and scattering that some of the allegorizing school admit cordially, not their conversion only, but their return nationally, though truly renewed and for such peace and glory in their land as they never had of old. Now this is to give up their false principle. For were it to stand logically, it is hard to conceive how on that principle God could predict His gracious purpose of restoring, in the latter day, Israel for blessing in their land under the Messiah and the new covenant. Taken in their plain and uniform meaning, the prophets are full of that blessed expectation for Israel in divine mercy, but not without hints here and there of grace toward the Gentile, sometimes during their eclipse, as in Isa. 65: 1, 2, and Hosea 1: 10. Yet these texts afford no pretence for the identification, but the contrary.

It is full of interest to observe the spiritual skill which was given to the apostles Paul and Peter in quoting from Hosea. The former, in writing (Rom. 9: 25, 26) to the saints in Rome — chiefly Gentiles — applies, not only Hosea 2: 23, which predicts the future recall of Israel, but also Hosea 1: 10, which reveals the actual call of Gentiles, not to be His people as Israel shall be by-and-by, but to have the blessed title of Christians now, "sons of the living God." Mark the singularity of the phrase "in the place where it was said unto them Lo-ammi, there it shall be said unto them, 'sons'". It was among the nations while the Jews are not recognised as such. The latter, in writing (1 Peter 2: 10) to the Christian Jews scattered in Asia Minor, applies only Hosea 2: 23. The mass of their unbelieving brethren forfeits any such privilege now, however surely to be made good to those that repent at the last, as God declares it will when the prophets are to be fully accomplished. Those who now believe anticipate that blessing (with much more peculiar to Christianity), "who were once not a people, but now God's people; who were not objects of mercy, but now obtained mercy." Only in the verses following it is carefully shown that, instead of being sown in the earth, never more to be rooted up, but to flourish for ever in the bright kingdom of Messiah here below, they are called to follow Him in present rejection and reproach and long-suffering, "as pilgrims and strangers" till His appearing in glory. This is the present calling of the Christian.

6. Some Old Testament prophecies referred to in the New Testament

In Matt. 1: 23 we have Isa. 7: 14 cited, and applied to the birth of the Messiah. The facts stated prove its literal fulfilment. Now there are symbols and figures, as well as simple language, in Isa. 7 — Isa. 9: 7; but this does not hinder the Holy Spirit stamping the prophecy of the Incarnation, not as an "idea" or general principle, but as an objective fact. There were other children for signs and for wonders in Israel — Shear-jashub already born, and Maher-shalal-hash-baz about to be, sons of the prophet; but they are as distinct from the virgin's Son Immanuel, as Hezekiah, already a dozen years old at least and born before Ahaz came to the throne. Neither he, nor Isaiah's children, were born of the virgin; nor could even Hezekiah, still less a future unknown son of Ahaz, call it his land, as Immanuel can, Whose name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace, the Destroyer of the last Assyrian, and the Deliverer and King on David's throne for ever. Alas! there is the secret root of unbelief. He is the Great Unknown, not the writer of Isa. 40-66, though Isaiah's was indeed the pen that indited them, but Isaiah's theme, the virgin's Son, in the striking parenthesis of his introductory chapters. Had men but seen as God reveals Him at the beginning, they had not doubted the voice of God through Isaiah at the end.

Even the chief priests and scribes (Matt. 2: 4-6) could answer unhesitatingly as to the place where Messiah should be born. It was none other than Bethlehem of Judæa according to Micah 5: 2. The Holy Spirit in no way discountenances, but accepts the light they saw from the lamp of prophecy. Luke 2 adds the providential ordering by which Joseph went from the north of the land to this particular spot in the south. God was taking care, we may boldly say, that the word should be fulfilled to the letter. And the true-hearted believer may see how full of instruction is the context; for the words immediately preceding declare that the Judge of Israel should be smitten upon the cheek. Then comes in the parenthetical ver. 2, which reveals not only His birth as David's Son, but an everlasting kinship (for indeed He is Immanuel, God with us). And because of the Jews thus contemning their Ruler in Israel, they are themselves given up (says verse 3) till she which travaileth hath brought-forth — till the birth of the divine purpose for the restitution of all things. "Then the remnant of his brethren shall return unto the children of Israel," or, in the figure of the apostle, the natural branches be grafted into their own olive tree. Then will the glorious hopes that follow be punctually fulfilled. Neither Satan nor the Lord will have any difficulty in finding the Assyrian who in that day, is to perish in the land. There the Assyrian stands on the page of prophecy, as he will on the stage of the future to perish for ever. So false is it that neither the restoration itself of Israel, nor the events growing out of it, can be understood according to the letter. So true is it that those who reason thus maintain that, in this sense, considerable portions of the prophetic scriptures can have no proper fulfilment. "And why, then," they boldly ask, "should any be supposed to have?" It is systematic dishonour of God's mind through ignorance of the scriptures and of His power.

The next quotation (Matt. 2: 15 from Hosea 11: 1) is full of interest. The prophet was inspired to blend, as it were, Israel of old and Christ called out of Egypt. He, before God, was the true Israel, and their history recommenced in that blessed Person for Whose sake God had led out the ancient people at their beginning. Theirs is a sad tale of self-will, rebellion, idolatry, yet to be repented and forgiven, when the generation to come shall say, Blessed be He that cometh in the name of Jehovah. The observant reader may see in Isa. 49 a similar transfer and identification of Israel and Christ. This is not merely literal, but spiritual in the true sense, not the vague spiritualising which fritters all away, forgets the glory and relationship of Christ, blots out Israel as such from God's mercy in the future, and lowers the church from heaven to earth.

Matt. 2: 17 exhibits a difference in the form of citing: "Then was fulfilled" Jer. 31: 15. What can more strikingly testify how Christ is ever before the Holy Spirit than the application here by our inspired evangelist? A heathen, or certainly a Jew, might admire the beauty, and boldness, and elevation of the impersonation; who but God would have thought now of the mourning prophet's words, which brought His Son before Him in the Edomite's slaughter of the babes of Bethlehem? Matthew does not say that it was the object of the prophecy, as in other cases. If the evil one prompted the savage jealousy of Herod, God felt for Rachel's children afresh when shielding the Messiah, Who will yet reward her work, give hope for her latter end, and bring the children again to their own border.

The last verse of Matt. 2. gives another variety, that differs not only in the form, but in the general reference: so that (ὅπως, not ἵνα) it might be fulfilled which was spoken by the prophets. It was their scope. He was to be despised of men. So His residence accorded. "Can any good come out of Nazareth?" (John 1: 46). There Joseph took Mary and the Heir of all the promises of God. Such was the scope of the prophets.

"Isaiah the prophet" is said, in Matthew 3, to have predicted John as "the voice of one crying in the wilderness" (Isa. 40: 3). This would be decisive if higher criticism consisted with the fear of God — if it trembled at His word. How came men to set themselves above apostolic authority? Because they must otherwise, accepting prophecy, give up their scepticism and bow to God's revelation. If Isaiah wrote this wondrous moral pleading to the end, he clearly predicts Cyrus by name and character, by mission and work, and graphically foretells Babylon's fall, and the return to Jerusalem; nor this only, but the rejection of the Messiah, and His atoning death, by the faith of Whom the people, no longer impenitent, become God's servants through Jehovah's Righteous Servant, Who appears at length for their final deliverance and everlasting joy, and the destruction of enemies within and without. As to the bearing of the words quoted by the Baptist, they must be childish indeed who fail to see that they describe the service of John as Messiah's herald, a moral work set out in material figures, as is common in the New Testament. Never have I heard a whisper of future "engineering" intended, save by believers in human progress, and in a millennium brought about by man's instrumentality rather than by Christ's advent. But there may be souls no less simple and rash on the other side.

"Isaiah the prophet" is cited again (Isa. 9: 1, 2) in Matt. 4: 14-16, and with marked propriety. Just so much of the prophecy is used as bears on the first advent of Christ, the great light that shone on her that was distressed, "the way of the sea, beyond Jordan, Galilee of the Gentiles," etc. The figurative language of the former quotation in no way forbade its literal accomplishment in John the Baptist, without a vague series of heralds to bring in the Lord. So equally bold figures here only render vivid testimony to that True Light which Christ was, not to His forerunner who bore Him witness. They are both definite and accomplished prophecies. Only the very next words in Isaiah 9 open the unfulfilled coming glory of Messiah here below: "Thou hast multiplied the nation, thou hast increased their joy. They joy before thee according to the joy in harvest, as men rejoice when they divide the spoil": words alien from gospel blessing and from heavenly glory, but perfectly expressive of the world kingdom of our Lord at the end of the age. Hence the flash which shines next, lighting up the judgement which brings it in. "For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken, as in the day of Midian. For all the armour of the armed man in the tumult, and the garments rolled in blood shall even be for burning, for fuel of fire. For unto us a child is born," etc. (R.V) This ought surely to be unmistakable. It is the Second Advent, not the first. In the perspective of the prophet the one is followed by the other. Christ's death separated them; the New Testament, and its special work and heavenly relationships with the exalted Head of the body, come between. But the one is as literal and distinct as the other though figures cluster round both to enlighten faith, not to wrap in mist and cloud as men wish.

The next quotation of prophecy is from "Isaiah the prophet" (Isa. 53: 4): "Himself took our infirmities and bare our diseases" (Matt. 8: 17). The evangelist applies it to Messiah's removal of disease. Atoning work is distinguished, and even contrasted, with the latter half of verse 4, in verses 5, 6, 8 (last clause), 10, 11, 12, though there is more than atonement. And so the New Testament cites these, not verse 4, for atonement. Thus all is precise and definite in the prophecy, as well as in apostolic citation. It is scientific theology which produces darkness, of which it is equally unconscious and vain, with which it would, if it could, envelope the divine word. It really deceives itself. The prophecy is luminous throughout, opening and closing with Messiah's exaltation in His kingdom to come; but almost all between is the inimitable portrait of His humiliation and death in man's rejection and God's atonement. It is not surprising that those who love to regard the prophets as dwelling in their own fog are shy of a chapter which is not more sharply defined than it is momentous and humbling. Nor is it that figures are lacking, but that simple language pervades it from first to last. Symbol is wholly absent, and all excuse for allegorizing; and the rather, as there is most needed yet spiritual food already prepared of God for the spiritual.

The Lord, in Matt. 11: 10, warrants our personal application of Mal. 3: 1 to the Baptist, stopping short of the verses that follow, which await His coming again. And though Luke 1: 17 clearly refers to Mal. 4: 5, 6, it is even there only applied morally, or to faith, not historically; as our Lord Himself puts the case in Matt. 11: 14, and Mark 9: 13: "And if ye are willing to receive it, this is Elijah which is to come." Nothing is farther from His mind than to set aside a future action of Elijah (compare Mark 9: 12; John 1: 21) before the great and terrible day of Jehovah come, a description in no way suiting His first advent in grace, even though moral judgement accompany that grace.

The only other quotation that need be noticed here is in Matt. 12: 17-21, from Isa. 42: 14. The folly of a great unknown prophet is cut off here also by anticipation. "Isaiah the prophet" spoke it: a distinct prediction applicable at that time to the Messiah's presence in lowly meekness, and with tender care for the crushed or the dim, waiting for ultimate triumph. Never can it apply again as then, though it looks to the end from that beginning. The poor of the flock would, and did, appreciate His unpretending grace, whatever the disappointment of His brethren after the flesh, and however the wise and prudent find excuse for unbelief and a plea for stumbling. But divine wisdom is justified by all her children.

7. General Remarks

Summarily then it may be said that the New Testament affords proof, ample and clear, that the prophecies of the Old Testament are so much the more strikingly accomplished, because they are selected from all its three parts — Law, Psalms, and Prophets — written by many hands, scattered over many centuries, yet all meeting as in a common centre in Christ. His lineage in general and in particular, culminating in His unique birth, with its time and place; His despised position, His meek and lowly life, the gracious character of His ministry, and His miracles distinct from all others before Him; His disciples with the law sealed among them, while Jehovah hides His face from the house of Jacob, yet the mass not neglected, but instructed in righteousness by His knowledge. And what can surpass the minute care with which the Holy Spirit treasures up incidents of no value in the eyes of small or great who despise? but how momentous and precious for such as love Him, even where His infinite work of dying in atonement for our sins might seem calculated to overshadow all else! If God embalmed all in prophecy, His children do not explain away the literal fulfilment of His riding into Jerusalem, the predicted King on an ass, and a colt, the foal of an ass, or the Hosannas of the multitude, the cleansing of the temple, the children's cry in the temple; or, again, His sale by Judas, or the traitor's dreadful death and end, or the purchase of the field of blood, any more than the buffeting and scourging and spitting that befell Himself, or the piercing of His hands and feet, the insults and scorn of His enemies, the vinegar and gall, the parting of His garments, and the lots cast for His venture.

It is not only that every sacrifice before and since the law pointed to His death; but Isa. 53. is the matchless clue, the prophetic comment, and is so applied by the apostles. Even the manner of His death was predicted in His singular exemption from a broken bone, and the peculiarity of a pierced side, both in contrast with the two crucified along with Him. His burial, so different from His life, was not omitted; and His resurrection as the path to heaven, and to the right hand of God's throne, all are as positively foretold as they were punctually fulfilled. Assuredly we have the fulfilment of these scenes so expressly set out in scripture, that God's children need not hesitate who do, or who do not, teach according to God — those who regard the words as hyperbole and essentially unhistorical, or those who take them all in the simplicity and fullness and precision of their meaning, without presuming to think that our faith has exhausted all that God wrote in the scriptures.

How wrong, then, for any man to say that the passage about "the virgin conceiving," etc., has a manifest historical meaning as applied to Isaiah's wife! though in unexaggerated strictness to our Lord only. What can one think of the judgement that Isaiah 53 seems to refer to events more closely connected with the return of the Jews from captivity! Everyone at all versed in Isaiah's prophecy must know that this has not the least justification in the contents, and supposes ignorance of the very structure, of the book. Isa. 49 begins the prophetic dealing, not with idols judged in Babylon, and the deliverance wrought by Cyrus (for this closes at the end of Isa. 48), but with the deeper question of the more remote future, the rejection of Messiah and His atoning death and the glorious consequences for Israel, the nations, and kings, to which only Isaiah 53 refers, and not in the remotest way to the Jews' return from the captivity. This is here said in Christian plainness of speech for the truth's sake, and in no disparagement, but with all respect and love. The sentiments show how deadly is unbelief, even as to prophecy, and in a most estimable man.

Another remark may close this section. Christ has been made an exception, and prophecy allowed in His case to be not hyperbolical, though assumed to be everywhere else. We have just seen how grudgingly its application even to Him is allowed. But where is the warrant for considering prophecy in His case valid; in every other, precarious and exaggerated? Scripture draws no such line; and man's unauthorised rule to this effect is as capricious as absurd and irreverent. It is forgotten in effect, as always, that every scripture is inspired of God, and that the prophetic word is His, no less than the Law or the Psalms, the Gospels or the Epistles. Even in human testimony, if we could not receive the witness of men about the least things, how trust it about the highest? Truthfulness we want, and have, nor this only, but divine character and purpose everywhere. If we believe it all to be God's word, such questions are decided. Impossible that God could lie anywhere, or as to anything. If we can trust Him when promising life eternal in His Son, assuredly no less if He speaks of Edom or Egypt, of Jerusalem or Judah.

The current interpretations of Christendom are here altogether at fault; and the consequence is the scanty interest in the prophets, of which people are conscious that they understand little and enjoy less. Men of learning owe much directly, and more indirectly, to Origen and Eusebius among the Greeks, and to Jerome and Augustine, for that perverse ingenuity which has darkened this large department of holy scripture. The earlier Christian writers, such as Justin Martyr and Irenaeus with Lactantius, were at least simpler, and avoided that allegorizing to which those already named gave so large an impulse. But they were utterly wrong in confounding the Christian hope with the expectations of Israel. By this error was provoked the vague reaction which followed, in which Jerusalem or Zion, Judah or Israel, were regarded as no longer applicable as of old, but to be henceforth realized exclusively in the church. Thus by a different route the same evil result ensued: on the one hand, denying the faithfulness of God to His promises, and hence casting off Israel from that mercy which awaits the people in the day that is rapidly approaching, and on the other, levelling down the church to the plane of Israel, in ignorance of her proper and heavenly relationship to Christ as His body and bride.

Error, as it injures and darkens the good, lends ready and effective aid to the evil and corrupt. Hence the Romish harlot greedily adopted and perpetuated a system of interpretation exactly suited to earthly aggrandisement and intolerant pride and unrelenting persecution of all that stood aloof from its unscriptural aims. The commentary of Cornelius à Lapide may be seen as by one of its ablest exponents. Take as an instance his observations on Isa. 60: 12-14, though any other of less renown might suffice. Rome's faith and kingdom, he says, stand from Christ's coming through 1600 years, and will stand till His return at the end of the world. For it is needless to say that, like theologians generally, this learned man wholly confounded "the age" with the world, and did not know of "the age to come," introduced by the unsparing judgement of Rome, as well as of the quick everywhere, long before the world passes away. He adds that the bending unto Zion of their sons that afflicted her, and the bowing down of all that despised her at the soles of her feet, is plainly fulfilled in the Roman Pontiff, who is the church's head. What a contrast with Christ's beatitudes for His own (Matt. 5: 3-12)! and especially for His chief servants (Luke 22: 24-30)! The vain Corinthians began what Popery consummated (compare 1 Cor. 4: 8-13), but God is not mocked. "Ye have reigned without us," said the blessed apostle, content in present suffering to await the coming and reign of Christ.

Let us now hear Calvin, who is no less a representative man among the Reformed. He says (Calvin, Tr. Series, in loco) that Zion denotes here, as in other passages, captives and exiles; for however far they had been banished from their country, still they must have carried the temple in their hearts. Can anything be more vague and vapid? He adds that Paul justly concludes from Isa. 49: 20 (the passage cited in Rom. 11), "that it is impossible that there shall not be some remnant that come to Christ." This is quite a misconception, for the apostle had already shown that this is true now, but contrasts with the remnant at present the day when "a nation" shall be brought in at once, and all Israel shall be saved. Calvin, like others, ignores this through his mistaken principle. So on Isa. 60: 10-12, though heartily denouncing the Papists for their torturing the passage to uphold the tyranny of the Pope, he only modifies the same untenable ground, and deduces the submission of kings to the authority of God and of the church. He has not even a glimpse of Israel under Messiah's glorious sceptre, but swamps it all, saying that Isaiah "intends to speak of that obedience which kings and nobles and the common people render to the church when they promote, as far as they are able, sound doctrine." Vitringa, in his elaborate folios, sees in verse 15 the change brought to the Waldenses and the Bohemian brethren by the Reformation from affliction to an eternal excellency. The Papist and the Protestant are equally mistaken in principle: which of the two is the more abjectly poor, and distant from the mind of the Spirit, it may be hard to decide; but Rome is more consistently proud and oppressive.

There is another popular variety during the last century, which is, if possible, more ruinous; for it appropriates the earthly glory that restored Israel is to have under the Messiah as the portion of the church universal when it advances more and more on its race after perfection here below. The hoped-for conversion of Israel and of all nations, or at least their profession of the gospel, it claims to be the fulfilment of the prophecy.

These absurdities disappear when we believe the word as the Spirit wrote it; and, while holding fast the hope of Christ for the heavens, we can all the better rejoice in the ancient people blessed under the new covenant in Immanuel's land, and made a blessing to all nations of the earth: the grand, constant, and universal prospect, which is found in all the prophets. The special Christian relationship, our calling, inheritance, and hope, are unfolded only in the New Testament. It is "the mystery concerning Christ and concerning the church," founded on redemption, and formed by the Spirit sent from heaven to baptise us into the one body of the ascended Head. The effect of ignorance on this score is as disastrous for practice. For Christians have slipped from their rejected lot and the fellowship of Christ's sufferings, as they await heavenly glory, and thus become earthly like Israel in desires and walk and worship. Whereas we are not of the world as He is not, and are not to think it strange if fiery trouble come for our trial, but, as we share in Christ's sufferings, to rejoice that when His glory shall be revealed we may rejoice also with exceeding joy. It is a settled thing for the believer that the present age is an evil one, instead of the vain hope of man to make it a good age by education, science, moral suasion, or religious influence. The gospel, as God sends it, essays no such aim, but is the testimony of God to separate us from its evil in order to be with Christ on high. Him, therefore, we are continually to await, knowing that He will judge the habitable earth in that day, and thus bring in the new age of righteousness and peace.

In Rom. 11 the apostle lays down the true and only sound principle: the ultimate blessing of all Israel nationally. It is the more remarkable because in the first half of the Epistle he treats of the gospel which effaces the distinction between Jew and Greek, alike guilty, alike justified by faith in the indiscriminate grace of God. There is no distinction on the one hand, for all sinned and come short of the glory of God; as, on the other there is no distinction between either, for the same Lord of all is rich toward all that call upon Him. The rejection and death of the Messiah left the Jews justly rejected, and gave the occasion for God to proclaim His grace to every creature under heaven, that all who believe in Christ should be saved. When this work of the gospel is done according to God's purpose, He will take up that government of the world of which Israel has the foremost place according to promise and prophecy, but on the ground of sovereign mercy in which He will also bless all the nations, and this by His Son returning in power and glory to reign in Zion, and possess the uttermost parts of the earth — indeed to be the Head of the universe in that day, as the New Testament clearly proves.

For the apostle in that chapter furnishes the most conclusive evidence that God has not cut off His people, as it might have appeared from the freeness of the gospel. First, there is a remnant of Israel (vv. 1-6) at this present time also, of which the apostle himself was an instance, the remnant according to the election of grace. Of no other people is this true. Its attaching to Jews only is the witness that God has not absolutely cast them off. Next, though the Jews have as a people stumbled at the stumbling-stone of Messiah's humiliation, it is not in order that they might fall, but by their trespass, salvation is to the Gentiles (or nations) to provoke Israel to jealousy, and not therefore to cast them off. Again, the figure of the olive-tree teaches the same lesson. For theirs is that line of promise and testimony; and the Gentile, only a wild olive, was but grafted in, on the breaking off some of the branches; and he is called not to be high-minded but fear, lest, failing to abide in God's goodness, he be also cut off (vv. 7-12). As it is certain that the Gentile has not so abode but dishonoured the grace and truth of God in the gospel, at least as much as the Jew failed in his previous responsibility, the natural branches shall no less certainly be grafted in, when the Gentile is cut off (vv. 13-24). Lastly, direct and absolute proof is adduced from Isa. 49. to expose the fond delusion of conceited philosophy that the Gentiles have a lease of favoured place for ever. For when that complement or fullness of the Gentiles is come in, which God is taking, "All Israel shall be saved; even as it is written, the Deliverer shall come out of Zion; he shall turn away ungodliness from Jacob. And this is the covenant from me to them when I shall take away their sins" (vv. 26, 27).

Not a word of this could apply to the so-called spiritual Israel, but only to the ancient people of Jehovah; nor could the language consist with Gentiles either. Taken in their ordinary import of the terms the reasoning is as sound as the meaning is important. For we are thereby taught to read Israel in its literal force throughout the prophets as the apostle did; and so Zion, Jerusalem, Judah, Ephraim, and all other names. Figurative language there is abundantly in both the Old Testament and the New. It is so in every-day life, and yet more on occasions when we are more than ordinarily concerned. But the names designate facts, even the well-known objects as they occur, and are never themselves figures. Symbols also are employed, which differ from figures as being a composite of ideas which the prophet saw and describes for the more graphic delineation of the object. There is no uncertainty in the employment of either symbol or figurative expression, but rather to give objects all the more force. The objects are real, not ideal, in every case. As plain language is constantly intermingled with figures, there need never be any great difficulty. So when symbols are employed, there is often an interpretation added: only we have to bear in mind that divine interpretations may and do frequently give more than the statement under explanation. The Holy Spirit gives all requisite guidance in comparing scripture with scripture; and He is needed for profitable understanding of Genesis and John as truly as He is for using Ezekiel and the Revelation aright. The true difficulty is quite independent of figures or symbols, and lies in employing the same object now and then as the vehicle of a lesser primary application, while it also looks onward to a larger and more complete fulfilment in due time; the right apprehension of which is at least occasionally a matter of delicacy.

The Jews therefore did not stumble because they understood the scriptures in their plain literal import. On the contrary they shut their eyes and ears against all the prophecies which dwelt on Messiah's sufferings, and warned them of unbelief and every other sin. They were wholly insensible to His moral perfection and His testimony of God as light and love, which should have led them to repentance. They clutched at the gorgeous visions of power and glory, and overlooked that they are as full of holiness and righteousness and peace. They ignored the plainest predictions, as much as if they never were written, of their own hatred and loathing of the Messiah, as well as of His being wounded for their transgressions, and being bruised for their iniquities. They never pondered the words that Jehovah laid on Him the iniquity of us all; that the chastisement of our peace was on Him; that by His stripes we are healed.

PART 2: ISAIAH AND HIS PROPHECIES

1. Isaiah as a prophet

As Isaiah stands out from all the other prophets by the sublimity of his conception, the elevation of his sentiments, and the grandeur of his style, so is he also by fullness and variety of subject matter. He was the suited vessel for the gift of inspiration which set him in the front rank, but in the highest place of those eminent servants of God.

Even a rationalist (Ewald) says — it is true, a man of profound scholarship, and of the most cultivated taste — that "in Isaiah we see prophetic authorship reaching its culminating point. Everything conspired to raise him to an elevation to which no prophet, either before or after, could attain as a writer. Among the other prophets, each of the more important ones is distinguished by some one particular excellence, and by some peculiar ability. In Isaiah all kinds of ability and all beauties of prophetic discourse meet together so as mutually to temper and qualify each other; it is not so much any single feature that distinguishes him as the symmetry and perfection of the whole.

"We cannot fail to assume, as the first condition of Isaiah's peculiar historical greatness, a native power and a vivacity of spirit, which even among prophets is seldom to be met with. It is but rarely that we see combined, in one and the same spirit, the three several characteristics of — first, the most profound prophetic excitement, and the purest sentiment; next, the most indefatigable and successful practical activity amidst all perplexities and changes of outward life; and, thirdly, that facility and beauty in representing thought which is the prerogative of the genuine poet. But this threefold combination we find realized in Isaiah as in no other prophet; and from the traces which we can perceive of the unceasing joint-working of these three powers we must draw our conclusions as to the original greatness of his genius. Both as prophet and as author Isaiah stands upon that calm sunny height, which in each several branch of ancient literature one eminently favoured spirit at the right time takes possession of; which seems, as it were, to have been waiting for him; and which, when he has come and mounted the ascent, seems to keep and guard him to the last as its own right man In the sentiments which he expresses, in the topics of his discourses, and in the manner of expression, Isaiah uniformly reveals himself as the kingly prophet.

"In reference to the last-named point, it cannot be said that his manner of representing thought is elaborate and artificial. It rather shows a lofty simplicity and an unconcern about external attractiveness, abandoning itself freely to the leading and requirement of each several thought; but nevertheless it always rolls itself along in a full stream which overpowers all resistance, and never fails at the right place to accomplish at every turn its object without toil or effort.

"The progress and development of the discourse is always majestic, achieving much with few words, which though short are yet clear and transparent; an overflowing swelling fullness of thought, which might readily lose itself in the vast and indefinite, but which always at the right time with tight rein collects and tempers its exuberance; to the bottom exhausting the thought and completing the utterance, and yet never too diffuse. This severe self-control is most admirably seen in those shorter utterances, which, by briefly sketched images and thoughts, give us the vague apprehension of something infinite, whilst nevertheless they stand before us complete in themselves and clearly delineated, e.g., Isa. 8: 6; Isa. 9: 6; Isa. 14: 29-32; Isa. 18: 1-7; Isa. 21: 11, 12; while in the long piece, 28, 32, if the composition here and there for a moment languishes, it is only to lift itself up again afresh with all the greater might. In this rich and thickly crowded fullness of thought and word, it is but seldom that the simile which is employed appears apart to set forth and complete itself (Isa. 31: 4, 6); in general, it crowds into the delineation of the object which it is meant to illustrate, and is swallowed up in it, — by, and frequently simile after simile. And yet the many threads of the discourse which for a moment appeared ravelled together, soon disentangle themselves into perfect clearness — a characteristic which belongs to this prophet alone, a freedom of language in which no one else so easily succeeds.

"The verification, in like manner, is always full, and yet strongly marked; while, however, this prophet is little concerned about anxiously weighing out to each verse its proper number of words. Not infrequently he repeats the same word in two numbers (Isa. 31: 8; Isa. 32: 17; Isa. 11: 5; Isa. 19: 13), as if with so much power and beauty in the matter within, he did not so much require a painstaking finish on the outside. The structure of the strophe is always easy and beautifully rounded.

"Still the main point lies here — that we cannot in the case of Isaiah as in that of other prophets, specify any particular peculiarity, or any favourite colour, as attaching to his general style. He is not the especially lyrical prophet, or the especially elegiacal prophet, or the especially oratorical and hortatory prophet, as we should describe a Joel, a Hosea a Micah, with whom there is a greater prevalence of some particular colour. But just as the subject requires, he has readily at command every several kind of style, and every several change of delineation and it is precisely this, that in point of language establishes his greatness as well as in general forms one of his most towering points of excellence. His only fundamental peculiarity is the lofty majestic calmness of his style, proceeding out of the perfect command which he feels he possesses over his subject-matter. This calmness, however, in no way demands that the strain shall not, when occasion requires, be more vehemently excited and assail the hearer with mightier blows. But even the extremest excitement, which does here and there intervene, is in the main bridled still by the same spirit of calmness, and, not overstepping the limits which that spirit assigns, it soon with lofty self-control returns back to its wonted tone of equability (Isa. 2: 10; Isa. 3: 1; Isa. 28: 11-23; Isa. 29: 9-14). Neither does this calmness in discourse require that the subject shall always be treated only in a plain level way, without any variation of form. Rather Isaiah shows himself master in just that variety of manner which suits the relation in which his hearers stand to the matter now in hand. If he wishes to bring home to their minds a distant truth which they like not to hear, and to judge them by a sentence pronounced by their own mouth, he retreats back into a popular statement of a case drawn from ordinary life (Isa. 5: 1-6; Isa. 28: 23-29). If he will draw the attention of the overwise to some new truth, or to some future prospect, he surprises them by a brief oracle in an enigmatical dress, leaving it to their penetration to discover its solution (Isa. 7: 14-16; Isa. 29: 1-8). When the unhappy temper of people's minds, which nothing can amend, leads to loud lamentation, his speech becomes for a while the strain of elegy and lament (Isa. 1: 21-23; Isa. 22: 4, 5). Do the frivolous leaders of the people mock? He outdoes them at their own weapons, and crushes them under the fearful earnest of divine mockery (Isa. 28: 10-13). Even a single ironical word in passing will drop from the lofty prophet (Isa. 17: 3, glory). Thus his discourse varies into every complexion; it is tender and stern, didactic and threatening, mourning and again exulting in divine joy, mocking and earnest; but ever at the right time it returns back to its original elevation and repose, and never loses the clear ground-colour of its divine seriousness."

This estimate of Isaiah is rather of his style of treatment as an author, and hence is almost entirely occupied with the man. But it is cited as an able sketch of Isaiah from without, being written by an adversary of inspiration in any real sense. Hence it will be observed that Isa. 13. and most of 14, as well as 21. for the most part, are not referred to, and above all Isa. 40 - 66, though among the noblest and most characteristic strains of Isaiah; because if his, the predictions are self-evident, prophecy is a fact, and rationalism must be abandoned for faith in the unmistakable voice of God through His servant. It is cited as the homage of a mind far too free, yet a witness true here as far as form goes. Even while manifesting his incredulity as to the authorship of the twenty-seven chapters that close the prophecy, he cannot avoid acknowledging the surpassing powers of him who uttered them.

"Creative as this prophet is in his views and thoughts, he is not less peculiar and new in his language, which at times is highly inspired and carries away the reader with a wonderful power. Although, after the manner of the later prophets, the discourse is apt to be too diffuse in delineation; yet on the other side it often moves confusedly and heavily, owing to the over-gushing fullness of fresh thoughts continually streaming in. But whenever it rises to a higher strain, as e.g., Isa. 40 — Isa. 42: 14, it then attains to such a pure luminous sublimity, and carries the hearer away with such a wonderful charm of diction, that one might be ready to fancy he was listening to another prophet altogether, if other grounds did not convince us that it is one and the same prophet speaking, only in different moods of feeling. In no prophet does the mood in the composition of particular passages so much vary as throughout the three several Sections into which this part of the book is divided, while under vehement excitement the prophet pursues the most diverse object. It is his business at different times to comfort, to exhort, to shame, to chasten; to show, as out of heaven, the heavenly image of the servant of the Lord, and in contrast to scourge the folly and base grovelling of idol worship; to teach what conduct the times require, and to rebuke those who linger behind the occasion, and then also to draw them along by his own example — his prayers, confessions, and thanksgivings, thus smoothing for them the approach to the exalted object of the New Time. Thus the complexion of the style, although hardly anywhere passing into the representation of visions properly so-called, varies in a constant interchange; and rightly to recognise these changes is the great problem of interpretation." [SMITH'S Dictionary, i.188-9 Is the source of these extracts from EWALD'S Propheten i.166-79, ii.407-9.]

The Christian will feel that, whatever the critical taste thus displayed, it only plays on the surface. The key for entering in was unknown: only Christ opens Isaiah, as every other scripture. And the latter part of our prophet deals after a deeper sort than the former with Israel's sins, which gives it a more marked unity and a sustained moral pleading, as we shall see in its place, beyond the limits of any aesthetic plummet to sound. The truth is that the rejection of the Messiah is laid at the door of the Jews no less than their idolatry, both fully set out and at nearly equal length, and the former with yet more pathos and clearness withal; so that the writer, by the law of the higher criticism, must have lived after, not the captivity only, but the crucifixion! Nay more, the second advent is as distinctly predicted in the latest chapters, as the fall of Babylon and the Messiah a propitiation for sins. Therefore the only true result is the folly of unbelief and the sureness of the inspired prophecy, the partial accomplishment of which claims our assurance that all that remains will be not less literally fulfilled in "that day."

As to the scope of Isaiah's prophecy, it has a rich comprehensiveness and grandeur in keeping with his style. Beyond all others he takes in the vast range of divine plans for the glory of Christ, and a minute as well as a most extensive view of the necessary judgement of the nations. Jeremiah and Ezekiel, though speaking of the Gentile judgements, are not occupied as Isaiah was, with the crisis of Jerusalem when God gave up His people, even the portion who still clung to the house of David and the sanctuary in Jerusalem, now alas! rebellious and idolatrous beyond remedy. Daniel, starting from the same crisis, fills up the gap they leave, and reveals the Gentile powers entrusted with the government of the world outwardly, whilst Jehovah no longer governs directly within His people on earth, before Israel is restored to more than pristine righteousness, peace, blessing, and glory. Hosea, Amos, and Micah variously traverse part of the ground occupied by Isaiah, as they also were more or less contemporary. Obadiah, Jonah, and Nahum testify judgement to the world in one form or another. Joel and Habakkuk concentrate their witness on the last days, one starting from the great northern army that ravaged Israel, the other with the faith that if the Chaldean is the needful chastiser of the guilty people, God will assuredly deal with his oppressive wickedness, and glorify Himself in His people whatever appearances may say. Zephaniah, in predicting this judgement of guilty Jerusalem and of the nations, proclaims their blessing when God converts and delights in the restored remnant of Judah. The three prophets of the return, Haggai, Zechariah, and Malachi, only speak of the Jews as God's prophetically. Haggai encourages them to build Jehovah's house in view of His coming glory, when He will shake all nations. Zechariah, in noticing the Gentile powers, returns in a measure to symbol like Daniel, and does not abandon this mystic style even in depicting the Jews throughout the first prophecy (Zech. 1-6) In the next, to the end of the book (Zech. 7-14) Christ is brought in, both in His humiliation, and in the glory of His second advent, when the nations are judged, Jerusalem sanctified, and Jehovah reigns. Malachi testifies to the hypocrisy and corruption of the returned Jews, but distinguishes a godly remnant, and recalls to the law in view of the speedy coming day of the Lord.

Connected with this, and most important in its bearing, is the difference between the prophets before the Babylonish captivity, and after that event, which expressed the solemn fact that God gave up that direct government which He had exercised while the people were owned as His. Lo-ruhamah marked Israel's removal from the land. Lo-ammi was incomparably more serious, and only pronounced when Nebuchadnezzar carried off Judah, and became the golden head of the world-powers which intervene till God again interferes and recognises the ancient people as His own, as He will when Christ returns. Isaiah, Jeremiah, and Ezekiel; Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah prophesied while God had not yet disowned His people. Daniel traces the times of the Gentiles. Haggai, Zechariah, and Malachi prophesy after the return of a remnant still in subjection to the Gentiles, in view of Christ's advent, whether first or second. In all, blessing and glory are predicted for Israel; but it is at the end of the age when the Lord appears in judgement of the quick. The church is completely passed over, as the great mystery which it was for the New Testament (the apostle Paul especially) to reveal after Christ's rejection and ascension. The church is the body of the heavenly Head. The prophets deal with the earth, Israel, and the nations, when Christ was then as Jehovah.

2. The Structure of his Book

It seems desirable here to consider briefly the general plan, or, at any rate, the chief divisions of the great book of Isaiah. There is an appearance of disorder in the arrangement of the book as it now stands; and many of those who have commented on it have complained and suggested their rectifications. But there is no sufficient reason to doubt that, under the semblance of confusion here as elsewhere in scripture, we have a deeper system than one of time or circumstance. Thus, in the Book of Exodus, the ritual for the consecration of the priests comes in abruptly in Ex. 28. and 29, after the Spirit of God has given part of the account of the sanctuary and its vessels, and before He supplies the rest. And yet this seeming interruption subserves, as nothing else could, the moral object of the Spirit, which would have been frustrated by a merely obvious and mechanical arrangement, to which most minds are so prone. "The foolishness of God is wiser than men."

So in the earliest division or section of our prophet, which embraces the first twelve chapters, we have the exordium of Isa. 1, followed by Isa. 2-4, which dwell on "the day of Jehovah." Here we have what appears to be the earliest of the revelations given to the prophet: "The word that Isaiah the son of Amoz said concerning Judah and Jerusalem." No date is attached; but not sufficient appears to make us doubt that it is in its just place, after the preface, the inscription of which well suits its composition ever so late. The three chapters open and close with the glory of the day of Jehovah. Then comes Isa. 5, "the song of my beloved touching his vineyard." Now it is evident that the strain is followed by a cluster of woes showing that, for all yet done, Jehovah's anger is not turned away, but His hand is stretched out still; and is interrupted by Isa. 6-9: 7. After this episode it is resumed till we have the close of man's day in the destruction of the Assyrian, the reign of Messiah, and Israel's joy and praise (Isa. 10-12) "in that day" once more, when Jah Jehovah is Israel's strength and song. We have no date to the "song of Isa. 5," but we have one both to Isa. 6 and also to Isa. 7-8. Many suppose Isa. 6 to have been revealed before the song, and, indeed, the first vision the prophet ever had. But there does not appear to be any sufficient evidence to warrant the inference. It is opposed to the natural force of the opening of the book. The apostle was called to his special work from his conversion, preached immediately beyond others (Acts 9: 20), and was fetched by Barnabas from Tarsus to Antioch to teach, before he was formally separated for the work among the nations (Acts 15). So it may have been with the prophet.

But it seems plain that there is a moral order of divine beauty in the collocation as the chapters now stand. Isa. 5 is the case stated between Jehovah and His vineyard, and shows Israel tested by the painstaking care God had all through bestowed upon them. "What could have been done more to my vineyard that I have not done in it?" He can only thenceforward lay it waste, though His vineyard be the house of Israel, and the men of Judah His pleasant plant. Worse woe follows woe; and God summons the nations from far to chasten His people, over whose land hung darkness and sorrow. Then, before the conclusion of these judgements on stricken Israel given in Isa. 10, we have Israel tested in a wholly different way in Isa. 6. For we have there the glory of Jehovah-Messiah manifested (compare John 12: 38-41), the people blinded judicially for their unbelief, and an elect remnant withal which did not appear in the preceding chapter. Thus, if Isa. 5 convicts Israel on the score of their ill-return to all God's past good and faithful care, Isa. 6 condemns them yet more, whatever grace may do, spite of all, by the manifestation of Jehovah's glory in the person of Christ. This accordingly leads to a lengthening out of the interruption, which shows us Immanuel, the virgin's Son, on the judgement of the Assyrian, spite of desolation inflicted by him for a time, and the complete deliverance of Israel and their establishment under the Messiah after the day when He was a stone of stumbling to them and the law was sealed among His disciples.

Then, as we have seen, the broken links of Isa. 5 are taken up again from Isa. 9: 8, and the general history of the nation renews its course, after we have had from first to last the special account of the Messiah, His rejection by the Jews, and the final blessing under His reign. The resumption, after so complete and weighty an episode, is made most evident, because the Spirit of God goes back to the very struggles of the prophet's day and the judgement of Israel. In Isa. 10 the indignation of Jehovah against Israel ceases in the destruction of their last foe, the Assyrian. Lastly, in Isa. 11 we have the Messiah again shown, first in His moral ways, and then in His kingdom, followed by Israel's song of praise, in the millennial day (Isa. 12).

The second great division comprehends Isa. 13-27; but, like the first, it admits of various sub-divisions or separate subjects within itself. Thus in 13, 14 we have the fall of Babylon and the overthrow of the Assyrian, with Philistia dissolved, terminating in mercy to Israel and the establishment of Zion. This clearly indicates that the last days are in question both for judgement and for deliverance, whatever preliminary accomplishment in the past may have borne witness to the truth of the prophecy. But that which has been falls so short of all that is involved, as to evince itself but the shadow which the coming events cast before them. Next follows "the burden of Moab," in Isa. 15, 16. Then in Isa. 17 comes "the burden of Damascus"; but just as proud Moab must stoop before Him Who sits on the throne in the tabernacle of David, so the mighty rushing waters of the nations shall avail as little to sustain Damascus as to overwhelm Israel, though at the lowest ebb, when they look to their Jehovah God, and He rebukes the oppressor. Isa. 18. may be viewed in contrast with Isa. 17. Nevertheless it has its own special place, as showing us Israel restored, not by Jehovah at first, but by the influence and intervention of a maritime power. But this policy and its promising fruit come all to nothing, and the nations plunder and oppress as before, and Jehovah takes up Israel, working in His own grace and might. We have "burdens" after this, but they are not quite similarly presented after this great gathering of nations seen at the end of Isa. 17. But first in Isa. 19 and Isa. 20 Egypt is judged (the Assyrian being the instrument) before its final blessing. Again in Isa. 21, we have the "burden of the desert of the sea," by which is set forth the capture of Babylon; "the burden of Dumah," and that upon Arabia. Then in Isa. 22, "the burden of the valley of vision," Jerusalem itself is taken; and Shebna is set aside for Eliakim, the type of Antichrist overthrown and the government of David's house being transferred to the true Christ. In Isa. 23 Tyre's burden comes before us. Then in Isa. 24 Jehovah is seen dealing with the earth, and the world languishes before His mighty hand. There is more than this, for it is the hour of His visitation for the host of the high ones on high, as well as for the kings of the earth on the earth: indeed the day is come for His reign in Zion and Jerusalem. Can one wonder then that Isa. 25-27 are the sequel for Israel's songs of victory, celebrating God and His character, and their deliverance and its character also? A song of praise closed the first division, song upon song closes the second; and as we had in the first part the sorrowful song of the beloved to His vineyard, fruitful only in sin and shame, now all is changed; and "in that day sing ye unto her, A vineyard of red wine: I Jehovah do keep it; I will water it every moment, lest any hurt it; I will keep it night and day."

It is evident that, as compared with the first division (Isa. 1-12), the second (Isa. 13-27) embraces a sphere incomparably larger. The first is occupied mainly with Israel, assailed, however, more and more by hostile nations up to their last great enemy, the Assyrian. The second begins with the great power that ravaged and enslaved Judah, goes on with each of the kingdoms that had relations with Israel, and ends with the judgement of all nations, when the world is dealt with and the very powers of the heavens are shaken too, but when Israel, sifted and chastened, shall be gathered in at the great trumpet's summons to worship Jehovah of hosts in Jerusalem.

The third division is occupied with the details of that which happens to Israel at the end of the age. Isa. 28. and Isa. 29 give us the two final assaults on Jerusalem: the first of these, coming from the north and overwhelming Ephraim in its course, is successful against the guilty city, spite (or rather because) of its covenant with death; the second, when all seems lost, suddenly brings Jehovah of hosts to their rescue, and the multitude of the hostile strangers of all nations pass away as a dream. In Isa. 30 and Isa. 31 the unbelief that sought unto Egypt is judged, and the Assyrian, its scourge, the mighty leader of the coalition against Israel, falls under God's hand. Then in Isa. 32. Messiah is seen reigning in righteousness, and the last pre-millennial effort of the enemy (Isa. 33) is turned to his own destruction, and divine vengeance takes its course in Edom on all the other haters of Israel (Isa. 34). Thereon the blessing is now so rich and all-pervading, that the wilderness itself rejoices for Israel, and blossoms as the rose: sorrow and sighing flee away. God is present with a recompense, and His ransomed ones are come to Zion with songs, everlasting joy upon their heads. Such is the fitting conclusion in Isa. 35.

The fourth division consists of the historical matter intercalated between what may be called the first and second volumes of our prophecy. These are their main facts: the historical Assyrian rebuked of God before Jerusalem (Isa. 36-37); the raising up again of the then son of David, who was sick unto death (Isa. 38); and the solemn intimation of the Babylonish captivity (Isa. 39).

After this transitional series of events, and founded on their weighty moral import, we have the remainder of the book (Isa. 40-66) parting into the fifth, sixth, and seventh divisions, but with more of a consecutive bond than in the earlier half of the prophecy. The two great controversies of God with His people are here brought to issue with a conclusion to the entire book.

The first is idolatry (Isa. 40-48), which Cyprus avenged in the overthrow of Babylon, whither the guilty Jews had been carried, alas! because of their desertion of Jehovah for idols of the Gentiles. But, providentially raised up as Cyrus might be and was, God points to His Servant Who shall bring forth judgement to the Gentiles (Isa. 42: 14). After this. however, the promised Messiah is dropped for the present. Israel meanwhile had the responsibility of being Jehovah's servant, but Israel was blind who gave Jehovah's praise to graven images. Therefore had He given them up for a prey; but now they are delivered, the fall of Babylon being the pledge of a still mightier deliverance yet to come. This closes with Isa. 48.

In Isaiah 49 the second and still graver controversy opens — the rejection of the true Servant, even the Messiah, Who supersedes Israel as servant of Jehovah. This makes way for blessing to the Gentiles in the wisdom and grace of God, the raising up of Jacob being now counted a light thing: "I will also give thee for light to the Gentiles." Zion however shall never be forgotten, but be restored. It comes out with increasing evidence in ch. 1, with the added truth that the Creator is none other than the humbled Man Who hid not His face from shame and spitting. After striking calls to "hearken" and "awake," the fullest witness to Christ's suffering in atonement follows in Isa. 52: 13-53. Then the results appear in Isa. 54-55, with solemn appeals afterwards. This again closes with Isa. 57. (Compare its last verse with the last verse of the preceding part, namely Isa. 48: 22)

Isaiah 58-66 are the conclusion. This, and indeed the whole of what we have called the second volume, are inferior, to say the least, to no other part in magnificence, interest, and practical profit. The contents of the last portion may be thus summed up. The Holy Spirit directs Himself (in Isa. 58-59) to the conscience of Israel, reasoning, if one may so say, of righteousness, temperance, and judgement to come. Their hypocrisy was the hindrance to their blessing, and their sins would bring on their punishment. Yet when all hope of salvation might justly be taken away, the Redeemer would come to Zion in His own sovereign mercy, and His Spirit and His word abide with Israel and their seed for ever. Isa. 60 most appropriately reveals their consequent glory and righteous condition. Next, Isa. 61  - Isa. 63: 1-6 form a section in which the character of Jehovah Messiah is traced from His first advent in grace (with the blessing and glory He was ready and able to bestow on the people and their land), till He returns from the scene of the judgement executed in Edom, "the day of vengeance of our God." Then from Isa. 63: 7 to the end of Isa. 64 the prophet goes out to Jehovah in earnest intercession for His people, finding the only hope in His mercy and faithfulness. The last two chapters (Isa. 65-66) are the answer of Jehovah, Who explains His dealings throughout: His grace to the Gentiles, His long-suffering toward Israel (rebellious and yet to return to their old idolatry and worse) His sure rejection and judgement of the mass, but with an elect remnant spared; the introduction of His glory in the new creation, of which Jerusalem is the destined earthly centre; a reiteration of His sympathy with the elect and of the vengeance He must take on the abominations of the latter day, when, if He suddenly bless Zion, He will as suddenly come and plead by fire and sword with all flesh. After this judgement of the quick, the spared shall go forth and declare (not His grace but) His glory, and all the dispersed of Israel shall be brought back; and all flesh too shall worship before Jehovah, with the solemn permanent witness before their eyes of the doom of apostates. Such is the general scope, such the special divisional structure, of Isaiah's prophecy.

As some may wish, and even claim it as fair, to know what one of the ablest of the neo-critics has proposed for the arrangement of the book, the reader is here given Ewald's view, who was second to none of his fellows in learning and in aesthetic insight, if we can say nothing of reverential faith, or of the Spirit-taught intelligence of the word, which is its fruit: Isa. 6; Isa. 2.-4; Isa. 5: 1-25; Isa. 9: 8-21; Isa. 10: 1-4; Isa. 5: 26-30; Isa. 17: 1-11; Isa. 7.-8; Isa. 9: 1-7; Isa. 14: 28-32; Isa. 15-16; Isa. 21: 11-17; Isa. 23; Isa. 1; Isa. 22; Isa. 28-32; Isa. 20; Isa. 10: 5-34; Isa. 11; Isa. 17: 12-14; Isa. 18; Isa. 14: 24-27; Isa. 33; Isa. 37: 21-35; Isa. 19; Isa. 21: 1-10; Isa. 13; Isa. 14: 1-23; Isa. 40-66; Isa. 34-35; Isa. 24; Isa. 25: 6-11; Isa. 25: 1-5; Isa. 25: 12; Isa. 26-27. Isaiah 12. he says cannot be Isaiah's, but is of later origin. As for Isaiah 40-66. they are handed over to the Grosse Ungenanete (Great Unnamed). Yet Ewald differed from Rosenmüller and Gesenius, to say nothing of others more audacious still, in attributing to Isaiah inspiration, though we must bear in mind that this is, in German lips, far short of unerring certainty in scripture, or of distinct and divinely given foresight of the future, however distant. This topsy-turvy shuffle of our prophet's book comes from one as eminent for taste as for philology (oriental especially) and for chronological tact, who laid down as his judgement that "the learned follies of Tubingen have justly aroused in all foreign countries a dislike of German-knowledge!" (query, dreams?) Havernick and Drechsler are among the honourable exceptions. Of the new school of critics generally, we may say without exaggeration, what was said of others more openly profane in science, that their principle consists in believing everything but the truth, and exactly in proportion to want of evidence; or, to use the words of a poet, "In making windows that shut out the light, and passages that lead to nothing."

3. Neo-criticism of Isaiah briefly weighed

"Let us then for the time forget" (says the Camb. R. Prof. of Hebrew, Divine Library of the O.T., 26), "that this writing — or rather, whether it is the work of one writer, or of several, this group of writings — is attached to the book of Isaiah. Let us simply interrogate the document itself, and collect the evidence which it offers concerning its author, and the time and place and circumstances of its writing. Direct statement there is none. Very rarely does the author let his own personality appear at all. But of indirect evidence, indicating the circumstances under which he wrote, there is no lack." This would be reasonable if a merely human book were in debate; it is an absurd and unbelieving begging of the question in an avowed prophecy. "The circumstances" predicted are assumed to be evidence of the time when it was written. Rationalism takes for granted that of real prophecy there is none. The picture, on the one hand, of Jerusalem in ruins, the temple in ashes, the cities of Judah deserted, the land desolate; and, on the other, of Babylon the scene of captivity, and the tyrant that holds Zion's sons in thrall, is proof "entirely convincing"! of the time when the book was composed. For "the prophecy does not profess to predict the destruction of Jerusalem, the Babylonian exile, and the mission of Cyrus. These things are described, or assumed, as existing facts. What is foretold is the speedy deliverance of the exiles from their captivity. All these data point unmistakably to the last ten years of the Babylonian exile as the time at which the prophecy was delivered."

Such is Prof. Kirkpatrick's argument. But it is the weakest of fallacies; for it starts with assuming what ought to be proved, what never has been even approached, and what, we may safely aver, can be disproved. It overlooks one of the most beautiful and striking modes of conveying prediction, the scenes presented to our eyes and ears; so the Holy Spirit brought them before the prophet as if already realized, but with such an intermingling of the future with the past or present, as to dispel the transparent deception of the critics, and convict them of spiritual ignorance. Take the very early witness of scriptural style resuscitated late in the New Testament. "And to them also Enoch the seventh from Adam prophesied, saying, Behold, the Lord came with His holy myriads to execute judgement upon all." What is this but a transfer of his position into the remote future, but taking account of present evil to testify? More boldly even than Isaiah did Enoch speak of the great event for all the world, the Lord's judicial advent, as if accomplished; and so it is frequently in the prophets. Take a disproof which no believer can dispute from Isaiah. 52: 13-53. It is not to be supposed that Prof. K. rejects the inspired interpretation of this prophecy. He will not deny the predicted basis of his own salvation. It is no question to him if the prophet wrote of himself or of another such man. He believes that the prophet wrote of One only, the Righteous Servant, the rejected but exalted Messiah, and of the great atonement wrought in His humiliation and suffering for sins. These things are described, or assumed, as existing facts, no less than the ruins of Jerusalem, the Babylonian captivity, and the mission of Cyrus. All such representations of the future, as though present or fulfilled, are as easy to the Spirit of prophecy as they are frequent in both Old Testament and New. How applicable the Lord's word to similar sceptics of old, Ye do err, not knowing the scriptures nor the power of God! The grand and touching strain in Isaiah 52, 53. is filled with Christ crucified, and looks onward till His portion shall be with the great, and His spoil with the strong at His second coming, when He shall sprinkle many nations, and kings shall shut their mouths at Him, Lord of lords and King of kings.

Not before the revelation of the glorified Jesus Christ will be fully achieved that deliverance which God announced from of old. So utterly untrue is it that prophecy only bears on the horizon of the prophet's day, and never rises above contemporary interests. The apostle had told the Jews in Solomon's porch that Christ must be sent again from heaven to bring in times of restoring all things whereof God spoke by the mouth of His holy prophets since time began (Acts 3). Such is the universal prophetic testimony. They all converge on the kingdom; whereas the gospel meanwhile is saving those who believe to reign with Christ when that day comes.

The spirit of neo-criticism betrays its hostility to God, and its blindness to His goodness, in assailing all the more bitterly whatever is most bright and blessed. So in the first division the episode of the virgin's Son (Isa. 7) must be got rid of at all costs, though foreshadowed from Gen. 3: 15; Gen. 22: 18! To reduce so glorious a Person to the child of the king or of the prophet is worthy of man's pride and Satan's guile. The word here only casts somewhat more light on the constant expectation of faith. In its accession of another nature and a higher dignity it was the complement of the woman's Seed, and Abraham's; and it already went far to explain how He could crush the serpent's head. Was it not within the compass of Immanuel, before Whom should be broken all the peoples and far countries, whatever be their counsel or conspiracy (Isa. 8)? And how fail to see that, after His service with the children given Him during Israel's eclipse, shall the light which once shone in Galilee burst upon the multiplied nation in the joy of the true harvest, and the spoil they are yet to divide! Then Messiah, with His titles as true as they are lofty, shall take the throne of David (quite distinct from sitting as now on the throne of God), to establish and uphold it with judgement and with righteousness from henceforth and for ever (Isa. 9).

Again, "the burden of Babylon" (Isa. 13, 14) must be denied to Isaiah, because it exposes men's incredulity, and proves him a true prophet, speaking of the things to come as present to his vision, and of the destruction of the power that was to enslave them. How vain is their petty lowering of the time to anyone capable of estimating the scripture! For, though Cyrus captured Babylon, many centuries elapsed before the ruin here foreshown was verified. Alexander the Great proposed to make it the metropolis of his world-wide empire, but was cut off before he could essay to carry out what God had ruled otherwise. Then rival cities built near, sometimes from its material, kept dwindling it, till it fell gradually into utter desolation — here set out at its worst. With similar ill-will Isa. 21 has been attacked. It must not be Isaiah's: else he is a true prophet; and they are false teachers!

They will have the "burden of Moab" older than Isaiah for the flimsiest reasons. But Isa. 21: 1-10 must be much later, and from the same author as Isa. 13; Isa. 14: 1-23. They are alike and evidently predictive long beforehand; and this is intolerable. Their doubts of Isa. 24-27. we may leave to be noticed in their place. According to 1 Cor. 15: 54, the strain of Isa. 25: 8 awaits its accomplishment still, but will be verified when the first resurrection comes to pass, and divine indignation against Israel ceases, when all peoples have the veil destroyed that overspreads all nations, and Satan is punished, and Jehovah of hosts reigns in Mount Zion and in Jerusalem and before His ancients in glory.

The "woes" (Isa. 28-34. ending with the joyous Isa. 35) will also come before us duly, when the sceptical objections can be noticed, as well as the historical chapters (Isa. 36-39) expounded.

Over no portion is neologian criticism more jubilant than the closing series (Isa. 40-66) in its three sections, nor with less reason. It is infatuation to object to Isaiah's writings from the mention of Cyrus, when the prediction of Messiah's humiliation, atonement, and ultimate glory in the kingdom subverts their groundwork completely. Who can say that the sufferings of Christ, and the glories after these, belonged to the historical horizon of "the great unknown" any more than to the friend of Hezekiah? The Babylonish exile was the portion of Judah judged by Jehovah for idolatry; but it is left behind in the second and deeper arraignment, which begins with Isa. 49, the rejection of their own Messiah. Vainly do men deny the distinct prediction of the distant future. It is thoroughly within the analogy and scope of prophecy to predict the far-distant and personal Messiah. Far from being unknown, scripture shows such visions of the future to be frequent and certain. Both advents of Christ are clearly revealed, and their glorious consequences for time and eternity.

In prophetic vision Isaiah predicts the dispersion of the people, the desolation of the land, city, and temple, and their return, in such terms as wholly transcend the days of Zerubbabel and Joshua, or of Ezra and Nehemiah. Then the redeemed of Jehovah shall come to Zion with singing, and everlasting joy shall be on their head; then they shall obtain gladness and joy, and sorrow and mourning shall flee away. The prophet had, in the most distinct terms, predicted the exile just before to the king (Isa. 39). Therefore it was highly congruous to make known the comfort that God desires for His people, after (not the captivity alone but) their dispersion and national ruin, because of sin still more profound, and the solemn dealings of grace as well as of judgement at the end of the age, when they shall bow before their long-rejected King, Who shall come as Redeemer to Zion, and to those that turn from transgression in Jacob. Thereby their blessing shall be from henceforth and for ever, and the glory of Jehovah arise as never before even in David's days or Solomon's, and through saved Israel to all the nations and kings of the earth. Is this the ideal of a poet, or the real of a prophet? Do these critics fancy that their speculations outweigh the authoritative comment and application of the apostle in Rom. 11: 26, 27? The future is contrasted with the gospel as now in the verses (Isa. 28-32) that follow, and refers to the kingdom in which Christ will surely come and reign over all the earth. The prophet Isaiah, like the rest, spoke of that kingdom, as Moses in the law (Gen. 49; Num. 23-24) had done; so do the Psalms. It is Christ suffering our judgement on the cross, which introduces Christianity and the church for heaven; it is Christ coming again to execute judgement on the ungodly quick which introduces His kingdom in manifested power and glory for the earth. Both are revealed, and one therefore is as true as the other; but they are wholly distinct ways of God for His glory, each centring in Christ.

Isaiah - Part 2.

An Exposition of Isaiah.

W. Kelly.

An Exposition with a New Version

Section 1: Isaiah 1 - 12

Isaiah 1

The opening appeal of the prophet is to the conscience. No reader can avoid seeing that through Isaiah Jehovah charges His people with ungrateful, enormous, and persistent rebellion. It is the more terrible, because it is expressly general. There were marked differences between Uzziah and Jotham, between Ahaz and Hezekiah yet more and deeper. But the state of His people before the Holy One of Israel all through could not be truly described in terms less scathing. in themselves they were hopelessly evil; and one of the most pious of Judah's kings, prompt beyond all (2 Chr. 29: 3) to care for Jehovah's honour and will, and large-hearted enough to embrace of all the tribes those who humbled themselves before Him Whom they had long despised, gave the occasion for most solemn appeal. Granted that no one can fix a special epoch, or an outbreak of iniquity of peculiar malignity. Even this, however deplorable, is not so desperate as a continuous state of alienation, where their corruption was the companion of despite done to Him Who had ever watched over them with a patience and tender mercy as perfect as His righteousness; His chastenings only preceded revolt more and more. Not even intense misery drew out groans to Him. Israel was utterly insensible to their loathsome wounds and mortal disease at His hands Who loved them, Whose readiness to heal was set at naught by their callous indifference. The body politic, civic and rural, was a disastrous ruin and desolation; and Zion's daughter left as a temporary booth, instead of sitting for ever in royal grace above all rivals as became the favoured of Jehovah. In short, but for Him Whose title is to rule heaven and earth, and Who was pleased to reserve a very small residue, they had been as the doomed cities of the Plain.

But is this the gospel? or is such a national appeal in the least degree according to its spirit, or the revealed examples of those who preached it? Is it not evident from the Epistles to the Romans, Corinthians, Galatians, Ephesians, etc., as well as the Acts of the Apostles, that the gospel is sent forth by God's grace, on the proved ruin of Jew no less than of Greek, to proclaim God's righteousness in Christ (now that man's unrighteousness is beyond dispute) unto all, and upon all that believe? Here probation still goes on under the law, as the rule of Jehovah's government of His people. Their sins and their sufferings are urgently pressed home, and that mercy which is mingled with His law, as declared in Ex. 32-34, is before the prophet in pleading with the people perseveringly. Yet was he well aware that the mass would still stumble at the word, being disobedient, madly rushing to destruction, and that a very small residue would hear and in the end be blessed and triumph, when Jehovah would intervene for that double issue. This, however, is in no way what the gospel now makes known to the believer, but the display of Him Who is coming to bring in together the acceptable year of Jehovah, and the day of vengeance of our God: not the mysteries, but the manifestation, of the kingdom of the heavens. The judgement of the wicked, and the restoration of the righteous remnant are here joined, which is a state of things wholly foreign to the gospel, as every Christian knows. And our hopes are as different from theirs, as heaven is higher than the earth. They will look for the Messiah to restore the kingdom to Israel in that day of the earth's glory, as He surely will, and from Zion to rule all the nations; but we hope to be with Him in the Father's house, though we shall also reign over the earth. Those who merge both in one, not only defraud the Lord of His earthly reign, and Israel of the promises for them and the land, but lower and lose the heavenly glory of Christ and the church, which is our proper position. And this loss is Satan's aim and success, ever since the apostles were succeeded by men who corrupted the truth.

Here, as elsewhere, we find grave and precious instruction, humbling lessons for the heart of man, and on God's part unfailing pity and long-suffering, but withal solemn and sure judgement of all evil. Everywhere and at all times God's character shines out to the eye of faith, as His glory will to "every eye" in a day which hastens fast. But the only wise God has been pleased to bring out His mind and display His ways in a variety of forms, which create no small perplexity to the narrow mind and unready heart of man. Some are apt to forget the past, as if the revelation of present privilege were all; many more would merge the actual calling of God in a vague amalgam, a truly unintelligent monotony, which confounds Israel and the church, law and gospel, earth and heaven, grace and glory. Here it is national dealing throughout: national apostasy with vain religious self-complacency; as it will be national judgement, and national restoration for a remnant, by Jehovah Himself in the day of the Lord's return.

Doubtless, now that the Son of God has appeared, it is meet that we should hear Him; and it is vain to talk of honouring the law and prophets, Moses or Elias, if He have not the central and supreme place in our hearts. And it is to hear Him, if we believe that the Spirit of truth is come to guide into all truth; much of which even apostles could not bear, till redemption was accomplished and the Son of man ascended where He was before. It is due, therefore, to the New Testament that we should look for our special portion there, the revelation of that mystery which was hid from ages and from generations. But we cannot forget, without dishonour to God and loss to our souls, that there are certain moral principles which never change, any more than God can act or speak beneath Himself, whatever may be His condescension to the creature.

Thus obedience is always the right pathway for the faithful, and holiness is inseparable from the new nature; but then the character of the obedience and the depth of the holiness necessarily depend on the measure of light given of God and the power of the motives He reveals for working on the heart. What was allowed in Levitical time and order is largely out of place now, if we heed the Saviour's authority. And this is at least as strikingly true of the public worship and service of God as of private life and duty. In many measures and in many modes He spoke in the prophets to the fathers; now He has spoken in the person of His Son. Hence unbelief assumes the character of resistance to the fullest love, light, authority, and wisdom, revealed in Him Who is the image of the invisible God - Himself God over all, blessed for ever; while the faith, which has bowed to Him thus displayed, loves to hear the earlier oracles and to reflect the true light which now shines, along with the fainter but equally divine luminaries which pierced through the darkness of man's night; for all the blessed promises of God are now verified in Christ.

The title is, "The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah Jotham, Ahaz, Hezekiah, kings of Judah" (ver. 1). This gives unity to the entire collection, as distinguished from particular dates, as in Isa. 6: 1; Isa. 7: 1; Isa. 14: 28; Isa. 20: 1. In strict accordance with all, the first chapter then has a more general character than any other in the book. It most pathetically accuses the people and the capital and the sanctuary of the grossest ingratitude.

By the prophet before us God is still dealing with His people as a body; and therefore He pleads with them because of their iniquities, setting forth a full, searching, and even minute portraiture of their evil ways. For if prophecy encourages the faithful by the sure word of coming blessing from the Lord, it casts a steady and convicting light on the actual state of those who bear His name; its hopes strengthen those who bow to its holy sentences. Hence, if handled in a godly and reverent manner, it never can be popular, though notions drawn from it and used excitingly may be so. But the Spirit addresses it to the conscience in God's presence, and there is nothing man as such shrinks from more.

If it grieved Jehovah at His heart to behold man's wickedness great in the earth and to blot him out from the face of the ground, what was it now for Him thus to despair of the chosen people full of disease and wounds? For though He smote, they were but hardened, and revolted more and more. And outward disasters completely failed, though He had allowed it so far that only His mercy hindered destruction as unsparing as that which befell the doomed cities, Sodom and Gomorrah. How very small the residue! Compared with the days of David and Solomon, how evil and fallen even now!

Need the details be pointed out in further proof of these remarks? "Hear, O heavens, and give ear, O earth, for Jehovah hath spoken: I have nourished and brought up children; and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: Israel doth not know, my people doth not consider. Ah! sinful nation; a people laden with iniquity, a seed of evil-doers, children corrupting themselves. They have forsaken Jehovah; they have despised the Holy One of Israel; they are estranged backward. Why be smitten any more? Ye will revolt more and more. The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head, there is no soundness in it (or him): wounds, and weals, and open sores - they have not been closed, nor bound up, nor mollified with oil. Your country [is] desolate; your cities [are] burned with fire; your ground, strangers devour it in your presence, and [it is] desolate, as overthrown by strangers. And the daughter of Zion is left as a booth in a vineyard, as a lodge in a melon-field, as a besieged city. Unless Jehovah of hosts had left us a very small remnant, we should have been as Sodom, we should have resembled Gomorrah" (vv 2-9).

So the law-giver in his song (Deut. 32: 1) called the heavens and the earth to give ear, as he proclaimed the name of Jehovah, and set before the people that searching glance into the future which, through divine power, took in the failure and ruin of Israel. Moses sees Jehovah judging Israel's idolatry, and hiding His face from them, also the call of the Gentiles, but to provoke them to jealousy, not to give them up for ever; and at length His glorious intervention, both to deliver them and the land, and to execute judgement on their adversaries, while in the end causing the nations to rejoice with His people. Isaiah was given to fill up that magnificent outline, bringing in Messiah and His work and His reign in the clearest and richest way for all that have eyes to see. Here it is the dark picture of their sins. What an expostulation from God and for God! Heaven and earth are summoned to hear the complaint against His people. The dullest of their own beasts of burden put them to shame. God's chastenings were as vain as His gracious training. The body politic was utterly diseased and loathsome from head to foot; medicine and remedial measures quite neglected. Country and town a waste and scene of devastation; the ground eaten up by strangers; the daughter of Zion no longer enjoying that holy fortress, but left in distress and isolation like a city besieged. But that Jehovah had left a very little residue, we (says the prophet) had been as Sodom and like Gomorrah. Sudden and complete destruction was their deserved doom. The last chapters of the prophecy, like others throughout, attest the judgement executed by fire on the mass, the remnant also delivered and blessed as Jehovah's servants under His righteous Servant.

It is the Jew, not the church, throughout that is in question. Zion measures the privilege and the guilt of Judah. Nowhere in scripture is it applied to the church, which is Christ's body. In Heb. 12: 22 this is distinguished from Zion; and Rev. 14. sets Zion forth quite distinctly from those already glorified above as the church then is. In Matt. 20: 15; John 12: 15; Rom. 9: 33; 1 Peter 2: 6, the word has its historical sense. And so it is with Rom. 11: 26. To read the church in any of these instances would yield no right meaning. And these are all the occurrences in the New Testament.

But has not such an appeal to Judah a voice for us? It is not only that the church of God began to be called out and formed when all was a failure: man, Israel, the world, were judged morally in the cross. But besides for us, too, the house of God is in disorder. The last time of many antichrists is long since come. The Christian witness has more deeply and widely departed from God than the Jewish one, notwithstanding immensely greater privileges. What remains but judgement for the mass, with the reserve of grace for those who humble themselves under God's mighty hand? Does this produce hardness of feeling? On the contrary a spirit of intercession is the invariable companion of a holy heed to prophecy, both of them the offspring of communion with God. He loves His people too well to look with indifference on their sins, of all men's; He must vindicate His outraged majesty, and those who are in the secret of His mind cannot but go forth in importunate desire for the good of souls and the glory of the Lord. But real love has no fellowship with the unfruitful works of darkness; rather does it reprove them. Neither does that love which is of God measure sin as nature does, but feels first and most that which slights Himself, His character, and His word

As to Israel, they were more guilty than the heathen, as bad as the worst. Hence it is no longer the doom, but the abominations of Sodom and Gomorrah. "Hear the word of Jehovah, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith Jehovah: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to trample my courts? Bring no more vain oblations: incense is an abomination unto me; new moon and Sabbath, the calling of assemblies, - I cannot endure iniquity and the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear [them]. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes. Cease to do evil; learn to do well; seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of Jehovah hath spoken" (vv. 10-20).

There was no lack of zeal in religion, nor did they fail to seek a remedy for the evident gravities of their day; but their remedies were worse than useless. Divine privileges only rendered their moral state more portentous and intolerable. If they approached the doom of Sodom but for Jehovah's mercy, morally they were already Sodom, and, therefore, their sacrifices, feasts, and assemblies all the more odious to Jehovah, Who felt His courts to be profaned by their tread, and refused to hear their multiplied prayers. There was no real repentance, no trembling at His word, but a religious veil over utter and shameless iniquity.

Yet Jehovah deigns to call them to repentance and the fruits suited to it. The language is clearly founded on the ceremonial washings so familiar to the Jews; but moral reality is the point, as is immediately after made plain. God can tolerate iniquity nowhere, least of all in His people. They must therefore cease from evil and learn to do well, proving it in ways of ordinary life. But He adds withal a gracious invitation that He and they should reason together. Soon would they then find where the fault lay, and with Whom is the grace that is willing to wash the foulest clean. The call ends with His promise to help them if they were broken down and obedient, and the threat to devour them by the sword if they refused. In the earlier of these verses there is much which we can freely take to ourselves now, for the immutable principle of God is to ally repentance to faith, and to insist on suitable works and ways in all whom He draws to Himself. Particularly do the words apply to saints who shirk responsibility and trifle with a pure conscience; and we may fairly encourage timid souls by the words "Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." But we necessarily stop there. Vers. 19 and 20 cannot be torn away from the Jewish stock. Christians have ample appeals, and more direct in the later volume of inspiration. For God's moral government as Father follows His grace.

The universal corruption of Jerusalem, and of its rulers especially, is then laid bare. "How is the faithful city become a harlot! she that was full of judgement, righteousness lodged in her, but now murderers. Thy silver is become dross, thy wine mixed with water. Thy princes [are] rebellious, and companions of thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them" (vv. 21-23). Finally Jehovah shows He must deal with His adversaries, as well as Himself restore Zion, when idols and their makers perish together under His mighty hand. Their present state of ruin is contrasted with what it was and what it is to be. "Therefore saith the Lord, Jehovah of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies. And I will turn my hand on thee and thoroughly purge away thy dross, and take away all thine alloy. And I will restore thy judges as at the first, and thy counsellors as at the beginning: after that shalt thou be called, The city of righteousness, the faithful town. Zion shall be redeemed with judgement, and her converts with righteousness. But the destruction of the transgressors and the sinners [shall be] together; and those that forsake Jehovah shall be consumed. For they shall be ashamed of the terebinths which ye desired, and ye shall blush for the gardens that ye have chosen. For ye shall be as a terebinth whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow and his work as a spark; and they shall both burn together, and none shall quench [them]" (vv. 24-31).

The promise and judgement go far beyond the circumstances before and after the Babylonish captivity. The last fiery trial of Israel is in view, which grace will use for spiritual refining; after which will follow the times of restitution of all things, when the former rule shall come to Zion (Micah 4), the kingdom to the daughter of Jerusalem. It is a comprehensive preface of the prophet to his entire prophecy. But it is in no way the gospel as now, which is grace reigning through righteousness unto life eternal by Jesus Christ our Lord. Here it is destructive judgement executed on the evil, when the repentant remnant of the Jews enjoy God's mercy. This is beyond cavil the bearing of the address, and the only just inference from its terms. What God has thus joined, let not man sunder to suit the present dealing of God in Christianity. Only "in that day" will Jehovah restore the judges and the counsellors of Jerusalem as at the beginning, and the city itself be one of righteousness and fidelity. In that day shall Zion be redeemed with judgement and her converts with righteousness, coincidentally with the execution of Vengeance on the wicked and her idols. It is a victory reserved for Christ's appearing in the consummation of the age. Jerusalem must be purged before God can make her a centre of the nations. It is Christ there in power which accounts for all.

All believers thankfully acknowledge how much is shared by the faithful on earth from the beginning to the end of time. There is but one object of faith for all, though made known in very different measures before and since redemption, and in ways so distinct as the day of the displayed kingdom must be from preceding time and especially from the present. Hence none need cavil at Jerome's calling our prophet evangelical, as compared with his fellows, or wonder at the countless gospel discourses preached from this chapter and many more. But the important thing exegetically is to observe the essential differences which prove that not the gospel but God's ways with His ancient people, strictly speaking, are intended. Thus in the first paragraph (vv. 2-9) the appeal is national, whereas the gospel is strictly individual, though the house may be joined in a spirit of grace to its head. In the second (vv. 10-20) Jehovah declares He will hide in anger from their hypocritical worship. Now, since the grace of redemption, this is never said of the Christian. God did hide His face from, yea forsake, Him Who is our propitiation, and for this very reason when God made Him sin for us; but it was that we might never be thus abandoned. But He did abandon guilty Israel. In the third (vv. 21-31) He promises that "Zion shall be redeemed with judgement, and they that return of her with righteousness." This characterises the redemption which will be, not only as a witness by the blood of the Saviour Who rose again, but with the mighty execution of God's judgement of His adversaries when He with lye purges away Israel's dross. So confirms all the context to the last verse. It is the distinctions, not of course the resemblances, which mark off the varying dispensations or ages one from another.

But no Christian ought to need proof how different is the ground of the gospel from such an intervention of Jehovah as the prophet describes here, and almost everywhere else. For moral probation is closed; law can only condemn those under it. All alike are lost; every mouth is stopped, and all the world under judgement to God. The Lord Jesus, the Son of God, sent as Man in the infinite love of God, has been by all rejected and crucified. Yet the judgement of sins and sinners was then and there laid on Him; and God is so glorified in His sacrificial death that He can and does proclaim to everyone that believes life eternal in His name, remission of sins, justification, and salvation as everlasting as glory. Such is the new state of things under the gospel and for the church, which meanwhile suffers with Christ, and waits for His coming to take us on high; whence He will appear in due time to judge the habitable earth, and introduce His kingdom before every eye here below, and over all nations and lands.

But our prophet, like the rest, predicts that day of His appearing to judge living man on earth, and deliver a remnant, here of Jews, as elsewhere of Gentiles also, for His manifested reign, when no evil will be tolerated but righteousness is exalted under His dominion from sea to sea, and from the river unto the ends of the earth. Divine judgement will not be on Him, as the gospel we know is based on; but then at length, as the new and predominant fact in God's ways, He will judge His people in a way beyond all past experience, and put down the wicked both there and outside them throughout the world, as He alone can, and thus establish His kingdom not only in Zion but over all the earth. It is this of which the chapter speaks, though in the general way which characterises every part of it, each divine communication having that perfect consistency with itself, which is proper to revelation, and in strong contrast with the gospel and the church, whatever be the efforts of popular theology in all ages to identify them, thus losing the distinctive power of both truths.

Isaiah 2

We have seen that though the people if repentant are assured of God's blessing, they are shown that governmental punishment must first be executed on the wicked by Him Who alone is capable of righteousness; then, and not before, shall Zion be redeemed in deed and truth. This redemption in power and with judgement is manifestly distinct from redemption by blood only, as we know it in Christ by the gospel of salvation. Judah's deliverance is accompanied by divine judgement. Jerusalem's heart is at length reached, her time of hardness accomplished, her iniquity pardoned.

"The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem. And it shall come to pass in the end of days,* [that] the mountain of Jehovah's house shall be established on the top (head) of the mountains, and shall be lifted up above the hills; and all the nations shall flow unto it. And many peoples will go and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the law, and Jehovah's word from Jerusalem. And he will judge between the nations, and will reprove many peoples; and they will forge their swords into ploughshares and their spears into pruning knives: nation shall not lift up sword against nation, neither shall they learn war any more" (vv. 1-4). "He" Who thus reigns is Jehovah, but, having become man, is withal the Messiah, and the Son of man with rights universal given Him.

*{Compare the expression, "the last days" or its equivalent in Gen. 49: 1; Num. 24: 14, Deut. 4: 30, Deut. 31: 29, Jer. 23: 20; Jer. 30: 24, Jer. 48: 47, Jer. 49: 39, Ezek. 38: 16; Dan. 2: 28; Dan. 10: 14; Dan. 12: 13; Hosea 3: 5 ; Micah 4: 1. All refer to the same time as Isaiah 2: 2 the days when the power of the Second man supercedes the sinful weakness of the first. Joel 2: 28 is "afterwards," or Thereupon," but Its full accomplishment also is in that day.}

Apply this to Zion and the nations in the future day, and all is clear, sure, and consistent; accommodate it to the church, either now or in that day, and what contradiction ensues! The Lord Jesus, when here, announced that "the hour cometh when neither in this mountain, nor in Jerusalem, ye shall worship the Father," and that "the hour cometh and now is, when the true worshippers shall worship the Father in spirit and truth; for such the Father also seeketh as his worshippers" (John 4: 21-23). The Saviour Who alone leads by the Spirit into true worship is now in heaven. There is our centre, not Jerusalem nor any other place on earth, save as He is in the midst. And we are exhorted to approach with a true heart in full assurance of faith, having boldness for entering into the holiest by the blood of Jesus: such is the new and living way which He dedicated for us; as we have also a great priest over the house of God. Nor is this all. For it is of the essence of the church that we are no longer what we were after the flesh: "For by (ἐν) one Spirit were we all baptised into one body, whether Jews or Greeks, whether bond or free, and were all made to drink of one Spirit" (1 Cor. 12: 13). When Christ comes again, the glorified will have manifestly their heavenly blessedness as they have the title even now (1 Cor. 15: 48, 49). Thus they are in quite a different position and relationship from either the nations, or even Jerusalem. They are members of His body Who will reign over both Israel and the nations in that day. But He is sitting now, rejected by both and glorified on His Father's throne; and we who believe are united to Him, one new man, both reconciled to God in one body by the cross. All for us is merged in heavenly glory; whilst on earth we are told to go forth unto Him without the camp, bearing His reproach. For we are not of the world as He is not; and if we suffer, we shall also reign with Him.

Undoubtedly to apply these terms to the feeble remnant's return from the Babylonish captivity refutes itself. But will the language seem hyperbolical when Christ appears in the glory of His kingdom? Nor are other allegories more tenable. What for instance can exceed the poverty of Theodoret's scheme (Opera 2., i. 183, ed. J. L. Schulze)? He tries to find the accomplishment in the flourishing unity of the Roman empire when our Lord first appeared, in the conquered races that composed it being no longer at war but engaged in agriculture, and in the unhindered diffusion of the gospel far and wide. Cyril of Alexandria (in his Commentary on our prophet) and Eusebius of Caesarea (Dem. Evang. 8: 3), and Latin Fathers like Jerome (in loco) follow in the same wake. Yet one knows nothing better in the attempts of men since, unless the Popish interpretation be thought more homogeneous, inasmuch as it is all supposed to be verified in the Catholic church. Certainly the interpretation of others cannot be preferred, which makes it all mystical, and imagines its accomplishment in the unbroken oneness and peace of all believers, in their perfect holiness, and their entire subjection to the scriptures. As on earth the actual state is far different, some seek more consistency with truth by transferring the scene to heaven when every conflict is over; and these views have prevailed amongst Protestants.

It is apparent that we have here the similar, if not same, prediction which Micah gives in his prophecy (Micah 4: 1-3). The two prophets were contemporaries. The question arises, who first communicated it from God? Three opinions are conceivable, and, as a fact, the commentators range themselves respectively under each of them: (1) Micah adopted it from Isaiah (Vitringa, Calmet, Lowth, Beckhaus, Umbreit). (2) Isaiah from Micah (Michaelis, Gesenius, Hengstenberg, Hoffmann, Drechsler, Pusey). (3) Both from an older source (Koppe, Rosenmller, Maurer, De Wette, Knobel, Vogel, and Hitzig, Ewald specializing Joel). The certain fact is, that one prophet uses another prophet's words, only with such variations as the inspiring Spirit was pleased to sanction, as we find Daniel gathering light from the then to be accomplished word of Jehovah to Jeremiah (Daniel 9: 2). The hypothesis of an older source seems wanton and unworthy of serious discussion. Certainly the great apostle, in writing his first pastoral to Timothy (1 Tim. 5: 18) adopts as scripture the language of his beloved companion Luke (Luke 10: 7), and not that of the apostle Matthew (Matt. 10: 10). And some have argued that this passage in Isaiah was originally Micah's, from the context in each. For in Micah we have the desolation of Zion and of the mountain of the house, at the end of his Micah 3, followed immediately in the beginning of Micah 4 by this promise of glory, where the connecting particle (rendered "and," or "but," according to the exigency of the discourse) is fully in place, "But in the latter days it shall come to pass, that the mountain of Jehovah's house shall be established in the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall go and say, Come ye, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob and he will teach us of his ways, and we will walk in his paths for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem." Isaiah has the same initiatory particle, as if cited just as it stood, though in his case sounding strangely. But Dr. Kay has shown that the particle is used more freely than this admits, and that the time favours Isaiah as the original rather than Micah (Speaker's Comm. in loco).

However this may have been, these opening verses of Isa. 2 constitute a noble frontispiece of lofty expectation for the earth's blessing. The previous preface of Isa. 1 proved the necessity of fiery judgement to consume the transgressors, and leave room for Jehovah thereby to purify a remnant for His purpose of blessing. Whatever intervene through creatures, His goodwill shall assuredly triumph in the end. And in the answering vision of glory, which winds up the strain (Isa. 4: 2), we see the Branch of Jehovah, often to reappear, on Whose agency all depends. Here it is the establishment, beyond all rivalry, of what had been hitherto feeble and fluctuating and fallen, the place which Jehovah chose of old to cause His name to dwell in, now at length cleared of every mark of evil, dishonour, ruin, and exalted in holy and indisputable supremacy. Then will all the nations flow unto it in undivided and peaceful stream. They need no compulsion then, nor yet inducements any more than emulation. They have seen Jehovah's uplifted hand; they have beheld His arm laid bare. His judgements have been in the earth, and the inhabitants of the world are now learning righteousness. Nor need we wonder, since fire will have devoured His adversaries, who were many, strong, and high. And thus it is not merely that Israel has the heart enlarged to invite them in the sense of that mercy which endures for ever, and alone sufficient to save themselves, but the Gentiles also join together in holy zeal and earnestness. "And many peoples will go and say, Come, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem."

Never has it been thus under the gospel for a single nation. At no time hitherto has one people thus acted and exhorted others as a whole, no, not for a day; whereas here with Micah we have a double witness of it in the divine forecast of "that day" for all the earth. "Today" on the contrary, even for His chosen people, the word is, "Oh, that ye would hear His voice. Harden not your heart, as at Meribah, as in the day of Massah in the wilderness." But then the wilderness and the dry land shall be gladdened, and the desert shall rejoice and blossom as the rose. For then Jehovah reigns in the person of His Image and Anointed; and Satan will have been hurled from his bad eminence as the prince of the world and god of this age, which he is still. Then the latter rain of the Spirit will have fallen on all flesh with fertilising power. "And he will judge among the nations, and will reprove many peoples; and they will forge their swords into ploughshares, and their spears into pruning knives: nation shall not lift up sword against nation, neither will they learn war any more." Can terms more explicitly or exclusively describe when God shall judge in the sense of reigning over the quick? It is humbling to think that Christian men could persuade themselves that these magnificent and delightful changes for mankind have ever been verified. They are reserved exclusively to the praise of Jehovah and His Christ in the latter day. Should we not rejoice that so it is to be?

Nor is it without interest or importance to notice that the later words of Isaiah render just the same testimony in Isa. 60; Isa. 61; Isa. 62 and Isa. 66. Throughout the exaltation of Zion is still more fully developed, as it is involved plainly enough in Isa. 42 and Isa. 49. As Jehovah will introduce that day, pleading in word and fire with "all flesh," which mankind has never yet seen, so will He gather all nations and tongues, and they will come and see His glory after an unparalleled sort. "And it shall come to pass that from new moon to new moon, and from sabbath to sabbath, all flesh [not all Israel only] will come to worship before me, saith Jehovah" (Isa. 66: 23). In Zech. 14 it is declared that the spared of all the nations that came against Jerusalem will go up year by year to worship the King, Jehovah of hosts, and to keep the feast of tabernacles. Mal. 1: 11 provides for the constant and universal recognition of Jehovah's name among the Gentiles, and due worship in every place. More copious testimony assures us that they will regularly and solemnly come up, as is only right and due, to that earthly centre where He has set His name as nowhere else; a fact and principle entirely incompatible with "the hour that now is" as the Lord Himself clearly laid down in John 4. If this distinction be not firmly kept, if this age be confounded with that which is to come the mind of God is lost and darkness ensues as to the preset and future. Zeph. 3: 8-10 is most explicit that the judgement of the Gentiles, and the restoration of the Jews then converted, precede the blessedness here described: "Therefore, wait ye for me, saith Jehovah, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy."

The Vision contemplates a wholly unprecedented panorama to be seen by every eye in that day. Christ will have been manifested, instead of being, as now, hidden on High; and we also shall be then manifested with Him in Glory. But no word here reveals our association with Him. As He will have the earth as well as the heaven put under Him, in fact as now in title the holy hill of Zion will be His seat as Jehovah's anointed King; and the nations will be given Him, and the uttermost parts of the earth. Jerusalem will be purged, and the people restored, not merely in virtue of an interior work, but through searching and solemn judgements. His enemies and adversaries must fall under His hand. As the mountain of Jehovah's house is established above every rival whatever they material vastness, or the loftiest associations of the creature, thither flock the humbled yet happy and obedient nations to pay homage and worship, and to learn that they may walk in His paths, owning Himself King of kings and Lord of lords, and Israel as His peculiar people here below. Jehovah reigns, and the earth rejoices as never before. universal peace accordingly in subjection to the God of Jacob characterises the nation hitherto self willed and ambitious, jealous and cruel, but now under His firm and righteous sceptre, Who from His earthly centre of divine light and resistless power judges among them, and reproves many peoples. As these are the regular designations of the Gentiles, so with the same literality are Israel and Judah, Jerusalem the capital and Zion the citadel of the chosen people. Quite as little is Jehovah, the God of Jacob, to be taken vaguely; for this definite name will then shine and be known, when His mighty acts have made good unmistakably His purpose from of old that Israel shall be the chief people on earth (Deut. 32: 8, 9), restored from all halting and affliction and evil, and Jehovah reigning over them in mount Zion from henceforth, even for ever.

Rev. 21: 9-27 presents the heavenly glory in that day, but it is wholly different from that of Jerusalem and the temple as show in Isaiah. The bride, the Lamb's wife, is seen under the symbol of the new Jerusalem coming down out of heaven from God, but not on the earth till the eternal day (v. 3). Instead of Jehovah's house being the centre of attraction, no temple is seen therein, for the Lord God Almighty and the Lamb are the temple thereof. There is thus complete contrast with the Jerusalem of that day in which the temple with its ordinances and officials occupies much the largest part of Ezekiels last great vision (Ezek. 40 - 47). The utmost care is thus taken that should not confound the earthly city with the heavenly one. The difference turns on relationship to Christ. The new Jerusalem is His heavenly bride, and reigns with Him; the earthly Jerusalem is the city of the great King, and is reigned over by Him. Whilst it is grace now to suffer with Him on earth, it is to fit us for heaven. Israel will have deliverance by judgement on the earth, as scripture shows. The Christian, the church, makes its way by faith while evil is in power till the Lord comes; for Israel, or Jerusalem, the evil is crushed, and righteousness reigns over the earth in Christ's person from first to last. No contrast can be more decided.

This is plain if we be simple. It is not only Shiloh come provisionally, as at the first advent; but when "that day" arrives the link with Him, now broken by Judah's ruinous unbelief, is riveted for ever; and as God's repentant people welcome in Jehovah's name their once rejected Messiah, to Him shall be the obedience of the peoples (Gen. 49: 10). The early oracle of dying Jacob will be at length fulfilled by the living God of Jacob, not in part, but in its entire and unforced meaning. It has no reference to the intermediate Christian system; when Christ's flock compared with the world is "little," having tribulation assured in the world; despised, hated, and persecuted for righteousness' sake, and yet more for Christ's. They have the kingdom in mystery, not in manifestation as it will be in that day; and hence are we called to the fellowship of Christ's sufferings, waiting for heavenly glory with Him. The vision sets nothing of this before us, but the kingdom not in patience but in power, when the Lord sits on His Own throne and reigns in righteousness. It is no longer the Gospel of God's grace calling believers to Christ in heaven, doing well, suffering for it, and taking it patiently, in accordance with grace reigning through righteousness unto life eternal by Jesus Christ our Lord, but out of Zion shall go forth the law, and Jehovah's word from Jerusalem; for He shall then be King over all the earth, in that day one Jehovah, His name one. Thus He is both Messiah reigning in Zion, and Son of man, to Whom was given dominion, and glory, and a kingdom that all peoples, nations, and languages should serve Him; an everlasting dominion which shall not pass away, and a kingdom which shall not be destroyed. This new age characterises our vision, in evident contradistinction to what we now experience in the gospel, which separates from the world, and gathers together God's children in one for heaven. Such is the church of God.

Thus then is the divine government of this world, of which all the prophets bear witness as Christ's reign over the earth. Isa. 4: 2-6 describes its application to Jerusalem, as Isa. 11 - Isa. 12 to the earth and the creatures on it, with Israel's joy. Compare also Isa. 24: 21-23; Isa. 25; Isa. 27; Isa. 22; Isa. 33: 20-24; Isa. 35; Isa. 60; Isa. 66. Two differences of the utmost importance mark the new age from the present evil one - the displayed presence of the Lord in the power of His kingdom, and the enforced absence of Satan. So immense a change bespeaks the intervention of God in the person of Christ, Whose action will then have smitten the great image of Daniel 2, and replaced it by God's kingdom, which became a great mountain, and filled the whole earth. When such judgements are in the earth, the inhabitants of the world learn righteousness.

We know from scripture that the gospel was to be preached for a testimony to all the nations; and so it has been; as it will yet be in a special form when the heavenly saints are taken on high (Rev. 14: 6, 7). But according to the apostles Peter and James the Just, God has now visited the Gentiles, not to fill the earth with the knowledge of Jehovah, which awaits the Messiah in the day of His power, but to take out of them a people for His name; and with this eclectic condition, both the name and nature of the church fall in; and therefore it suffers now to reign with Him in that day. Whereas these words of the prophet contemplate the wondrous change on earth, when judgement has delivered Zion, and Jehovah makes it His earthly capital for all the nations, no longer rebellious, but waiting for His law. In no sense is the vision yet accomplished. It is for the glory of the returning Jehovah-Messiah. He only will judge between the nations, and will reprove many peoples. Then, and not till then, will they abandon sword and spear for the implements of peace, and learn war no more.

To attribute all or any of this to the church now dislocates all scripture, and dissolves the special teaching of the apostles and prophets in the New Testament. For we are not of the world, as Christ is not and are now called to suffer with Him, that we may also be glorified together. "Through many tribulations we must enter into the kingdom of God" (Acts 14: 22). When that day comes, there is peace on earth, and no tribulation more, but righteousness reigns in manifest triumph. Our calling of God in Christ Jesus is upward, bearing Christ's reproach. But when the world-kingdom of our Lord and His Christ is come (Rev. 11: 15), the destroyers of the earth are destroyed, and Israel and the nations repose under the sceptre of a King reigning in righteousness, and princes ruling in judgement (Isa. 32: 1).

Ignorance of the kingdom of the heavens, whether in its manifest form according to the prophets, when the Lord returns to reign in power and glory, or in its mysteries as now running their course while the Lord is seated on the Father's throne and Christendom is the result - in either way ignorance of the kingdom is the common and fatal fault of most commentators. Hence they fall into the further error of confounding the kingdom with the church or assembly of God, which is fraught with evil consequences, both doctrinal and practical. Of this fanatics took advantage, or perhaps by it fell into a snare on the other side; for it is hard to say which were most astray, persecutors or persecuted. In fact, to take an instance from Protestants, whether one thinks of the wild Anabaptists who tried to set up a Zion of their own by force of arms, or of their more sensible, if not more spiritual, antagonists who put them down by fire and sword, both went on the mistaken ground of the servants in the parable of the wheat-field, who would root up the tares spite of the Saviour's interdict, instead of leaving that work of judgement to the angels at the end of the age. The powers that be are responsible and competent to maintain order and punish evil-doers. Popery, as is notorious, has always acted, ecclesiastically, on the same error. Others, shocked by the evident mistake of Papists and Protestants alike, fell into the opposite extreme of denying to the king and the magistrates the title and duty of using the sword. All these serious aberrations of men are due to confounding what ought to be held simply but firmly, and without confusion - God's external authority in civil government, which holds good everywhere, and His spiritual power in His assembly, the church, where alone the Spirit is present to maintain the rights of the Lord according to the written word.

Where these truths are seen, it is not merely that one stands amazed at those Calvin [Calvin Translation Society Series Isaiah 1 p101, 102] calls "madmen," who torture this passage to promote anarchy, but at the Genevese chief who chides them for thinking that "it took away from the church entirely the right to use the sword," and bringing it forward for condemning with great severity every kind of war. Certainly those Christians were inexcusably wrong who dictated to the powers that be, and interfered with their policy, either domestic or foreign. But not less in error was Calvin, who claimed for the church the right to use the sword. Mischievous idea! which denies in principle the pattern of Christ, the place of suffering holiness and love in this present evil world (1 Peter 2: 20, 21). So the citation by Calvin of Luke 22: 36 in this connection is just of a piece with that which we see in Romish controversialist They are equally mistaken, from not seeing the true nature and calling of the Christian, they are equally mistaken in thinking that it is a question of acknowledging the kingly power of Christ (for He has not yet taken His own throne); they are equally mistaken in fancying we must always think of making progress, and so gradually bring in the perfection of that peaceful reign. Calvin charges it on the revolutionaries as excessive folly to imagine Christ's kingdom in the sense of Isa. 2 consummated. But was it wise in himself to think that it was even beginning? Not less unintelligent and false is his conclusion that "the fulfilment of this prophecy in its full extent must not be looked for on earth"; for it is plain and certain that its terms refer to Christ's future kingdom on earth exclusively, and not to heaven. How important to distinguish difference of dispensation and relationship!

Take all now in its natural import,* and difficulties vanish. When judgement has done its work, "in the end of days," the mountain of Jehovah's house shall be established at the head of the mountains, and shall be lifted above the hills, and all the nations will flow unto it. Zion shall be the fountain of divine blessing in the word for all the world, and the centre to which the peoples shall gather when universal peace prevails, and Jehovah will administer justice as king over all the earth. "As is the Heavenly [Christ], such are they also that are heavenly. And as we have borne the image of the earthy [Adam], we shall also bear the image of the Heavenly" (1 Cor. 15: 48, 49) Such is our relationship and our privilege: our responsibility is inalienable and clearly laid down in the New Testament. We are not of the world, as Christ is not, and are crucified to the world, as it is to us. The contrast of this glorious scene, the Lord predicted, should go on till the end of the age. "For nation shall rise against nation, and kingdom against kingdom." Such too are the evident facts now. By-and-by, when the new age dawns under Messiah's earthly reign (Rev. 11: 15)! "nation shall not lift up sword against nation, neither shall they learn war any more." It will be an order of things of which the world has had no experience; and if the casting away of Israel were the reconciling of the world, what shall the receiving of them be but life from the dead? (Rom. 11: 15). The flowing of all nations unto Zion is the great change in that day, and cannot mean the gathering out of them, which grace is doing now, and scripture speaks of as the church of God.

*Those who have access to La venida del Mesias el gloria y Magestad en tres tomos, Londres, 1826, or the English translation in two vols. 1827, will read with pleasure the masterly investigation of the author, a pious Roman Catholic, in which he, by the scripture, sets aside the views which had so long reigned through the influence of Origen, Jerome, and others The reader is referred to vol. 2. P 174-190 for particular remarks on this very chapter of which a compressed sample must suffice here. "In the first place I sincerely agree with all the doctors, both Christian and Jewish, that the times of Messiah are manifestly the times spoken of in these prophecies. "It shall come to pass in the last days, that is in the time of Messiah, or of Christ. But this is very equivocal. That time according to all ancient and modern writers, and according to the fundamental principles of Christianity, is not one only, but two times infinitely distant from each other, one which is already past, but continues even until now, its effects assuredly great and admirable...another, which has not yet arrived, but which is believed, and hoped for with faith and a divine confidence...which second time would appear to be more great and admirable according to the scriptures which are manifestly directed toward this and terminate in it. This is the time of which the prophets have said so much, 'in that day,' 'at that time,' etc. This is the time of which S. Peter and S. Paul have said so much in their Epistles. And it is the time of which the Messiah Himself has said so much in parables and without them, as may be seen in the Gospels. The first time of Messiah, of which the Prophets speak, is certainly verified already; and the world has enjoyed, does enjoy, and may to its satisfaction enjoy, its admirable effects. And yet the prophecies have not been fully verified; for they embrace not only the first time of Messiah, but likewise and still more the second time, which is yet waited for. This is so evident and clear that, according to the different principles or systems, there have been derived two different conclusions; and though the one be more deadly than the other, they are both none the less for that illegitimate and false.

"First, Therefore the Messiah is not come, because the prophecies have not been accomplished."

"Secondly, 'Therefore the prophecies cannot be understood as they speak but in another better sense - allegorical or spiritual, in which sense they have been and are being verified in the present church'.....

"But is it very difficult to discover another conclusion conformed to Scripture? That is,

"Thirdly, 'Therefore the prophecies of which we speak, and many others like them, which have not been verified, nor could possibly have been in the first time of the Messiah, may very well be verified in the second, which time is not less of divine faith than the first."

After meeting the Jewish objections, as well as the traditional opposition of Christendom, the author replies to the last, which only sees in the day of His second coming a universal judgement of the dead. "But whence was this idea taken? From the holy scriptures? Certainly not, for they oppose and contradict it at every step....Therefore we may well hope without any fear that the prophecies spoken of, with countless others like them, will be fully verified according to the letter in the second time of Messiah, since in the first they could not be. When then the second time, which we all religiously believe and expect, is arrived, there shall be, among other things, primary or principal, the elevation of Mount Zion above all the mountains and hills: a manifestly figurative expression, yet admirably proper to explain, according to the scriptures, the dignity, honour and glory to which the city of David shall be lifted up ... in which time consequently shall the nations and peoples flow toward the top of Mount Zion. What nations and peoples? Without doubt those who shall be left alive after the coming of the Lord, as it seems most clear there shall be such.....How is He to judge the quick if there be none? What nations and peoples? Without doubt those who remain alive after the utter ruin of the Antichrist......What nations and peoples? Without doubt those who remain alive after the stone falls on the statue; and, this being reduced to powder, another kingdom shall be formed on its ruins, incorruptible and everlasting embracing all under the whole heavens. How ominous that a Romish priest, spite of all the hindrances around him should have had an insight into the prophetic word so much beyond most Protestants.

[Note, the name of the author of the preceding quotation is Manuel Lacunza who signed himself Juan Josafat Ben-Ezra. The translator was the Rev. Edward Irving, 1792-1894. W. J. H.

Besides, according to our chapter and all prophecy, there will be a divine judgement executed on all (the Jews especially) before that. And this era of peace and blessing and Messianic rule is to be coincident with the supremacy of Israel, which is transparent in the predicted facts, and supposes a condition wholly distinct from that of the church, wherein there is neither Jew nor Gentile, but Christ is all and in all. But in that day Jehovah will make Zion His seat and centre. From that day the name of the city is Jehovah-Shammah (Ezek. 48: 35). It is no longer, as now, the call of sovereign indiscriminating grace to heaven, but the establishment and display of divine government in Messiah over all the earth.

The prophet on the contrary sees in the vision the religious supremacy of Israel under Messiah and the new covenant, when they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered to it. For, needless to say, the voices of the prophets agree in one, whatever the several tones of Isaiah or Micah, of Jeremiah or Zechariah (Zech. 14). And the latter is important in this respect, as a prediction of the new Messianic age after Christ's return. The Lord in view of His rejection prepared the Twelve for war, not for peace meanwhile. "Think not that I came to send peace on the earth: I came not to send peace, but a sword" (Matt. 10: 34). Those who claim to be their successors in this wholly misrepresent the Master confound the church's place with Israel's, shirk the fellowship of His sufferings, antedate the time of earthly peace, and deny the restoration of the kingdom to the people to whom God promised it.

It is unfounded and undiscriminating to treat this as accomplished in, or even applying to, the mission of the gospel or the calling of the church. For the gospel is the proclamation of God's sovereign grace in Christ to save lost sinners, who thenceforth as saints suffer with Christ on earth, and wait for heavenly glory, and to reign with Him. And the church is built on the rejected but risen and glorified Christ, when the Jews disclaimed their own Messiah, and have lost meanwhile all recognition on God's part. In the Christian accordingly there cannot be either Jew or Greek, but the new man. Christ is what all put on. By one Spirit were we all baptized into one body whether Jews or Greeks, whether bond or free. It is in principle a heavenly corporation, though for the present on earth; not a mere idea, but a living body.

That which follows in Isa. 2 falls in with the reference to the future blessing and glory of Israel under the new covenant, and the King Who shall reign in righteousness. For, says the prophet (v. 5), after that happy picture of the new age, "O house of Jacob, come ye, and let us walk in the light of Jehovah." The vision of glory when the Gentiles would bow and bless Jehovah, how should it shame Judah now! Then, speaking directly to Him, he owns why Jehovah had forsaken His people, instead of setting them on high, even because they were replenished "from (or, more than) the east" with all that man covets and worships. "For thou hast forsaken thy people the house of Jacob, because they are replenished from the east, and [full of] soothsayers like the Philistines, and they strike hands with the children of strangers. Their land is also full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots. Their land is also full of idols; they worship the work of their own hands, that which their own fingers have made" (vv. 6-8). Their sin was quite unpardonable, that Judah, with such glorious prospects from God's sure word, should seek heathen superstitions, not only Gentile wealth and power, but alas! their idols also.

If their land was full of silver and gold, and no end of treasures; if it was full of horses and chariots, it was also full of idols! Oh what sin and shame! "And the mean man is bowed down, and the great man is brought low: therefore forgive them not" (v. 9), cries the indignant prophet.

Lastly, he calls on them to hide in the dust because of the day of Jehovah, which undoubtedly has not yet fallen on the pride and idolatry of man. "Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of His majesty. The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and Jehovah alone shall be exalted in that day" (vv. 10, 11). The passage needs only to be read in a believing spirit, in order to convince a fair mind, that neither on the one hand Nebuchadnezzar or Titus, nor on the other the gospel, has anything to do with the Lord's advent in accomplishing the all-embracing judgement of man which is here portrayed. The true God would break down those who idolatrously bowed down. The hand of the Highest should be on all that is high and lifted up. The idols shall utterly pass away, and men go into caves and holes from before the terror of Jehovah and from the glory of His majesty when He arises to shake mightily the earth. All will be verified when Christ appears, not before. How can Christians flatter themselves that the gospel has done or can do this work, with the great majority of mankind openly idolaters, and the great majority of the baptized really so? For what is it to bow down to the mass or the crucifix, to the virgin and saints or angels?

"For there shall be a day of Jehovah of hosts upon all that is proud and haughty, and upon all that is lifted up, and it shall be brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan and upon all the high mountains, and upon all the hills that are lifted up; and upon every lofty tower, and upon every fenced wall; and upon all the ships of Tarshish, and upon all pleasant imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low: and Jehovah alone shall be exalted in that day. And the idols shall utterly pass away. And men shall go into the caves of the rocks and into the holes of the earth, from before the terror of Jehovah and from the glory of his majesty, when he ariseth to shake mightily the earth. In that day a man shall cast away his idols of silver, and his idols of gold, which they made for him to worship, to the moles and to the bats; to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of Jehovah, and from the glory of his majesty, when he ariseth to shake mightily the earth" (vv. 12-21). Vain then would it be to invoke the aid of man: his day will then have ended. Jehovah in that day arises to shake terribly the earth.

How confound this with the gospel! It is not yet eternity but the age to come when the idols shall utterly pass away and Jehovah alone shall be exalted. The word, therefore, is "Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted of?" (v. 22). Man* as such is not able to retain his own life-breath, still less to keep others in that day. All must manifestly hang on the sovereign pleasure of Him Whose glory will be no longer hidden, and Whose will is then to be displayed in righteousness. "That day" is the day of Jehovah. Whatever the gospel may effect for believers and it makes them meet for God's light and heavenly glory), there can be no real deliverance for the earth and the nations, till Messiah comes again in glory, executing judgement on the quick and reigning in peace. Thus, as we see in Isa. 1 that divine judgement is the revealed way in which God will restore Zion or the Jews, so does Isa. 2 make it equally plain that it is at least as needful for man universally. The judgement of him and his pride and his idols will be in the day of Jehovah, in order that all the nations may flow to Zion in heart-homage, as the beginning of Isa. 2 describes. The world-kingdom of the Lord and of His Christ will then have come (Rev. 11: 15).

*The notion that Christ is here Intended is one of those freaks of notable men which Illustrate the passage they so strangely misapplied. The LXX, strange to say, leave out the verse altogether.

The Lord, according to Heb. 12: 25, is now speaking from heaven, and those who heed His voice He deigns to call holy brethren, partakers of a heavenly calling, heirs of God and joint-heirs with Christ. In the church of God national distinctions vanish even now. If we are Christ's at all, we are members of His body, and in that day we shall reign with Him over the earth, where now we suffer with Him. Then shall go forth (not the gospel as we have it in the New Testament but) the law out of Zion and Jehovah's word from Jerusalem: no longer will it be on earth that "through Him (Christ) we both (Jew and Gentile) have access by one Spirit unto the Father" (Eph. 2: 18).

Isaiah 3 - Isaiah 4.1

But universal as the prostration of human pride must be, this chapter indicates that most crushingly shall the blow fall on Jerusalem and Judah, and this not only in their public political life, but minutely and searchingly on the daughters of Zion in all their haughty littleness of vain show. Here we have this double ground for divine intervention. But is it not pertinent to ask, What has all this to do with the gospel as we have it now? Does not the prophet look at the ancient people of God as nationally on the road to ruin? Does he not here entirely pass over the present ways of grace in the gospel to tell in the next chapter the deliverance which the Messiah will effect for the escaped of Israel? Does he not here omit all reference to the call of the Gentiles to-day and the church of God, that he may hold out the hope of Israel in the Branch of Jehovah for beauty and glory? For then everyone left in Jerusalem shall be called holy, when the Lord shall have washed away the filth of Zion's daughters. "For behold the Lord, Jehovah of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water; the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the skilful enchanter. And I will give youths to be their princes, and children shall rule over them. And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the elder, and the base against the honourable. When a man shall take hold of his brother, of the house of his father, [saying,] Thou hast clothing, be thou our ruler and let this ruin be under thy hand: in that day shall he swear, saying, I will not be a healer; for in my house is neither bread nor clothing; ye shall not make me a ruler of the people" (vv. 1-7).

What surer sign of decay and of imminent dissolution than the absence of all power among those who are in the place of authority, when those who should be the props of the state are children - not in fact, but in mind and purpose! Respect for what is officially exalted must then give place to universal contempt, and oppression and shameless malpractices flaunt without check, with anarchy the result. "For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against Jehovah, to provoke the eyes of his glory. The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves" (vv. 8, 9) There is no ruin without sin; and here it was frightful and shameless.

Nevertheless the evil day only brings out the faithful care of God over the righteous, as surely as the wicked meet with the due reward of their deeds. It is, however, a humiliating, as well as a sifting, time for God's people; though the prophet declares in the most animated terms, how Jehovah espouses the cause of the poor against those who grind down their faces. "Say ye of the righteous, that [it shall be] well [with him], for they shall eat the fruit of their doings. Woe unto the wicked! [it shall be] ill [with him]; for the desert of his hands shall be given him" (vv. 10, 11). God holds in a day of confusion to His righteous government, and warns. "[As for] my people, children are their oppressors, and women rule over them. My people! they that lead thee mislead [thee], and destroy the way of thy paths. Jehovah setteth himself to plead, and standeth to judge the peoples. Jehovah will enter into judgement with the elders of his people, and the princes thereof, [saying,] It is ye that have eaten up the vineyard; the spoil of the poor [is] in your houses. What mean ye [that] ye crush my people and grind the faces of the afflicted? saith the Lord, Jehovah of hosts" (vv. 12-15). Thus far the rulers and princes. Others might plunder their enemies and enrich their followers at the expense of their neighbours; but the civil and religious chiefs of Israel were so degraded and depraved as to prey on the flesh and blood of their brethren for their own greed and gain, the defenceless poor faring worst in this scene of alternate flattery and oppression. How true that the corruption of the best thing is the worst corruption!

Quite as sorrowful is the picture of domestic life. When women live for display in apparel, no further proof is needed to bring to their door the charge that the sanctity of the home is tainted, and that there is no real heart for the relations God has set up. Such finery is assuredly not for a husband or the family, but, small as it is, it escapes not the withering notice of the Judge of all. Dress, gait, glances, are all noticed by the Spirit of God. "And Jehovah saith, Because the daughters of Zion are haughty, and walk with outstretched necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will discover their secret parts. In that day the Lord will take away the ornament of anklets, and the networks, and the crescents, the pendants, and the bracelets, and the mufflers, the head-tires, and the ankle-chains, and the sashes, and the perfume-boxes, and the amulets, the rings, and the nose-jewels, the festival-robes and the mantles, and the shawls, and the bags (or purses), the mirrors, and the fine linen, and the turbans, and the flowing veils. And it shall come to pass, instead of sweet spices there shall be rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness; and instead of a stomacher, a girding of sackcloth; branding instead of beauty. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn; and she, stripped (or desolate), shall sit upon the ground" (vv. 16-26).

How in the face of such a prolonged strain of detail as this can any one theorist as we all know has been done, on the essential contrast of history as particular facts with prophecy as general principles? Nowhere in the Bible or out of it does any historian so copiously and minutely expose that luxury which internally ruins a people in their homes as does Isaiah here, after dealing a deadly blow at their dishonour of the true God and hankering after false. It were more true to say that along with the infinitely great, the inspired prophecy penetrates and lays bare the smallest things as alike coming under God's eyes. History in man's hand would be ashamed to go down so low. Poor, proud, deceived man! Not only is there a change, and an exposure most humiliating to pride, but so complete would be the desolation, that the dearth of men is described as tempting women to a boldness contrary to female modesty. "And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name. Take away our reproach" (Isa. 4: 1). Sober men will be surprised to hear it was an ancient notion of the spiritualizing school that the "one man" is Christ, and the "seven women" believers! Possibly this absurd result of departing from its obvious and real meaning may account for the severance of the verse from Isa. 3. and transferring it to Isa. 4, where the Branch at once follows.

Isaiah 4: 2-6

But this time of tribulation, everywhere in scripture connected with the Jews in the last days, before they are delivered, is followed by an outshining of beauty and glory, and abundant mercy for the saved and holy remnant. "In that day shall the Branch of Jehovah be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel" (v. 2). The Branch is a favourite and frequent figure for the Messiah, as the reader of Jeremiah and Zechariah will recognize. He will be there in His beauty and glory, and all will be in unison for the escaped of Israel. However many the slain, this one Man will be the restorer of all breaches, and holiness will be a reality, and not a mere name, in Jerusalem. Yet it is not by the gospel of grace as now, but expressly "by the spirit of judgement and by the spirit of burning." "And it shall come to pass, [that] he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem; when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgement, and by the spirit of burning" (vv. 3, 4). The translation of J. D. Michaelis is "by the righteous zeal of the tribunals and by a destructive wind." Rationalism sinks yet lower than superstition. The truth alone preserves the dignity of the divine word. It is not the church but Israel which is in question, and her purification by judgement, when the manifested presence of Jehovah will follow, and be her security no less than her glory.

Vitringa's application of the spirit of judgement and that of destruction to the Holy Spirit guiding the ruler and ministers of the church in discrimination, is the old source of endless error - the turning aside of Jewish scripture to an essentially Christian object. It is manifestly the day of righteous judgement on earth, and especially in its metropolis, Jerusalem, though one deny not for a moment the action of the Spirit to be here meant, but in judicial power. First purity is effected, then glory shines brightly on Zion. "And Jehovah will create over every dwelling place of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flame of fire by night; for over all the glory [shall be] a canopy. And there shall be a booth (or tabernacle) for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain" (vv. 6, 6). Even as the cloudy pillar once covered the tabernacle of the divine presence, so Jehovah will create on every dwelling-place of Mount Zion, and on her assemblies, a cloud and smoke by day, and the shining of a flame of fire by night; for upon all the glory shall be a canopy.

The attempt to refer to the gospel these revelations of coming glory for Israel, after purging trial, involves in the highest degree a distortion of scripture. During the present dispensation they are enemies for our sakes, as regards the gospel; while, as regards election, they are beloved for the sake of the fathers (Rom. 11: 28). When that day comes, the fullness of the Gentiles shall have come in, and so all Israel shall be saved. It is a total change from this day of grace to judgement-day for the living when Christ reigns, whatever the mercy of God to the rescued out of Israel and the nations. "In that day shall there be one Jehovah and His name one." Then shall be the deliverance, not the destruction, of the still groaning creation. "All the land shall be turned as a plain from Geba to Rimmon, south of Jerusalem: and it shall be lifted up and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses" (Zech. 14: 9, 10). It is not the past nor the present neither is it the eternal state, but the millennium. It is an epoch of glory when Jehovah will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and the wine and the oil, and they shall hear Jezreel. Divine judgement shall have washed away the guilt of Zion, and the glory shall return both more blessedly than at the first and for ever. What can contrast more with our day of suffering grace, absent as we are from the Lord?

Manifestly the figures employed do not suit heaven but the earth, especially the land and people of Israel; which again demonstrates that it is no question here of eternity when all distinctions of land and race are passed away. To apply so bright a description to the refuge provided for some in Pella, when the storm of wrath overtook the guilty people, is wholly misleading, as well as beneath the language used. So it is wide of the mark to look at the history of the apostolic church as the fulfilment of the prophecy in the gifts of the Spirit, and in the judgements on open persecutors. It is really a vision of future divine glory for Israel on the earth, after judgements, under the Messiah, when we shall reign (not on, but) "over" it, as it should be in Rev. 5: 10. Thus only does all scripture fall into its due place without violence to any. Eph. 1: 10-12 and Col. 1: 20 lay the dogmatic foundation for this immense and blessed expectation, as Rev. 21: 9 et seqq. give us the glorious vision prophetically.

Let us now listen to one of the best of the so-called spiritualising, but really allegorising, school on this chapter. "It is commonly agreed that this prediction has been only partially fulfilled, and that its complete fulfilment is to be expected, not in the literal Mount Zion, or Jerusalem, but in those various assemblies or societies of true believers, which now possess in common the privileges once exclusively enjoyed by the Holy City and the chosen race of which it was the centre and metropolis" (Dr. J. A. Alexander's Comm. on Isaiah, i. 122).

One essential contrast overthrows this assumption. Israel was divinely severed from the Gentiles by the partition-wall. For the church it is gone absolutely: we are one body in Christ. In that day Israel is a blessing to the nations; yet are they distinct, and never joined in one body but the contrary. We are now united to Christ in heaven, where such distinctions are unsuited. On the earth, even when Christ reigns over it, they reappear. It is the kingdom, in the beginning of Isa. 2, with the undisguised exaltation of the chosen people, yet the nations blessed and subject to Jehovah's reign in Zion. So Isa. 4. shows the Branch Who alone produces in Israel such excellent fruit, after His judgement has purged the guilty. The intervening part of Isa. 2 and all Isa. 3 unveils the evil and ruin of Zion publicly and privately. Judgement begins at God's house. What will it be for Christendom still more favoured? The New Testament answers definitely without confounding the professing church with Israel, though we may and ought to use the principle in every case possible. The most ordinary creeds acknowledge that the Lord Jesus will come to judge the quick, as well as the dead. None but open infidels would deny the judgement of the dead. Few alas! really believe in the judgement of the living. Yet it is of this the Lord so often warned, as in Matt. 24, 25, Mark 13, Luke 17 as well as 21, which Christendom relegates to the end of the world; whereas it will be at the end of this age, after which will come the future good age, the blessed era on which the Psalms and the Prophets dwell with delight and joyful anticipation. Of this our chapter is a witness, as also is the beginning of Isa. 2, while its latter part speaks of the humiliation of man and the overthrow of evil under Jehovah's hand when ushering in His day.

Isaiah 5

The comparison of Isa. 5 with Isa. 6 illustrates most strikingly the ways of God in the judgement of His people. They are quite distinct. Indeed Isa. 6. comes in abruptly in outward form, itself distinct from what follows down to Isa. 9: 7 inclusively. All this intervening portion (Isa. 6: 1-13) forms a strikingly peculiar parenthesis, but a parenthesis of profound interest and instruction; after which the strain of woe, begun in Isa. 5, is resumed in the thickening disasters of Israel and of the land up to their mighty and everlasting deliverance, which yet awaits its accomplishment in the latter day.

But if these chapters were distinct in time as they certainly are in character, the Spirit of God has been pleased to set them in immediate juxtaposition with a view to our better admonition. In fact they are the two-fold principle or standard of judgement which God is wont to apply to His people. In the one He would have us to look back, in the other to look forward; in the former by all He has done for them He measures what they should have been toward Him; in the latter He judges them by His own glory manifested in their midst. The one answers to the law by which is the knowledge of sin; the other to the glory of God, from which every soul comes short (Rom. 3: 20, 23)

In Isa. 5 the prophet sings a song of Jehovah, his well beloved, about His vineyard. Moses had already (Deut. 32) spoken in the ears of Israel a song which celebrates in magnificent language the sovereign choice and blessing of God, the sins and punishment of the people, but withal His final mercy to His land and people, with whom the spared nations are to rejoice. Our chapter takes in a narrower field of view.

"I will sing to my well-beloved a song of my beloved touching his vineyard. My well beloved had a vineyard in a very fruitful hill; and he dug it up, and gathered out the stones thereof, and planted it with the choicest vine; and he built a tower in the midst of it, and also hewed a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes" (vv. 1, 2). There was no failure on God's part. He had established Israel in the most favourable position, separated them to Himself, removed stumbling-blocks, crowned them with favours, vouchsafed not only protection but every means of blessing. "And now, inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me and my vineyard. What could have been done more to my vineyard that I have not done in it?" was His appeal to the inhabitants of Jerusalem and men of Judah (vv. 3, 4). Yet was all in vain. The result was only bad fruit. "Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" They, like Adam, transgressed the covenant. It was the old story over again. Human responsibility ends in total ruin. Man departs from God and corrupts his way on the earth. "And now let me tell you what I am about to do to my vineyard; I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down; and I will lay it waste - it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgement, but behold bloodshed; for righteousness, but behold a cry" (vv. 5-7 Such is His own application of the parable. Thus the nation, as a whole, is weighed in the divine balances, and found wanting. So manifest and grievous is the case, that God challenges the men of Judah to judge between Him and His vineyard, though they themselves are the degenerate trees in question. There was no more doubt of the goodness shown to Israel than of their obligation to yield fruit for God. But obligation produces no fruit meet for Him. What was the consequence on such a ground as this? Nothing but woe after woe. Their doom would be according to their guilt.

The truth is that, on the footing of responsibility, every creature has failed save One, Who was the Creator, whatever might be His lowly condescension in appearing within the ranks of men. And what is the secret of victory for the believer now or of old? We must be above mere humanity in order to walk as saints; yea, in a sense, be above our duty in order rightly to accomplish it. As of old, those only walked blamelessly according to the law, who looked to the Messiah in living faith; so saints now can glorify God in a holy righteous walk, only as they are under grace, not law. The sense of deliverance and perfect favour in the sight of God frees and strengthens the soul where there is the new life; the written word illustrated in Christ is the Christian rule. Therein, not in the law, is the true transcript of God.

It will be observed, accordingly, that there is nothing of Christ here as the means and channel of grace. Consequently all is unrelieved darkness and death; and the prophet presses home the evidence of overwhelming constant evil in the people of God. Not a ray of comfort or even hope breaks through, but only their sins and His judgements chime continually. It is the severity of God, Who did not spare the natural branches, as the apostle says in Rom. 11: 21. Detailed sin is retributively dealt with, as under the government of God in His people. A sixfold series of bold and open sins then follows with their punishments from Jehovah.

"Woe unto them that join house to house, [that] lay field to field, till [there be] no room, and ye be made to dwell alone in the midst of the land! In mine ears [saith] Jehovah of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant. For ten acres of vineyard shall yield one bath, and a homer of seed shall yield [but] an ephah. Woe unto them that rise up early in the morning, [that] they may follow strong drink; that tarry late into the night, [till] wine inflame them! And the harp and the lute, the tabret and the pipe, and wine, are in their feasts: but they regard not the work of Jehovah, neither have they considered the operation of his hands. Therefore my people are gone into captivity, for lack of knowledge; and their honourable men [are] famished, and their multitude [are] parched with thirst. Therefore Sheol hath enlarged her desire, and opened her mouth without measure; and their glory, and their multitude, and their tumult, and he that rejoiceth among them, descend [into it]. And the mean man is bowed down, and the great man is humbled, and the eyes of the lofty are humbled: but Jehovah of hosts is exalted in judgement, and God the Holy One is sanctified in righteousness. Then shall the lambs feed as in their pasture, and the waste places of the fat ones shall wanderers eat. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope; that say, Let him make speed, let him hasten his work, that we may see [it]; and let the counsel of the Holy One of Israel draw nigh and come, that we may know [it]! Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto [them that are] wise in their own eyes, and prudent in their own sight! Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink; who justify the wicked for a reward, and take away the righteousness of the righteous from him! Therefore as the tongue of fire devoureth the stubble, and as the dry grass sinketh down in the flame, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have rejected the law of Jehovah of hosts, and despised the word of the Holy One of Israel" (vv. 8-24).

There is a woe to such as joined house to house and field to field, reckless of all but their own aggrandizement: Jehovah shall desolate so that their coveted vineyards and lands shall yield but a tithe of what they put in (vv. 8-10). There is a woe to the luxurious hunters of social pleasure: captivity shall drain them, and Hades itself shall swallow up the mean and the mighty - multitudes without measure (vv. 11-17). And as for the bold sinners who scoffingly invited Jehovah to make speed that they might see His work (vv. 18, 19); and for the moral corrupters, who broke down all moral distinction, and the wise in their own eyes, who could do without God, and the unjust friends of the wicked, whose heroism was in wine and strong drink, being foes of the righteous, there is woe upon woe with utter destruction; "because they have cast away the law of Jehovah of hosts, and despised the word of the Holy One of Israel" (vv. 20-24).

"Therefore is the anger of Jehovah kindled against his people and he hath stretched forth his hand against them, and hath smitten them, and the hills did tremble, and their carcasses [were] as refuse in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still. And he will lift up an ensign to the nations afar off, and will hiss for them from the end of the earth: and, behold, they shall come with speed swiftly: none shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: their arrows [are] sharp, and all their bows bent; their horses' hoofs shall be counted like flint, and their wheels like a whirlwind. Their roaring [shall be] like a lioness, they shall roar like young lions: yea, they shall growl, and lay hold of the prey, and carry [it] away safe, and there shall be none to deliver. And they shall roar against them in that day like the roaring of the sea. And if [one] look unto the land, behold darkness [and] distress, and the light is darkened in the clouds thereof" (vv. 25-30).

He had dealt with them already, but the strokes are not exhausted. "For all this his anger is not turned away, but his hand [is] stretched out still." Such is the sad and recurring burden, as may be seen in chapters 9, 10. The avenging nations may be far away; but He would give the signal to them and the hiss (as for one far off), and "behold, they shall come with speed lightly." A most graphic picture follows of their vigour and promptness, their equipment and fierce determination from which none can shield or escape. Against Israel shall these foes roar. But they are not yet defined by name. "And if one look unto the land, behold darkness [and] distress, and the light is darkened in the heavens (or clouds) thereof." Such is the lot of man, or rather here of Israel, where Christ is not. There is no deliverance, only judgement after judgement on the people and the land. Unrelieved darkness rests there. Such is the issue of Israel in their land, of Judah and Jerusalem tried under law, no matter what the favours of Jehovah on His vineyard and the plant of His pleasures. If He waited for judgement, behold bloodshed; if for righteousness, behold a cry. What on this ground could follow but woe upon woe?

Isaiah 6

This chapter opens a very different scene. It is not the law, but Jehovah revealed. Not that the people are one whit better; in fact it was only when Christ appeared seven centuries afterward, that man fully disclosed what he was and is. The law proved that man is not only sinful but loves sin; Christ's presence proved that he hates good - hates God Himself manifested in all the purity and lowliness, in the grace and truth, of Jesus. It was not only, then, that man was himself failing and guilty; but when an object was there in every way worthy of love and homage and worship, the perfect display of man to God and of God to man, He was a light so odious and intolerable to man, that he could not rest till it was extinguished as far as he could effect it. Still we are on ground sensibly and strikingly distinct; and this because the manifestation of Jehovah is in question, not the responsibility of Israel merely. Both chapters show the people judged, but the principles of judgement are wholly different.

It was not in Uzziah's palmy days that the prophet received this vision of glory and this solemn commission, but in the year when the once prosperous and now leprosy-smitten son of David breathed his last. Nevertheless "the year that king Uzziah died" looked very different from "the year that king Ahaz died" (Isa. 14: 28). Yet in the former came the vision which fully disclosed to the prophet the universal uncleanness of God's people; as in the latter a burden came on that enemy which vexed their south-western flank. In the former year, too, came Pekah to the throne of Israel, who laid the deadliest scheme with the Gentiles to destroy the line and hope of Messiah. Then, however, Isaiah saw the Lord sitting on a throne high and lifted up, and the mere skirts of His glory filled the temple.

"In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, [is] Jehovah of hosts: the whole earth [is] full of his glory. And the foundations of the thresholds were moved at the voice of him that cried, and the house was filled with smoke" (vv. 14). No vision more glorious had ever burst on human eyes: but if the attendant burning spirits embraced the fullness of the earth as the scene of His glory, His holiness was their first care and chiefest cry. Activity even in the winged seraphim is not all nor most. Not all six wings did each need for flight, but two only. "With twain he covered his face, and with twain he covered his feet," in awe toward God and shame as to himself, in both the reverence that befits them in His presence.

The effect was immediate on the prophet. It is no longer woe unto these or those, but "woe to me." He is profoundly touched with a sense of sin and ruin - his own and the people's. But it is uttered in His presence Whose grace is no less than His glory and His holiness, and the remedy is at once applied. "Then said I, Woe to me! for I am undone; for I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, Jehovah of hosts. And there flew one of the seraphim to me, having a live coal in his hand, [which] he had taken with tongs from off the altar; and he laid [it] upon my mouth and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin is expiated" (vv. 5-7). Nor this only: for thus set free in His presence, he becomes the ready servant of His will. Before this there was no haste to act, but deep self-judgement, and true sense of the defiled state of His people, in the light of His glory. "Also I heard the voice of Jehovah, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me. And he said, Go and tell this people, Hear indeed, but understand not; and see indeed, but perceive not. Make the heart of this people fat, and make its ears heavy, and smear its eyes: lest it see with its eyes, and hear with its ears, and its heart understand, and it be converted, and be healed" (vv. 8-10).

Grace thus gives confidence to do God's bidding; and though the sentence on the guilty people of God is an awful one, not only is it most righteous, but a remnant of grace is assured in the face of consuming judgement on judgement. This is not the way of the gospel which reveals Christ bearing divine judgement, but the believer saved in sovereign grace, made meet for sharing the inheritance of the saints in light at any moment, and waiting for Christ's coming as the chief joy. Judgement must be before the kingdom come for the remnant of Israel. Such is the charge, and we know how surely it was fulfilled in the judicial blindness which fell on the nation, when they confessed not their uncleanness and beheld no glory nor beauty in Christ present in their midst, and refused the testimony of the Holy Ghost to Him risen and exalted by the right hand of God.

But the Spirit of prophecy, if it pronounce the sentence of God on the people's unbelief, is none the less a spirit of intercession. "Then said I, Lord, how long? And he answered, Until the cities be wasted for want of an inhabitant, and the houses for want of man, and the land be utter desolation; and Jehovah have removed men far away, and have multiplied forsakings in the midst of the land. But yet in it [shall be] a tenth, and it shall return and be for consuming; as the terebinth and the oak, whose stock [remaineth] when cut down: the holy seed [shall be] the stock (or trunk) thereof" (vv 11-13). That is, a vital principle survives, the nucleus of what will sprout again.

Nor is there a more surprising moral fact than the accomplishment of this divine sentence on the Jews to this day. Thousands of years have elapsed. The Messiah came, and confirmed it (John 12: 40); the Holy Spirit followed, sent of Him and the Father, and He has fully ratified it (Acts 28: 26, 27). No recondite arguments are needed, no evidence from Nineveh or Babylon, from Egypt or Palestine. There the Jews are before all eyes, dead while they live, the standing witnesses of judicial blindness indicted, after incomparable patience with their unbelief, by their own aggrieved and thrice Holy God, Jehovah of hosts. And the mark is proved all the more indelible, because they were not permitted to abide in the land they defiled, which was to become utterly waste, and themselves removed far away.

Yet dispersed as they are everywhere, and really amalgamating nowhere, no changing circumstances change the Jews any more than lapse of ages: a fact which staggered the incredulous Hegel as inexplicable, but failed to convince; for unbelief is invincible to nature. And what adds to the wonder is that they outwardly honour the Old Testament, which we Christians believe as fully as our own scriptures. But like the philosopher, though staggered by Law and Psalms and Prophets that teach the sufferings of Messiah and the glories to follow, as well as their own scattering for unbelief, and the call of Gentiles during that sad interval, the Jews believe no more than the philosopher. But this prophecy, with others, makes it plain and accounts for all; and He Who smote with blindness has made it known here to them as to us; and, blessed be His name, He has set a limit to the sentence of woe. For the prophet that knew His grace said not in vain, "Lord, how long?" They are kept for His blessing and glory in the end. But oh, what tribulation and sifting and consuming yet! Burning judgement is to be their means of purifying in a way wholly distinct from what ushered the church into its place, a still more solemn and unique judgement having been borne by Him, Who died, rose, and ascended to be its Head. The Jews must pass through the tribulation which has no parallel (Matt. 24: 29; Mark 13: 24) before their deliverance comes. "Alas! for that day is great, so that none is like it; it is even the time of Jacob's trouble, but he shall be saved out of it" (Jer. 30: 7).

Thus, if the departure from God is to be punished with outward and inward visitation, a remnant is clearly indicated here, mercy rejoicing against judgement, and God making good His own glory in both respects. But that returned remnant must be thinned under the pruning hand of Jehovah. Still the holy seed shall be there, the stock or rooted stump* of the nation, when judgement has done its work over and over again. There is ever a remnant according to the election of grace.

* "Matstsebeth" is derived from a verbal root - to stand fast or establish - and thus in its primary sense means a pillar. Hence it can naturally express what sustains a tree when cut down. Some take it as the root, others as the trunk or stump; but the destruction seems to go farther than leaving the stump erect, so that the idea of the Targum that it means the gap, or that part of the substance which contains the spring of life, seems agreeable enough to the context.

We may also observe that, while Isa. 5 begins the impeachment of Israel's guilt as responsible under the law, Isa. 6 first and briefly presents their sin in despising Christ's glory or disbelieving it, as John 12: 40 applies this prophecy. So far is the earlier half of the book from being heterogeneous with the later, that these are just the twofold Indictment which we had there, expanded and applied with mature and touching beauty.

Isaiah 7

In the last chapter we saw the glory of Christ revealed, and the assurance of a holy seed after the judgement of the land and people. We have now a weighty sequel recounting facts which occurred, not in the year king Uzziah died, nor even in the days of his successor, but strange as it might seem, in those of Ahaz. "This is that king Ahaz," who without faith in Jehovah sent to the kings of Assyria for help. Sacrilegious he and at last apostate, Jehovah brought Judah low because of Ahaz, of David's line; for he made Judah naked, and transgressed sore against Jehovah. Even in the midst of his distress he trespassed yet more. Hence the occasion for a fresh outburst of prophetic light. It could not otherwise have been clearly gathered how the glory of Christ was actually to appear. Our chapter solves this question, and connects His incarnation (for indeed He is God, yea, Jehovah) with His rejection and His final and everlasting triumph (Isa. 8; Isa. 9: 1-7). The first part alone comes before us now.

The occasion was the offensive and profane alliance of Rezin, king of Syria, with Pekah, Remaliah's son and king of Israel, against Judah and Ahaz. "And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, [that] Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart shook, and the heart of his people, as the trees of the forest are shaken by the wind" (vv. 1, 2). There were they in great fear, where no fear was, and this, alas! in Jerusalem and David's house; and no wonder, for the heir of David's throne walked not like David his father, but in the ways of the kings of Israel or worse, and drew Judah with him into sore transgression against Jehovah. Panic-stricken, yet in no way driven by his distress to God, on the self-same spot where Rabshakeh uttered his blasphemies against Jehovah at a later day, "the aqueduct of the upper pool in the highway of the fuller's field," Ahaz is met by the prophet. "And Jehovah said to Isaiah, Go out now to meet Ahaz, thou and Shear-jashub thy son, at the end of the aqueduct of the upper pool, on the highway of the fuller's field. And thou shalt say unto him, Take heed and be quiet; fear not, and let not thy heart faint before these two ends (tails) of smoking firebrands, because of the fierce anger of Rezin and Syria, and of the son of Remaliah. Inasmuch as Syria hath taken evil counsel against thee, Ephraim and the son of Remaliah, saying, Let us go up against Judah, and harass it, and make a breach therein for us, and set up a king therein, the son of Tabeal" (vv 3-6)

How foolish, as well as base, is unbelief! It is joyous and confident when a labouring volcano is about to burst; it is filled with anguish, when God is going to deal with the evils it dreads. In this case, how could He behold in peace a compact between apostate Israel and heathen Syria? It was not merely that their enterprise, if successful, must vex Judah, but set aside David's line. It was a blow at the Messiah, little as they might have thought of this; and the oath and honour of God were thus at stake. But "thus saith the Lord Jehovah, It shall not stand, neither shall it come to pass. For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within sixty-five years shall Ephraim be broken, so as to be not a people. And the head of Ephraim [is] Samaria, and the head of Samaria [is] Remaliah's son. If ye will not believe, surely ye shall not be established" (vv. 7-9).

How blessed are the ways of God! The effort to destroy, which seemed so awful to its objects, especially as their conscience was bad, led at once to the revelation of the doom of the destroyers. The confederacy came to naught. The Syrian chief would not avail to shield more guilty Ephraim; for it was sentenced - yea, to be so broken as not to be a people, within sixty-five years; and so it fell out to the letter (2 Kings 17). The chief of Ephraim's capital is paraded before us like his ally in due form and title. Such would each remain, and no more. Who were they to dispute the counsels of God as to David's royal line, let Ahaz be personally faithless and false as he was? God at least is God, and His word shall stand for ever, though surely unbelief shall not be established, whether in Ephraim or in Judah. God's people, God's king; how inexcusable, if such failed in faith!

One can understand why rationalists cavil at the sixty-five years, challenge its accuracy, and reason on its being no answer to the anxiety of Ahaz. It does prove how specific is prophecy, and this beyond the present moment; for it is the exact point when Ephraim, suffering repeated blows, was not only swept away but excluded from the land by Esarhaddon's importation of foreigners. It opens the way for the great prediction still farther off. For this was only the prelude to the weightier announcement that follows. "And Jehovah spoke again unto Ahaz, saying, Ask for thee a sign from Jehovah thy God: ask it in the depth or in the height above. But Ahaz said, I will not ask, neither will I tempt Jehovah" (vv 10-12). Alas! how often the hypocrisy of unbelief thus essays to hide its contempt of Jehovah; and through presumption, which really despises the word of His grace, assumes the garb of superior reverence and humility. The prophet, however, sees through the cheat put forward by an evil heart of unbelief, and calls now on the house of David to hear, not alone his reproof, but what the Lord Himself was to give. Ahaz shrank from God even in His goodness. Flesh never trusts God. It is bent on its own will and instinctively avoids grace, which must assert and give effect to the will of God.

Ahaz did not like God to draw too near. God answered it by Immanuel - God with us. "And he said, Hear then, house of David. [Is it] a small matter for you to weary men, that ye weary also my God? Therefore will Jehovah Himself give you a sign. Behold, the virgin shall conceive and bear a son and shall call his name Immanuel. Curds and honey shall he eat, that he may know to refuse the evil and to choose the good" (vv. 13-15) Was it not the most marvellous grace so to promise to such a man? Yet in truth grace condemns unbelief and all other sin as the law never did or could. Had Ahaz asked any sign within his range of earth and heaven, how immeasurably short of God's! If man refuses to ask through unbelief, God fails not to give a sign for His own glory: the virgin's Son, the woman's Seed, Immanuel! What thoughts, feelings, and facts cluster here together! What grace and truth, God and man united in one person! The security of David's royal line and rights, how much more than the predicted ruin of plotting Ephraim, in the presence of the sign, the truth of truths - God with us! Yet was it the assurance, if its grandeur betokened other and higher glories, that no conspiracy could prosper which struck at the Root and Offspring of David.

It is well known that the Jews have made desperate efforts to evade this luminous testimony to the Incarnation in their own prophet. First they exaggerate the difference between "almah" and "bethulah". (confessedly the latter is the more common word for virgin, for the former occurs in not more than six passages beside the one before us. But it is certain that in Joel 1. 8 "b'thulah" is employed for a young married woman, which is never the case with "almah"; see also Deut. 22: 19. For the argument on Prov. 30: 19, 20 is quite invalid to prove it synonymous with an adulterous woman. In the present instance the context requires the sense of virgin with the utmost precision; for in a young married woman's bearing a son there is no sign or wonder. It was from the first known that the Deliverer of man from the serpent-enemy of the race must be born of woman in some distinctive way; it was known that He must be also son of Abraham, in the line of Isaac and Jacob, of Judah and David. It is now narrowed to a virgin therefore, by necessary implication, of that royal house. The virgin should be pregnant and bear Him; a sign indeed! in one sense explained, in another enhanced, by the capital truth that He should be God - of divine nature as truly as the woman's Seed. The virgin's Son is Immanuel, the Lord Jehovah, Whose glory the prophet had seen in connection with the preservation of a holy seed, spite of their repeated desolations. Thus the person of the Messiah, and specifically the solution of the enigma of His divine being, yet in association with the family of David, is fully cleared up.

Hence the Septuagint (a version made before the dispute arose) very properly gives here (as in Gen. 24: 43) ἡ παρθένος, whereas Aquila and Symmachus chose νεᾶνις . But it is plain that even the latter cannot get rid of the truth intended in the context; and the wild interpretations of some Jews and all Rationalists prove how hard set they are to evade its truth. In Solomon's Song (6: 8), where the Septuagint translates the Hebrew term as νεάνιδες the strict meaning of virgins is certain; for it is distinguished from βασίλισσαι and παλλαχαί , and, like our word "maidens," can only be used as "virgins," as Rashi seems to allow in his comment on chapter 1. 3. Nor can there well be a more glaring instance of an offensive prejudice than Gesenius' abandonment of the evident source of the word in "alam", to "hide,"* in order to justify a more vague origin from an Arabic source.

*Even Aquila confirms this, the only true derivation of the word, and its kindred form for the other sex, by giving ἀπόκρυφος in Gen. 24: 43.

Again, the most recent Jewish version known to me, that of Isaac Leeser, renders the article by the demonstrative. This is illegitimate. The object clearly is to refer the person in question to a young person then present. Nevertheless Mr. Leeser is more candid in his rendering of "harah" than some of his brethren and their rationalistic followers; for he, like Rashi before him, correctly renders it "shall conceive," not "is with child." Probably the latter considered the prophet's wife to be in question, and the child to be the same as Maher-shalal-hashbaz. Here the Rabbis are in conflict. Thus Kimchi held that the young woman could not be Isaiah's wife (for she must then have been designated the prophetess, as in chap. 8: 3), and therefore conceived her to be the wife of Ahaz, and imagined for them an unknown son named Immanuel. Aben Ezra is at issue with both; for he held it to be a third son of the prophetess, and so rather approached Rashi; but with Kimchi he held the sign to be the child's eating cream and honey as soon as born. No more words are needed to expose such views. Even Kimchi disposes of Isaiah and the prophetess by asking how then the land could be called Immanuel's land.

*Gesenius, who thought so too, tried to escape the difficulty of "ho-almah".

Manifestly the Jews do not agree, save in opposing the only interpretation which carries with it a clear and noble sense, yet to be the joy of repentant Israel. The notion that Hezekiah was the virgin's son is wholly inadmissible; for as Ahaz reigned sixteen years, and he himself was twenty-five years of age when he began to reign, he must have been a boy at least eight years old before his father's reign began; and hence no prediction of his birth could have been made by Isaiah to Ahaz already on the throne. There is not a hint in scripture of Ahaz taking another wife after his accession and the announcement; still less is there room for a personage so wonderful, to say the least, as the Immanuel to be born, Who should altogether eclipse Hezekiah and break off the yoke of the Assyrian from the neck of Israel, the glorious person to bring in the glorious state promised in Isa. 9: 6, 7.

It is as plain as can be on the face of these chapters that Shear-jashub (= the remnant shall return) was already born, and was the prophet's companion, as we see at the beginning of Isa. 7. Not less plain is it that Maher-shalal-hash-baz (= hasten prey, speed spoil, Isa. 8) was to be born of the prophetess. Both distinctly set forth the great events of undying interest to Israel, the one pledging the return of the remnant, the other intimating the Assyrian attack and its consequences. Why trust the Assyrian who should spoil the holy land? Why dread the kings who were so soon to be swept away? But between the two comes a wholly different promise, the virgin's Son, excluding in all fairness of exposition both the king and the prophet with their children. His name Immanuel (God with us) speaks incomparably better things; and it reappears after the prophet's second son, and even after the horrors represented by his name, when devastation had done its worst. But woe to those who meddle with Thy land, O Immanuel! Israel, and Judah, and David's house may too justly bring down the chastening, and "the king" in the land at the end be yet worse than the unworthy politician who then held the sceptre. The ruin may seem complete, deliverance hopeless; but Immanuel! that is, God is with us. Such is the general outline. Further details are yet to be given in their place. We shall see that the following chapters, both in the extent and nature of Israel's distress and evil, the changed relation of God to His people, and above all the glorious interposition of Immanuel, go far beyond any present or proximate encouragement to Israel (though there was this of course), and look on to days still future and quite distinct from anything meanwhile accomplished by Christ for the Christian or the church.

Nothing can be more apposite than "the sign" Jehovah gave, little as the feeble and self-willed Ahaz might appreciate it. For the coalition of the king of Israel with him of Syria was to depose the house of David and set up Ben-Tabeal over Judah. Man would have counted it enough to promise that his son Hezekiah, and his son, and so on, should succeed; and this would have been much to comfort one who simply confided in a promise through a divinely sent prophet. But as howsoever many the promises of God, in Christ is the Yea, so through Him too is the Amen for glory to God by us. Hence for the Jew all is made to centre in the Messiah. Not merely shall a remnant return, but the Seed of promise, the virgin's Son, be born. Put this birth as far off as you please from the time of Ahaz, only thereby do you render more conspicuous the voice of God in prophecy and the sure mercies of David. The righteous covenant of God would not fail to judge what an Ahaz and a Manasseh, a Jehoiakim, a Jehoiachin, and a Zedekiah would sow, spite of a faithful Hezekiah or a godly Josiah. But Immanuel was an indefectible assurance that no confederacy could put down David's house finally. Messiah, Son of David, is the divine guarantee. The virgin must bear Him of that stock; the virgin's Son must also be, in some true though mysterious way, God Himself. Immanuel ensures that God's purpose of blessing shall stand and be established for ever.

It has been observed that the "son" Immanuel, in ver. 14 appears not to be "the youth" of ver. 16; which last refers rather to Shear-jashub, who for this reason seems to have accompanied the prophet. And it is pertinent to observe that the Hebrew here is neither "son" nor "child" strictly, but "the youth" or "lad". "For before the youth knoweth to refuse the evil and choose the good, the land, because of whose two kings thou art alarmed, shall be forsaken (Cf. Isa. 6: 11). Jehovah will bring upon thee and upon thy father's house days which have not come since the day when Ephraim turned away from Judah - the king of Assyria" (vv. 16, 17). Great as the disaster had been under Jeroboam, a greater was at hand, with triumph in the end. It will be noticed, accordingly, that here we have Isaiah turning from "the house of David," "ye" and "you" to "thou" etc. that is Ahaz. Compare vers. 13, 14 with 16, 17. And it is certain that the prophet's child Shear-jashub had the character of a "sign" (see Isa. 8: 18), though and of course very distinct from God's great sign, the virgin's Son. From verse 16 the king was to learn, that before the youth (who appears almost certainly to be Shear-jashub) arrived at years of discretion, the allied kings must disappear from the scene. And so they did: for three years more scarce passed when the kings of Israel and Syria fell before the treachery or might of their enemies.

It is only fair to add that some Christians, who fully see the Incarnation here, understand all the verses (14-16) to refer to Immanuel. Some even go so far as to accept the notion of certain Rabbis that the prophet in spirit beholds the virgin already pregnant, on the principle of prophecy anticipating the fact sometimes as though present. Others again, by the youth or lad of v. 16, understand any youngling, not one in particular. but whatever be the shade of difference in detail, the unique fact stands indelible in its majestic outline.

The difficulty urged as to "the land" which should be forsaken, whose two kings were an object of abhorrence or alarm to Ahaz, is imaginary. The land or ground "adamah" is not at all restricted to the sense of a single country. It is a word susceptible of considerable variety of meaning, as the context may require, from land or ground in the narrowest sense, to an entire country or several countries, or even to the superficial world at large the habitable earth. Thus in "all the families of the earth" its force is extended comprehensively; and here the two kings define it as the land, not of one only, but of them both. compare as to this Isa. 8: 4, "For before the child [Maher-shalalhash-baz] shall have knowledge to cry, My father and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria." See also 2 Kings 15: 29, 30; 2 Kings 16: 9. The "two kings" would seem to be, therefore those of Syria and Samaria or Israel, and "the land," that which pertained to each. The Messianic interpretation of ver. 14 rests on an irrefragable basis, whether or not it be continued to verses 15, 16, and the application of the two kings to those of Israel and Syria.

Should guilty Ahaz and Judah, then, go unpunished? In no wise, as the prophet proceeds to let him know. "And it shall come to pass in that day, [that] Jehovah will hiss for the fly that [is] in the uppermost part of the streams of Egypt, and for the bee that [is] in the land of Assyria; and they shall come and settle all of them in the desolate valleys, and in the holes of the rocks, and on all thorn-bushes, and on all the pastures" (vv. 18, 19). The faith of Hezekiah might stay the execution of Judah's judgement, and the king of Assyria was rebuked for a season. But even Josiah, faithful as he was, suffered for his rash opposition to "the fly that is at the end of the streams of Egypt"; and "the bee that is in the land of Assyria" stung yet more fiercely at the summons of Jehovah. "In that day will Jehovah with a razor hired beyond the river, with the king of Assyria, shave the head and the hair of the feet, yea, it will also consume the beard. And it shall come to pass in that day, [that] a man shall nourish a young cow, and two sheep. And it shall come to pass for the abundance of milk [that] they shall give, he shall eat curds: for curds and honey shall every one eat [that is] left in the land. And it shall come to pass in that day, [that] every place where were a thousand vines at a thousand silverlings shall become briars and thorns. With arrows and with bow shall they come thither, because the whole land shall become briars and thorns. And all the hills that were hoed with the hoe, thither they will not come for fear of briars and thorns; but it shall be for the sending forth of oxen, and for the treading of sheep" (vv. 20-25). The character of Israel's land should thus be wholly changed; and so complete is the desolation ensuing, that the owner of a young cow and two sheep would find the amplest range for his scanty flock in the wilderness that succeeded to the rich cornfields of Palestine, and himself be fed on the nourishment proper to wandering hordes, not on the food of cultivated land. What a picture! Yes, and the best of vineyards (compare Cant. 8: 11) becomes a bed of briars and thorns; and men cannot pass unprotected by bows and arrows; and the carefully tended hills are turned into a place for oxen and lesser cattle. So dark as well as minute are the lines in which the sorrowful change in Juda is set before her king.

Thus the league Ahaz dreaded came to nothing; but the Assyrian on whom he leaned became the rod for the guilty king and people. God will be the refuge of His people, and turns the resource of unbelief into their scourge. Here the Assyrian pursues his sweeping ravages unchecked for a season. The figure of shaving as with a razor is expressive and obvious; but here it is carried out into striking details. It is not the head only that is thus stripped bare, but the least and lowest and scantiest parts of the body politic; as the beard represents that which in feelings then prevalent was most sensitive of dishonour. The closing verses set forth a vivid picture of the results of spoliation, where an agricultural people are reduced to a handful of stragglers living on pastoral produce that cost little or no labour. We must not confound a land flowing with milk and honey, the normal state of the land and people, and a man here or there keeping a young cow and two sheep, yet from that scanty stock finding such abundance of milk as to eat curds or butter. No corn, wine, or oil; no grapes or olives, figs or pomegranates; no exchange of harvest or stock produce for commodities amidst a numerous and thriving population; but thorns and briars where had been the richest vineyards, and one going thither with arrows and the bow; and what was once sedulously tilled consigned to cattle great or small.

Isaiah 8

We have already the two great parties of which the prophecy treats, Immanuel and the Assyrian. The virgin should conceive a Son - Messiah, Immanuel; Jehovah should bring upon the unworthy son of David the king of Assyria, to whom alone he had looked for succour. The humblest Jew ought to have cried to Jehovah.

In the chapter before us now we have other and fuller information vouchsafed of Jehovah. "And Jehovah said unto me, Take thee a great tablet, and write upon it with the pen of man, for Maher-shalal-hash-baz. And I took (or will take) unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz" (vv. 1-3). This is explained to Isaiah and by him, "For before the child shall have knowledge to cry, My father, and My mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria" (v. 4). And all this, as the inspired history proves, was fulfilled to the letter.

But there is more, "And Jehovah spoke again unto me, saying, Forasmuch as this people refuseth the waters of Shiloah that flow softly, even rejoicing in Rezin and in Remaliah's son, therefore behold the Lord bringeth up upon them the waters of the river, strong and many, the king of Assyria and all his glory. And he shall mount up over all his channels, and go over all his banks; and he shall sweep on into Judah; and he shall overflow and go farther, he shall reach [even] to the neck; and the out-stretching of his wings shall fill the breadth of thy land, O Emmanuel" (vv.5-8). We are here in the presence of the scenes of the latter day, whatever type in the measure of accomplishment near at hand. The water of Shiloah being despised, there must come the far different waters of the Assyrian and these all but overwhelmingly, when He (whose Incarnation had been announced to the unbelieving Ahaz as God's sign in mercy) shall at length appear to vindicate His land. The Assyrian proudly fills the land, reaching even "to the neck"; yet he is not merely checked and put to shame, but utterly and for ever broken in Immanuel's land. Compare Micah 5: 3-6; for the mind of the Spirit is one, and scripture cannot be in vain.

The people here had no faith, any more than the king in the preceding scene. Both of them despised the ways and the promises of God. Their confidence, as their fear, was man. If Ahaz cowered before the two tails of the smoking firebrands, as Jehovah contemptuously designated the fierce anger of the combined kings of Israel and Syria, the people refused the softly flowing streams of Shiloah. Just would be their retribution. The impetuous river, the Assyrian, should rise to overflowing and well-nigh overwhelm the land.

But is it not "Thy land, O Immanuel"? Assuredly; and whatever be the king, whatever the people, whatever the needed humbling of them both, will not God avenge the insult to Him Who, when reviled, reviled not again? He is not deaf to the cry of His elect: how does He feel for Immanuel and Immanuel's land? Did the people associate themselves? They might spare themselves the trouble; they shall be broken. Did all they of far countries gird themselves? If they fear not, let them hear their sentence of Jehovah. "Rage, ye peoples, and ye shall be broken in pieces. And give ear, all ye distant parts of the earth. Gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak a word, and it shall not stand; for God [is] with us [Immanuel]" (vv. 9, 10). Immanuel is far more and other than Shear-jashub.

This opens the door for pointing out the path of faith for the godly, Jehovah Himself the sole and sure resource, the one object of reverence and fear in a day of manifold evil and thickening danger. "For Jehovah spoke thus to me with a strong hand, and instructed me not to walk in the way of this people, saying, Say ye not, Confederacy (or conspiracy), of everything of which this people shall say, Confederacy; neither fear ye their fear, nor be in dread. Jehovah of hosts, him shall ye sanctify; and [let] him [be] your fear, and [let] him [be] your dread. And he will be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken and snared and taken. Bind thou up the testimony, seal the law among my disciples. And I will wait for Jehovah that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom Jehovah hath given me [are] for signs and for wonders in Israel from Jehovah of hosts who dwelleth in mount Zion" (vv 11-18).

Now it is certain that those "disciples," who had pre-trusted in the Christ (Eph. 1: 12), while the mass of the Jews rejected Him, as alas! they do still, became at Pentecost the nucleus of Christianity, and were "added together daily" by the Lord, and formed "their own company" (Acts 4: 23), distinctly called "the church" (Acts 5: 11) thenceforward. But this heavenly transformation is quite omitted here, and left as a secret to be made known in the New Testament. The prophet looks onward to the accomplishment of their hopes as Israel for the earth under the Messiah in the latter day. In neither the Old Testament is it Israel transferred to the church, nor in the New Testament the church incorporating Israel by-and-by. But the church itself, as Christ's body, is in no way revealed here. It is left as a heavenly secret to be revealed to the holy apostles and prophets by the Spirit in the New Testament. And we pass over from the godly remnant at our Lord's first advent to the troublous and dark scene which precedes the day of His appearing at the end of this age. This, which is the evident and simple truth of the passage, cuts up by the root the allegorizing fancy that Judah or Israel means the church. In fact, they never mean it but the ancient people of Jehovah reserved, through the just chastisement of their sins, to be His people blessed in sovereign mercy in His day of blessing for all the families of the earth. The church is called out of the world for heavenly glory. To identify two bodies so distinct and contrasted is to lose the definite truth of each and of both.

Meanwhile the prophet believes in what Jehovah made known, whether in judgement of the mass, or in mercy to the remnant. It is a Gentile thought, deserving of all reprobation, that prophecy was given only to be believed and understood when, being fulfilled, it then became history. There is a remnant always that believes; and they gather thereby present cheer in the midst of sorrow. In truth, to be thus in felt and confessed weakness, to be cast therefore on "Jehovah of hosts Himself," is really, spite of all appearance to the eyes and reasonings of men, to be master of the situation. Even in a still more blessed way the apostle could take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake. "Most gladly (as he had said before) will I rather glory in mine infirmities that the power of Christ may rest upon me." But here we listen to the prophet, who assures us of the final triumphant deliverance of Israel. There is connection with present facts, and looking onward through the dreary circumstances of the desolate remnant, till Jehovah rises up and settles all for their deliverance in the destruction of every foe. The united strength of their enemies should be vain. What those who feared Jehovah needed was neither a confederacy nor alarm at such as trusted in it, but to sanctify Jehovah, and make Him their sanctuary. Yet He should be a stone of stumbling, even to both the houses of Israel, yea, a gin and snare to Jerusalem itself.

It is clear, then, that here we have not only the nations who would have swallowed up Israel doomed to a total overthrow, but the truth so strange and unpalatable (save to Gentile conceit) long after, of Israel too in all its extent stumbling at the stone of stumbling - their own Jehovah-Messiah. And withal, in the midst are seen a feeble few cleaving to His testimony, and owned as His disciples, while Jehovah hid His face from the people as a whole. They become a separate remnant, when the mass stumble, fall, and are broken, snared and taken. Hence, in Heb. 2: 12, 13, the Holy Spirit does not hesitate to cite v. 18 with other scriptures (Ps. 16; Ps. 22), to prove the sanctified and the Sanctifier "all of one." For indeed He is not ashamed to call them brethren; and this, now in Christianity, while the nation is given over to blindness and unbelief.

Surely in presence of such a prophecy, more than seven centuries before it began to be fulfilled, men ought to be ashamed of their cavils. How overlook so plain a key to the light of God with Christ's disciples, while the Jews have stumbled at the stumbling-stone, and Jehovah hides His face from the house of Jacob? Yet the Jews shall yet understand these signs and wonders when they bow their stiff neck to their rejected Messiah.

The closing verses show their exceeding iniquity and their impious recourse to the powers of darkness in their own evident want of light, as they despised and departed from the law and the testimony of Jehovah. The effect is intense misery, audacious rage, and blasphemy of their King and their God, in all the agony of despair. "And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living [should they seek] unto the dead? To the law and to the testimony! if they speak not according to this word, surely there is no morning for them. And they shall pass through it, hardly distressed and hungry: and it shall come to pass that, when they shall be hungry, they will fret themselves, and curse (or by) their king and their God, and turn their faces upward: and they will look unto the earth, and behold, distress and darkness, the gloom of anguish; and into thick darkness they shall be driven away" (vv. 19-22).

Isaiah 9

"For the gloom [is] not [to be] to her that was in anguish. At first he degraded the land of Zebulun and the land of Naphtali; but later he honoured, the way of the sea, beyond Jordan, Galilee of the nations.* The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them the light hath shone" (vv. 1, 2). The citation of this in Matt. 4: 14-16 gives much insight. There the fulfilment applies to the presence and ministry of the Lord in that region so despised, as far as the people are concerned. Let the hand of oppression be yet more grievous than had ever pressed upon them; yet would there be this difference (and how verified during our Lord's first appearing in their midst!), that among the darkest and most despised in the land should spring up a great light. It was in Galilee, not Jerusalem, that the grace of Jesus shone. And so in the last days: the Galilean character attaches to the future remnant. Jerusalem will be the prey of the worst delusions and deadliest error. But the darkest and coldest night precedes a dawn of joy and glory. And so it will be for Israel when He Who was despised and their stumbling-block, but withal Jehovah the shield and sanctuary of the weak yet godly remnant, shall rise and shine in all His effulgence on His people.

*Dr. W. Kay thus translates it, "For no gloom is there to her that was distressed. At the former time He brought contempt on the land of Zebulun, and on the land of Naphtali; but in the latter time He brought honour, the way of the sea.

"Thou hast multiplied the nation, thou hast* increased their joy: they joy before thee as with the joy of harvest, as they rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every boot of him that is shod for the tumult, and the garment rolled in blood, shall be for burning, fuel for fire. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name is called Wonderful, Counsellor, Mighty God, Father of eternity (or the coming age), Prince of Peace. To the increase of the government and to peace [there shall be] no end upon the throne of David, and upon his kingdom, to establish it and to uphold it with judgement and with righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will perform this" (vv. 3-7).

*It is plain that "not increased the joy" is erroneous, The margin is right, substantially, as the next clause might prove to any reader.

The efforts of Jews and rationalists to shake this striking prophecy of the Messiah are not violent merely but pitiable. Thus some of them turn it: He Whose name is Wonderful Counsellor, Mighty God,* Father of eternity, shall call him (Hezekiah) Prince of peace. Even here the witnesses do not agree: for the Talmud, which applies it in the same way, boldly gives all eight titles to the son of Ahaz. But the construction is also, as Dr. McCaul pointed out, contrary to Hebrew idiom, which requires that "shemen(?)", referring to the person named, should be placed between the name and the person or thing named (see Gen. 16: 15; Gen. 21: 3; Gen. 22: 14; Ex. 2: 22; Ruth 4: 17; 1 Sam. 1: 20; 2 Sam. 12: 25). The Talmudical application of all to Hezekiah is too exaggerated if not impious for some modern Jews who follow Rashi. But even their attribute of Prince of peace to that pious king is in the face of all the scriptural account of his troubled reign. Others, like Mr. Leeser, translate it "Counsellor of the mighty God, of the everlasting Father, prince of peace," and think it important to note that it alludes to a child already born, contrary to his own version of Isa. 7: 14, and forgetful of the habit of the prophets to speak of things that are not as though they were (realising them in prophetic vision, but giving enough in the context to prove that they are future).

*Gesenius would like to translate this title "the mighty hero," In order to get rid of "God" here. But "el" is never used as an adjective; and even so, if it were here only, it should follow, not precede, "gibbor", as has been noticed.

But the Targum supports the proper Messianic reference, and proves that among the ancient Jews no doubt was entertained that the prophet spoke only of the Messiah. The desolation of the land of old by the Assyrian will be renewed by the last representative of the great northern and eastern power, to whom the prophets really look onward. How vain then for Ahaz to seek confederacy with the Assyrian of his day! Confederacies were of old, confederacies will be pre-eminently in the last days; but the people of God must not trust and need not fear them. Let Jehovah be their refuge and their sanctuary; the godly remnant, His disciples, will need it for the awful and unexampled troubles at the end of this age. Yet the light of Galilee will appear for them. Immanuel, because of Whose rejection Jehovah had so long hidden His face from the house of Jacob (what a comment on Jewish history since Titus took Jerusalem, yea, since the cross!), will cause light to spring up among the despised but godly ones of the people, as at Christ's first coming. In that day, when the climax of trial is reached, and the righteous seem hopelessly broken by the pride and blasphemy of the apostate mass of the Jews in confederacy with the apostate head of the western powers to hold off the Assyrian, Jehovah of Israel will display Himself their deliverer, but prove no other than their own crucified Messiah now to reign over them in power and glory and peace for ever. The reader will find abundant confirmation of all this in the context, and by a careful study of Isa. 10, Isa. 11, where he will find the Assyrian once more, and his destruction followed by the reign of the victorious Messiah. Many who love the truth are, grievous to say, to be censured for a too eager conversion of these scriptures to their own relationship with the Lord. Now the Old Testament gives us but common divine principles for all saints; in the New should we look for, as there only can we find, specific direction and instruction in what is properly Christian. Such an evident bias, and the plain perversion which results, do incalculable mischief to the Jews, as well as afford ready occasion of attack to unbelief where mind is exercised on scripture. In such interpretations they can easily prove the popular views of Christendom erroneous, and hence harden themselves in their own deadly error against the truth which the least enlightened Christian knows he has from God.

Now the Messiah rejected by the Jews sits on the throne of God His Father, in contrast with His own throne, which He is to take another day. Neither David nor any other sat on the Father's throne. The very notion is not only ignorance but profanity. At His coming again He will sit upon the throne of David according to the prophecy before us and many more. Then will be fulfilled the latter part of Psalm 2. The nations will be shattered, not converted (whatever mercy may follow), and Zion rejoice with gladness everlasting. The transition here is plain and immediate from the first advent in grace and humiliation to the second in power and glory. The heavenly exaltation of Christ, and of the church in union with Him, is passed over.

The hour of freedom and victory for Israel is come; and Jehovah it is Who has done all. But it is not as in ordinary war: the noise of human conflict and bloodshed shall end, greave and war-cloak be for burning and fuel of fire. And no wonder, when He stands out their Kinsman-Redeemer, the true but once rejected Son of David, Who is their boast now, with every name of power and peace and blessing, with an endless reign before Him, established with righteousness and judgement from hence forth and for ever. Truly "the zeal (or jealousy) of Jehovah of hosts will perform this."

The prophet now resumes the dirge of judgement on the nation in general, begun in Isa. 5, and interrupted by the two-fold episode of Isa. 6, and of chaps. Isa. 7; Isa. 8; Isa. 9: 1-7. This last gave us the special development of Jehovah's ways with His people: the revelation of His glory in Christ, with its effects in judgement and mercy; the Incarnation, or Immanuel, the virgin's Son, the stay of David's house and hope of Israel, spite of the land desolated by the Assyrian; then the reappearance of the Assyrian, now that it is Immanuel's land, and the overthrow of all the Gentiles associated with him, whatever his great but temporary successes even in the pleasant land. Next, is an inner moral view of the people when (strange to say) Jehovah should be for a stone of stumbling to both the houses of Israel, but a sure sanctuary for a godly remnant, "My disciples," who would be for signs and wonders in Israel at the very time Jehovah hides His face, as He is clearly doing now, from the house of Jacob. All closes in darkness and trouble such as never was for the mass, and yet with light for the despised Galileans, as at the Lord's first advent. So just before the nation is multiplied, the oppression is broken, the victory won not by human sword but by burning and fuel of fire; and He Who is not more surely the virgin's Son, the woman's Seed, than the mighty God, the Prince of peace, establishes His blessed kingdom from henceforth even for ever.

Here we take up again (compare Isa. 5: 25) the general strain, but with allusion to some of the instruction, as for instance to Rezin and the Assyrian, in the parenthetical part. Vers. 8-12 contain the renewed announcement of divine displeasure, which began with the sin of Jerusalem and Judah, as was fitting; now it passes to Ephraim and Samaria. "The Lord sent a word unto Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycamores are cut down, but we will replace [them] with cedars. And Jehovah will set up the adversaries of Rezin against him, and stir up his enemies, the Syrians before and the Philistines behind; and they shall devour Israel with open mouth." It is clear that as yet the ten rebellious tribes are the object of judgement, and emphatically their pride of heart in despising Jehovah's rebuke and confiding in their own powers. For this is their fond hope and vainglorious arrogance, turning their breach into an occasion of greater strength and display than ever. "The bricks are fallen down, but we will build with hewn stones: the sycamores are cut down, but we will replace [them] with cedars." But here came the retributive dealing of God. Had Syria's king, Rezin, joined them in unholy league against Judah? "Therefore Jehovah shall set up the adversaries of Rezin against him, and join his enemies together; the Syrians before and the Philistines behind; and they shall devour Israel with open mouth." So it ever is. The unfaithful people seek the world's alliance against those with whom God's testimony is, but prove ere long that the friendship of the world is not only enmity against God but destruction to themselves. "For all this his anger is not turned away, but his hand [is] stretched out still."

The next view of their judgement (vv. 13-17) is not so much judicial retribution from without, but, because His chastening was slighted, Jehovah's giving up Israel to utter internal demoralization. "But the people turneth not unto him that smiteth them, neither do they seek Jehovah of hosts. And Jehovah will cut off from Israel head and tail, palm-branch and rush, in one day. The elder and honourable, he [is] the head; and the prophet that teacheth lies, he [is] the tail. For the leaders of this people mislead [them]; and [they that are] led by them are swallowed up." The ruin is universal in one day on all classes, from the highest to the lowest of Israel, "palm-branch and rush": all plunged into common destruction, leaders and led. What a picture! and how much more dismal and hopeless, when the righteous Lord, indignant at the abounding falsehood and wrong under the highest pretensions to sanctity alike shuts up His affections, and even His compassion! "Therefore the Lord will not rejoice in their young men, neither will he have mercy on the fatherless and widows." Neither youth and vigour are pleasant to Him, nor can orphanage or widowhood touch His heart longer in a people so depraved. "For everyone [is] a hypocrite and an evil-doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand [is] stretched out still."

Then follows a most vivid picture of wickedness burning like fire; of Jehovah's wrath consuming the land; and of the reckless unsparing violence of brother against brother. "For wickedness burneth as the fire; it devoureth the briars and thorns: yea, it kindleth in the thickets of the forest, and they roll upward in thick clouds of smoke. Through the wrath of Jehovah of hosts is the land burnt up: the people also are as the fuel of fire; no man spareth his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh; [and] they together shall be against Judah. For all this his anger is not turned away, but his hand [is] stretched out still" (vv. 18-21). The nearest of the ten should devour each other, and both Judah. Nevertheless, it is the earthly judgement of God. We must look elsewhere to find the still more awful eternal judgement which awaits the impenitent and unbelieving in the resurrection of judgement. For the full revelation of this, however, we must turn to the New Testament, where the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men that hold the truth in unrighteousness (Rom. 1: 18); as indeed the Lord in Mark 9: 43-48 had solemnly shown in giving an everlasting force to language drawn from the earthly judgement of Isa. 66: 24.

Isaiah 10

The last of these disciplinary inflictions is given in Isa. 10. Here (vv. 1-4) it is the unrighteousness of the judges, who stood in the place of God Himself, and were called Elohim or gods (Ps. 82: 6), but who most grievously misrepresented His character and wronged His people, specially the defenceless. "Woe unto them that decree unrighteous decrees, and unto the writers that prescribe oppression; to turn aside the needy from judgement, and to take away the right from the afflicted of my people, that widows may be their prey, and [that] they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help! and where will ye leave your glory? "And this is His sentence on them: "Without me they shall bow down under the prisoners, and they shall fall under the slain." The most exalted shall be most abased; and those shall fare worst whom it least became to turn their high estate and large power to God-dishonouring greed, and to oppression of the weak and wretched. "For all this his anger is not turned away, but his hand [is] stretched out still."

But now, from verse 5, we enter on a most weighty change. The Assyrian desolator comes up once more. It is his final working which is chiefly in the mind of the Holy Ghost; as indeed this is the grand catastrophe and last trouble of Jacob, and in contrast with the oft-repeated formula of still continuing unexhausted wrath. Now, on the contrary, in this proud enemy of Israel we have the end of Jehovah's anger. "The day of visitation" is there, the "desolation from far" is come. The indignation ceases and Jehovah's anger in their destruction. His anger now is turned away and His arm stretched out no more. The rod should be broken, the scourge destroyed, as the chastening work is done.

Again, it is of great moment to apprehend clearly that the Antichrist, or man of sin, is a totally distinct personage. The commentators from Eusebius to Horsley, to pass by a crowd of others who confound the two, are herein inexcusably careless of the Scriptures. For it is very clear that there will be a wilful king in the city and land who will set himself up as Messiah and Jehovah in His temple, received as such by the apostate Jews; and that, altogether opposed to this Antichrist in Jerusalem who is in league with the western power, will arise another chief, an external antagonist of the Jews, who is the Assyrian, or Daniel's king of the north, so often occurring in the prophecies. Of him Sennacherib, to a certain extent, was a type.

The Assyrian then was first used as a rod to chastise Israel. "Ho, Assyrian, the rod of mine anger, the staff in whose hand is mine indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to seize the prey, and to tread them down like the mire of the streets. But he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few." But he owned not God, "For he saith, [Are] not my princes all kings? [Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus? As my hand hath found the kingdoms of the idols (and their graven images exceeded those of Jerusalem and of Samaria), shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her images?" (vv. 5-11). His own doom is therefore sealed.

"And it shall come to pass [that], when the Lord hath performed his whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he saith, By the strength of my hand I have done [it], and by my wisdom, for I am prudent; and I have removed the bounds of the peoples, and have robbed their treasures, and like a valiant man I have put down them that sit [on thrones]; and my hand hath found as a nest the riches of the peoples; and as one gathereth forsaken eggs, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or chirped.

"Shall the axe boast itself against him that heweth therewith? Shall the saw magnify itself against him that shaketh it? as if the rod should shake them that lift it up; as if the staff should lift up [him that is] not wood. Therefore shall the Lord, Jehovah of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. And the light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and his briars in one day; and it shall consume the glory of his forest, and of his fruitful field, both soul and body; and they shall be as when a standard-bearer [or, a sick man] fainteth. And the rest of the trees of his forest shall be few, yea, a child may write them" (vv. 12-19). It is the closing scene. The Lord has not even yet performed His whole work on Mount Zion and on Jerusalem. Nay, He will not have done it as long as the Antichrist will be in the land. He having been disposed of by His epiphany from heaven, the Assyrian still remains to be punished. The former is the enemy of the heavenly rights and divine glory of Christ (denying the Father and the Son), but will be destroyed by His sudden shining forth from heaven; the latter dares to oppose His earthly rights, and will be dealt with accordingly when He is come to reign over the earth.

"And it shall come to pass in that day [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again rely upon him that smote them; but they shall rely upon Jehovah, the Holy One of Israel, in truth. A remnant shall return, the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, [only] a remnant of them shall return: the consumption determined shall overflow in righteousness. For the Lord, Jehovah of hosts, will make a consumption even determined in the midst of all the land" (vv. 20-23). Then indeed Israel's unbelief shall for ever pass away: Israel will trust no more in an arm of flesh, be it Egyptian, Assyrian, or what not. The slaughter of Midian and the manner of Egypt give the characteristic patterns of the future deliverance.* "Therefore thus saith the Lord, Jehovah of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt. For yet a very little while, and the indignation shall be accomplished, and mine anger, in their destruction. And Jehovah of hosts will stir up against him a scourge, as in the slaughter of Midian at the rock of Oreb: and his rod [shall be] over the sea, and he will lift it up after the manner of Egypt. And it shall come to pass in that day, that his burden shall depart from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing" (vv. 24-27). The sign of Shear-jashub is thus made good. The apostle in Rom. 9: 27, 28, quotes this prophecy to justify from the Old Testament the fact which is assumed throughout the New Testament that only a remnant of the people had saving relations with God. So it is now under the gospel, as it was after Babylon; and so it will be when the last crisis comes, and the struggles of the Antichrist and the Assyrian, till the Messiah decides all and displays His kingdom in power here below. (Compare Dan. 8: 19-25; Dan. 9: 26, 27; Dan. 11: 36-45; Dan. 12: 11)

*Dr. R. P Smith, the late Dean of Canterbury says well (in his Authenticity and Messianic Interpretation of Isaiah, 63): "Thus the Prophet at once marks the difference between the two kingdoms. The one has a definite place in the Divine economy; the other is used but for a temporary object. For the moment, therefore, it may triumph; but it has no mission of its own, no settled final purpose in the world, and therefore no special providence hems it around. But Jerusalem, however unworthy, was the actual centre of the world's history; and in spite of her feebleness in spite of her comparative insignificance she must outlive the far mightier kingdoms of Nineveh and Babylon, of Persia and Macedon and Antioch; for on her existence depended the accomplishment of God's unchanging counsels." It would have added immensely to the convictions of the author and to the value of his book had he seen that the purposes of God as to the earth which roll round Israel as their centre, are only suspended for a season because of their rejection of Messiah and the gospel to be renewed by grace at the end of this age in order to bring in the new age, when God has completed His present gathering out from the universe under His sway (and we with Him risen and glorified), and the nations then on earth will enjoy the blessing under His reign. The present age has quite another aim and character from that age to come, which again is distinct from the eternity that succeeds the great white throne or judgement of the dead.

The chapter closes with a most animated description of the Assyrian's march down from the north into the utmost nearness to Jerusalem. "He is come to Aiath, he is passed through Migron; at Michmash he layeth up his baggage. They are gone over the pass; they make their lodging at Geba: Ramah trembleth, Gibeah of Saul is fled. Lift up thy voice, daughter of Gallim. Hearken, Laishah. Poor Anathoth! Madmenah is a fugitive the inhabitants of Gebim gather themselves to flee. Yet today [is he] to halt at Nob: he shaketh his hand at the mount of the daughter of Zion, the hill of Jerusalem" (vv. 28-32). In vain, however: he shall come to his end, and none shall help him. "Behold the Lord, Jehovah of hosts, shall lop the boughs with terror; and the high ones of stature [shall be] hewn down, and the haughty [shall be] humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one" (vv. 33, 34). The image here employed most appropriately prepares the way for the introduction (in the next and connected chapter) of Messiah, the shoot from the stump of Jesse, and the fruitful sprout to grow from his roots.

Isaiah 11

In contrast with the destruction of the high and haughty Assyrian under the stroke of Jehovah, we have in this chapter a remarkable and full description of the Messiah: first, in a moral point of view; and, next, in His kingdom, its character, and its accompaniments. It is no longer "the rod of His anger," the staff in Whose hand is Mine indignation, but a Branch from Jesse's roots, yet withal the Root of Jesse, Who will infallibly bless both Israel and the Gentiles in that day of the kingdom, though He will bring the lofty low, as well as smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked or lawless one, in order to that wondrous end.

The entire strain is closed with a suited song of praise (Isa. 12) in the lips of Israel, now indeed and for ever blessed of Jehovah, their Holy One in their midst.

"And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit: and the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah; and his delight will be in the fear of Jehovah: and he will not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness will he judge the poor, and reprove with equity for the meek of the earth: and he will smite the earth with the rod of his mouth, and with the breath of his lips will he slay the wicked [one]" (vv. 1-4).

To look and contend for a fulfilment of this prophecy in Hezekiah or Josiah would be idle, and only shows the straits to which the rationalistic enemies of revelation are reduced. No king, let him be ever so pious or glorious, that followed Ahaz, no, nor David nor Solomon in the past, even approached the terms of the prediction either personally or in the circumstances of their reign. Did the "Spirit of Jehovah" rest upon the better of the two when he said, "I shall now perish by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines?" Was it "the Spirit of wisdom and understanding," when he feigned himself mad, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard? Was it "the Spirit of counsel and might," when David amused his credulous host of Gath with his fictitious razzias against the south of Judah, when in truth he was invading the Geshurites, Amalekites, etc., without leaving a human being to tell the tale? Was it the "Spirit of knowledge" that dealt with Absalom? Was the numbering of Israel done in "the fear of Jehovah"? Was the matter of Uriah a proof that "righteousness" was "the girdle of his loins" or "faithfulness" "of his reins"? When was the earth smitten with the rod of any king's mouth? Or whose lips ever breathed to the destruction of the wicked? And who has seen that wondrous change, depicted in verses 6-9, passing over the fierce beasts and the most timid; and man's lordship owned at length by all, subject and harmonious, even in the person of a babe? Equally impossible, at the least, is it to say that the latter part of the chapter was met by anything resembling its predictions in any era of Israel. The idea of Zerubbabel fulfilling it is preposterous. There was not a single resemblance in that day of small things.

Is it contended, on the other hand, that so glowing a picture of the great King and His kingdom is realised spiritually in the church and in the blessings of the gospel? Without descending so low as the gross pretensions of papal ambition, the spiritual or rather mystical interpretation which suits worldly-minded Christendom finds its expression in Theodoret, or earlier still. This writer sees the apostolic doctrine change earth into heaven, and the picture in verses 6-8 accomplished in kings, prefects, generals, soldiers, artizans, servants, and beggars partaking together of the same holy talk, and hearing the same discourses! Paul with the philosophers at Athens illustrates, according to him, the weaned child putting his hand on the cockatrice's den; as the promise to Peter (Matt. 16: 18) answers to the predicted absence of any destructive thing! Jehovah's holy mountain he explains as the loftiness, strength, and immutability of His divine teaching Theodoret justly explodes the folly of applying such a prophecy to Zerubbabel, who was only governor of a few Jews, and in no way whatever of Gentiles; but he offers an alternative hardly preferable in the Acts of the Apostles, or specially in St. Paul's Epistles.

Such an interpretation as this is not only false in fact but injurious and corrupting in principle. It confounds the church with Israel; it lowers the character of our blessing in Christ from heaven to earth; it weakens the word of God by introducing a haziness needful to the existence of such applications; it undermines the mercy and the faithfulness of God, because it supposes that the richest and most unconditional of His promises to Israel are, notwithstanding, taken from them and turned into the wholly different channel of ourselves. If God could so speak and act towards Israel, where is the guarantee for the Christian or the church? The apostle can and does quote from the prophets, and from this very chapter of our prophet (Rom. 15: 12), to vindicate the principle, so richly illustrated in the gospel, of God's blessing the Gentiles, and of their glorifying God for His mercy. But the self-same apostle maintains that there is now the revelation of a mystery which was hid from ages and generations, the mystery of Christ and the church, wherein there is neither Jew nor Gentile, in the fullest contrast with the great day when Israel and the nations shall be blessed as such, and in their respective places, under Messiah's reign openly displayed.

In this prophecy, however, as in the Old Testament generally, we see the distinctive blessing of Israel on earth, though there is bright hope for the nations, as well as judgement on all enemies, Jewish or Gentile. All this supposes a state of things essentially differing from God's ways with His church, during which Israel ceases to be the depository of His testimony and promise. For as the natural Jewish branches were broken off from the olive tree and the Gentile wild olive was grafted in, so because of non continuance in God's goodness the Gentile will be broken off and the natural branches grafted in again; "And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; for this is my covenant unto them, when I shall take away their sins" (Rom. 11: 26, 27). Meanwhile blindness in part is happened to Israel, until the fullness of the Gentiles be come in. Then they will hail their rejected Messiah, and the universal blessing of the earth will follow His destruction of their foes as the initiatory act of His kingdom. Of this (not of the gospel, as regards which the Jews are enemies on our account) the chapters speak; and, thus viewed, all flows harmoniously onward both as a whole and in the smallest detail.

There is another decisive proof, furnished by the same apostle Paul in 2 Thess. 2: 8, that the chapter applies to a future age as contrasted with the present where the rejected Christ is hid in God and glorified on high. It is beyond controversy that our verse 4 is authoritatively interpreted of the Lord Jesus destroying the lawless one with the breath of His mouth, and annulling him by the shining forth of His presence or coming. A wholly new age of triumphant power in righteous government will be introduced and maintained by the Lord's appearing, and thus essentially distinguished from this day of grace, while Satan reigns, and those that are Christ's suffer, yet overcome by faith. We wait for His coming as the close of our pilgrimage here below. They await His appearing as deliverance from imminent destruction, and as the beginning of their allotted place of honour and blessing under His reign, and of all the nations in their measure.

"And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit." One cannot but think with others that the allusion to the stem of Jesse is significant. Elsewhere Messiah is viewed as David's son, or styled David himself. Here He is a Shoot or Rod from the stock of Jesse, and a Branch out of his roots for Israel, and the Root of Jesse for the peoples and nations. There would seem a purpose of drawing attention to the lowly condition into which the royal race should have sunk at the birth of the Christ. It was from that family, when of no account in Israel, that David was anointed for the throne. The prophet designates the rise of a greater than David, not from the glory that had been conferred on the house, but in a way readily suggestive of obscurity. From this stock, lowly of old, lowly once more, sprang the hope of Israel on Whom the Spirit rested without measure; or, as Peter preached, God anointed Jesus of Nazareth with the Holy Ghost and with power. In Rev. 5 He is said to be the Root of David; in 22 his Root and Offspring.

"And the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah." Here, however, it is not in the activity of grace among the sorrows of men and the oppressions of the devil, that we see Jesus, but in view of His government. Thoroughly subject to Jehovah, He rules not according to appearance but righteously in His fear. Such is the effect of the power that rested on Him. And His delight [quick understanding or scent] will be "in the fear of Jehovah; and he will not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness will he judge the poor, and reprove with equity for the meek of the earth." The Holy Spirit portrays the Messiah's moral fitness for His earthly reign; emphatically His earthly reign, for so it evidently is throughout for every reader who is free from human tradition or prepossession. The Lord Jesus will then do what He refused to do at His first coming. He will judge in equity, and put down oppression, and cause righteousness to flourish in peace. This was in no way His work the first time; and the Christian, as the church, is called not to judge the earth or rule here below, but to suffer with Him, waiting to be glorified and to reign with Him when He returns. We walk by faith, not by sight.

Again, this is confirmed by the latter part of verse 4 already referred to. We need no human comment here, because we have already divine light supplied in 2 Thess. 2: 8. The inspired apostle applies it to the Lord's future destruction of the lawless one, the man of sin, the issue of the apostasy of Christendom. It is the same personage, doubtless, that the beloved disciple describes in 1 John 2: 22: "Who is the liar but he that denieth that Jesus is the Christ? He is the antichrist, that denieth the Father and the Son." This latter testimony helps to link all together. 2 Thess. 2 views him specially as the result yet to be manifested of that mystery of lawlessness which was even then working unseen. Isaiah shows, not only the great outside enemy, the Assyrian, judged in Isa. 10, but in Isa. 11: 4 the internal enemy, "the wicked," whom the apostates will accept as their Messiah, destroyed by the true Messiah appearing in glory. He is "the lawless" one of Paul: such is the form of his iniquity. Again, 1 John 2. describes him, first, as the denier of the Messianic glory of Jesus; next, in his full character of the antichrist (not only the liar) as denying the Father and the Son, in other words, the personal glory of Christ as revealed in Christianity.

What deplorable prejudice in men like Jerome, who avail themselves of figurative language (as in branch, rod of His mouth, and girdle) to mystify the vision of earthly change - the restitution of all things! Even such admit the reality of Messiah, as they ought to own that of His reign here below, for heaven is not at all in view; and in order to this the earth is to be smitten by Him Whose word is power, and the lawless one of that day punished finally. Calvin and Hengstenberg would include the hope of a future change by divine power in the material creation (as pledged in Rom. 8: 11-22); but this presupposes glory revealed, and the sons of God no longer hidden as now, but manifested with Christ in glory (Col. 3). We have the liberty of grace now, as creation is to be delivered into the liberty of glory then, our own bodies being part of it.

But this proves the mistake of applying the language to spiritual effects now, still more of denying what awaits the earth and its denizens in "that day." If conversion and the fruit of the Spirit in the heart and life were sought, the supposed figures would ill express the idea. For the wolf and the leopard and the lion are represented as still existing, and contrasted with the lamb and the kid and the calf and the more general "fatling," but with instincts of prey quite vanished. Spiritually regarded, how strange to represent mankind as thus distinguished when the gospel pronounces all as lost and ungodly on the one hand, and all believers as alike saved, and God's children on the other! One could understand the metaphor of the wolf becoming a lamb, and perhaps the leopard a kid, if hardly a lion turning calf or fatling (though the shades become somewhat misty, even for the liveliest fancy). But the actual phraseology forbids all such flights; and as it speaks only of animals, once predaceous, dwelling in peace with the gentlest cattle, it cannot be duly interpreted, save as predictive of facts yet to be made good. Till then faith counts on the power God gives against a state of disorder, as when David saved the lamb, and slew both the lion and the bear, and as figuratively now one may be delivered out of the lion's mouth.

In "that day" will surely be "the regeneration," and the creature will be delivered into a state suited to Christ. An allegorical sense does not consist with the exactitude of the language; the simple grammatical or literal force is in unison with the Old Testament prophecy and New Testament doctrine. For as we were shown the setting aside of the antichrist at the end of this age, we have next a display of the reign of the true Christ and its beneficent effects. "And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And the cow and the she-bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the adder, and the weaned child shall put forth his hand to the viper's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea" (vv. 5-9).

It is the world or habitable earth to come "whereof we speak" (Heb. 2: 5) - not heaven, but earth, and especially the land of Israel under Him Whose right it is. What ground is there to doubt its plain and punctual accomplishment? Who has ever heard of any serious objection, save for Sadducean minds which know neither the scriptures nor the power of God? Why should it be thought a thing incredible that God should, in honour of the reign of Jesus, change not the face only but the habits and bent of all animated nature, delivering the creature from the bondage of corruption under which it now groans? When the days come, as Jehovah declares they surely must, that the ploughman shall overtake the reaper, and the treader of grapes him that sows seed, it is not only the earth that shall answer suitably to His beneficent power, but the animal kingdom also, with the one exception which seems good to Him that does not forget the subtle evil-doer. They shall not hurt nor destroy in all His holy mountain. Even now, when other and deeper questions are before Him, what pity for babes and even for cattle! (See Jonah 4: 11)

The Psalms celebrate the great day with songs of joy; the prophets are plain-spoken about it; the apostle Paul distinctly treats it as a settled Christian expectation, as did Peter to the Jews in Acts 3: 21, only awaiting the revelation of Christ and of the sons of God along with Him. There is a grievous gap in every scheme and in every heart which does not look for the world's jubilee; without it the earth would only seem made to be spoiled by Satan; whereas to one as to this taught of God, if there were a single creature not put manifestly under the feet of the exalted Son of man, the enemy would be allowed so far to defraud Him of His just reward and supreme rights. In "that day" we shall see (for now we see not yet) all things put under Him: divine judgement on the quick, executed by Christ, brings it in, as we have gathered from verse 4 compared with 2 Thess. 2: 8.

It is either forgotten or explained away, that God has purposed in Himself for the administration of the fullness of times (that is, in the millennial age, or the day of His manifested kingdom) to gather together in one all things in Christ, both those in heaven and those on earth (Eph. 1: 9, 10); for the reconciliation will embrace not only those who believe, but all things whether on earth or in heaven (Col. 1: 20, 21). Creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God (Rom. 8: 21). Let those who allegorise the prophets take note that this divine and as yet unfulfilled purpose is plainly laid down in these great Epistles in the New Testament, to which we might add 1 Cor. 15: 28 and Heb. 2: 9. They cannot deny the literal form of this dogmatic teaching of inspiration. The time spoken of is neither the present state, nor is it eternity, but a blessed period between them which is to last a thousand years. It is strange doctrine to deny truth so clearly revealed; it is strange logic to adduce passages from the Greek and Latin classics, from the so-called Sibylline Oracles, Ferdausi, Ibn Onein, and the Zend-Avesta, as rendering improbable the direct interpretation. For it is certain that among the heathen lingered traditions of a golden age of creation to return another day. The complimentary application of this by a courtly poet is in no way inconsistent with the believer's hope of a full fruition of God's word. If it were so, what matters heathen thought, since scripture is clear in holding out such glorious expectations for the earth under the Messiah?

Under Christianity there is according to our Lord (John 4: 21-24) no such earthly centre as we see there will be in that day. Even Jerusalem has for this vanished. "Believe me, the hour cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father." The holy places made with hands are now abandoned for the true, even heaven itself, which Christ has entered. Further, it is the hour to worship the Father, of Whom we hear nothing at all as such, nor of worship in spirit and truth. Christianity is wherever the true worshippers adore the Father and the Son in the power of the Spirit. The place on earth is of no moment; only the true object, the true worshippers, and the true principle and power. This only is genuine catholicity.

But this is not all; Israel must be received back in order that the world may thus know life from the dead. "And in that day there shall be a root of Jesse standing as an ensign or banner of the peoples;* it shall the nations seek: and his resting place shall be glory" (v. 10).

*It would appear that the reference is not to the tribes of the ancient people of God, but to such of the nations as shall be in relationship with Jehovah, as distinguished from other Gentiles who are not.

"And it shall come to pass in that day [that] the Lord will set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea" (v. 11). Those do the enemy's work who contend that these scriptures are fulfilled, or even in course of fulfilment. Save the general principle (which is, no doubt, conspicuous in the gospel) - that Gentiles seek and hope for and find eternal blessedness in Christ, it is a scene wholly future. We have the nations and the peoples blessed as such, no less than Israel, but not a syllable about that heavenly body which differs from both. The church of God is to be no longer on earth but on high in that day when every creature will be in its true place according to divine purpose, because the Lord Christ will then have His rights everywhere incontestably displayed.

The person of the Messiah has been revealed: and we know how truly He was the vessel of the Spirit on earth, and that in Him was displayed every grace which became man toward God - or God toward man in Christ Jesus Himself man, withal God over all blessed for evermore. But He is not yet seated on His own throne nor exercising His public kingdom here below; nor is the remnant of His people yet recovered from north, south, east, and west. Are we therefore to suppose that His arm is shortened? or that He has abandoned His cherished purpose? and that His gifts and calling are subject to repentance? Such is not our God. Is He ours only and not also of the Jews? Yes, theirs also; "And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (vv. 12, 13).

On the one hand it is a pitifully poor fulfilment of this exceeding great and precious promise to suppose all fulfilled in the feeble return from Babylon, when a small part of the Jews went up to Jerusalem with a very few individuals of Ephraim; and their neighbours sank lower and lower under the various imperial powers till Rome ground all down to servitude. No, it is a bright day of great things, not for man only, but for the name of Jehovah on earth. On the other hand, it is not the heavenly mystery of Christ and the church, but the times of restitution of all things according to prophecy. Nor is it the gospel calling souls out of the world for glory on high, but the earth delivered, Israel saved, and the Gentiles converted, under Messiah's reign, when His rest shall be glory. The moral history of Israel shall be reversed, as decidedly as natural history must be learnt anew for the lower creation. Their old jealousies and mutual enmities, too well known after Solomon, fade away for restored Israel. And as for their plotting neighbours,* they may reappear, but it is to be put down for ever not less than their mightier foes. "And they shall fly upon the shoulder of the Philistines toward the sea [or westward]; together they shall spoil the sons of the east; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them" (v. 14).

*The remarks of Houbigant may be helpful to some on this head. He is objecting to the popular error of allegorising without limit: Sed enim occurrendum est difficultati quae ex eis quae mox diximus, nasci potest. Nam quaeritur, quomodo in ultimo reditu Judaeorum accidere possit ut Judaei excurrant in terminos Philistoeorum, Moabitarum, Ammonitarum, cum regna illa jamdudum perierint. Respondeo eadem regna jam periisse tum, cum Apostoli gentes Evangelio subdiderunt; itaque explicandum esse illis etiam, qui loc Isaiae caput XI. de conversione gentium per Apostolos facta intelligunt, quomodo Apostoli subdiderint gentes, quae eorum aetate jam interierant. Nos responsionem eorum nostram faciemus; quae quidem sic videtur fieri posse, ut credatur Isaias appellare Judaeorum vicinas gentes nominibus iis, quae tum cognita erant, et notari eas gentes quae illarum veterum regiones occupaturae olim sunt, forsan etiam idem nomen habiturae: quae responsio valere etiam potest in nominibus propriis, Assur, AElam, Sennaar, etc. Judicabit sapiens Lector an hoc sit in explicandis Prophetis aperte judaizare, non discedere a proprietate verborum, nisi adest magna necessitas. Nos quidem eam necessitatem tantam esse credimus, quanta maxima esse potest, si Prophetarum verba explicare allegorice nequeas, nisi intervertas Prophetae sententiam, ut mox Grotium fecisse vidimus; vel, nisi, ut nunc Forerium videmus, mutes personas de quibus praedicitur, et pugnes, vel tecum, vel cum ipsa vaticinatione, quam susceperis explicandam," - Prolegomena ad Prophetas, p. cclxviii.

It is a favourite infidel argument against the literal accomplishment of the chapter, adopted (one grieves to say) by the late Dr. Fairbairn (Prophecy, 272), that the people mentioned in verse 14 have disappeared from the stage of history, and therefore that neither the restoration of Israel nor the events growing out of it can be so understood. But this is sheer unbelief of the power of God and of the reliability of scripture. The God Who will bring His hidden ones of Ephraim out of the darkness that still veils them will disclose the descendants of their old adversaries in due time, and among these of their neighbours, who were not less jealous because nearly related in blood. From the Assyrian, the towering king of the north, Edom and Moab and the chief of the children of Ammon contrive to escape (Dan. 11: 41); but not so from the hands of Israel "out of weakness made strong." Jehovah shall be seen over the sons of Zion, and His arrow shall go forth as the lightning; and the Lord Jehovah shall blow the trumpet, and shall go with whirlwinds of the south (Zech. 9: 14): figurative language undoubtedly, but expressive of the divine intervention for Christ's kingdom, which believers in the gospel should be the last to confound with their own mercies, still less to explain away.

Then, in verses 15, 16, we have Jehovah's supernatural dealing with external nature on behalf of His people, when He utterly destroys the tongue of the Egyptian sea, and smites the river into seven streams, so that men may pass dryshod, and there is a highway for the remnant from Assyria, as of old from Egypt. "And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind shall he shake his hand over the river, and shall smite it into seven streams, and cause [men] to march over dryshod. And there shall be a highway for the remnant of his people, which will remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt." In all this latter portion the mystical reading is at utter fault; and greater wonders than in the destruction of Pharaoh's hosts await the final deliverance of Israel from Egypt and from Assyria in the face of a gainsaying and incredulous age.

Short of God's glory established and manifested on the earth, no saint of God should ever rest. It is excellent to serve the living God and our Lord Jesus; it is better still to worship in spirit and truth also, as we wait for His Son from heaven; but the best of all is when He comes and in due time sets up the displayed kingdom, Himself the Heir of all things, and we joint-heirs with Him. For this will be God's glory below as well as above. Even Pentecostal blessedness, wondrous as it was though transient, did not meet all; and even then the apostle Peter looks for such a result through no action of the Spirit, but through the sending of our Lord Jesus from heaven. Preaching may win souls for heaven; but Christ must come thence to restore all things to God's glory; and this is the chorus which unites all the prophetic choir. Most of all should the Christian have it at heart: for many prophets and kings desired to see what we see, and saw it not; and to hear what we hear, and heard it not. What is it to be of His body, to be of His bride? Least of all should we rest satisfied with anything but Christ exalted over the universe to God's glory. In this chapter is the earthly side of it, as the next is Israel's appropriate song.

Isaiah 12

The song for "that day" concludes this section of our prophet, and is divided into two parts: the first of which (vv. 1-3) is Israel's praise for what God has been and is to itself; the second (vv.4-6) is the call to one another to spread His praise in all the earth, though Zion be still the centre where God dwells. Yet the defiling hand of neology has not spared the entire chapter, which it declares an expletive, added by another writer to the already complete series foregoing, and not even in the tone, style, or phraseology of Isaiah. Now it is plain to any spiritual mind how sensible the loss would be if this most worthy conclusion of praise were lopped off. Everyone ought to see that the change to such a song involves a tone and style and phrase quite different from the grave addresses and denunciations and the solemn predictions which have preceded, but is the simple and suited sequel of Isa. 11.

"And in that day thou shalt say, I will praise thee, O Jehovah. Though thou hast been angry with me, thine anger is turned away, and thou comfortest me. Behold, God [is] my salvation: I will trust and not be afraid; for Jah Jehovah [is] my strength and song, and he is become my salvation. And ye shall draw water with joy from the fountains of salvation."*

* This verse 3 is no interruption of the song, but a connected and beautifully harmonious part of it, and transitional to what follows.

"And in that day ye shall say, Give ye thanks to Jehovah; call upon his name; declare his doings among the peoples; make mention that his name is exalted. Sing psalms of Jehovah, for he hath done splendid things; this is [or, be it] known in all the earth. Cry out and shout, O inhabitress of Zion; for great in the midst of thee [is] the Holy One of Israel" (vv. 1-6).

Certainly it is not a temporal deliverance only, however astonishing and complete, but there are rich blessings for the soul also. Best of all, the Holy One of Israel dwells in their midst. This, however, in no way takes it from Israel, nor compels us to interpret it of the Gentiles, however surely we now profit even more deeply during the gospel by the grace of God still more profoundly known in Christ. But it is plain that as a whole the language strictly belongs to a body once forsaken by God, and long the object of divine displeasure. This is not true of the church, but is precisely applicable to the ancient people of God, in the day when Messiah shall be manifested to them, and they shall say with heart and mouth, Blessed He that cometh in the name of Jehovah.

We have the amplest ground, material, and pattern for our praise, as the church of God, in the New Testament. And it differs essentially from Israel's, who do not speak of the Father and the Son, and know not what it is to draw near into the holiest through the rent veil, any more than it will be theirs to suffer with Christ; whereas we walk by faith, and wait for Him by virtue of the Holy Spirit sent from heaven. This cannot be conceived to be their experience, who have Christ reigning over the earth, freed from the tempter and blessed with boundless favours here below.

It is sad to read the words of Bishop Lowth, a man of refined taste rather than of Biblical lore, that "this hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the Christian church than for the Jewish, in any circumstances, at any time that can be assigned." The fact is that every word quite suits Jews when delivered and under the Messiah's reign, and that not a sentence is in harmony with the church of God. There is no God and Father of Christ before us; there is no Christ in heaven made known by the Holy Spirit's power in the saints; there is no consciousness of union in one body. His more intelligent father, W. Lowth, talked of "the triumphant state of the church"; but this will be in heavenly glory. Whereas it is earth only that is contemplated here.

The inhabitress of Zion has indeed the foremost place, and is called to cry aloud and shout, for great is the Holy One of Israel that dwells in its midst; but the Jews, blessed themselves to overflowing, are called, and will answer to the call, and declare Jehovah's deeds among the peoples, and announce that His name is exalted. In all the earth is known what sublime things He has done. Mercy so rich causes greed and jealousy, pride and vanity, to vanish.

We may observe that the usual notion of "Jah" as an abbreviated form of "Jehovah" can hardly consist with its usage here (v. 2) along with "Jehovah." See also Isa. 26: 4, where the same association occurs. As "Jehovah" is used for the name of God in relation with His people (Ex. 6), His name of moral government in general (Gen. 2. and throughout the Old Testament, with or without the name of Elohim), so "Jah" appears to express His intrinsic being. There is therefore great force in combining it with His name of relationship; while its own propriety remains where it stands alone, as in Ex. 15: 2, Ex. 17: 16; Ps. 118: 14. Jah then is God in His absolute being, the Self-existent; Jehovah in His relative and continuous character, the God of ages especially in connection with the sons of Israel, Who fulfils at length the promises He made to the fathers as God Almighty. So in Ex. 15: 2, "Jah is my strength and song"; and in Ex. 17: 16, "The hand is on the throne of Jah" as the oath that "Jehovah will have war with Amalek from generation to generation." So in Ps. 68: 4, "His name is Jah"; and in v. 18 we find "the dwelling of Jah Elohim" for "the rebellious." "The Most High," as in Isaiah 14: 14, and often from Gen. 14: 18, etc., abundantly in the Psalms, and also in the so-called Chaldee of Daniel, is His title to be displayed in the future kingdom, when all rivals vanish into their nothingness.

SECTION 2: ISAIAH 13 TO 27

Isaiah 13

Here begins a quite distinct section of our prophet, which is not occupied so much as before with Israel, though, of course, we find Israel therein. Still Israel cannot be said to be the immediate object of the new series, but rather the nations and their judgement, running down from circumstances that were then comparatively imminent to the very "completion of the age." It is as general in its character throughout, as the first section is occupied with Israel. Yet naturally we therein heard of the nations in relation to Israel, either as subjected willingly to Zion, as they will be in "that day," or as instruments of providential chastening to the guilty people in this day, even though they may have enticed them from their true allegiance by their idols or any of their other iniquities. But in the second series, from chapters 13 to 27, we shall see how the scope is enlarged in presenting the "Burdens" of the nations (as the various prophecies are here first called), until we open out into the whole world coming under judgement in order to blessing quite as wide, though Israel's part is shown us in corresponding largeness at the close. And here too, as in the first, we have at the close songs in unison with the grand result.

As to the expression, "completion (end) of the age," which occurs so often in the Gospel of Matthew, its application is to that condition of things during which Israel are found under the law and without their Messiah. The new age, on the contrary, will be characterized by their being under the new covenant. Their Messiah will then reign over them in glory. The Old Testament gives us, not only these ages, but the times before them, as the New Testament unveils the eternity that is to follow them. Practically the New, like the Old, speaks of these two ages as connected with Israel: the age that was going on when Christ came and was rejected, and that which is to come when He returns in glory. "In this age" there is a mixture of good and evil, to be closed by an awful conflict in which the Beast and the false prophet will fall. The age to come will see Satan bound and the Lord Jesus governing the earth in displayed power and glory. "End of the world" is an unequivocal mistranslation, which has led astray not only the mass of men but their leaders, particularly in their false expectation of earthly progress and victory for the church, and along with this their unbelief of Israel's restoration to favour and glory under the promised reign of the Messiah, and the universal blessing of the earth and the nation.

Thus the difference of the ages is of incalculable importance. If you do not distinguish the present age from that to come, all must be confused, not for truth only, but for practice also. For now it is a question of grace and faith, evil being allowed outwardly to triumph, as we see in the cross. In the age to come the evil will be externally judged and kept down, and the good will be exalted over all the earth, and fill the whole world with the knowledge of Jehovah and His glory. The completion of the age, therefore, is evidently future; and so scripture speaks. Thus for us it is "this present evil age," from which Christ's death has delivered us (Gal. 1: 4); the new age will be good, not evil, as surely as it is a future time. Again, if we think not of the church, but of Israel, it is to be supposed that the age began with their being under the law in the absence of the Messiah. The new age will be when Israel have their Messiah not only come, but come again and reigning; for the presence of the Messiah in humiliation did not interrupt the age; and still less did their rejection of Him bring in the new age.

Only let us not forget, there is now another mighty work of God in process, based on the heavenly glory of Christ and the personal presence of the Holy Ghost, and marked here below by the church of God. During this period mercy is flowing out to the Gentiles; so that we may call it the Gentile parenthesis of mercy. Before, and quite distinct from this, were the Gentile times when God in His providence gave certain nations to take the government of the world, beginning with Nebuchadnezzar, the golden head of the great image. This we may call the Gentile parenthesis of judgement. They are both of them within the limits of "this age," and are going on still. The new age will be brought in by the Lord's coming in the clouds of heaven.

This at once introduces a very important change, namely, that repentant Israel will be delivered, and the nations come up for the judgement of the quick when the Son of man shall have entered on His kingdom. (Compare Matt. 25: 31-48; Rev. 11.-20) The first part of Isaiah we saw to be the judgement of Israel, and then their final blessing. It is always a principle in the dealings of God, that when He judges, He begins at His own house. Hence Peter says, "The time is come that judgement must begin with the house of God"; and then he enquires if "the righteous scarcely [or with difficulty] are saved, where shall the ungodly and the sinner appear?" But God has undertaken to save the righteous, although it be with difficulty and in face of an amazing mass of contradiction and trial, as well as of their own utter weakness. All these things make it hard indeed; but what is insuperable to us is an opening for the glory of God and He has got over the greatest difficulty, for this lay in our sins. Is sin - even all sin - any longer a difficulty for Christ? Has He not, for the believer, blotted out sins, and made peace by the blood of His cross? But if there remains no difficulty to God, there are many for us; and the word, "the righteous scarcely are saved," is in relation to our dangers by the way. Now if this be so, what will be the end of the ungodly? The apostle Peter applies it to the Christian, and looks at the world as coming under judgement when the Lord shall appear. In the Old Testament it is not the church but Israel we find to be concerned; but God, in such a dealing, invariably begins with that which has the nearest responsibility to Him. Accordingly all the first twelve chapters of Isaiah have been occupied with Israel as the foreground of the picture, whatever incidental notice there may be of others.

But from this portion onward through a dozen chapters more we have the Gentiles prominent, though Jerusalem too is judged in their midst, ending with the dissolution of the earth and with the higher ones punished on high. He had shown us the judgement of His own house; now He deals with the nations and all else in relationship with His people, one after another: both close, like all others, with triumph.

First of all Babylon comes up: "The burden of Babylon, which Isaiah the son of Amoz did see" (v. 1). Babylon was the great Gentile power first allowed to take possession of Jerusalem. But God shows that, while He may use the strangers to chastise His people, He will turn round ere long and deal with their oppressive cruelty, because their mind was to destroy, while God employed them only to chasten. And inasmuch as there was pride of power without conscience toward God, yea also the main source of idolatry, so Babylon cannot escape, being the first among the Gentiles summoned to judgement. Thus the section we now enter upon is not the divine scrutiny of His house in Israel, but the judgement of the world and of the nations, and hence right early of Babylon. Observe, however, that, if the Spirit of God takes notice of what was ere long to befall the Jews (expressly noticing the ruin of their land and people that was imminent, when they should be taken captive to Babylon), for all that He never confines Himself to any blows, however grave, that were then struck. Human limits do not apply to scripture, which goes on from His first acts to the ultimate end.

This indeed is just a characteristic difference between what is of God and what is of man. If man speaks, there are necessary bounds to the application of his words. In what God says there is invariably a germinant sense deepening farther on, evidence of what God has in view to show what He is and to glorify Christ. This appears to be the true meaning of the scriptural canon in 2 Peter 1: 20: "No prophecy is of any private (i.e. its own) interpretation." Apply it but to some isolated event, and you overlook the purpose of God; while prophecy may doubtless include such an event, it as a whole looks onward to the counsels of God in reference to the glory of His Son. Hence the holy prophets needed inspiration in the strictest sense; for whose eye could look onward unerringly and speak of the future according to God? Such therefore is the aim of the Spirit's testimony. Indeed this is true of all scripture, for Christ is the object of God in giving scripture first and last. He is not merely thinking of man, or of his salvation, blessed as it is, nor of Israel His people, nor of the church, Christ's body, but of His Son. This in effect, as in purpose, is the vindication, security, and display of His own glory; while it gives scope to the fullest love and the holiest judgement, it will illustrate His rich grace in the heavens and His righteous and merciful government on the earth. Compare Eph. 1; Phil. 2; Heb. 2; Rev. 20.-22.

God thinks of Christ, Who is more precious to Himself than all besides. It is in virtue of Christ that there can be a holy purpose of good brought to issue in such a world as this has been. For it is not possible that the creature itself could have any intrinsic value in the sight of God. That which merely flows out of the sovereign will and almighty hand of God can cease to be. He that made can destroy; but when you come to Christ, you have that which, we may reverently say, nothing can annul; yea all the efforts of man or Satan to oppose and dishonour Him have been only turned, in the mighty and gracious wisdom of God, into a display of all-surpassing glory.

Hence we arrive at the great truth for our every-day walk, no less than for eternity and God Himself. We have to do with One now, Whose love nothing can exhaust, Whose ways too are all perfect; we have to do with Him day by day, to wait on Him, to expect from Him, to trust Him, and to be sure of His admirable care for us. Christ is worthy that our hearts should confide in Him, and He cannot be confided in without the blessing that ever flows out. Thus God proves Himself greater than all that can be against us. Apart from Christ there is nothing even that He Himself made but what, connected with man on earth, soon had a cloud over it. Nay, it is wider still: look where you may, above or below; look at any creature height or beauty apart from Christ, and what is the security?

What is Satan now, and his angels? Where are those that left their first estate, and broke through all bounds of nature? Is not the earth, once so fair, a wilderness? Is not man a moral wreck, and mortality working in him? Israel were brought out into the wilderness to keep a feast to Jehovah; but they made and worshipped a golden calf to His deep shame and their own. And what was Egypt's wisdom? What is the world's of old or now? In the church of God, called to the unity of the Spirit and the reflection of Christ's heavenly glory here below, what breaches, divisions, schisms, sects, heterodoxies, confusions, and every evil work! What guilty ignorance of the Father, what bold denial of the Son, what flagrant sin against the Holy Ghost! How many antichrists, the sign and forerunner of the last antichrist! For all this goes on at an aggravated and accelerating ratio, as the apostasy draws near and the manifestation of the man of sin; the lawless one, to succeed the mystery of lawlessness, whom the Lord Jesus shall destroy with the breath of His mouth and shall annul by the appearing of His coming (2 Thess. 2).

By the lamp of prophecy we look as it were on the closing history of Christendom, the eve and execution of the judgement that slumbers not. But, thank God, we await first of all our Saviour from heaven - a blessed hope, which may be forgotten by worldliness and unbelief but will never fade, because it is not founded on anything short of the grace and word of the Lord Jesus. He is coming; and as surely as He does, we have the turning-point of all blessing reached for our bodies and all things, even as now by faith for our souls. What a discovery it has been to some of us, that prophecy has the selfsame centre as the rest of scripture, and that its centre in Christ is so much the more conspicuous as it cannot content itself with past accomplishment, but ever looks onward to the grand fulfilment in the future! No matter what it may be, all acquires importance because God is thinking of His beloved Son. And His Son is to inflict the last strokes of judgement: God will deal with man, first by providential means, then in the person of Christ at His return in glory. "Lift up a banner upon a bare mountain, raise the voice to them, wave the hand that they may enter the gates of the nobles. I have commanded my separated ones, yea, I have called my mighty ones for mine anger, even those that exult in my majesty. The noise of a multitude on the mountains, as of a great people! a tumultuous noise of the kingdoms of nations assembled together! Jehovah of hosts mustering the host of the battle! They come from a far country, from the end of the heavens - Jehovah and the weapons of his indignation, to destroy the whole earth" (vv. 2-5).

From the chapter now before us we may gather these two things plainly enough - a preparatory application to the times of the prophet or near them, but the only adequate fulfilment reserved for the great day which is still future. This divine perspective simply and unequivocally meets the difficulty some find in the view of the city, not only taken and ravaged by the Medes, but such as when God overthrew Sodom and Gomorrah, the abode of doleful creatures, which was not for centuries after Cyrus conquered. And so it is that Isa. 14 regards its downfall even to the day when Jehovah will yet choose Israel and set them in their own land: a consummation far beyond the return of the remnant of Judah, and only "in that day" fulfilled when Israel shall take them captive whose captives they were, and rule over their oppressors, which in no real sense has been accomplished. Those who explain it away are no friends of God or man. Those who presume to deny its future fulfilment set up to prophesy against scripture; and we need not hesitate to say that they are not prophets but do lie.

For instance, in verses 6-10 one can see there are greater signs than have ever been verified. "Howl ye; for the day of Jehovah [is] at hand; as destruction from the Almighty shall it come. Therefore shall all hands be feeble, and every heart of man shall melt, and they shall be dismayed: pangs and sorrows shall take hold of them; they shall writhe as a woman in travail; they shall be amazed one at another; their faces [shall be] faces of flames. Behold, the day of Jehovah cometh, cruel both with wrath and fierce anger, to make the land a desolation, and to destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light; the sun is darkened in his going forth, and the moon shall not cause its light to shine." These things cannot fairly be said to have literally taken place; yet the Spirit of God does not hesitate to connect them with Babylon's fall. To talk of hyperbole or exaggeration is to show unbelieving ignorance of scripture and of the power of God. One understands an infidel talking such language as this; but the moment men begin to allow that the Spirit of God willingly sets Himself to exaggerate, the authority of the whole written word is shaken. If He magnifies a temporal judgement beyond the facts, how can we be assured that He does not exaggerate grace and eternal redemption? And where is the ground in this case for solid peace with God? Is it, or is it not, a fixed principle, that the Holy Ghost always speaks the truth? Still, along with this, we must take care that we understand its application.

"And I will punish the world for evil, and the wicked for their iniquity; and I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the terrible. I will make weak man more rare than fine gold, a man than the pure gold of Ophir. Therefore I will make the heavens to tremble, and the earth shall be shaken out of her place, at the wrath of Jehovah of hosts, and in the day of his hot anger" (vv. 11-13). To restrain this scene to the past judgement of Babylon is to limit the word of God, and make the Spirit seem to be unreliable. But this is merely our own evil misconception and irreverent error. How momentous, then, it is that we should be in malice children, in understanding men! We may well shrink with horror from a pathway that leads to an end so dishonouring to the word of God. On the other hand, that the Holy Ghost did really speak inclusively of a past accomplishment we hold to be just as certain as that He was looking onward to far more than that.

In verses 14-17 the terms imply that it is a temporal judgment that is spoken of, a description of the lawless way in which man wreaks his wrath upon his fellow. "And it shall come to pass, that as a chased roe, and as sheep that no one gathereth, they shall turn every one to his own people, and shall flee every one to his own land. Every one that is found shall be thrust through; and every one that is taken shall fall by the sword. Their infants also shall be dashed in pieces before their eyes; their houses shall be spoiled, and their women ravished. Behold, I will stir up the Medes against them, who will not regard silver, and [as for; gold, they will not delight in it." Verses 18, 19 present a total destruction. "And [their] bows shall dash the young men in pieces; and they shall have no pity on the fruit of the womb, their eye shall not spare children. And Babylon the glory of kingdoms, the beauty of the Chaldeans' pride, shall be as God's overthrowing Sodom and Gomorrah."

Babylon has indeed been judged in its beauty and pride. An almost unprecedented disaster and destruction fell on that golden city; and this, we know, was under God effected by the junction of the Medes and Persians with Cyrus for their leader. Only the closing verses point to the utter ruin that followed centuries after, and is to last for ever. "It shall never be inhabited, neither shall it be dwelt in to generation and generation; neither shall the Arabian pitch tent there, nor shall shepherds make [their flocks] to lie down there. But beasts of the desert there shall lie down; and their houses shall be full of owls (or howls); and ostriches shall dwell there, and satyrs shall dance there. And wolves shall cry in their palaces, and jackals in the pleasant castles. And her time [is] near to come, and her days shall not be prolonged" (vv. 21-22).

But plainly Jehovah here uses the strongest language to show that it goes on to His day. In reading the New Testament as well as the Old, it is of the utmost moment to understand "the day of the Lord" in its real character and import. It is not the same thing as the Lord's "coming" to receive us. When He comes, the dead saints are raised and the living ones are changed, which is not "the day of the Lord," nor ever so called in scripture . There is one chapter (2 Peter 3) where there might seem to be some difficulty, but there it flows really from this very confusion, for when you distinguish the two phrases and thoughts here as elsewhere, all is plain. What the scoffers of the last day say is, "Where is the promise of His coming?" etc. What the Spirit of God replies is, that the day of the Lord shall come, and come like a thief in the night to judge wickedness upon the earth. They make light of the Christians who are looking for this bright hope, their Master's coming; but the Holy Ghost threatens them with the terrible day of the Lord. The Lord is never represented as coming like a thief by night, except when judgement is distinctly spoken of, as to Sardis (Rev. 3: 3). In 1 Thess. 5: 24 the Spirit brings in the comparison of the thief when He speaks of the day of the Lord coming upon the world, not in relation to the saints who wait for Christ and are not in darkness that the day should overtake them as a thief. (Compare vv. 3-8)

The plain truth is that the expression "coming of the Lord" may apply to His presence before He is manifested to every eye; while "the day of Jehovah" pertains to that part and aspect of His action which inflicts just vengeance upon the world, and after that presents Him judging in righteousness. Here it is the day of Jehovah; and, therefore, of darkness and destruction to sinners. There is not a word about the righteous dead being raised, still less of the living changed; all that which is proper to the New Testament you find therein, and therein only. In the Old Testament you have the dealing of Jehovah with Israel, judging their wrong but finally blessing them, and patient long-suffering with the Gentiles, where He took notice of them at all, till the day of visitation come in punishment of all ungodliness.

This accounts for the language of Isaiah 13. The Spirit of God has in His view Jehovah's judgement of the whole world; and, therefore, it is called "the day of Jehovah." It will be the termination of all the space allowed to man's will and self-exaltation. It will be the manifestation of God's moral ways when all that is high shall be abased, and Jehovah and the lowly whom He loves shall be exalted for ever. But while the Spirit of God goes onward to that day, there was enough to mark Babylon devoted to destruction by a predicted and extraordinary intervention of God near at hand. The truth of the prophecy was thus witnessed by a special accomplishment in those days. Babylon was doomed to become as when God overthrew Sodom and Gomorrah. Its desolation at last was as clearly announced in vers. 19-22, as its sudden and unexpected fall in vers. 2-8. If physically it was not so manifestly a divine judgement as that which of old fell on the cities of the plain, it was morally a stupendous event which changed the whole course of the world's history. The conquest of Persia was in no way a type of the final judgement of the world, neither was the fall of Greece of any striking significance in this respect. The final judgement of Rome, of the fourth world-power, will be even more impressive of course; but this is yet future. It has been, as it were, shaken to pieces, and passed into a long transition state of separated kingdoms. The day is coming when Rome will rise again into splendour and commanding political power, when it will become the centre of a revived and godless empire. But it will then rise to meet its final doom from the mouth of the Lord (Rev. 17: 11-14; Rev. 19: 11-21). The past ruin of Babylon is a type of the future destruction of Rome. When Babylon fell, the children of Israel were delivered, there was nothing of the sort when Persia yielded to Greece, or Greece to Rome; there will be a yet mightier result at the end of the age before and when the Son of man comes in power and glory.

Thus the fall of the first great power of the Gentiles is a type of the doom of the last, when Israel will have been finally set free, a converted people, being delivered spiritually as much as nationally, and thenceforward made to express the glory of Jehovah upon the earth.

Isaiah 14

In the chapter before us the Spirit of God goes forward to Israel's deliverance. The connection is plain. The general character of the Burden becomes thus evident and most instructive. "For Jehovah will have compassion on Jacob, and will yet choose Israel, and rest them in their own land: and the stranger shall join himself with them, and they shall cleave to the house of Jacob. And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and for handmaids; and they shall take them captive, whose captives they were, and they shall rule over their oppressors" (vv. 1, 2). The overthrow of Babylon involves the emancipation of Israel. It has thus much greater importance than the history of any ordinary power; and the past Babylon is simply a type of the fall of the greater power, its final heir, which is to the last the enslaver of the Jews, the would-be protector but master of the holy city. Israel are yet to have as their servants the very persons who formerly enslaved them themselves. Expecting this glory for Israel, and this mighty deliverance for the people of the Jews, one can understand their exulting tone.

"And it shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve, that thou shalt take up this parable against the king of Babylon, and say, How hath the oppressor ceased, the golden city ceased! Jehovah hath broken the staff of the wicked, the sceptre of the rulers. He that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, hath a persecution without restraint. The whole earth is at rest - is quiet: they break forth into singing. Yea, the cypresses rejoice at thee, the cedars of Lebanon, [saying,] Since thou art laid down, no feller is come up against us. Sheol from beneath is moved for thee to meet [thee] at thy coming; it stirreth up the giants for thee, all the chief ones (or, he-goats) of the earth, raising up from their thrones all the kings of the nations. All of them shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us? Thy pomp is brought down to Sheol, the noise of thy lyres: the worm is spread under thee, and vermin covereth thee. How art thou fallen from heaven, O day-star, son of the morning! how art thou cut down to the ground, that didst lay low the nations! And thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit upon the mount of assembly, in the recesses of the north; I will ascend above the heights of the clouds; I will be like the Most High. Yet thou shalt be brought down to Sheol, to the recesses of the pit. They that see thee shall narrowly look upon thee, they shall consider thee, [saying,] [Is] this the man that made the earth to tremble, that did shake kingdoms; [that] made the world as a wilderness, and overthrew the cities thereof; [that] let not loose his prisoners to their home? All kings of the nations, all of them, lie in glory, every one in his own house. But thou art cast out from thy sepulchre like an abominable branch, clothed with the slain - those thrust through with the sword, that go down to the stones of the pit; as a carcass trodden under foot. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people: the seed of evil-doers shall not be named for ever. Prepare ye slaughter for his children because of the iniquity of their fathers; that they rise not up and possess the earth, nor fill the face of the world with cities. And I will rise up against them, saith Jehovah of hosts, and cut off from Babylon name and remnant, and son and son's son, saith Jehovah. I will also make it a possession for the porcupine, and pools of water; and I will sweep it with the besom of destruction, saith Jehovah of hosts" (vv.3-23).

The king of Babylon sets forth no other than the last head of the Beast, just as Nebuchadnezzar was the first of that line. We must distinguish the imperial chief of the last days from the religious head of the antichrist; and the more carefully, because, having a similar policy and being confederates in evil, they are very generally confounded by ancients and moderns. Although the king of Babylon typifies the person who will finally have the Jews as his vassals, it would be a great mistake to conceive that it is to be a king of the Babylon in Shinar. We refer to this now merely to show that it rests upon a wrong principle. Some have the thought that there will be a re-establishment of oriental Babylon in the last days. They suppose there will be a literal city in the plain of Shinar. This appears to be fundamentally false.

The New Testament points out by evident marks what the future one will be; and, in order apparently to guard against that illusion, even contrasts the Apocalyptic Babylon in some respects with that of the Chaldees. The Babylon of the old world was built upon a plain; the future Babylon is characterized by the seven mountains it sits on. Thus every one of common information would distinguish the scene of Chaldean pride, and understand the locality of the future Babylon. There is but one city that has had universally and proverbially this title attached to it among Gentiles, Jews, and Christians. Other cities may include seven or more hills, but everywhere Rome has acquired a designation from the circumstance; so that if you speak of the seven-hilled city, there was, there is, hardly an educated child but would answer, "It must be the famous city on the banks of the Tiber." So every one must have known in apostolic days. This is the city which is to occupy in the last days the same kind of importance that Babylon had in the beginning of Gentile times. It began then and ends with the person that is called in the Book of Revelation, "the Beast." There were four Beasts in Daniel, but one is by St. John called "the Beast," as indeed only the last then existed; and if it had to become imperially extinct, it was also to rise again and be present once more before its judgement.

Here then God makes the old enemy to be a type of the new one that menaces them. The final holder of the power of Babylon thus naturally is a type of him who will wield imperial power against the glory of God in the last days. So in Revelation 17 the general principle is exceeding clear, without the violent supposition of a literal metropolis in Chaldea; where man would have not merely to build the city, but, first of all, to create seven hills. Another thing the Spirit of God speaks of is the reigning of the city over the kings of the earth, not of the control exercised over the empire, but far beyond, under the symbol of the harlot riding the beast; she sits too on "the waters."

The Apocalyptic Babylon will finally shift from a papal heathen character, as it did from an openly heathen beginning, to final utter corruption. What we have in Isaiah furnishes the groundwork for that which meets us in the Revelation. Thus the strong language in verses 9-14 could scarcely be said to have been exhausted in Nebuchadnezzar or Belshazzar. There was pride and self-exaltation in the one, and most degrading and profane luxury in the other; but what we have here will be fully verified in the last days and not before. After taking this place of power, the lofty one is to be thus abased as no Babylonish monarch ever was historically.

We do not enter into the rest of the chapter farther than to point out another declaration in verses 24, 25. Some suppose that the king of Babylon and the Assyrian are one and the same person; it is a common mistake, and particularly among men of learning. But it is clear that the later statement is something added to the fall of Babylon's king, who has been already judged. Then the Assyrian follows, who is dealt with summarily in Jehovah's land. This agrees perfectly with what may be gathered from other parts of God's word as to the future. "Jehovah of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass, and as I have purposed, it shall stand: to break the Assyrian in my land; and on my mountains I will trample him; and his yoke shall depart from off them, and his burden from off their shoulders: this the purpose [that is] purposed concerning the whole earth, and this the hand [that is] stretched out over all the nations. For Jehovah of hosts hath purposed, and who shall frustrate [it]? and his hand [is] stretched out, and who shall turn it back?" (vv. 24-27)

But, if we look at the past history of Israel, the Assyrian came up first; his army was destroyed, and himself sent back into his own land, there to be slain by his rebellious sons in the house of his god. The astonishing destruction of his host was typical of the fall of "the Assyrian" in the last days, but only an earnest of it. This was considerably before Babylon was allowed of God to become supreme. It was after the disappearance of Nineveh that Babylon sprang up into the first place. The Assyrian never gained the supremacy of the world, but Babylon did, as a sovereign grant from God, after the royal house of David had become the helper on of idolatry, following the Jewish people in their love for the abominations of the heathen. Then, not before, God told (as it were) the king of Babylon to take the whole world to himself. Babylon was always most conspicuous for its many idols; but as the chosen witness had become idolatrous, the worst might as well have supremacy as another. Babylon was thus exalted to the empire of the world, when Lo-Ammi (not-My-people) was written on all Israel, even on Judah. Its active enmity and idolatry could hardly be thought a claim on the true God, Jehovah; on the other hand, all this was not allowed to hinder its rise in God's sovereignty into the place of the government of the world. This was, in fact, subsequent to the destruction of the Assyrian, which we have seen before in other chapters (Isa. 8; Isa. 10) must besides contemplate the future.

Here, not as in previous history, Babylon is judged first; then the Assyrian comes up and is smitten in the land of God's people. Why is this? Because the Spirit of God is now taking the circumstances of the Assyrian as well as the king of Babylon, not as a history of the past, but as looking onward to the last days; and in the last days the king represented by Babylon will be destroyed first, when the power of the Assyrian will be broken last of all. This perfectly agrees with the scene as a typical or prophetic picture of the last days. Whereas, if you confine it to the past, it does not tally, and there could be no right understanding of it. While the Spirit of God speaks of the Assyrian subsequently to Babylon, it is certain that in past history the Assyrian fell first in order, then Babylon afterwards. By-and by Babylon will be smitten in the last holder of the Beast's power, and this in connection with the Jews; while the power then answering to the king of Assyria will come up after that, when God occupies Himself with the ten tribes of Israel. The Babylonian despot and the Assyrian, then, are two distinct enemies of the Lord, and types of two different powers in the last days, the one before, the other after, the Jews are in recognized relationship with Jehovah.

The Lord grant that we may be enabled to profit by all scripture, using it for instruction and warning, as well as refreshment and joy. All plans for worldly ease and honour will end only in destruction and bitter disappointment. Our business is to work out what God gives us now to do. He is saving souls to be the companions of Christ in heaven. Our responsibility meanwhile is to carry out His thoughts of mercy toward sinners, and His love to and in those that cleave to the name of His

The division of chapters is singularly unhappy here, for Isa. 14: 24-27 has a distinct place of its own to mark the future judgement of the Assyrian relatively to the "burden" of Babylon, which is to be the inverse of history. Also the last five verses of the chapter form a sub-section to themselves, though the whole appears to be connected. The two following chapters (Isa. 15 - Isa. 16) are but one subject, and a new one. What adds to the confusion is the insertion of the sign of the new paragraph at Isa. 14: 29; whereas Isa. 14: 28 really pertains to the new "burden" - not to Babylon or to the Assyrian, but to God's Judgement on the Philistines.

"In the year that king Ahaz died was this burden. Rejoice not thou, Philistia, all of thee, because the rod that smote thee is broken; for out of the serpent's root shall come forth a viper and his fruit [shall be] a fiery flying serpent. And the first-born of the poor shall feed, and the needy shall lie down in safety; but I will kill thy root with famine, and thy remnant shall be slain. Howl, O gate! cry, O city! dissolved, O Philistia, [is] the whole of thee; for out of the north cometh smoke, and none straggleth (or, standeth aloof) in his gatherings. And what shall [one] answer the messengers of the nation? That Jehovah hath founded Zion, and in it the afflicted of his people find refuge" (vv. 28-32).

The death of Ahaz might naturally excite the hopes of his neighbours, the Philistines, who had been put down by the strong hand of his grandfather Uzziah. Of him it is written in 2 Chr. 26: 4-8 that "he did that which was right in the sight of Jehovah according to all that his father Amaziah did. And he sought God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought Jehovah, God made him to prosper. And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities in [the country of] Ashdod, and among the Philistines. And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Meunim. And the Ammonites gave gifts to Uzziah; and his name spread abroad even to the entering in of Egypt; for he strengthened [himself] exceedingly."

And now not only Uzziah but Ahaz were gone, "the rod [of him] that smote" the land of the Philistines was "broken." The enemy had learnt to despise Judah in the days of unworthy Ahaz. "For Jehovah brought Judah low because of Ahaz, king of Israel: for he made Judah naked and transgressed sore against Jehovah." Who was his son that they should fear him? Let them not rejoice, however; "for out of the serpent's root shall come forth a viper, and his fruit shall be a fiery flying serpent." The primary accomplishment of this was in the reign of Hezekiah, of whom it is recorded (2 Kings 18: 8) that "he smote the Philistines, even unto Gaza, and the borders thereof from the tower of the watchmen to the fenced city."

But is there any reason whatever to suppose that this "burden" is an exception to the rest? Especially does the strength of the language point to a mightier destruction than what was inflicted by that pious king of Judah. Its proper fulfilment therefore awaits the latter day. And then to the full will be seen the twofold application of divine power, when, on the one hand, "the first-born of the poor shall feed and the needy shall lie down in safety"; and, on the other, Jehovah will not merely break the rod, but kill the root of Philistia with famine and slay its remnant (v. 30). In the next verse the prophet bursts forth with the utmost animation, calling on the gate to howl, and the city to cry out. "Howl, O gate! cry, O city! dissolved, O Philistia, the whole of thee; for out of the north cometh smoke, and none straggleth in his gatherings (i.e. of troops)." Thus an overwhelming and vigorously sustained force is threatened, which will sweep all before itself, as far as the Philistines are concerned. Here too the end is deliverance for the tried of His people. "And what shall one answer the messengers of the nation? That Jehovah hath founded Zion, and the afflicted of his people shall trust [or, find refuge] in it."

This forms a sufficiently distinct sub-section: Babylon judged; the Assyrian broken in Jehovah's land; Philistia melted away; and Zion founded by Jehovah as a refuge for the afflicted of His people.

It is instructive to observe that in the day that is coming Jehovah will deal with comparatively small powers as well as the greatest, according to their behaviour toward Israel. Thus, after Babylon and Assyria, we have now Philistia, as we shall have in their place Moab and Syria, the races and lands which surrounded the chosen people. It is in vain to argue that they are now unknown, or to assume that they are extinct. Whatever may have been in the past, these chapters look on to the future; and He, Who will before all the world bring forward distinctly Israel as compared with Judah, will not fail to single out the long hidden remnants of their neighbours for His retribution in the end of the age.

Nor can we have a more manifest evidence of divine prescience conveyed to God's people than that Babylon should take precedence of Assyria, then in its glory, while Babylon gave no sign of its eventual supremacy; unless indeed we add that, in contrast with history which testifies of Assyria's fall making way for Babylon's rise, we read in prophecy of Assyria to be trodden down on Jehovah's mountains after the desolation of Babylon has been set out to the utmost: a prophecy which awaits fulfilment.

This was feebly, or not at all, seen by the mass of interpreters of old and in modern times. Bishop Lowth expresses their vagueness when he remarks on v. 25 that "the Assyrians and Babylonians are the same people"; yet he refers to his father, W. Lowth, who, after giving a similarly uncertain sound, says, "I am apt to think that by the Assyrian may be meant some remarkable enemies of God's church (see note on Isa. 11: 14; Isa. 32: 16), and particularly those expressed by Gog and Magog (Ezek. 38), who, as the prophet there tells us (v. 17), were under several names "spoken of by the prophets of Israel"; and it is particularly said of them that they shall 'fall upon the mountains of Israel.'" This is at least better than his son's comment, and ought to have dispelled at once the confusion of Assyria with Babylon. It ought also to have shown without a doubt that our prophet was given to speak of a judgement which closes Jehovah's indignation against Israel (for "the church" of course is not in question) in the destruction of the last of their enemies, when His whole work is performed on Mount Zion and on Jerusalem. Even Dr. Driver confesses (Lit. of the Old Testament, 202) that "The prophecy has no connection with what precedes. It is directed against Assyria, not Babylon; and it anticipates, not the capture of the city of Babylon, but the overthrow of the hosts of Assyria in Judah." This witness is true; but, if true, it points to an immense intervention of God at the close of the age, no such overthrow having ever been in the past, whatever the earnest then given.

Isaiah 15

In chaps. 15 - 16. we have "the burden of Moab," the neighbour of Israel among the surrounding races as a pastoral people and outwardly prosperous hitherto. What a picture of desolation and woe; and so much the more felt, because so unexpected and sudden! The Philistines were not more offensive to God because of the pleasure they took in the calamities of Israel, than the Moabites in their excessive self-security and pride. They were among the neighbouring races which were allowed to harass Israel for their unfaithfulness during the Judges, till David reduced them. Afterwards they took advantage of the revolt of the ten tribes to shake off their subjection, first to Judah, and finally to Israel; but they, like others, fell under the Babylonish conqueror, as we may gather from a comparison of Jer. 10: 58, which adopts and enlarges these very predictions of the older prophet, and serves thus to fix the epoch of their application. "For in a night of laying waste, Ar of Moab is undone; for in a night of laying waste, Kir of Moab is undone!" [Dr Henderson prefers to render it thus: "Assuredly in the night of assault Ar-Moab is destroyed assuredly in the night of assault Kir-Moab is destroyed." They were the two main defences of Moab the city and the castle a few miles off the storming of which decided the fate of the people] (v. 1). Ar-Moab is the more forcible a phrase, because it was not only the capital, but the only real city that Moab possessed. Ar means city, and Kir means a wall and thence a walled fortress. It was not far from the city on the S.E.

Broken thus in their city and stronghold, one after another surprised to their dismay, the people are supposed to go to their places to weep, with deep and universal signs of mourning in public and in private; and this, to the extremities of their land, the very soldiers crying out like the weaker sex. "He is gone up to Bayith, and to Dibon, to the high places, to weep; Moab howleth over Nebo, and over Medeba: on all their heads [is] baldness, every beard is cut off. In their streets they gird themselves with sackcloth; on their housetops, and in their broad places, every one howleth, weeping abundantly. And Heshbon crieth out, and Elealeh; their voice is heard unto Jahaz. Therefore the armed men of Moab cry aloud; his soul trembleth within him" (vv. 2-4).

The prophet, or whosoever is personated by him, cannot but feel for the disasters of Moab; and the graphic sketch of desolation and want and carnage is continued to the end of the chapter. "My heart crieth out for Moab; their nobles [flee] unto Zoar, to Eglath-shelishiyah: for by the ascent of Luhith with weeping they go up by it; for in the way of Horonaim they raise up a cry of destruction. For the waters of Nimrim shall be desolate; for the grass is withered away, the tender grass faileth, there is no green thing. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows. For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim. For the waters of Dimon are full of blood: for I will bring yet more upon Dimon, a lion upon him that escapeth of Moab, and upon the remnant of the land" (vv. 5-9). Even the escaped should find fresh disaster and destruction from Jehovah. Extreme humiliation is the chastening of excessive pride. But the intense feeling of the prophet, which was assuredly no less in Jeremiah, is the most complete disproof of the heartlessness which unbelieving critics ascribe to Isaiah, or at least to these "burdens" assigned to him. Ewald had too much sense of taste to overlook it. There is no doubt as marked a difference in tone between the deep pathos over Moab's fall and the ode of triumph before the Babylonish potentate. This is as it should be; but vindictive and sarcastic in an evil sense it is not. Even the Christian, who is heavenly, is called to abhor evil, and cleave to good. And heaven resounds with hallelujahs over God's true and righteous judgement of the Great Harlot, though her smoke goeth up for ever and ever (Rev. 19: 1-6). How suited for a Jewish prophet to triumph over the last holder of the impious power allowed to rise When Judah was swept away, and whose fall at length ushers in Israel delivered for ever! Here in chaps. 15, 16. he can yield to the most impassioned feeling over kindred but proud Moab brought low.

We may note among the places named which share in the national grief that the Dibon of ver. 2 appears to be called Dimon in ver. 9, a play on the word in order to associate it with the Hebrew for "blood," which was to be its portion. Jerome records that the place in his day was called both. Death and disasters yet more impended. What a contrast was Beer-elim to Moab and Israel! There Moab's howling was to reach; there Israel sang their song of triumph as they drew to the end of their journeying, where for the refreshing of all the well sprang up under the staves of the chiefs and nobles (Num. 21: 16-18). So the true end with enduring joy yet awaits the people after a far longer wandering. But judgements accompany and distinguish "that day," judgements on all the enemies of Israel small and great; judgements that begin with the ancient people of God, and with Judah first of all. For there is no unrighteousness with God. And if it be a day of sifting for all the nations of the earth, He must begin at His house, before Israel can say in truth of heart, His mercy for ever!

Isaiah 16

Our chapter opens with a call to Moab to send the lamb to the ruler of the land from Sela in the wilderness unto the mount of the daughter of Zion: "Send the lamb to the ruler of the land from the rock in (or, to) the wilderness, unto the mount of the daughter of Zion. And it shall be, as wandering birds, as a scattered nest, the daughter of Moab shall be at the fords of Arnon" (vv. 1, 2). I see not the smallest reason to justify the notion of an allusion to the lamb as the well-known type of the Messiah, still less that He is here spoken of as the Lamb, the Ruler of the earth, as if we were reading the Revelation. This appears to be a reference to their ancient tribute to Israel. They were subdued by David of old, and they sent him gifts. "And he smote Moab and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; and [so] the Moabites became David's servants, and brought gifts" (2 Sam. 8: 2). Later on in the history, we find that the king of Moab was a sheep-master, and used to render to the king of Israel the tribute of 100,000 lambs, and as many rams with the wool (2 Kings 3: 4, 5). The prophet seems here to remind Moab of its obligation; otherwise their daughters must prepare for still greater calamities to come.

"Take counsel, execute judgement; make thy shadow as the night in the midst of the noonday; hide the outcasts, discover not him that wandereth. Let mine outcasts dwell with thee, Moab, be thou a covert to them from the face of the spoiler. For the extortioner is at an end, the spoiler ceaseth, the oppressor is consumed out of the land. And in mercy shall the throne be established; and one shall sit upon it in truth in the tabernacle of David, judging and seeking judgement, and hasting righteousness" (vv.3-5). The prophet, in his second counsel, touches on the dire offence of Moab in Jehovah's eyes. Had he sheltered the outcasts of Israel? or had he taken advantage of their distressful flight to smite and betray them? The prophetic Spirit looks through Hezekiah to the true Son of David, Who shall reign in righteousness when the last oppressive spoiler has come to his end. For who can have overlooked that in the vast theatre of judgement we see in Isaiah 24, 25, etc., that Moab has a conspicuously affecting place? (Isa. 25: 10-12). To confine it to the past is far from spiritual intelligence.

The verses that follow (6-12) detail once more the pride of Moab and his most humiliating downfall, when, spite of his arrogance, "Moab shall howl for Moab; every one shall howl," and the country shall vie with the towns in extent of devastation; and the prophet weeps afresh at the sight of the wretchedness of the once lofty foe, who prays in his sanctuary; "but he shall not prevail." "We have heard of the arrogance of Moab - [the] very proud - of his pride, and his arrogance, and his wrath: his pratings [are] vain. Therefore shall Moab howl for Moab, every one of them shall howl. For the foundations of Kir-hareseth shall ye mourn, verily afflicted. For the fields of Heshbon languish, the vine of Sibmah; the lords of the nations have broken down its choice plants: they reached unto Jaazer; they wandered [through] the wilderness; its shoots stretched out, they went beyond the sea. Therefore I will weep with the weeping of Jaazer for the vine of Sibmah; with my tears will I water thee, Heshbon, and Elealeh, for a cry is fallen upon thy summer fruits and upon thy harvest. And taken away is joy and gladness out of the fruitful field; and in the vineyard there is no singing, neither is there shouting: the treaders tread out no wine in the presses; I have made the cry to cease. Therefore my bowels sound like a harp for Moab, and mine inward parts for Kirhares. And it shall come to pass, when Moab shall appear, shall weary himself on the high place, and enter into his sanctuary to pray, that he shall not prevail" (vv. 6-12).

It is remarkably added, "This [is] the word which Jehovah hath spoken from of old concerning Moab. And now Jehovah speaketh, saying, Within three years . . ." (vv. 13, 14). It seems to be a supplement added to the former strain after an interval. The last verse shows that, whatever may be the full bearing of this "burden" on Moab, "within three years, as the years of a hireling [i.e., I suppose, exactly measured out, as would be the fact in such a case], and the glory of Moab shall be brought to naught, with all that great multitude, and the remnant shall be small, few, of no account." That this was accomplished to the letter, there can be no doubt to the believing mind, though we know not the instrumentality, whether the king of Judah or the Assyrian.

But as little need one question that the fulfilment of all the unaccomplished terms of the prophecy will be in the grand future crisis; for it is certain that the final king of the north will fail to reach Moab, and that the children of Israel under the Messiah are to lay their hands upon him. Compare Isa. 11: 14 with Dan. 11: 41. Nothing more clearly proves that, if unknown or little known now, there will remain representatives of that nation in the end of the age to take their part in that catastrophe, humiliating to man but to the glory of God, when the chosen people, in their totality, shall be saved, and restored by divine mercy to the land of their inheritance and their promised dominion. It is certain, from a later strain of our prophet (Isa. 25: 10-12), the epoch of which is the day of Jehovah, that the final ruin of Moab will only be at the time when He exalts Israel to their promised place of everlasting supremacy on the earth.

We may notice that if Micah was led to use a prediction of Isaiah in Isa. 2: 2, Jeremiah was inspired to borrow from this strain of Isaiah. Compare Jer. 10: 58. Was this poverty in the resources of any one of them? No inference can be more shallow and unjust, even if we only regard them as writers; but if we believe in plenary inspiration, it is baser and more evil still. It was the Spirit of God only the more firmly welding the divine together in that grace which honours every true testimony from God and the vessels of it.

Isaiah 17

Assuming that these prophecies, whatever past accomplishment they may have received, have for their centre the day of Jehovah how are we to meet the difficulty about these various peoples and cities which once troubled Israel? How are we to account for these prophecies looking onward to a future day, seeing that they no longer, or very feebly, exist? The answer is that the very same difficulty applies to Israel. No one knows clearly or certainly where the ten tribes are; neither does it seem any one's business to search beforehand. We may leave them in the obscurity that God has put them in. We know, if we believe His word, that as surely as He has preserved the dispersed remnant of the two tribes, so will He bring out of their hiding-place the descendants of the ten. We know that not only the Jews proper are to be restored, but also the full nationality of Israel. To this the δωδεχάφυλον hope to come; the full twelve tribes making one nation in the land, and one King shall be king over them all. "And they shall be no more two nations, neither shall they be divided into two kingdoms any more at all" (Ezek. 37: 22). Every letter of the promises will be accomplished. Scripture cannot be broken.

Even if we saw no signs, why doubt? Do we need such tokens? It is a proof of feebleness of faith, if we ask a sign. God's word is the best assurance; on this let us take our stand. If God has said that so it shall be, we have a right to expect that He will bring from their recesses the ten tribes, and will save them out of all their dwelling-places wherein they have sinned, and will cleanse them. We are far from being fully acquainted even with the little world on which we live. Long ago there were parts of the world better known than they have been till of late. Thus the early accounts of Africa and central Asia, for instance, have been largely confirmed by recent researches. God may have the ten tribes in some of earth's little explored regions; or they may emerge unexpectedly out of a nation with which they have long been confounded. But we are not bound to show where they are. God has declared that He will bring them into their own land, and this in a peculiar manner; for the house of Israel are to pass through the wilderness again, and there be purged of the transgressors in their midst, who thus never reach the land, instead of being destroyed in it like the apostate Jews (Ezek. 20: 36-38). Thus there is a totally different destiny for the ten tribes as compared with the two. If God will accomplish both, nothing will be easier than for the same God to define the descendants of their old Gentile enemies, whether near or farther off. The truth is that the very same principle of faith accepts and accounts for both, as it is mere incredulity which finds a difficulty in either. These remarks apply to almost all these chapters.

Again, some strangely misunderstand the bold figures of the prophets, as if employed to cast their subjects into an enigmatic, if not ambiguous, mould. This is a great error. For they are meant, not so much to throw a cloud over things, as to give emphasis and energy. Many, whose object is to deter Christians from reading the prophecies, talk much of these tropes, as if their presence was evidence enough to show that the meaning is doubtful. Nothing can be more contrary to the fact; for in the inspired writings, as in others, figures are used, by a kind of understood license, to illustrate, adorn, and enforce the sense, and in no case to mystify. Figures and even symbols are quite as definite as plain or literal terms, and are meant to be only more forcible. The very speech of ordinary life abounds in metaphor and simile; but, of course, the poetical language of the prophecies gives occasion to their more frequent usage therein.

Further, the difficulty of scripture does not lie so much in its figurative style as in the depth of its thoughts. In the word of God there is perhaps nothing more profound than the first chapter of the Fourth Gospel. Yet what first strikes one there is the exceeding simplicity of this scripture as a matter of language. It used to be and perhaps is the common habit, of those teaching the Greek language in some parts of the country, to make this Gospel a sort of initiatory exercise. Notwithstanding, in all the Bible you can find no revelation or handling of truth more full of depths, none that will cause the really spiritual to stand more amazed, however attractive the grace it displays in Christ. This will show how entirely unfounded is the notion of such as fancy it is a simple question of words.

The divine depth of scripture is in sober fact the difficulty, not its obscure language. It is difficult because of our darkness morally, because of our want of acquaintance with the mind of God, judging appearances by the natural senses or by the mind, instead of receiving things from God, and reading His words in the light of Christ. So far from the prophetic scriptures being the most difficult part, they are much easier than is commonly imagined. It is a great thing to begin with believing them; intelligence follows and grows apace. If we may compare the various parts of scripture, the New Testament is without doubt the deepest of God's communications; and of the New Testament none exceeds the apostle John's writings for penetration into the knowledge of what God is; and of his writings who would treat the Epistles and the Gospel as less profound than the Apocalypse? None, I am persuaded, but such as are too superficially acquainted with any of them to warrant their pronouncing a Judgement.

This may encourage some to take up the prophecies with a more child-like spirit, always bearing in mind that God looks onward to the future crisis that ushers in "the day of Jehovah." He thinks of His beloved Son, and of His glory here below. This gives importance to the prophecies; they unfold the scene, objects, and ways of His interests. The Jews are the people of whom the Lord Jesus deigned to be born as to the flesh. They have proved what they were to Him; He has now to prove what He will be to them. He means to have an earthly people (Israel), as well as a heavenly (the church), for His glory. The word of God stops not short of this. If it is not fulfilled, yet it is in the sure keeping of God, Who has already given a partial accomplishment. Hence we learn the principle for interpreting prophecy; it is as a whole for the glory of the Lord Jesus in connection with Israel and the nations upon the earth. We speak now of Old Testament prophecy. The New Testament takes another character - the Lord Jesus in connection with Christendom also, besides confirming the oracles about Israel. The church then, too, is outside, and above all in union with its glorified Head in heaven, His body even now on earth.

This may show too why Jehovah attaches importance to a little place or people on the prophetic field. Israel was much in His eyes, because of the Messiah; and His own counsels are not dead if they sleep. Hence too, when God removes the veil from His ancient people Israel, their old antagonists will begin to appear. This is assuredly full of interest. There is a resurrection for every individual. The body will be raised for the manifestation of everything that was done in the body, for it is by the body that the soul acts. Even so will it be with these nations. There is a destiny analogous. As scripture tells us, they are to reappear when Israel does, for the Lord Jesus to take the kingdom; and God will distinguish them according to their original names, not by those they may bear in the process of human history. Jehovah will go up, as He alone can, to the sources. Hence we have their judgement connected with the last days, and not merely that which fell upon them long ago. His words go down to the close. Some may have been more completely accomplished in the past than others, but with this difference, they all look onward to the future.

The last generation will do as their fathers, only with added manifestation of evil by-and-by; then judgement will fall. Thus it is that God will deal with the nations. They will manifest the same hostility to Israel, the same pride against God, as formerly. This may seem a hard principle to some, but it is most righteous. If a child has grown up, knowing his father's dishonour, hearing of his disgrace and punishment, would not that sin be most peculiarly odious in his eyes, if any right feeling existed? The public example of his father's evil ways would be ever before him. But if the son trifled with it, and used it as an encouragement to walk in the same path, is it not just that there should be a still more severe punishment exacted of that son? Besides having the universal conscience of men, he had special witness in his own family, which the heart of a child ought to have felt and pondered deeply to avoid all repetition of its evil.

This is just the principle of God's way in government. Man ought to take the more earnest heed from the past; and God, Who deals righteously, will judge according to that which man ought to have remembered. For he ought to have used the witness of the past as a warning for the future. These nations will then reappear, and, instead of recalling their fathers' ways for their own warning and profit, they take exactly the same road of iniquity; and once more they will also endeavour to root out and destroy the people of God.

So it is in Isaiah 17 Damascus, which was to the north of the Holy Land, was the very ancient and most celebrated city of Syria of old. (See Gen. 15: 2) It was to be made a heap of ruins - the cities of Aroer a place for flocks. "The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap. The cities of Aroer [are] forsaken; they shall be for flocks, which shall lie down and none shall make [them] afraid" (vv. 1, 2). And as of old Syria and Ephraim conspired against the realm of David's son to their own discomfiture, so once more the remarkable feature of this judgement is that God will deal with His people as well as with their old ally. "The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria; they shall be as the glory of the children of Israel, saith Jehovah of hosts. And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall become lean. And it shall be as when the reaper gathereth the corn, and reapeth the ears with his arm; yea, it shall be as he that gathereth ears in the valley of Rephaim" (vv. 3-5). He will gather out all scandals from them and punish the transgressors; He will employ their enmity to purge that threshing-floor of the land of Israel; He will deal in a judicial manner with His people. The nations may lure themselves and each other on with the hope that it is going hard with Israel; but their conspiracy will be offensive to God, however He may use it for Israel's good. This is here described. "And a gleaning shall be left in it, as at the shaking of an olive tree: two, three berries in the tree-top; four, five in its fruitful boughs, saith Jehovah God of Israel. In that day shall man look to his Maker, and his eyes shall have respect to the Holy One of Israel. And he will not look to the altars, the work of his hands, nor have regard to [that] which his fingers have made, neither the Asherahs nor the sun-images" (vv. 6-8).

It is well to bear in mind that not Sennacherib but Tiglath-Pileser destroyed Damascus, a ruin that followed the alliance of Pekah and Rezin to depose David's house in Judah, unworthy and false as Ahaz was. This had been predicted by Isaiah in Isa. 7, and our chapter speaks of its being a ruin heap. But the prophecy clearly goes on to its reappearance and overthrow in the latter day.

There is also plainly anticipated at that time a discriminating judgement proceeding in the land of Israel. Compare Isa. 28: 14-22, where the course of the overflowing scourge is described. "In that day shall his strong cities be as the forsaken tract in the wood, and the mountain-top which they forsook before the children of Israel; and there shall be desolation. For thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength; therefore shalt thou plant pleasant plantations, and shalt set them with foreign slips: in the day of thy planting wilt thou hedge [them] round, and in the morning wilt thou make thy seed to flourish: [but] the harvest [will be] a heap in the day of grief and of desperate sorrow" (vv. 9-11).

In due time comes the retribution that regards the end of the age set forth with great vigour. "Woe to [or probably Ho!] a tumult of many peoples, [which] roar like the roaring of the seas; and the rushing of nations, [that] make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters but he will rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like whirling [dust] before the storm. Behold, at eventide trouble; before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us" (vv. 12-14). Let the nations gather their multitudes; let them rush on like mighty waters. But the rebuke comes; and they flee and are chased, yea, like thistle-down before the whirlwind. "Behold at eventide trouble; before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us." When was all this accomplished in the past, from the day that Isaiah wrote? Where was seen the gathering of all these nations and their complete dispersion? On the contrary, Israel was broken and scattered, as were the Jews afterwards. Here it is not one nation triumphing over God's people, but a gathering of all nations, who seem but waiting for the morning to swallow up Israel, but before the light dawns they and their leader are not. Surely it shall be; for the mouth of Jehovah has spoken it.

Isaiah 18

The true reference to Egypt and Ethiopia is in Isa. 19, 20, which accordingly have the title prefixed, "The Burden of Egypt." It is not so here. Neither is the chapter called a "burden"; nor should the opening exclamation be rendered "Woe" as it often is, but "Ho!" as the context shows. It is a call to a land designedly unnamed, quite outside the bounds of those which Israel knew, and characterized at the time of the action by sentiments of friendship, in contrast with the usual animosity of Gentiles, which here breaks out once more. The last verse intimates that the time when these events occur is the closing scene marked subsequently by Jehovah's interference on behalf of His people, and in full grace their re-establishment in Zion, to which prophecy as a whole points.

Our chapter seems thus to be distinguished from the overthrow of the nations, predicted at the close of the preceding section, "the Burden of Damascus," and so forms a scene sufficiently distinct to be treated separately. It is a deeply interesting episode, and it is plain that the new "burden" opens Isa. 19, and distinguishes the judgement of Egypt from the subject before us.

This it is well to notice distinctly, because Jerome and Cyril, Bochart and Vitringa, among many more, have fallen into the error of supposing that Egypt is the "land shadowing with wings," addressed in verse 1, and that the Egyptians or the Ethiopians are the people to whom the message is sent in ver. 2, some of them being even brought to the grateful worship of God in ver. 7. Others again are no less confident that Ethiopia is meant, as Calvin, Piscator, Michaelis, Rosenmller, Gesenius, Ewald, Delitzsch, Drechsler, and Driver. Yet Jerome and Calvin agree with the more famous Jewish authors that the people spoken of in vers. 2 and 7 are the Jews. All must be confusion where this is not seen. And a nation is here distinguished by favour to the Jew in its own way, but in vain. There follow nations hostile as usually of old. But the main issue is God, Who observes all, at length accomplishing His gracious purpose in Israel.

The reader need not be surprised at confusion, alas! too Common in commentators ever so erudite and otherwise eminent. For there is hardly a portion of Isaiah which has given rise to greater discord and more evident bewilderment among men of note, from Eusebius of Caesarea (who saw in it the land of Judaea in apostolic times, sending Christian doctrine to all the world, an interpretation founded on the ἀποστέλλων . . . .ἐπιστολὰς βιβλίνας of the LXX) down to Arias Montanus, who applied it to America, converted to Christ by the preaching and arms of the Spaniards! Plainly the right understanding of the chapter depends on seeing that the Jewish nation are those intended in verses 2 and 7; and this, not in the days of Sennacherib, save perhaps as an historic starting-point, but for the future crisis, and its glorious issues. A few expressions, especially in verses 1 and 2, may be obscure, but the general scope is remarkably clear and of exceeding interest.

It is true, as Henderson says in common with very many, that the chapter is not a "woe" (as the Sept., the Vulgate, and the A.V. translate), nor yet like the preceding or following "burdens," but rather a call summoning attention - "Ho!" - to the land unnamed, which is to be described. The contrast seems plain between Isa. 17: 12-14 and Isa. 18: 4-6. One nation whose name is not given, will seek to befriend the Jews in the time and way spoken of; while others break out into their old jealousy and hatred, and wreak their vengeance on them all the more. But that the friendly protector is Ethiopia seems wholly without and against the tests of the chapter. According to this idea, when Tirhakah in alarm summons his troops, the Jews send swift messengers to acquaint him with the destruction of Sennacherib's host when it seemed to threaten, not only Jerusalem but Ethiopia. But this dislocates the chapter, making the Ethiopians the prominent figure instead of the Jews, and terminating ineptly with a present offered by the Ethiopians to the God of Israel. It is enough to examine the words of the prophet with care, in order to refute any such speculation.

"Ho! land shadowing (or, whirring) with wings, which [art] beyond [the] rivers of Cush" (i.e. beyond the Nile and the Euphrates). It means a country outside the sphere of those nations, which up to the prophet's day had menaced or meddled with Israel. Usually firm against mere tradition, and careful of scriptural truth, even Dr. Kay has failed to notice the true force of this remarkable expression found here only and in Zeph. 3: 10. The object is not at all to direct attention to the country adjoining the file, nor even to combine with this the land adjacent to the Euphrates. The call is expressly to a land beyond either limit. Egypt and Assyria had been the chief of those powers, for there was an Asiatic as well as an African Cush. The land in question lay (not by any means contiguous to, but perhaps ever so far) beyond these well-known countries. Here is the first indication; and it is of the highest importance, but neglected by most. It expresses a country far away. This comparatively distant land espouses the cause of Israel; but the protection would be ineffectual in result, however loud the proffer and the preparation. The use of "wings" to convey the idea of a cover for the oppressed or defenceless is too common to need proofs. "Ho! land shadowing with wings, which [art] beyond [the] rivers of Cush; that sendeth ambassadors by the sea, even in vessels of papyrus upon [the] face of [the] waters, [saying,]" (vv. 1, 2).

The second verse shows, in addition to the previous characteristics of this future ally of the Jews, that it is a maritime power, for it sends its ambassadors over the sea, and in vessels of bulrushes (i.e. of "papyrus")* on the face of the waters Israel is the object of their interest. "Go, swift messengers, to a nation scattered (or dragged) and peeled, to a people terrible from their beginning and onward, to a nation meted out and trodden down, whose land the rivers have spoiled" (v. 2). The attempt to apply this description to the Egyptians, or the Ethiopians, has largely affected the view taken of the epithets here applied (e.g. "tall and smooth," and "that meteth out and treadeth down"). The mistake of not a few is to introduce Christianity into the chapter; whereas it is really a question of earthly things and the earthly people in presence of a friendly effort, but also of enemies before God's time comes to deliver them Himself. The learned may enquire whether "boats" are really intended by "keli-gem'?" ; in verse 2. Here only is the word so rendered in all scripture. It occurs very frequently for an ornament, implement, or utensil; even for sack, stuff, or any such thing in general; for armour, or weapons; for instruments of music, or furniture, etc. Hence the Seventy here translate by "paper letters," which we can well understand requisite for ambassadors sent on their errand. It is the more worthy of careful consideration, as this phrase more than any other has misled the commentators. Otherwise there is but little difficulty in the chapter.

*This description of their vessels or boats is an apparent difficulty, as it is that which has induced most to conceive that Egypt is meant. For no doubt boats of that slight material sufficient to cross the Nile were notorious of old. But may we not infer that as ships of Tarshish are sometimes used in a general way for those employed on long commercial voyages to whatever land they belonged so the vessels of papyrus may designate rapid cruisers in general whatever the material or wherein employed? Beyond the rivers of Cush must surely exclude Egypt as well as Babylonia, or any country within those limits. The maritime people meant is described as outside the lands which wed to have to do with Israel. Hence we find Bishop Horsley writing (Bibl. Crit. ii. 134, 135), Navigable vessels are certainly meant and if it could be proved that Egypt is the country spoken to these vessels of bulrushes might be understood of the light skiffs made of that material and used by the Egyptians upon the Nile. But if the country spoken to be distant from Egypt vessels of bulrush are only used as an apt image on account of their levity for quick-sailing vessels of any material. The country therefore to which the prophet calls is characterized as one which in the days of the completion of this prophecy should be a great maritime and commercial power forming remote alliances making distant voyages to all parts of the world with expedition and security and in the habit of affording protection to their friends and allies. Where this country is to be found is not otherwise said than that it will be remote from Judaea and with respect to that country beyond the Cushean streams.

But, in fact, there seems no sufficient reason to question the general accuracy of our authorised version, which, as predicating Israel in ver. 2 yields the sole clear and good sense. Above any, they are a nation whose hope is indeed long deferred, and who have suffered indignity beyond all; yet marked by portents from their existence and thenceforth. Upon them has been exactly measured divine judgement, as none other had. Who else trodden down as they? Nor had their land escaped the desolating ravages of powers overwhelming like rivers, as we find the same figure used of it in Isa. 8 and elsewhere. The difference between the land in the first verse which sends out its messengers and ships, and the dispersed people from all time marvellous or hitherto formidable, but of late ravaged by their impetuous enemies, stands on no minute points of verbal criticism, but on the general bearing of scripture history as well as the context, which the English-reading Christian is quite able to judge.

This is the weakest point in Bishop Horsley's (Bibl. Crit. ii. 162) otherwise able investigation of the chapter: "The standard of the Cross of Christ; the trumpet of the gospel. The resort to the standard, the effect of the summons, in the end will be universal." But it is the prevalent bane of theologians to bring in the gospel or the church into the prophets, where the dealings of divine government and ultimately of Messiah's kingdom are really meant.

Thus far we have seen the intervention of this unnamed land, described as the would-be protector of Israel actively engaging with their swift ships, it would seem on a friendly mission in quest of that scattered people, to plant them again in their own land.

But another enters the scene who puts an arrest on the zeal of man. Universal attention is demanded. Great events tremble in the balances. Signs are given visibly and audibly. "All ye inhabitants of the world, and dwellers on the earth, see ye when an ensign is lifted up on the mountains; and when a trumpet is blown, hear ye. For thus Jehovah said unto me, I will take my rest, and I will observe in my dwelling-place like clear heat upon herbs, like a cloud of dew in the heat of harvest" (vv. 3, 4). God is contemplating this busy enterprise. Man is active. Jehovah, as it were, retires and watches. It is like a clear heat in the sunlight, like a cloud of dew in the heat of harvest. It is a moment of deep stillness and suspense, where He allows apparent advantage of it but does not act Himself, while immense efforts are made to gather in the Jews by the patronage of the maritime nation of verses 1 and 2. All then seemed to flourish: but what is man without God? "For before the harvest, when the bud is finished (or, past), and the blossom becometh a ripening grape, he shall both cut off the sprigs with pruning-knives, and take away And cut down the branches" (v. 6). Thus total failure of the friendly plan ensues. Everything in appearance betokened a speedy ingathering of good to Israel, and their national hopes seemed to be on the eve of being realized, when God brings all to naught by letting loose once more the old passions of the Gentiles against His people. The effect is that "they shall be left together unto the birds of the mountains and to the beasts of the earth; and the birds shall summer upon them, and all the beasts of the earth shall winter upon them" (v. 6).

It was not for that power to interfere, nor was it Jehovah's time; and yet it was for Himself in the end. The shadow of God's wings is the true resource of His people's faith (Ps. 57: 61). For "in that time [a period of course, not an epoch merely] shall be brought unto Jehovah of hosts a present of a people scattered and peeled, and from a people terrible from their beginning and onward, a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of Jehovah of hosts, the mount Zion" (v. 7). Thus will the presumptuous help of man be rebuked, as well as the renewed wrath of the nations once more preying on the poor but loved people of Jehovah. For as surely as they turn again to rend Israel, He will appear in the midst of the desolation, and with His own mighty hand accomplish that which man as vainly seeks to effect as to frustrate. The Jewish nation, at that very season, shall be brought a present to Jehovah; and they shall come not empty-handed but emptied of self, with lowly and grateful hearts to Jehovah in Mount Zion, after their final escape from Gentile fury in His mercy which endures for ever. They bring the present, and they are the present to Jehovah. Here, as ever, the dealings of God in judgement result in the blessing of His ancient people; and Zion accordingly is the place where His name is manifested in connection with them. We also see how unreasonable it would be to imagine that the church, called to heavenly glory, is concerned as God's object in the chapter. It is Israel only, destined to pass through renewed and bitter trouble, most of all at the close, before Jehovah does His own work of establishing them in the seat of royal grace under Messiah and the new covenant. He has never abandoned this purpose of His for the earth.

The call of the church for union with its glorious Head and heavenly glory came into realization, when the Jews stumbled at the Messiah in humiliation, as they had gone after idols, followed respectively by the Babylonish captivity for the latter, and by the Roman destruction for the former. Meanwhile Christendom enjoys far higher privileges; but not having continued in His goodness, it too shall be cut off, and irrevocably. There is no restoration, but utter destruction for the Babylon of Christian times; there is to be for Jerusalem. The natural branches shall be grafted into their own olive-tree. All Israel shall be saved, and so declares the apostle of the Gentiles as to both. The true members of Christ's body shall be caught up to Christ, and glorified with Him. It is Israel, not the church, which is to be purified on earth, as we see throughout Isaiah and the prophets generally. The restoration of Israel to their land, and supremacy given it over all the nations, we recognize as true and sure. But it is after the heavenly bride has joined the Bridegroom, and purging judgements then fit Israel for its destined place on earth, which is entirely incompatible with the church wherein Jewish and Gentile distinctions are gone, and Christ is all and in all. According to the last great prophecy the church has the promise of being kept out of the hour of temptation that is coming (Rev. 3: 10); whereas all the Gentiles shall be in it, though faithful ones come out (Rev. 7). Again Jer. 30: 7 and Dan. 12: 1 are express that the Jews must pass through it but be delivered - those that are "written in the book. "

Isaiah 19

This chapter gives "the Burden of Egypt," and is followed in the next by a personal sign enjoined on the prophet, as a token of the degradation soon to befall Egypt and Ethiopia. The general drift is so clear as to render prolonged remarks almost useless.

"The burden of Egypt. Behold, Jehovah rideth upon a swift cloud, and cometh unto Egypt. and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. And I will stir up the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, kingdom against kingdom. And the spirit of Egypt shall be made void in the midst of it; and I will destroy the counsel thereof; and they shall seek unto the idols, and unto the conjurers, and unto them that have familiar spirits, and unto the soothsayers. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord Jehovah of hosts" (vv. 14). The prophet thus boldly and with the fullest moral truth sets forth the sure overthrow of the great realm of the old world's prudence, and of debasing idolatry, and abundant natural riches. What availed the boasted bulwarks of their watery barriers, if Jehovah, Who "rideth upon a swift cloud," dooms Egypt to humiliation and decay? Worse than idle their appeal to their false gods; for their idols should be moved at His presence, and the heart of Egypt melt in its midst. Intestine division and civil war (v. 2) should be added to the overwhelming assaults from without; and the downfall be consummated by infatuated counsels as well as the wasting away of all national spirit; for on their recourse in their distress to their old haunts of superstition and sorcery, God would shut them up to the hard bondage of cruel lords and a fierce king.

But the hand of Jehovah should be not only upon the defences of the country, but upon its internal supports, and this in all that was their glory and their confidence. For is not this Ezekiel's "great dragon that lieth in the midst of his rivers, which hath said, My river is my own, and I have made it for myself?" (Ezek. 29: 3). Surely it is the same, of whom Isaiah here predicts, "And the waters shall fail from the sea, and the river shall be wasted and dried up. And the rivers shall stink; the streams (or, canals) of Egypt shall be diminished and drain away: the reeds and the flags shall wither. The meadows by the Nile, by the banks of the Nile, and everything sown by the Nile, shall be dried up, be driven away, and be no [more]. And the fishers shall mourn, and all they that cast hook into the Nile shall lament, and they that cast nets upon the waters shall languish. And they that work in fine flax, and they that weave cotton (or, white stuffs), shall be ashamed. And her pillars shall be broken in pieces, all workers for hire shall be sad of soul" (vv. 5-10).

The prophet next (v. 11) proceeds to taunt this haughty power in that for which, most of all, it stood high in its own conceit and the reputation of men. For who has not heard of "the wisdom of the Egyptians "? Who does not know of their science and civilisation while the most renowned lands of the west, which early aspired to the sovereignty of the world, had not yet emerged from their condition of wild untutored barbarism? "The princes of Zoan [are] utterly fools; the counsel of the wise counsellors of Pharaoh is become senseless. How say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings? Where [are] they then, thy wise [men]?" is the piercing challenge of the prophet; "and let them tell thee now; and let them make known what Jehovah of hosts hath purposed upon Egypt" (vv. 11, 12).

Alas! how many now are wrapped up in the same carnal security. How many in our day, like the wise counsellors of Egypt, are caught in their own craftiness, too wise to heed the sure and solemn words of divine prophecy; not wise enough to guard themselves from foolish superstition, or still more foolish incredulity! Is it not a maxim among the sages of Christendom, that prophecy cannot be known till the event accomplishes it and fixes its interpretation? Than which notion, we dare to say, none can be produced less reasonable in itself or more flatly contrary to the word of God. Not a believer in the Old Testament but protests against the sinful error; for not a soul then was justified who did not look onward, trusting his soul and spiritual hope on that which was as yet necessarily in the womb of the future - the coming of the woman's Seed, the Messiah. And are believers of the New Testament called of God to be less trustful, less to realise what is coming, with incomparably more light of revelation? What! we, to whom God has revealed by the Spirit, that which, as the brightest of old was compelled to say, "eye had not seen, nor ear heard, neither had entered into man's heart" to consider?

Even on grounds of reason, of which some are so vainglorious, what can be more opposed to it, seeing that God has beyond controversy given His prophetic revelation? Is this alone, of all scripture, to be put under human ban? Even on grounds of personal danger the suicidal folly of such scepticism as this is most apparent. For as the great central point of prophecy is the nearness of the day of Jehovah, which is to judge all the pride and irreligion, all the idolatry and rebellion against God, found then on earth and specially in Christendom, it will be too late for men, before they believe, to await that event which will prove the truth of the prophecies in their own destruction. In short and in every point of view the maxim is as false as it is perilous. It really amounts to blotting out all direct use of prophecy whatsoever: for it refuses to hear its warning till its voice is wholly changed. Prophecy accomplished becomes in effect history rather than prophecy (no small value of which is the silencing of God's enemies); it properly has, while unfulfilled, the admonition and comfort of His people for its primary aim.

But to return. "The princes of Zoan [the ancient royal city of Egypt, named Tanis in profane authors] are become foolish, the princes of Noph [Moph, or Memphis, Hosea 9: 6] are deceived; and the corner-stones of its tribes have caused Egypt to err. Jehovah hath mingled a spirit of perverseness in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunkard staggereth in his vomit. Neither shall there be any work for Egypt, which head or tail, palm-branch or rush, may do" (vv. 13-15). They are judicially confounded of God in their policy.

Now we ought not to be indisposed to allow a measure of accomplishment in the time of the prophet. Only let not this measure be allowed to exclude the complete fulfilment which yet remains to be made good. Such a germinant inclusive style, we have seen, is the habit of Isaiah, as indeed of the prophets. Enough was then accomplished for a stay to the faithful; but it was no more than an earnest of that punctual and full payment which God will yet render, in honour both of His own words and of the Lord Jesus when His manifested glory dawns and His world-kingdom comes (Rev. 11: 15). "In that day shall Egypt be like unto women, and it shall tremble and fear because of the shaking of the hand of Jehovah of hosts, which he shaketh over it. And the land of Judah shall be a dismay unto Egypt: every one that thinketh of it shall be afraid for himself, because of the counsel of Jehovah of hosts, which he purposeth against it (or, them)" (vv. 16, 17). Egypt has its part to play in the tremendous convulsions which precede Jehovah's appearing; and to this our chapter looks onward, with which compare Daniel 11: 40-43. Out of that land shall He gather some of His outcast people (Isa. 11: 11, 15), and in the process, as we know, destroy the tongue of the Egyptian sea, and with His mighty wind shake His hand over the river, the Euphrates, smiting it into seven streams.

But mercy shall rejoice over judgement; and at the very time when Egypt shall be as women trembling at the shaking of Jehovah's hand, and the very mention of the land of Judah shall strike terror, "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to Jehovah of hosts; one shall be called, The city of destruction (or, Heres). In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness unto Jehovah of hosts in the land of Egypt: for they shall cry unto Jehovah because of the oppressors, and he will send them a Saviour, and a great one, and he shall deliver them. And Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day and serve with sacrifice and oblation; yea, they shall vow a vow unto Jehovah and perform it. And Jehovah will smite Egypt; he will smite and heal: and they shall return to Jehovah, and he will be entreated of them and will heal them" (vv. 18-22). Thus evidently shall Jehovah then deliver and revive Egypt. In that day there will be doubtless not only a governing but a religious centre for all the nations of the earth (Isa. 2: 3). For Jehovah shall be King over all the earth; in that day shall there be one Jehovah and His name one (Zech. 14: 9). It will be accomplished in and by the Lord Jesus, Who shall build the temple of Jehovah and bear the glory, and sit and rule upon His throne, as Priest as well as King (Zech. 6: 12, 13). His house shall be called a house of prayer for all the peoples (Isa. 56: 7). But this will not hinder the fulfilment of Mal. 1: 11: "For from the rising of the sun even unto its setting, My Name shall be great among the nations; and in every place incense shall be offered unto My Name, and a pure oblation." Under this universal provision for the local worship of the nations falls the special assurance of it for Egypt in that day, which Isaiah here predicts. It was the more impressive to declare it of a nation so debased by idolatry as Egypt of old.

The efforts of interpreters to explain these verses are as manifold as they are vain: and justly are they doomed to darkness who see not the link with Christ, and with Christ the glory of His people Israel then, if they despise Him now. Origen, Eusebius, etc., interpreted it of the flight into Egypt (Matt. 2: 13,14), and of the overthrow of idolatry and spread of Christianity there also; Jerome embraces along with this an application to the wasting of Egypt by Nebuchadnezzar. Others have tried to find its accomplishment in the temple which Onias induced Ptolemy Philometor to build for keeping the Jews and their worship in Egypt, and which after 200 years was destroyed under Vespasian, like that in Jerusalem. Moderns generally apply it in substance as Jerome did (in part historically, of the disasters under Sennacherib, Nebuchadnezzar, Psammetichus, or the Romans; and in part mystically, of the triumphant spread of the gospel past, present, or future). These speculations do not seem to call for refutation: to state them is to condemn them sufficiently.

The true reference to the future crisis on the earth is yet more confirmed by the blessed intimations of the closing verses. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; whom Jehovah of hosts will bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance" (vv. 23 25). It is not a heavenly scene, but earthly. It is not the present church condition, where there is neither Jew nor Gentile, and Christ is all and in all, but a future state of large yet graduated blessing of nations. It is not this dispensation, where tares are mingled with the wheat, but the coming age when all scandals are removed from the scene where the Great King reigns in righteousness. That nation, so proud of its natural wisdom, the old oppressor and frequent snare of Israel, shall be humbled to the dust, and out of the dust cry to Jehovah God of Israel, Who shall send them a mighty deliverer; and they shall know Him and worship Him acceptably, Who smote them but will heal them with a great salvation. For from the rising of the sun even unto the going down of the same, Jehovah's name will be great among the Gentiles; and in every place incense shall be offered unto it and a pure oblation; for His name shall be great among the heathen. No wonder therefore that there shall be an altar to Jehovah in the land of Egypt, and a pillar at the border thereof to Jehovah - a sign and a witness unto Jehovah of hosts in that land. At the same time nothing will supersede Zion as the earth's exalted and religious centre.

But what of that later oppressor of Israel? Has Jehovah but one blessing for the stranger-foe? Has He not reserved a blessing for the Assyrian? Yes, for the Assyrian also. The haughty rival of the north and east shall be brought into the rich blessing of Jehovah. "In that day shall there be a highway out of Egypt to Assyria." Old jealousy and long-lasting animosity shall flee apace and for ever; intimacy and generous trust and mutual love shall cement the alliance that is founded on Jehovah truly known. "And the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve with the Assyrians." Happy, though none then be despised and poor! "In that day shall Israel be the third with Egypt and with Assyria." That is, Israel shall form one of the trio here specified, and stamped with singular favour in the millennial day. For indeed Jehovah shall bless them, "saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance." Thus again is Abraham 's blessing verified and manifested. "I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the earth be blessed." But even here, as it appears, the due place of Israel is maintained, and the rank of the others nicely distinguished in God's wisdom, however large His goodness to the rest; for Israel has the glorious title of Jehovah's inheritance, if Egypt be called His people and Assyria fashioned for His praise, the work of His hands.

Isaiah 20

From this chapter, which is an appendix to the last, we learn that the Assyrian ravaged Egypt (with the Ethiopians), leading his captives in shame. "In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; at that time Jehovah spoke by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off thy loins, and put off thy sandal from thy foot. And he did so, walking naked and barefoot. And Jehovah said, Like as my servant Isaiah hath walked naked and barefoot three years [for] a sign and a wonder upon Egypt and upon Ethiopia; so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, [to] the shame of Egypt. And they shall be dismayed and ashamed, because of Ethiopia their expectation and of Egypt their boast. And the inhabitant of this coastland shall say in that day, Behold, such [is] our expectation, whither we fled for help to be delivered from the king of Assyria: and how shall we escape?" (vv. 1-6). History here seems to be silent;* but not so prophecy, which declares that the land of Egypt shall not escape the king of. the north, or the last Assyrian, at the time of the end, who must then himself be broken without hand (Dan. 11: 41-45).

*The Assyrian inscriptions remarkably illustrate the accuracy of the statement here. For many now hold that the conjectures of commentators, which identified Sargon with Shalmaneser on the one side, or with Sennacherib or Esarhaddon on the other, are uncared for and erroneous. They count him a monarch of no common energy, not only distinct from his immediate predecessor, Shalmanesers but also of a distinct family, and yet not Sennacherib but his father. The national annals indicate no allusion to his own father which has been explained plausibly enough on the supposition that he contrived to substitute himself for his predecessor absent at the siege of Samaria, the conquest of which he claims in the inscription. And it is certainly worthy of note, as has been remarked that in 2 Kings 18: 9, 10, though Shalmaneser is said to have come up against Samaria and besieged it, the writer avoids saying that he took it. stand at the end of three years they took it . . . And the king of Assyria did carry away Israel down to Assyria," etc. Though this had been done by two of the preceding monarchs, it is known that Argon minutely details the settlement of 27,280 families from Samaria in his eastern dominions.

It may also be mentioned, that it is more than doubtful whether Tartan be a proper name. It means more probably "general" or ''commander-in-chief" of Assyria both here and in 2 Kings 18: 17. As the other two given as proper names are appellatives of the chief eunuch and the chief butler, so this would point to a chief general employed by Sargon in taking Ashdod, as another was later by Sennacherib when Jerusalem was menaced So Prof. Rawlinson in Smith's Dictionary of the Bible.

It is not surprising that those who look only at the historic pivots on which these utterances turn find a very unaccountable confusion of the events which then occurred. But who is to blame for reading the book of a prophet in a spirit so unbelieving? When it is received from God, as it claims and ought to be, light is shed on those scenes of darkness and evil, and all points harmoniously to Him Who is coming again in the power of His kingdom. There prophecy points and rests.

The symbolical action is by many supposed to be in vision merely, not actual. Perhaps this is due to the very uncalled-for supposition, that the call was to a condition of entire nudity. But this is baseless, as "naked" is frequently used (see too 1 Sam. 19: 24; 2 Sam. 6: 20; Amos 2: 16; John 21: 7) to express the absence, not of all covering, but of the usual outer garb, in one sort or another: so it is not uncommon in well known Latin authors, as many have shown. The prophet already wore sackcloth. This he was to loose from off his loins, and to pull off his sandal from his foot. It seems not improbable that the true sense is "for a three years' sign and portent," etc., as the Masoretic punctuation implies and the Septuagint corroborates. The aim avowedly was to produce fear and shame in all who confided in Ethiopia or boasted of Egypt; for the Assyrian was to humble both to the dust. Vain therefore was man's help.

The moral lesson is apparent. Let not the people look to the kingdoms of the earth for protection in the hour of danger. Jehovah as the true God is and must be jealous. He will not allow compromise any more than unbelief. What are Mizraim and Cush to Israel? Let there be no hope for Israel, but weeping for their own impending humiliation; and let the dweller in the coastland, or Palestine, humble himself, for God is not mocked, and vain the help of man. Israel was really more guilty than any.

Isaiah 21

Is this chapter, though not a long one, are three sentences of judgement - on Babylon (vv. 1-10), on Dumah (vv. 11, 12), and on Arabia (vv. 13-17).

"The burden of the desert of the sea. As whirlwinds in the south pass through, it cometh from the desert, from a terrible land. A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, Elam; besiege, Media; all the sighing thereof have I made to cease" (vv. 1, 2). There can be no doubt to any fair mind that the great Chaldean capital is referred to. The command to the Medes and Persians to go up and besiege is one indication; and so yet more is the graphic description of the sudden destruction in verses 3-5, which turned the night of revelry into the pangs of terror and death for the dissolute king and his court (Dan. 5). "Therefore are my loins filled with pain; pangs have taken hold upon me, as the pangs of a woman in travail; I am bowed down so as not to hear; I am dismayed so as not to see. My heart panteth, horror affrighteth me; the night of my pleasure hath he turned into trembling unto me" (vv. 3, 4). Is this vindictive feeling or language? It is a holy man of God deeply moved by the prophetic vision of the fall of Babylon, so awful and unexpected. Yet was Babylon Judah's captor.

"Prepare the table, appoint the watch; eat, drink; arise, ye princes, anoint the shield" (v. 5).

"For thus hath the Lord said unto me, Go, set a watchman; let him declare what he seeth. And he saw chariots, horsemen by pairs, a chariot with asses, a chariot with camels, and he hearkened diligently with much heed. And he cried [as] a lion, Lord, I stand continually upon the watch-tower in the daytime, and I am set in my ward every night; and, behold, chariots of men come, horsemen by pairs. And he answered and said Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. O my threshing, and the corn of my floor! what I have heard of Jehovah of hosts, the God of Israel, have I declared unto you" (vv. 6-10).

The latter part of the ninth verse crowns the proof, and expressly names Babylon's fall as the object intended. The prophet personifies the city or its people in verse 10.

Nevertheless there is somewhat to be noted in the phrase used of the doomed mistress of the world, especially as there seems to be an evident link between this enigmatic title, "the burden of the desert of the sea," and that applied to Jerusalem, "the burden of the valley of vision," in the beginning of Isa. 22. As the rise and glory of the first Gentile empire was only permitted sovereignly of God in consequence of hopeless idolatry in Judah and Jerusalem, so the judgement of Babylon was the epoch of deliverance for the Jewish remnant, the type of the final dealings of God with the last holder of the power which began with the golden head of the great image. There is thus a correlation between these two cities Jerusalem and Babylon - whether historical or symbolic; and as the latter is designated "the desert of the sea," the former is "the valley of vision." Jeremiah in his vision (Jer. 51: 42) beholds the sea come up upon Babylon, so as to cover her with the multitude of the waves. In fact too we know to what a waste this seat of human pride sunk; and so; notoriously it remains until this day.

In verses 6-10 is set forth the twofold leadership of the coming invasion, or at least the twofold nationality of the armies that conquered. The watchman in the vision attests his vigilance, and reports what he saw. This is followed by the solemn tidings of Babylon's fall, and the prophet's seal on the truth of the announcement. The ruin also we saw in Isa. 13 - 14 irremediable, in the face of the fullest hope and stoutest purpose to make it the metropolis of the earth. So too predicted Jer. 50-51, that Babylon should sink and not rise again.

Next comes "the burden of Dumah," which some consider to border on, if not to be identified with, Idumea. "The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: if ye will inquire, inquire; return, come" (vv. 11, 12). The Edomite cry is one of proud scorn and self-security. The brief answer is pregnant with serious expostulation. Let them not trust to hopes of the bright morn; for the dark and dangerous night would assuredly come. Nevertheless a door was still open for repentance. Let them "return, come." How great is the long-suffering of God, not willing that any should perish, but that all should come to repentance! But whatever man does or fails to do, His purpose stands, and the day of Jehovah will come as a thief; not more welcome, as little expected. Insult as the world may during the night, the morning will surely come. But there is no morning for the earth till He comes, Who was and is the true Light, and Whose it will be to judge the habitable earth. This is neither the gospel or church time, nor is it eternity when the new heavens and earth are wherein dwells righteousness (2 Peter 3: 13). It will be an age of government when He reigns Whose right it is, alone competent to put all evil down, and to maintain both the glory of God and the blessing of man, as He will surely do in that day.

As for "the burden upon Arabia," little remark is needed. "The burden upon Arabia. In the forest in Arabia shall ye lodge, O travelling companies of Dedanites. Unto him that was thirsty they brought water; the inhabitants of the land of Tema did meet the fugitives with their bread. For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of the archers, the mighty men of the sons of Kedar, shall be diminished for Jehovah, the God of Israel, hath spoken" (vv. 13-17). The thickets of Arabia* would be no more an effectual hiding place from the storm than the rocks and mountain fastnesses of Edom. It is not only the travelling companies or caravans of Dedan which are cast on the pity and care of the men of Tema; but utter wasting within a year is pronounced on the mighty men of the sons of Kedar. Man fails, great or small; Jehovah abides and will reign over this earth and all the races of mankind. What a gap there is in the outlook of all who do not believe in the world-kingdom of the Lord and of His Christ!

*Dr. Driver (Lit. of the O.T. 206) remarks that Arab denotes not Arabia In our sense of the word but a particular nomad tribe inhabiting the north of the Peninsula and mentioned (Ezek. 27: 21) with Dedan and Cedar as engaged in commerce with Tyre. Kedar was a wealthy pastoral tribe (Isa. 9: 7; Jer. 49: 29). Tema lay some 250 miles south-east of Edom. Sargon s troops were engaged in war with the Philistines in B.C. 720 and in 711; and it may be conjectured he adds that these two prophecies were delivered In view of an expected campaign of the Assyrians in the neighbouring regions in one of these years. How sad to leave God out of prophecy.

Isaiah 22

Chapter 22 consists of a prophecy wholly directed against Jerusalem, and entitled, "The burden of the valley of vision." There may have been some anticipation in the prophet's day, but it was partial. So much so was this the case, that Vitringa can only eke out an appearance of an historical answer by piecing together the invasion of the city by the Assyrians under Sennacherib, and that by the Chaldeans under Nebuchadnezzar; and even this by the strong inversion which places the Chaldean movement in verses 1-5 (comp. 2 Kings 25: 4, 5) and the Assyrian in the part that follows (with which 2 Chr. 32: 2-5 corresponds). Granting this as a primary application, it affords a strong presumption that this chapter, like the last and all we have seen, points to the great day when the reckoning of nations will come in "the morning," and of every individual throughout its course, even to the judgement of the secrets of the heart. It seems strange that believers should rest satisfied with so small an instalment from One Who pays to the uttermost farthing. The spirit that treats as an illusion the expectation of a punctual fulfilment for these prophecies as a whole, in every feature save those expressly limited to a definite time in certain particulars, is either ignorance or scepticism, or, what is common enough, a mixture of both.

The order here ought to strike an attentive reader who believes in inspiration. After the events it would have been unmeaning, were man alone concerned. For where then is the sense of putting a vision of Jerusalem after that of Babylon, and of Babylon reduced to "the desert of the sea "? The order owes all its propriety and force to its looking onward to the end of the age, when Jerusalem shall be taken after Babylon's fall, and the false administrator be replaced by the true, the Righteous Servant.

"The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that wast full of stir, a town of tumult, a joyous city, thy slain [are] not slain with the sword, nor dead in battle. All thy rulers fled together, they are bound without the bow, all that are found of thee are bound together, they fled far off. Therefore said I, Look away from me: let me weep bitterly; labour not to comfort me for the spoiling of the daughter of my people. For [it is] a day of trouble, and of treading down, and of perplexity from the Lord Jehovah of hosts in the valley of vision, of breaking down the wall, and of crying to the mountains. And Elam beareth the quiver, with chariots of men [and] horsemen; and Kir uncovereth the shield. And it shall come to pass [that] thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate" (vv. 1-7). The certainty of the accomplishment of prophecy awakens the deepest feeling for God's people, and even for their enemies on whom the judgement falls. It is the opposite of fatalism and its hardness on the one hand, and on the other, of that indifference to which the uncertainty of unbelief leads.

The city is shown us in the early verses, changed from its stir and tumultuous joy to the deepest uneasiness and deadly fear, the slain not fallen in battle but ignominious slaughter, all the rulers fled, but taken and bound; so that the prophet can but turn and weep alone in bitterness. For the trouble and perplexity sprang not from the dust but were by Jehovah of hosts.

The central verses expose the utter vanity and unpardonable sin of recourse to human measures by the people of God when He is dealing with them in judgement. Their only right place at such a time is to bow to His hand and accept the chastening He is pleased to inflict, always confident that mercy rejoices against judgement, and that the end of Jehovah is that He is exceeding pitiful and of tender mercy. Here there was no humiliation in them, no recognition of Him or His ways. "And he uncovereth the covering of Judah; and thou didst look in that day to the armour in the house of the forest. And ye saw the breaches of the city of David, that they were many; and ye gathered together the waters of the lower pool. And ye numbered the houses of Jerusalem, and the houses ye broke down to fortify the wall. And ye made a reservoir between the two walls for the water of the old pool. But ye looked not unto the maker thereof, neither had regard unto him that fashioned it long ago. And in that day did the Lord Jehovah of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink, for tomorrow we die. And it was revealed in mine ears by Jehovah of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord Jehovah of hosts" (vv. 8-14). The one effort was to escape by policy - a fatal path for the people of God, which speedily leads into mere latitudinarian Sadduceeism. The believer is delivered alike from fear and haste, and from despair and present license.

The close of the chapter sets before us the setting aside of the unworthy Shebna who had crept into the place of chief minister, next to the throne, living only for self, and even seeking after death nothing but his own name and glory. "Thus saith the Lord Jehovah of hosts, Go, get thee in to this treasurer, unto Shebna who is over the house, [and say,] What hast thou here, and whom hast thou here, that thou hast hewn thee out here a sepulchre, [as] one hewing him out a sepulchre on high, graving a habitation for himself in the rock? Behold, Jehovah will hurl thee away violently as a strong man, and he will wrap thee up closely. He will surely roll and toss thee [like] a ball into a large country: there shalt thou die, and there [shall be] the chariots of thy glory, O shame of thy lord's house. And I will thrust thee from thine office, and from thy station will He pull thee down" (vv. 15-19).

Thereon Jehovah's servant Eliakim is called to take the reins of office in his stead, a father to Jerusalem and Judah, with the key of David's house laid by Jehovah on his shoulder, with full authority and adequate power. "And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkijah; and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut and he shall shut, and none shall open. And I will fasten him [as] a nail in a sure place; and he shall be for a throne of glory to his father's house. And they shall hang upon him all the glory of his father's house, the offspring and the issue, every small vessel, from the vessels of cups even to all the vessels of flagons" (vv. 20-24). We cannot here fail to recognize the type of Christ displacing the Antichrist. The very fact of the past historical circumstances being put together without regard to mere date, as we have seen, and with personages introduced who officially were not the highest, yet described in terms which open out to a dominion and power beyond the highest, prepares one for the magnificent events of the latter day in the Holy Land as the only complete fulfilment of the scripture before us.

"In that day, saith Jehovah of hosts, shall the nail that is fastened in a sure place be removed, and be cut down and fall; and the burden that [was] upon it shall be cut off; for Jehovah hath spoken" (v. 25). It was not the position, but the person that made the difference. Shebna had just the same place, but he utterly failed and wrought ruin. Not so Eliakim who followed, as we have seen, in the verses last before us. Rev. 3: 7 warrants the application to Christ.

Isaiah 23

The last of these local judgements here comes before us - "the burden of Tyre." This city is the type of the world's commercial glory; wealthy, corrupt, and self-confident, but taken though not destroyed after a long siege by Nebuchadnezzar. Such historically is the destruction announced not here only but in Ezek. 26-28. Tyre and the Tyrians formed the centre of the merchandise of the ancient world, the emporium of all the commodities and the luxuries of that day, the link through "the ships of Tarshish" between the west and the east. Its fall therefore could not but affect painfully and universally the dwellers on the earth; and the rather, as trading rivals were fewer than now. Yet how would not in our day the overthrow of the proudest seat of modern commerce make itself felt to the ends of the earth? We know from elsewhere that the siege was prolonged for a term quite unusual, thirteen years; indeed we need not travel beyond the prophetic record (Ezek. 29)* to learn how severe a task it was for the Chaldean conqueror; but so much the greater was the moral effect of its fall. So that Tyre and Sidon remained the proverbial and most striking warning of divine judgement, as may be gathered from our Lord's reference.

*Zechariah 9: 3, 4 alludes rather, It would appear, to the Macedonian chief who ravaged the sea-board cities of Phoenicia, and of Palestine north and south, so ruthlessly. This at least is the historic occasion, for the Holy Ghost, there, as everywhere has the closing conflicts in His eye, and the future triumph of Israel under the Messiah Some it may be added, think that Isa 23 refers to Shalmaneser's siege of Tyre; but this seem's to the last degree improbable as the city is seen soon after in an opulent and powerful state. Others even deny its capture by Nebuchadnezzar; but Ezek 29: 18 teaches not that he failed to take it, but that its results did not compensate for the time and toil the Tyrian ships having carried off the treasures elsewhere.

"The burden of Tyre. Howl, ye ships of Tarshish, for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them" (v. 1). There seems to be no need for departing from the ordinary sense of Chittim, either here or in ver. 12, in which the learned Bochart understands the Cutheans or Babylonians, and the meaning here to be "from the land of the Cutheans doth their captivity come." Neither is there in Chittim any necessity to refer this burden to the sack of new or insular Tyre by Alexander the Great, as do Luther and others. The prophet calls the far-famed ships of Tarshish, first and repeatedly, to take up the dirge of the ruined mart for their merchandise, and intimates that though there was no house to receive them, nor haven for their ships to enter, the ill news would be revealed in the far west (primarily Cyprus).

"Be still, ye inhabitants of the isle (or, coast); the merchants of Zidon that pass over the sea have replenished thee. And on great waters the seed of Shihor, the harvest of the river, [was] her revenue; and she was the market of nations" (vv. 2, 3) What a change, when silence reigned where once had thronged their neighbours, the merchants of Zidon, where the treasures of the enriching Nile were gathered, "the market of nations," now a waste! "Be thou ashamed, Zidon, for the sea hath spoken, the strength of the sea, saying, I have not travailed, nor brought forth, neither have I nourished young men, [nor] brought up virgins. As at the report concerning Egypt, they were sorely pained at the report of Tyre" (vv. 4, 5). Zidon was too nearly allied to Tyre, too intimately bound up with it, not to feel and suffer keenly; and as Tyre had been its boast heretofore, so now its degradation could not but darken their neighbours; since the very sea is by bold but happy figure made to bewail her desolation: whom had she pertaining to her lineage, now that Tyre was no more? And so it was with Egypt also. The Zidonians, though directly profited by Egypt more than all other foreign nations, did not more grieve over the ruin of Tyre than of their great southern ally.

Verses 6, 7 finish these addresses with a direct appeal to the Tyrians themselves, taunting their haughty merchants with the reverse that awaited them, the just recompense of their deeds "Pass over to Tarshish: howl, ye inhabitants of the isle (or; coast). [Is] this your joyous [city], whose antiquity [is] of ancient days? Her feet shall carry her afar off to sojourn" (vv. 6, 7). Far from being an attraction to the ships of Tarshish, they must go and howl there themselves, they the men of the sea-girt land, whose city rang with gaiety, and whose years of proud security were only less ancient than Zidon, and yet more prosperous and eminent! Yes, they must go, and trudge sadly, painfully, in quest of some asylum in a strange land.

And why was this? Who would smite and prostrate the proud city of Phoenicia? "Who hath purposed this against Tyre, that giveth crowns, whose merchants [were] princes, whose dealers [were] the honourable of the earth?" (v. 8). The answer follows in verse 9. "Jehovah of hosts hath purposed it, to stain (or, profane) the pride of all glory, to bring to naught all the honourable of the earth. Overflow thy land as the Nile, daughter of Tarshish: [there is] no more restraint. He stretched out his hand over the sea, he shaketh the kingdoms. Jehovah hath given a commandment on Canaan [or, the merchant city], to destroy the strongholds thereof, and hath said, Thou shalt no more exult, oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest" (vv. 9-12). Here the moral reasons are not given in full; we must search other prophets for all. But Jehovah's opposition to the proud is stated, His scorn for the glory of man, His slight of all trust in earthly strongholds. Even in exile the Tyrians should find no rest. In the next verse we have the instrumental means He meant to-employ: "Behold the land of the Chaldeans: this people existed not. The Assyrian founded it for the dwellers in the wilderness: they set up their towers, they destroyed the palaces thereof; he brought it to ruin" (v. 13). The Chaldeans, who, in contrast with old Tyre, were nationally a people but of yesterday, are seen by the prophet bringing Tyre to ruin. Such appears to be the meaning, which is confirmed by the fresh call to grief of the ships of Tarshish in verse 14: "Howl, ships of Tarshish, for your fortress is laid waste."

But the conqueror himself yields to an avenger. Babylon falls; and the full term of seventy years, which beheld the returning remnant of Judah, had a revival in store for Tyre but a revival of her meretricious ways, pandering for gainful trade to all the luxurious habits and corruptions of the nations. "And it shall come to pass in that day that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years it shall be for Tyre as a harlot's song. Take a harp, go about the city, thou forgotten harlot, make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that Jehovah will visit Tyre, and she will return to her hire, and will commit fornication with all the kingdoms of the world upon the face of the ground" (vv. 15-17). Nevertheless the last verse intimates that even this prophetic scene, though so largely accomplished in the past, is not without its bright side in the day of Joy to the whole earth. "And her merchandise and her hire shall be holiness to Jehovah: it shall not be treasured nor laid up [as in former days, when conscienceless tricks of avarice dictated the manner and objects of her trade]; for her merchandise shall be for them that dwell before Jehovah, to eat sufficiently and for durable clothing" (v. 18). The daughter of Tyre shall be there with a gift, when the King shall greatly desire the beauty of His earthly bride (Ps. 45: 12).

That God was thus pleased to reveal, not only about Babylon and the Assyrian, but about Philistia and Moab and Damascus about Egypt and Tyre, may seem little in the eyes of unbelieving philosophy; but what a favour to His people of old, the centre of all, and not the less because they were weak and worthless and continually turning aside from Him like a deceitful bow! What will it be to that people when they are His in a truer and fuller sense than ever, as they can only be when they judge their apostasy, both in seeking every idol, and in rejecting His Messiah and theirs? Then they will know, as petty and pedantic rationalists cannot through their false starting-point (at bottom the same unbelief as Israel's), that all these prophecies form parts of a vast harmonious system, converging on His future kingdom over all the earth, when He receives it of God in association with Israel, then made willing in the day of His power, and strikes through kings in the day of His wrath, and judges amongst the nations (Ps. 110: 5, 6). Meanwhile the pride of commerce was judged in Tyre, as the pride of nature was in Egypt.

Isaiah 24

The prophet now launches into a larger theme. Hitherto we have had ten "burdens," the burdens of the nations from Babylon to Tyre, not without involving Jerusalem in those judgements which, starting from local circumstances, sweep on to the "end of the age," when God shall put down the rebellious pride of the earth. In the present chapter Isaiah enlarges the scene, with the land and people of Israel as the centre, so as to disclose, not the great white throne before which the wicked dead stand and are judged, but the hour of the earth's universal retribution from God, "the day of Jehovah" in its unrestricted final sense, of which previous dealings, as in the cases of Babylon and Egypt, were but the shadow and the earnest.

"Behold, Jehovah maketh the earth [or, land] empty, and maketh it waste, and turneth it upside down, and scattereth abroad its inhabitants. And it shall be, as with the people, so with the priest, as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with him from whom usury is taken" (vv. 1, 2). There are evidently no limits here. As verse 1 shows us the earth wasted, confounded, and prostrate under the divine dealing, so verse 2 indicates an unsparing overthrow of all grades among its inhabitants. "The land shall be utterly emptied and utterly spoiled: for Jehovah hath spoken this word" (v. 3). If it is hard work to apply such strong and comprehensive terms to the days of Antiochus Epiphanes, as some conceive, still less can verse 4 be evaded. "The earth mourneth, it fadeth away: the world languisheth, it fadeth away; the haughty people of the earth do languish" (v. 4). How carefully too the Spirit guards against the too common resource of unbelief - the alleged hyperbole of an impassioned seer! - "Jehovah hath spoken this word."

Next, we have the moral ground on which God judged and executed thus sternly. "The earth [or, land] also is defiled under the inhabitants thereof, for they have transgressed the laws, changed the statute, broken the everlasting covenant. Therefore doth the curse devour the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left" (vv. 5, 6). It is no mere providential judgement but a most comprehensive and divine infliction, of which God had spoken almost since the beginning. "Enoch also, the seventh from Adam, prophesied of these" (Jude 14). The oft-threatened long-suspended blow will at length fall, as Isaiah here intimates, and Jude later still, when Christendom's evil becomes as plain as Israel's.

"The new wine mourneth, the vine languisheth, all the merry hearted do sigh. The mirth of tambours ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth. They do not drink wine with a song; strong drink is bitter to them that drink it. The city of solitude is broken down; every house is shut up, that no man entereth in. [There is] a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. In the city remaineth desolation, and the gate is smitten, - a ruin" (vv. 7-12). Such and so complete is the picture of woe. Desolation overspreads the country and the city alike. Nevertheless, as always, God reserves a remnant. "For thus it will be in the midst of the land among the peoples, as the shaking of an olive-tree, as the grape-gleanings when the vintage is done. These shall lift up their voice, they shall shout for the majesty of Jehovah, they shall cry aloud from the sea. Wherefore glorify ye Jehovah in the east, the name of Jehovah the God of Israel in the isles of the west. From the end [wing] of the earth have we heard songs, Glory to the righteous" (vv. 13-16). It is manifestly a description of the righteous in Israel, who shall come into prominence, as divine judgements mow down their proud oppressors.

Nevertheless verse 16 appears to mark how deeply the prophet, foreshowing the exercised godly souls of that day, deplores the low condition of the remnant, and the fearful defection and ruin of the mass of Israel. "But I said, My leanness my leanness, woe unto me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously. Fear, and the pit, and the snare [are] upon thee, O inhabitant of the earth [or, land]. And it shall come to pass [that] he who fleeth from the noise of the fear shall fall into the pit, and he that cometh up out of the midst of the pit shall be taken in the snare, for the windows on high are opened, and the foundations of the earth do shake. The earth is utterly broken down, the earth is quite dissolved, the earth is moved exceedingly. The earth reeleth to and fro like a drunkard, and is shaken like a night-hut; and the transgression thereof is heavy upon it; and it falleth, and riseth not again. And it shall come to pass in that day [that] Jehovah will punish the host of the high ones on high, and the kings of the earth on the earth. And they shall be gathered together [as] prisoners gathered for the pit, and shall be shut up in prison, and after many days shall they be visited. And the moon shall be confounded, and the sun ashamed, when Jehovah of hosts shall reign in Mount Zion, and in Jerusalem, and before his elders [or, ancients] in glory" [or, gloriously] (vv. 16-23).

The entire chapter, specially its closing verses, brings into the strongest evidence the hopeless difficulties of those who confound earthly things with heavenly, and refuse to see the portion in store for Israel in the latter day, when judgement has fallen on the habitable earth. Writers as early as Theodoret confess the ulterior scope of the prophecy, whatever measure of accomplishment they might consider it to have had in the past: "The discourse contains a double prophecy; for it points out both what was going on at different times among the enemies, and what shall be in the consummation of the present age." But then, immediately after, he makes the singularly unintelligent observation that the second verse describes a state of things properly and truly after the resurrection. The judgement of the quick is ignored. There is in truth not a word here of the dead raised, or souls giving an account of their deeds, but emphatically and repeatedly of the earth's crisis, and of the world smitten and languishing under God's mighty hand. The language, no doubt, is excessively strong; it here and there appears to look on to the dissolution of all things, as is sufficiently common in prophetic style, where the prediction of the signal change which ushers in the millennium contains a more or less covert allusion to the utter passing away of the heavens and earth that now are, and the coming in of the eternal state. But the conclusion of the chapter makes it plain that the grand aim of the Spirit here is to portray that mighty and universal catastrophe which is succeeded by the times of refreshing for Israel and the earth, of which God has spoken by His holy prophets since the world began.

So profound and all-embracing, however, is the dealing of God, that even the angelic hosts escape no more than the proudest potentates here below. "It shall come to pass in that day [that] Jehovah shall punish the host of the high ones on high [not, 'that are on high'], and the kings of the earth on the earth," These spirits of evil had up to this misled man and dishonoured God, seeking to corrupt every mercy almost from the source. But the time is come that angels should be judged as well as living men, far beyond even the judgement of the flood. The power of the heavens shall be shaken - not earth only, but also heaven. But far from its being as yet the melting away of time into eternity, "the moon shall be confounded, and the sun ashamed, when Jehovah shall reign on Mount Zion and in Jerusalem, and before his elders in glory." It is the day of which Zechariah spoke (Zech. 14: 9, 10), long after the return from the captivity, when Jehovah shall be king over all the earth. "In that day shall there be one Jehovah, and his name one. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem; and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses." Could expressions be used more precisely to exclude the mystical interpretation, or more calculated to maintain the hopes of Israel, then to be built on the Living Stone over Whom they have till yet stumbled? Jehovah Messiah will come in His kingdom and reign in Zion. The land as it were broadens out to the earth; not only is the world comprehended in the divine dealing but the heavens. And He, Who has at length taken to Him His great power and reigned, proves Himself the ruler of all things that are in "heaven, and that are on the earth, the visible and the invisible, whether thrones or lordships or principalities or authorities." As they were created in virtue of (ἐν) Him and through Him, so were they created for Him, as the day of Jehovah will display, when Jerusalem and Mount Zion still subsist: a state of things manifestly different from and antecedent to the eternity that follows.

Isaiah 25

The bearing of Isa. 24 on the consummation of the age is entirely confirmed by that which follows and is now before us, where we have the prophet personifying the people raising their hearts to Jehovah in praise. They are celebrating God for His wonderful doings, and own that His counsels of old are faithfulness and truth. "Jehovah, thou [art] my God I will exalt thee, I will celebrate thy name; for thou hast done wonderful [things]: counsels of old [which are] faithfulness [and] truth. For thou hast made of the city a heap; of the fortified town a ruin; a palace of strangers to be no city - it shall never be built up. Therefore shall the mighty people glorify thee, the city of terrible nations shall fear thee. For thou hast been a fortress to the poor, a fortress to the needy in his distress, a refuge from the storm, a shadow from the heat; for the blast of the terrible ones [was] as a storm [against] a wall. Thou hast subdued the tumult of strangers, as the heat in a dry place; [as] the heat by the shadow of a cloud, [so] the song of the terrible ones is brought low" (vv. 1-5). The execution of His judgement takes effect on the strong and their city. It is the habitable earth which comes under Jehovah's hand, as certainly as the end of the chapter before was His dealing with the heavens and the earth.

The eternal state does not enter into account. On the other hand there is no ground for making it bear on present circumstances. It is a new state of things that does not exist now; for if there be one place in the earth where, less than another, the Lord has the appearance of reigning, it is in that very Jerusalem and Mount Zion. The chosen land of Israel (1896) is in the possession of the Turk; it has been in his hands for hundreds of years, and before then it was the object of contention for the kings of the earth and equally so for the followers of Mahomet; it has been the great battle-ground between the east and the west; and up to the present time God has permitted that the devotees of Mecca should appear to have gained the victory there. Ever since the cross of the Saviour, God is no longer maintaining the glory of His Son in connection with Mount Zion. The Son of God has been rejected, and has died upon the cross. Since then all connection with the world is broken, every link with the Jew is gone; and no man has ever seen the Lord of glory, except the believer.

He was witnessed by the world before, seen of men - not merely of angels as now. He was displayed before human eyes, God manifest in the flesh. But, when man cast Him out, all acknowledgment of the world as such was terminated. He was no more seen after His resurrection by any unbeliever; none but chosen witnesses were permitted to behold Him. Taken soon after up to heaven, He sits at the right hand of God; and thence He will come to judge the quick and the dead. A great mistake it is to confound the judgement of the quick with the judgement of the dead. Scripture indicates that there is a long interval of most remarkable character, which separates the one from the other. Indeed there is to be, in a certain and most important sense, a peaceful judgement of the quick going on all through the interval of a thousand years An awful execution of judgement on open enemies must be before the Lord begins to reign, as there will be an insurrection of the distant nations at the end. The judgement of the dead follows that reign, before the eternal state is manifested. (See Rev. 20 - 21)

The judgement of the dead remains, then, perfectly certain. It is a truth of God that there is a resurrection both of the just and the unjust. But it has not been so generally seen that the Lord of glory is about to revisit this world and stop the whole course of human affairs, and interpose with both providential inflictions, and then His own personal judgement, upon the guilt of man; not yet for judging the dead, which will come afterwards. Before the dead stand before the white throne divine dealing by the Lord Himself will be the portion of living men from the highest to the lowest. To this our Lord referred, when He warned His disciples of the days that were coming. Thus Matt. 24 - 25. and Luke 17, 21 refer, save a part of the last chapter, exclusively to this time and to these circumstances. Some scriptures speak only of the judgement of the dead, others both unfold the portion of the risen saints to enjoy heavenly glory with Christ, and tell how the dead are to be judged according to their works.

The believer is saved according to the worth of Christ's work; he who shall be judged according to his own works is lost for ever. No child of God, if judged as he deserved, could be saved. For, if judged at all, God must judge after His own justice with no less a standard than Christ. We must be as spotless as His Son in order to be fit companions for Him. But on that ground there is an end of all hope. The gospel turns on this, that Jesus was delivered for our offences and was raised again for our justification, not for our judgement. What is the value in God's sight of the work He has done? Is it only a partial salvation? or for only some believers? If it be not a full salvation for sinners, yea, for the worst of those who believe it is not what God commends to us, nor a due and righteous answer to the cross of Christ. Therein is the very comfort of the salvation that Christ has effected. It is a perfect salvation, it delivers from all sins, it places the chief of sinners upon a new ground as Christians, kings, priests, and children of God. Thenceforward our business is to trust and obey Him, labouring for and suffering with Christ and for Christ, as we await His return from heaven, even Jesus our Deliverer, Who will judge His adversaries.

It is plain that there are two classes of men who are to enter the resurrection state. I do not say to rise at the same time, for no scripture says this. It is said that "the hour is coming when all that are in the graves . . . shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of judgement"* (John 5: 28, 29). All this is quite true, but not a word about their coming forth at the same time. Other scriptures show that the two resurrections, here shown to be distinct in principle and issue, will not take place simultaneously. Hence, while both might be said to be the rising of the dead, that of the righteous alone is or could be called a rising from the dead, the rest being left as yet in their graves. From Rev. 20. again, it is plain that a thousand years at least will intervene between the resurrection of the just and that of the unjust. Any one reading the Revelation without prejudice could not fail to gather that the righteous dead are raised first to reign with Christ; and then, after the earthly reign, that the rest of the dead are raised, who are judged according to their works; and of these it is said that whosoever was not found written in the book of life was cast into the lake of fire. There is not a hint of any who were found written. When God judges according to works, nothing can follow but destruction. Their evil works abound in the books; and the book of life has none of their names in it.

*"Damnation" though the effect of judgement, is not the sense of the expression. It is an instance of men giving their own strength to a word and really weakening the passage in result.

This strongly links itself with what is before us. Here we have the Lord, not hidden in heaven, but appearing from heaven to reign. He is not reigning on the earth now. It is chiefly. among idle speculative men (of learning perhaps) where you find any dream so foolish. Who is not aware that if any period in the history of Christendom was particularly dreary as to outward light, it is that from Constantine, or some time after, to the Reformation - the dark ages, as they are called? Yet even pious men are not wanting who maintain that this is the very time when Christ was reigning; that it began in the year 320 and ended 1320! that is, the most unrelieved reign of darkness that Christendom has yet seen! Augustine made this reign begin with Christ and extend all through Christianity. This was bad; the other is worse, though maintained by H. Grotius. Both exercised an enormous influence in the world. The great Dutchman, if consulted in a matter of erudition, would have probably given no inconsiderable help to most men; but when he came to the word of God, he was as much at sea there as St. Peter or St. John would have been in that which was his favourite province. In divine things learning is of small value - except as a drudge to men of spiritual judgement and lowly; for the meek only has God promised to guide in judgement. The assumption that, because a man is a profound scholar, even if a Christian also, he is a safe expositor of scripture, is a grave mistake.

Let my reader, if he know it not already, search and see whether there be not a time coming when the Lord, Who is now in heaven at the right hand of God, will leave it to introduce His reign over the earth with the chosen city as His earthly metropolis. Do you ask why there should be such an attraction to that spot? Certainly it has been the scene of sorrow and shame and rivalry between the east and west, and also of the deepest humiliation of God's ancient people. But let me ask you, even on your ground, where there is a spot on earth so full of grand associations, so connected with all that is dear to the believer? There the Lord of glory came. There He died. It is His city, the city of the Great King. Why should He not then come and take it for Himself? Is it not worthy of Him to pardon and bless and sanctify and magnify Jerusalem before the world, overcoming her evil with His good? Most plain is the scripture that the Lord has to come there, and to establish it as the capital of His earthly kingdom. It is not meant that the Lord will dwell literally on the earth, but be King over it. Yet scripture says He will plant His foot upon the mount of Olives. It is therefore quite necessary for the truth of His future kingdom to maintain that He will visibly come and smite the earth, and establish His kingdom there, and fill the world with the blessed effects of His presence and glory. Scripture says that He will surely come and display Himself here; but for how long, to what extent, and how often during that reign, it is not for me at least to pretend to aver; for I am not aware that scripture answers those questions. And as there is a special place, so there is a people He will favour most Jerusalem and the Jewish people.

But what is to become of Christians? Are they and the Jews to be huddled in Jerusalem together as the old Chiliasts affirmed? Is this the Christian hope? Such an idea is ignorant and monstrous. The Christian is even now in title blessed in the heavenly places. Thence he will reign over the earth. The Jews then gathered and converted will be in their own promised land and city, on which the eyes of Jehovah rest continually; for it is the truth of God that He never withdraws a gift, and never repents of a promise. He might repent of creating man: this was not a promise; it was simply an exertion of His will. But if God chose Israel or the church, He repented of neither, though both have been unfaithful; for He meant to bless, He does bless, and, no matter what the difficulty, He will bless for ever. This we have to hold fast: the purpose of God shall stand. Changes in man and the earth may be, but the counsel of God must yet be accomplished.

Hence the gifts and calling of God are without repentance. He gave the land of Israel to their fathers. He gave the promise to make their seed a blessing. He connected His own Son with Israel after the flesh, that, spite of their sin in Christ's cross, in virtue of His grace therein an immovable basis of blessing might be laid, when they shall be raised to such a pinnacle of greatness on the earth as is reserved for no other people here below. When the Lord will come to reign, He will have removed to the Father's house the heavenly people. He will have raised the dead from their graves, and changed the living into the likeness of His own glory. For this all Christians should be looking, as their expectation. When they are caught up thus, then the earth is clear for the Holy Ghost to work among the Jews. The Spirit of God does not operate to two different ends - a heavenly and an earthly - at the same time. But here we find Him at work among the Jews who are not caught up to heaven, as we expect to be, but are blessed under the Messiah on the earth.

Our Lord then having first come and removed the Christians dead and living to be with Himself above, will next begin to act upon the Jews and prepare them as His people when He reigns. This is what is in question here. The earthly centre of His reign is Mount Zion and Jerusalem. This it is which gives to the reign of David such emphasis in the word of God. For he was the chosen type of the Lord, not merely in His humiliation, but also in His glory. He had also to war and put down his enemies, and therefore was called a "man of blood." Our Lord will be first an executor of judgement, though not, as David, allowing anything of his own spirit or will to interfere and spoil the work; but, in the holy authority of God Himself, in the pouring out of divine wrath and indignation, all will be perfect and dealt with in righteousness. In that day the Lord will convulse the whole universe, punishing "the host of the high ones on high," that is, in the scene that they have defiled, "and the kings of the earth on the earth" (Isa. 24: 21).

Thus the believing Jews of that day will utter the song in evident reference to their experience of the faithfulness of God. They do not address God as Father in the Spirit of adoption, for they are not Christians; they will be believers, but believing Jews. It is gross ignorance to talk of Abel, Enoch, Abraham, David, or Daniel as Christians. They were all saints, but none then were Christians. Not merely was it after Christ came that the disciples were first called Christians, but the place into which believers were at length brought by the work of Christ and the gift of the Spirit differs essentially. There is hardly a worse error for a believer now; for it alike tells upon the present and the future and the past, merging all the various displays of God's mind in confusion. This blunts the edge of the word, hinders the full blessing and testimony of the church, and by its ignorance mars the glory of God as much as man can, who is not an open adversary.

Now, no doubt, in presence of the cross, and the Holy Ghost sent personally on earth, the old distinctions of Jew and Gentile fade before their common ruin in sin and death morally. But when the Lord comes, He will prepare the Jewish people to receive Him according to the prophets; and they will be made the witnesses of His mercies no less than of His glory here below; as now they are the most obstinate enemies of the gospel and of His grace to the Gentiles. Whereas in this chapter we hear the proper language of Jews. If a Christian were to address God as Jehovah, it is of course in itself true; but it is a very unintelligent title in our worship. To us there is one God, the Father, and one Lord Jesus Christ. Jehovah is the name of God looked at as a governor that maintains His kingdom; whereas Father is that name which first came out in connection with His beloved Son, and now, by virtue of redemption, is true of us who believe in Him.

Hence, as often noticed, the very day that Christ was raised from the dead, He says, "Go to my brethren and say unto them, I ascend unto my Father and your Father, to my God and your God" (John 20: 17). Christ, by His death and resurrection, has brought us into the same place with Himself. This the Lord always had in view when He was here, so that He never addressed God as Jehovah, because the New Testament presents Him in view of Christianity. But the Old Testament shows that the Lord will have a people, and that they will know Him and the Father as Jehovah. This suffices to indicate the difference; and these remarks have been made to show that another class of people are here spoken of, not Christians, but Jews, who recognise God by that title which God gave Himself in relation to Israel of old. When God chose Moses, He bade him go and make Himself known to them as Jehovah, telling them that He was not so known before. Thus was it ordered at the commencement of the public dealings of God with His people, and throughout their national history it was as Jehovah He appeared. It was not that the name did not previously exist, but He never took it before for His recognised title as the God of Israel.

It is now the prophet who speaks on behalf of Israel, he breaks into the language of praise, and individualises it in behalf of the people in ver. 1. What are the wonderful things? The death and resurrection of Christ? Not a word about either. These are the themes we should speak about. Thus, on the Lord's-day morning, when we come together, what occupies our hearts is the burden of His praise. We have the still more wonderful works of God in Christ and the new creation; and the Holy Ghost sent down from heaven bears His witness to these (Acts 2: 11).

Here Israel are supposed to be occupied with the wonderful things God has wrought for the deliverance of their nation. For God will have interposed and put forth His power to deliver His ancient people by the judgement of their mightiest enemies. They speak of the ruin God has inflicted on all around them. As long as the Jews are unbroken for their sins and indifferent to the truth of God, only bent on making money and serving as the world's bankers, people will be content to use them and let them alone. But from the moment that God calls the Jew out of his present spiritual and national degradation, when the dry bones are gathered together, when their hearts turn to the rejected Messiah, the nations will turn against them, and once more rend them, as truly as ever. How do we know this? The Bible delivers the believer from guess work. People who do not study the prophetic word can only speculate about the future. There can be no certainty for them; to pretend to it would be presumptuous. But when you in detail believe the Bible, you are entitled through the teaching of God's Spirit to have the certain light of God. It is entirely our own unbelief if we do not enjoy it.

"And in this mountain shall Jehovah of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the veil which veileth all peoples, and the covering that is spread over all the nations. He will swallow up death in victory. And the Lord Jehovah will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth: for Jehovah hath spoken" (vv. 6-8). The Spirit of God refers here to resurrection: so the apostle, in 1 Corinthians 15: 54, applies the beginning of verse 8, "When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." The resurrection synchronises with the deliverance of Israel, which itself will be "life from the dead" for the world (Rom. 11: 15). Thus the first open stroke at death will be at this very time. Jesus is the resurrection and the life; and when He comes with His risen saints He will receive His ancient people, and will swallow up the covering that is spread over all the nations. For there is no deliverance wrought in the earth up to that time. It is when His reign over the earth is to begin, not when it ends.

"Jehovah hath spoken." Why, we ask, does He say so here? Is it not because He foresaw that man would be incredulous? The special mark of Jehovah's voice is here, the evil heart of unbelief being well known to Him, and all the delusions of wise and unwise, deceiving and being deceived. He knew how Christendom would say, in reading of predicted judgements, they were for the Jews; and of blessings, these are for themselves. Thus they claim all the good things for the church, as they leave all the dark things for Israel; but even there they destroy conscience by the lie which views prophecy as past and obsolete. "And it shall be said in that day, Behold, this [is] our God; we have waited for him, and he will save us: this [is] Jehovah; we have waited for him, we will be glad and rejoice in his salvation. For in this mountain shall the hand of Jehovah rest, and Moab shall be trodden down under him, even as straw is trodden down on the dunghill. And he will spread forth his hands in the midst of them, as he that swimmeth spreadeth [them] forth to swim, and he will bring down their pride together with the plots of their hands. And the fortress of the high defences of thy walls will he bring down, lay low, [and] bring to the ground, into the dust" (vv. 9-12).

We must examine of whom God speaks; there are judgements upon Israel and upon Christendom, and blessings for Israel and for the church. That this is for Israel has been already shown; the language used is only suited to them. They speak of themselves, not as we do, conscious children of God, but as His people and of judgements which introduce their blessing. Were all the earth to be dissolved, it would neither lessen nor increase our blessing. When Christ comes, He will simply remove us to Himself, changed into His likeness and out of the scene of weakness and sin and sorrow into His own heavenly home. Whereas here, "It shall be said in that day, Behold, this is our God, we have waited for him, and he will save us: this is Jehovah; we have waited for him; we will be glad and rejoice in his salvation." They are not saved yet. Such is not our case now, save as to the body. Search the New Testament and you will see that, as regards the soul, we must be saved now; and if we believe, we are. It is plain that here is another class, Jews who have waited in shame for Jehovah, and who when He comes in glory, say, "This is our God, we have waited for Him, and He will save us." Not for us but for them "shall the hand of Jehovah" rest in "this mountain." Our portion is in heaven. "This mountain" is the lofty centre of the earthly glory. And accordingly the name of a proud national foe of Israel follows, as doomed to humiliation. Is the Christian looking for Moab to be trodden down? The wholesale christening of the Jewish prophets tends to make scripture ridiculous, and many a man has become hardened in his incredulity by such baseless preoccupation with the gospel and the church. There are general truths and principles that apply to us; for all prophets are intended for the use of the Christian, as the law also. Every scripture is inspired and profitable; but it is absurd thence to infer that all is about ourselves. "The law is good," says the apostle, "if a man use it lawfully"; and very profitable are the prophets yet we must hear them not as if we were Jews, but as Christians.

Here then is proof plain enough that not Christians, not the church of God, are before us, but Israel. What have we to do with Moab as an enemy? and an enemy which is to be trodden down? Do we look to tread down our enemies, if it were even the Roman papacy? Here is scripture, but it is not a prophecy of scripture about us: assuredly we ought to enjoy it and to bless God for it; yet the people concerned are not ourselves but Israel. They on the earth will see their former enemies completely put down, and Moab among the rest - a consideration which ought to have kept any from interpolating the church and from obliterating the Jew. For they are preserved as a separate people for mercy at the end, and mercy enduring for ever, and for the first place of earthly distinction and power under the Messiah, whereas we of the church are sharers of Christ's rejection on earth, but to be glorified on high as He is, and to reign over the earth with Him in that day.

Isaiah 26

Here we have another song to be sung. "In that day shall this song be sung in the land of Judah" (v. 1). That in the last chapter is not so called, yet was it an outburst of praise after the shaking of heaven and earth; in this we have the prophet still further celebrating what God has done for Judah.

If we look at the Jews now, the contrast with what they are to be made by-and-by is very striking. For in Romans 1: 18 they are thus alluded to: "For wrath of God is revealed from heaven against all ungodliness [i.e., Gentile wickedness in general] and unrighteousness of men that hold the truth in unrighteousness [that of Jews]." Here, on the contrary, it is said, "We have a strong city; salvation doth he appoint for walls and bulwarks. Open ye the gates, and the righteous nation which keepeth faithfulness shall enter in" (vv. 1, 2).

Scripture will have been abandoned by the Jewish people, or the larger part of them, in the last days. At the first advent of Christ it could be said that "salvation is of the Jews"; they had the truth but held it in unrighteousness. They had the form of sound doctrine maintained for the most part, save among the Sadducees. But before the Lord comes the second time, the great mass of the nation will not hold the truth but a lie, the great deceit of the last days, the lie of Antichrist instead of the truth of Christ. Their unrighteousness will be manifest and fatal.

Here we have the blessed contrast of all this: there is a remnant whom God will make to be a strong nation, and they are called, "The righteous nation which keepeth faithfulness." In verse 3 it is not merely that there is a general profession of the nation, but there will be an individual reality among them. In the past they were called "the holy nation," as a description that belonged to them, but in the future there is this comfort to all that love them that it will be real collectively and individually. No common privileges are ever meant to make us less mindful of individual fidelity. "Thou wilt keep in perfect peace the mind stayed [on thee], for he confideth in thee" (v. 3).

For very many years the common joy of the church was but little entered into, because of the worldliness, legalism, schisms, divisions, and innumerable wrong ways that had crept in. But there is the danger, now that God has been pleased to show the importance and comfort of corporate blessing, of our forgetting that the individual place has to be all the more carefully watched. It is of primary moment to know the standing of the Christian and the position of the church, but the practical state must be most jealously looked to. Strength depends upon what passes between our own souls and God, Who in His gracious and vigilant care watches over the saints individually.

These then do not forget the public blessings of the nation, but there is also the individual saint's walk, staying upon God, caring for His glory, Who, on His part, keeps the soul in perfect peace; the mind is stayed upon God Himself. For no matter what the blessings be, if we have not God Himself as the object of our hearts, they are sure to be misused; therefore it is said, "because he trusteth in thee." It is not merely the perception of the goodness of God and of the wonders He had wrought for them. Now they know Himself, and trust Himself, and this is a very real thing for our souls - the personal knowledge of God and trust in God. Need it be said that God looks for it now in a still more intimate way than even then? Yet all that ever has been done on the face of the earth will have been outwardly eclipsed with but one exception (and this exception is Christ, to say nothing of His body the church). Nothing can surpass the last Adam; nothing compare with Christ's cross, unless it be Himself; and both will be our portion, of which we will joy and boast even in glory.

Remark this also that, in all these statements of what they are to share, never do we find such language addressed to them as supposes them to enter into the depths of God's ways in the cross as is expected of us now. What can be sweeter than the way in which they count on their deliverance, and confide their souls to God? But where are heard such words as "God forbid that I should glory save in the cross of our Lord Jesus Christ"? Yet nothing would have been more easy, had it been in due keeping, than for God to have said so here. We are called into such fellowship with God about His Son, and we are associated with the cross as well as heaven beyond what any one can really find in the Old Testament. When a person starts with the assumption that the theme is all one and the same, the distinctive value of scripture is lost. For the soul too the least possible measure of blessing is the result.

Here we have the Lord Jehovah brought in for all. "Confide ye in Jehovah for ever; for in Jah-Jehovah [is the] rock of ages" (v. 4). And the reason why they speak of His everlasting strength lies here, "For he hath brought down them that dwell on high, the lofty city; he layeth it low even to the ground; he bringeth it [even] to the dust. The feet shall tread it down, the feet of the afflicted, the steps of the poor" (vv. 5, 6). It will be one nation whom God in the last days will clothe with such honour, after they have been vilified in every way by the Gentiles. Hence they are singing; for not a single difficulty remains then why God should not fully bless them. It is touching to see how God insists that He has done everything that was needed for their deliverance and good. For them is assured the abasement of what is high and lofty; and grace can give poverty of spirit and lowliness to the Jews themselves, once so proud. They will have been brought through tremendous trials, having borne the added and painful reproach of being a most guilty and withal haughty people; but all is changed now.

For a godly few of the Jews will entirely gainsay the lie of Satan when all the power of their nation and the great mass of the westerns will have given way to Antichrist. A little despised remnant will still hold out for the Lord, refusing him who puts himself forward as the true Messiah. They will have been faithful in the face of death, and now they are made thus to praise God. "The way of the just [is] uprightness: thou, the Upright, dost make the path of the just even" (v. 7). It is sweet in thinking of this, that their triumph will not be by their power or their knowledge, but by their simple trust in Jehovah and faith in His word. But a scanty glimpse will be theirs, for they are the very souls referred to in Isa. 1: 10, as walking in darkness and having no light. This ought never to be said of a Christian, though he may slip into such a feeling: for he has seen Christ, the light of life, the true light. He may have but a dim perception of Christ, but still Christ is before his soul and always shines; for it is not true, that where the light of grace has once shone, God takes it back again. The difference is on the part of the Christian. It is never the light that is gone; possibly he may have been unfaithful and turned his back upon it. The Holy Ghost has come down to abide with the Christian for ever. He may not always walk according to the light, but in it he walks as a believer, and cannot but walk; yea, he is now light in the Lord. The Christian walks in the light as long as he professes the name of Christ. He never walks in darkness. He may not enjoy the light, but this is quite another thing.

The contrary language is very common in Christendom, because they confound the position of the Christian with that of the Jewish people, who must go through darkness by-and-by, before their light is come and the glory of Jehovah is risen upon them. Possibly a very few may not be thus walking in darkness. Some certainly will have godliness in contrast "with the many"; they are "the wise." But the beautiful feature of the godly is that although they thus walk in darkness, yet as they have been touched by the Spirit of God, and know that what is of God can never have alliance with sin, so they will refuse to own that idols and Antichrist can be of God. Thus they pass through the tribulation with but a feeble measure of knowledge of God, no doubt; but still they will be true to what they have got, and will be brought out to praise God. They are entitled to be spoken of as "the just." So now, it is a great snare as well as mistake of believers not to take the place of being saints of God; for if they decline it, they feel not responsibility in their walk So in earthly relations, if persons in the position of masters or servants do not act from their true position, they will never carry themselves in practice as becomes them. To own our proper relationship is not pride, but a duty and wisdom. If you are occupied therein with self, no doubt pride comes in; but it is all right and important to acknowledge God in the relationships to which He has called us.

The Spirit of God leads them to say, "Yea, in the way of thy judgements, O Jehovah, have we waited for thee; to thy name and to thy memorial [is] the desire of [our] soul" (v. 8). Such is what they had been wading through. They had waited for Him in the way of His judgements; we follow Him in grace and look to appear with Him in glory. "With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgements are in the earth, the inhabitants of the world will learn righteousness" (v. 9). Now we have the individual again. As far as the world is concerned, the patience of God will have ended in the most fearful departure from the truth. God is now suffering the ways of man. He has not left them to their own conjectures or darkness; but He has caused His light to shine in the person of Christ, leaving man to himself, save working by His word and Spirit. Outwardly God seems as though He did not notice what is passing here below, and all this after the full light of God has shone through Christ upon this world. Saving grace has appeared to men. Favour has been shown to the wicked, this is what is going on now. "If favour be shown unto the wicked, he doth not learn righteousness." "In the land of uprightness," it is added, "he dealeth unjustly and doth not behold the majesty of Jehovah" (v. 10). The gospel is but for a witness; it will not, it cannot, govern the world. When God's judgements are here below, the inhabitants of the world will learn righteousness. Hence there is the further warning in ver. 11, "Jehovah, thy hand is uplifted." He is coming in the way of judgement. Does the first answer say that "they do not see"? But, says the prophet, "They shall see jealousy [for] the people, and be ashamed; yea, the fire which is for thine enemies shall devour them" (v. 11).

The prophetic Spirit turns to speak of the blessing for the Jews. "Jehovah, thou wilt ordain peace for us, for thou also hast wrought all our works for us. Jehovah our God, other lords than thee have had dominion over us: by thee only will we make mention of thy name" (vv. 12, 13). What had become of them? "[They are] dead, they shall not live; deceased, they shall not rise: for thou hast visited and destroyed them, and made all memory of them to perish" (v. 14). This is of course highly figurative language. If we look at the resurrection, we know that the wicked are to rise as well as the righteous that is, there is a resurrection of all men just and unjust. These Gentile oppressors of Israel must rise in the resurrection of judgement. They will rise like other bad men. But when it is said here, "They shall not rise," the Spirit does not describe the literal resurrection of the body, but the complete reversal of the lot of the nations and Israel in this world. These old lords are no longer to live or rise again in this world. This will suffice to show that the language here is put figuratively.

In Isa. 25: 8 it is said, "He will swallow up death in victory." This, we know from God Himself, will be realised in the literal resurrection of the body, when the saints are raised. But in Isa. 26: 14 the allusion to resurrection is employed as a figure, because the context proves that it cannot refer to that literal fact; for if it did, it would be to deny that the unrighteous are to rise. This is the true criterion for the understanding of any passage of the word. If a person bring you a text against what you know to be true, always examine what surrounds it, see what God treats of. Here it is plain that it is a question of the way in which God will deal in that day with the nations who lorded it over Israel. But is it not the fact, some may ask, that these Gentiles were literally dead? Certainly, is the answer; but in this case it is not true that they shall not rise.

Perhaps this would not be worth dwelling on, were it not that many apply Isa. 26: 19 to the same literal resurrection as Isa. 25: 8. We must never force but bow to scripture. The passages that do refer to a raising of bodies we must hold fast; but it is dangerous to misapply others which only use it as a figure, because in this case one might infer, as from our chapter, that which is unfounded. In truth, as we know, all men must rise. "The hour is coming in the which all that are in the graves shall hear his voice, and shall come forth" (John 5: 28, 29). There we have the most decisive proof that all the dead, just and unjust, are to rise again from the grave.

Here contrariwise the wicked enemies of Israel "shall not rise." John clearly teaches the resurrection of all, good and bad. Isa. 26: 14 refers only to the figure of not rising, to comfort Israel from all fears of their old troublers. "Dead, they shall not live; deceased, they shall not rise: for thou hast visited and destroyed them, and made all memory of them to perish." Thus effectually will Jehovah have disposed of Gentiles who had lorded it over the Jews.

But what has been done for the nation? "Thou hast increased the nation, Jehovah, thou hast increased the nation; thou art glorified. Thou hadst removed [it] far [unto] all the ends of the earth" (v. 15). He does not here speak of the resurrection of the body. Clearly when this takes place as described, it could not be said that He had removed the risen saints far unto all the ends of the earth. Take it of Judah, and how true it is!

Equally plain is what follows. "Jehovah, in trouble they sought thee; they poured out a lisping [when] thy chastening [was] upon them. As a woman with child, [that] draweth near the time of her delivery, is in travail [and] crieth out in her pangs; so have we been before thee, Jehovah. We have been with child, we have been in travail, we have as it were brought forth wind; we have not wrought the deliverance of the land (or, earth); neither have the inhabitants of the world fallen" (vv. 16-18). They will review their past conduct, and see that they have not accomplished God's design by them. Where had they brought in a divine flow of blessing? They had learnt the bad ways of the Gentiles, and brought a curse on themselves as well as on others; the name of Jehovah was blasphemed because of them.

But now it is said, as a glorious reverse, "Thy dead shall live; my dead bodies shall arise." What mighty words, and how tender! Jehovah awakens Israel, and even calls them His dead bodies. It is no question of bodily death, but of national revival, and yet it will have spiritual character too. The daughter of Zion awakes from her long sleep, and Jehovah speaks of the Jews (so long defunct as His people) as His dead. They, for their part, own themselves to be just as bad as the rest of the nations; but the momentous difference is that Jehovah claims them as His own. "Let them be dead," He says, as it were, "still they are Mine." It is the Jewish nation that had been like a corpse which Jehovah is graciously pleased to identify as His own, and is bringing them out again. If Abraham would bury his dead out of his sight, here Jehovah asserts His title to fill them with a new life: "Thy dead shall live; my dead bodies shall arise. Awake and sing in triumph, ye that dwell in dust; for thy dew is the dew of the morning, and the earth shall cast forth the dead" (v. 19). It indicates how fully the truth of the resurrection of the dead was familiar to the Jew seeing the prophet uses it so freely as the best expression for God's resuscitating His people when they shall have been long defunct as a nation.

As some may think this a questionable interpretation of the passage, a scripture or two will prove its soundness. In Ezek. 37. the terms of the figure are quite as strong as here, the Spirit of God shows the prophet a valley of dry bones. And "they were very dry." "Can these bones live?" was the question (vv. 2, 3). "Behold, I will cause breath to enter into you" (v. 5). Thus the vision is realized, the bones come together. Next there was flesh on them (v. 8). Then the bones, coming forth and clothed with flesh, answer to the dead men here raised out of their graves. But, beyond controversy, this means the whole house of Israel. "Thy dead shall live," says Isaiah. To put this chapter of Ezekiel along with Isa. 26: 19 makes, to say the least, a strong presumption, that if the figure of resurrection is used to show the fresh start of Israel in the one, so it may be in the other. But it is certainly so intended in Ezek. 37; for, if we have the vision, we have also the inspired interpretation. We are not therefore at liberty to explain the vision according to our own thoughts. The explanation of the Holy Ghost is express and conclusive. Thus we can carry divine light back to Isaiah 26: 19, where the very same allusion is found.

In Hosea 6: 2 again there is a similar figure. So there is also in Dan. 12: 2, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." If we divert this to a resurrection of the body, in the first place it is not a resurrection of all, but only of "many." In the second place, it is of some to everlasting life and of some to shame and contempt at the same time. We must give up the doctrine of the first resurrection, separated by a thousand years and more from the second death (Rev. 20), in order to found on this a literal rising from the graves. All is plain and just if it apply in the same way as Ezekiel and Isaiah to the national revival of Israel, whom God will bring out of all their present condition of shame, though some of them be allowed to display fatal wickedness and pride. This is another confirmation of the truth of the interpretation.

But further the next verses are explicit, where we read, "Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be past. For, behold, Jehovah cometh forth out of his place to visit the iniquity of the inhabitants of the earth on them; and the earth shall disclose her blood, and shall no more cover her slain" (vv. 20, 21). Those who interpret the context of a literal resurrection are led into the error, that the risen saints (for such this scheme supposes to be here meant) would be here on earth whilst the divine indignation is going on! One could understand their holding that some are to pass through the tribulation, though this is not quite the same thing as the indignation. But it is clearly a question of men alive here below not of men changed. God tells them (the Jews) to enter into their chambers until He has spent all His wrath upon the nations. Is this what we look for? Are we not to be taken out of this earthly scene and to enter into the Father's house above? We are not an earthly but a heavenly people. We know the Lord is coming Who will take us to be with Himself where He is; and when He has translated the Christians above, the Jews will be called for the earth. The little remnant will be grievously tried, when the vast body of the nation will receive the Antichrist.

Hence, when the day of Jehovah comes for the judgement of the quick, it is said, "enter into thy chambers." He will not provide a heavenly abode for them, but they are to enter into their chambers - assuredly some place of refuge and earthly security. All this renders plain the right interpretation of the passage, and shows that God is not speaking about the heavenly saints, but refers to the remnant of the Jews in the last days, who are to have a haven of refuge provided for them. It is not like Abraham, for this is our place. Israel will be much more like Lot, for they will be in the midst of the scene where the judgement is to be executed. Lot entered into his chambers (that is, Zoar) when the judgement came; but as for Abraham, he was entirely out of the trial, and pleading before Jehovah in earnest intercession; and yet before the day came to pass, he knew about it far better than Lot. His position, communion, and experience were typically different from those of his relative. So we shall be taken up to Christ and brought into the Father's house; but afterwards, when the Lord comes to execute judgement, we shall come along with Him.

Isaiah 27

This is the closing portion of the series that has been occupying us. It is "in that day," while Isa. 28 manifestly introduces a new part of the prophecy.

The great crisis is arrived. Not only does Jehovah come out of His place to punish the inhabitants of the earth for their iniquity, and the earth is compelled to disclose her deeds of blood, and her slain shall be covered no more; but there are yet greater things. For "in that day Jehovah with his sore and great and strong sword will visit leviathan, the piercing serpent (or, fugitive), and leviathan, the crooked serpent; and he will slay the dragon (or, monster) that is in the sea" (v. 1).* It is the execution of divine judgement on the power of Satan, figuratively set forth under forms suited to describe his hostility as at work against Israel among the Gentiles. "The day of Jehovah" takes in not only the thousand years of peaceful reign, but a little more.

*Delitzch suggests a reference to the Assyrian and Babylonian powers, answering to the swift and straight river Hiddekel, and the very winding Euphrates respectively. But the serpent in either form points to the subtle foe behind the scene.

Thence the Spirit turns to Jehovah's ways with His own. "In that day [shall be] a vineyard of pure wine; sing concerning it: I Jehovah keep it; I will water it every moment: lest [any] harm it, I will keep it night and day" (vv. 2, 3). His care never failed, whatever the times that passed over His land and people. When earth comes once more into His view, and consequently Israel, His watchful goodness will prove itself unremitting on their behalf. "Fury [is] not in me. Oh that I had briars [and] thorns against me in battle! I would march through them, I would burn them together. Or let him take hold of my strength; let him make peace with me, peace let him make with me" (vv. 4, 5). There seems not a little obscurity in the language, if one may judge from the discrepancies of expositors, and the difficulty of suggesting such a sense as carries the unbiased along with it. But assuming that the substantial force is given in the English Bible, Jehovah on the one hand challenges the adversaries and warns of their sure destruction; on the other He proffers His own protection as the only door of peace and safety. The next verse is transparent, "In future Jacob shall take root; Israel shall bud and blossom, and fill the face of the world with fruit" (v. 6). Such is the purpose of Jehovah, and it shall stand.

It was not only purpose, however: there was patient and persevering discipline in His ways with Israel. "Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him? In measure, in sending her away, didst thou contend (or, wilt debate) with her? He hath removed [her] with his rough wind in the day of the east wind. By this, therefore, shall the iniquity of Jacob be purged; and this [is] all the fruit of taking away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in pieces - the Asherahs and the sun images shall not stand. For the fortified city [is] solitary, a habitation deserted and forsaken like a wilderness: there shall the calf feed, and there shall he lie down, and consume its boughs. When its branches are withered, they shall be broken off: women come [and] set them on fire. For it [is] a people of no understanding: therefore he that made them will not have mercy on them, and ho that formed them will show them no favour" (vv. 7-11). Thus, there was indeed a mighty difference in God's ways with Israel and their enemies. Faithfully did He chastise them in their pride, and rebelliousness, and unbelief; but it was not with the unsparing judgement which uprooted and destroyed His and their foes. There was slaughter too; but what was it in comparison of those that are destined to be slain before the day of restitution arrives? In Israel's case judgement was tempered with mercy; His dealing was measured. In His debate or controversy with Israel He deigned to plead; and even when the sorest trial came, there was a gracious mitigation and arrest in His people's favour; and not this only, but also moral profit, when every trace of idolatry should be ground like chalkstones to powder. They must not be surprised, then, if in such mighty changes the works of the men of the earth passed away, the defended city was desolated, the habitation forsaken and left like a wilderness only relieved by pasturage for the calf, and by withered, broken firewood for women to come and set on fire; for oh! the folly of the people and the ruin they bring justly, necessarily, on themselves.

Yet here, as elsewhere, great tribulation is the immediate precursor of a greater deliverance. "And it shall come to pass in that day [that] Jehovah shall beat off from the flood of the river unto the torrent of Egypt, and ye shall be gathered one by one, O children of Israel" (v. 12). The Judge of all the earth must do right; but He will interpose in saving and sovereign mercy. He will sift out and gather the Israelites one by one. Nay more, "And it shall come to pass in that day [that] the great trumpet shall be blown, and they shall come that were perishing in the land of Assyria, and the outcasts in the land of Egypt; and they shall worship Jehovah in the holy mountain at Jerusalem" (v. 13). Those who have accompanied me thus far will have no trouble or doubt in determining the true application. It is the trumpet of Matt. 24: 31, not of 1 Thess. 4: 16 and 1 Cor. 15: 52. The latter scriptures refer to the divine summons to the heavenly saints; our chapter, as well as the passage in the first Gospel, describes the call to Israel to re assemble, from north and south, to worship Jehovah at Jerusalem.

It may be noticed that as Isa. 26 was occupied with Judah and its land, however deep it might go, our chapter which deals with the crushing of Satan's power in various forms goes on to Israel; and this throughout, so as to prove it is not casual.

"We know not" (justly said the eloquent H. Melvill) "with what eyes those men can read Prophecy, who discover not in its announcements the final restoration and conversion of the Jews. It is useless to resolve into figurative language, or to explain, by a purely spiritual [rather, mystical] interpretation, predictions which seem to assert the reinstatement of the exiles in the land of their fathers, and their becoming the chief preachers of the religion which they have so long laboured to bring into contempt. These predictions are inseparably bound up with others, which refer to their dispersion and unbelief; so that if you spiritualize [or, allegorise] any one, you must spiritualise the whole. And since every word has had a literal accomplishment, so far as the dispersion and unbelief are concerned, how can we doubt that every word will have also a literal accomplishment, so far as the restoration and conversion are concerned? If the event had proved the predicted dispersion to be figurative, the event in all probability would prove also the predicted restoration to be figurative. But so long as we find the two foretold in the same sentence, with no intimation that we are not to apply to both the same rule of interpretation we seem bound to expect, either in both cases a literal fulfilment or in both a spiritual; and since in the one instance the fulfilment has been undoubtedly literal, have we not every reason for concluding that it will be literal in the other?"

(Sermon on the Dispersion and Conversion of the Jews, 131, 132 preached at Cambridge in February, 1837)

Isaiah — Part 3.

An Exposition of Isaiah.

W. Kelly.

Section 3: Isaiah 28 - 35

Isaiah 28

This portion, which is intimately connected with Isa. 29, gives us a clear and detailed view of the ways of God with His people and His land, more especially with Jerusalem, in the last days. Israel is to fade as a flower, Jerusalem to be in sore displeasure, but delivered gloriously and for ever. I trust it may be seen plainly how impossible it is to apply what the Holy Ghost announces here, as a whole, to anything that has yet been accomplished. We must leave room for a further and closer bearing of these "woes" of the prophet.

Now simple as this may be, it is immensely important. For even many Christians are looking onward for the gradual progress (not testimony alone) of the gospel. They expect that by the blessing of the Holy Ghost upon the preached word, the nations are to be by degrees brought in; moral evil, infidelity, every form of superstition, all the pride and worldliness of man to be slowly broken down, when the power of the Holy Ghost shall fill men's hearts with righteousness and peace and joy, and thus the world in general become the reflection of God's will and ways. To such persons the assertion seems strange that there is to be a total change of dispensation; that God, having first taken us away to be with Christ above, is going to restore Israel into pre-eminence in their own land, — not to convert them simply and bring them into the Christian church, but to lead them to repent and receive their Messiah. Then they shall have their own distinctive promises and the new covenant made good to them, Jehovah's glory shining upon Zion, themselves exalted above all nations, who will take a place of conscious willing inferiority to Israel, and vie with one another which shall pay most honour to the chosen of Jehovah. All this, with many weighty consequences, involves such a mighty revolution in people's thoughts, that those more accustomed to the word of God can hardly conceive what an immense draft it makes upon the faith of those who are unversed in the prophetic word; how repugnant it is to all that is most cherished in their minds; and what a death-blow it gives to what they had fondly considered the legitimate hope of the church.

If we come to God's word as the only source of truth and sure test of all previous thoughts, nothing can be plainer; for here we have clearly a vision of the terrible blow that is to fall upon Ephraim, which is not only the name of a particular tribe, but the general designation of the ten tribes who mustered under that leading tribe. Judah and Ephraim are the two chief titles by which the prophets continually contrast the two houses of Israel. What the prophet communicates here is the "woe" that is to fall specially on Ephraim, that is, on those we call the ten tribes. This furnishes us with means for judging the time and circumstances of its fulfilment, because no such judgement as is here described ever historically fell upon the Jews. The others (i.e. Israel) were carried away into captivity to Assyria, and were never as a people restored to the land. Isaiah wrote when this dreadful blow was falling upon Israel, and goes onward to their last days, even to the days when Christ Himself, first in faith, then in delivering power and glory, shall be connected with Judah's remnant.

Looking at the past history of the people, we fail to see any such connection of Christ with Judah, anything that answered to this recourse to the tried Stone, save in those disciples who left the synagogue for the church at a later epoch. The ten tribes were swept away at an early day, and later on the two tribes were carried to Babylon, whence emerged only an inconsiderable remnant of Judah. The prophecy therefore has not yet been accomplished; and that which has not been must be fulfilled. Surely no canon of interpretation can be surer or plainer than this. Scripture cannot be broken: the word of God must be verified sooner or later. The end of this age is the ripe season for making good the bulk of prophecy. Therefore the one question here is whether anything has occurred really and fully corresponding with these judgements to fall on the ten tribes and Judah with Jerusalem also. That there never has been an adequate accomplishment will be manifest enough as we pass on. To the believer the fulfilment is future and certain.

"Woe to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which [is] on the head of the fat valley of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, as a storm of hail, a destroying tempest; as a storm of mighty waters overflowing, shall he cast down to the earth with might" (or, hand) (vv. 1, 2). It is not to be thought that drunkenness is to be taken in its merely literal acceptation. It represents their dreadfully excited and stupefied and besotted state, given up to their own pleasure and self-indulgence to the shame of the true God. What intoxication is among men with its frightful natural effects, such in a large moral sense will be the condition of these proud insensate men of Ephraim. Fulfilled at whatever time it may be, plainly it will be in Israel as such. "The crown of pride of the drunkards of Ephraim shall be trodden under feet; and the fading flower of his glorious beauty, which [is] on the head of the fat valley, shall be as an early fig before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand, he eateth it up" (vv. 3, 4). And true glory follows: "In that day will Jehovah of hosts be for a crown of glory, and for a diadem of beauty unto the remnant of his people; and for a spirit of judgement to him that sitteth in judgement, and for a strength to them that turn the battle to (or, at) the gate" (vv. 5, 6). Yet was the condition of Judah better?

"But these also have erred through wine, and through strong drink are they gone astray; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are gone astray through strong drink; they err in vision, they stumble [in] judgement. For all tables are full of vomit [and] filthiness [so that there is] no place" (vv. 7, 8). In vain had God met their weakness, and fed them with infants' food. "Whom will he teach knowledge? and whom will he make to understand the message? [them that are] weaned from the milk, [and] drawn from the breasts? For [it is] precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little" (vv. 9, 10). Another dealing is needed and will surely follow. "For with stammering lips and with strange tongue will he speak to this people: to whom he said This [is] the rest, give ye rest to the weary; and this [is] the refreshing. But they would not hear. Therefore shall the word of Jehovah be unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little; that they might go, and fall backward, and be broken and snared and taken" (vv. 11-13). Not with that child like instruction which they had slighted, but with the foreign tones of enemies would He scourge them. They would not have His words of rest for the weary, they must needs have a nation they understood not. It was a judgement on their unbelief.

Thus the Assyrian is first represented as a hail-storm coming down from the north on Ephraim, "a mighty and strong one," "as a storm of hail, a destroying tempest, as a flood of mighty waters overflowing." It is the "king of the north," as he is last described in Dan. 11: 40. Attention has been already drawn to the mistaken supposition that the lawless one, who is to be manifested as "the king" in Palestine, is the only danger for the Jews. No doubt he, though their king, is at bottom an enemy of the worst character. For what can be more afflicting or disastrous than to have one in your very midst whom you have embraced as a friend, and who turns out the bitterest foe?

Such will be the case when the Antichrist appears in the midst of the Jews and reigns, accepted by them as the Messiah. The Antichrist will be in lawless ways and in false pretensions what the Lord Jesus was in deed and in truth. Though He was God, when He came as man among men, never did He assert His rights as God in His ordinary path here below, however true the glory of His person was to faith. When did He ever use the Godhead to avert trials and sufferings, or man's contempt of Him? He invariably waited on God and trusted in Him. His obedience as man contributed only the more, because of His divine dignity, to prove that He was willing to encounter all shame and reproach, yea, the death of the cross, that God the Father might be glorified. Antichrist will, on the contrary, use all that Satan gives him (and Satan will endue him with such energy as never has been possessed before by man upon the earth), putting forth all power, and signs, and lying wonders. The consequence will be that the Jews, who characteristically look out for external tokens and prodigies, will accept and worship him as both Messiah and Jehovah their God in Jerusalem.

This is the person who, as 2 Thess. 2 warns us, is to come, as well as the apostasy. With him first of all will the shining forth of the Lord Jesus deal; though the day of the Lord will take in the whole course of judgements, from its first destruction of the enemy's power on earth till the end of the thousand years. All this period will be for the display of divine glory, but conspicuously in the execution of judgement from time to time on those that oppose themselves. Thus, of the other enemies of Jehovah, the chief is Daniel's king of the north, or, as other prophets designate him, the Assyrian scourge that comes down upon Ephraim. Clearly he is an enemy that rises up against the people and the land; whereas Antichrist will reign in the land, being there received by the Jews, and probably a Jew himself, for otherwise he could hardly hope to pass himself as Messiah. But the other external enemy, though he may set up to understand dark sentences (Dan. 8: 23), takes, of course, an antagonistic attitude, as a fierce king and mighty man of craft.

From Isa. 28-29. we hear of two attacks on Jerusalem in the coming day. First of all the enemy assails Ephraim, entering the Holy Land from the north, on which occasion he has it all his own way. He humbles the pride of Ephraim, and is allowed of God to gain a partial success over Jerusalem also. "Therefore hear the word of Jehovah, ye scornful men, that rule this people which [is] in Jerusalem. For ye have said, We have made a covenant with death, and with Sheol are we at agreement: when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves. Therefore thus saith the Lord Jehovah, Behold, I lay for foundation in Zion a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth (or, trusteth) shall not make haste. Judgement also will I appoint for a line, and righteousness for a plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place. And your covenant with death shall be annulled, and your agreement with Sheol shall not stand; when the overflowing scourge shall pass through, ye shall be trodden down by it. As it passeth through, it shall take you; for morning by morning shall it pass through, by day and by night; and it shall be terror only to understand the message. For the bed is shorter than that [one] can stretch himself; and the covering narrower than that he can wrap himself. For Jehovah will rise up as [on] mount Perazim, he will be wroth as [in] the valley of Gibeon; that he may do his work, his strange work, and bring to pass his act, his unwonted act. Now therefore be ye not scorners, lest your bands be made strong: for I have heard from the Lord Jehovah of hosts, a consumption, and [one] determined upon the whole earth" (vv. 14-22). Was this the case in past history? Supposing you look at Sennacherib and his army (2 Kings 18), what is there like it, save as a preparatory type? Was not his power completely humbled before the Jews? (2 Kings 19). Was it not a godly son of David who then reigned at Jerusalem? Had not Ephraim been swept off years before? It is manifest and certain that Sennacherib never gained an advantage over Jerusalem; whereas this power is to be victorious in the first instance, and even in the second to reduce them to the utmost, when total ruin befalls the enemy.

Mark the language of the prophet here, "Wherefore hear the word of Jehovah, ye scornful men, that rule this people which is in Jerusalem . . . I have heard from the Lord Jehovah of hosts a consumption and [one] determined upon the whole land" (or, earth). Compare with this Isaiah 10: 23 in the first section of the prophecy. The fact is, when Sennacherib came of old against Jerusalem, the pious king Hezekiah ruled there who, instead of making a covenant with death, implored the help of Jehovah against the scornful king of Assyria. The result was that the angel of Jehovah smote the host of Assyria, so that there fell no less than 185,000. Save that the Assyrian will once more oppose the Jews, there is scarce a feature in the past which is not the reverse of what we have here.

Let rationalists, if they will, conclude that the book (for the Spirit of God they deny) has made a mistake; believers may be assured that it mainly looks onward to the judgements of the last days. Indolent readers, unintelligent or prejudiced commentators, may slur over the distinctive points of the prophecy, turning what they can to moral profit. But if a man follows out the matter closely, he must accept the truth of the future or become a rationalist, that is, an infidel. It is perfectly certain that nothing which approaches the prediction has yet occurred. Therefore the only legitimate inference to be drawn from it is, either that the prophecy is yet to be fulfilled, or that the pseudo-prophet was guilty of a lie or a flourish. The Christian, on the contrary, believes that God has written nothing in vain, and that every word, not yet accomplished, must be fulfilled to the letter; among the rest this wonderful dealing in which God is to make "the land of beauty" the grave of man's pride and power.

Then God will appear for the everlasting deliverance of poor Israel. And that very people, now so proverbial for their obstinate rejection of Christ, will go forth zealously spreading the tidings of divine mercy to the ends of the earth. What an evident contrast with that which exists now! Israel will be brought into their own land and blessed there, when Jehovah of hosts shall reign in mount Zion. Now God has no land that is more particularly holy. The land, holy in His purpose, is (1896) the possession of the Turk. It is still largely a waste country, though proofs of fertility are not wanting in the midst of barrenness. How is so vast a change to be brought about? When consummated, God will lead Israel to build a magnificent temple. The priests, the sons of Zadok, shall minister in due order. The land shall be divided among the twelve tribes after a new fashion. This and more we know from the last chapters of the prophet Ezekiel. Indeed abundant proofs are manifest elsewhere to any person moderately acquainted with the prophecies.

At present the characteristics are, Israel rejected, the Gentiles called, the church formed in union with Christ on high and by the Holy Ghost here below, in which church is neither Jew nor Gentile. Thus the character of blessing for man is entirely altered. Instead of outward honour resting upon the Jews, they are cast out and dispersed, and have yet to pass through a fiery tribulation at the close. We are God's people, His children now, not they. Peace in Christ is ours, but in the world we have tribulation. In the days that are at hand all will be changed: God, instead of rejecting the Jews, will again choose them to stand forth in their own land, converting them to Himself, quenching all tendency to rest on ordinances, and taking idols for ever away; whereas they formerly and persistently mixed up idols with the worship of Jehovah, later and worse still they rejected their own and His Christ.

Plainly therefore a new state of things must have come in. The prophecies may take us down to the change; but how is the change itself to be brought about? By more tremendous judgements on Israel, and especially on their enemies, than the world has ever witnessed; not only on a great nation, but on the east and west, their old enemies, represented in their descendants. All nations of the earth, in short, will have their representatives there and then. The result will be that God will judge all the nations, at length blessing His ancient people according to the promises He had assured to the fathers, then accomplished to the children. In order to bring about this change, not only must there be an execution of judgement, but also the removal of the heavenly saints to be with the Lord above. As long as the church goes on here below, it is impossible, morally speaking, that God could accomplish these events of a wholly contrasted character. For it is contrary to all analogy that God would act upon two opposite principles at the same time. For instance, how could God both give and withhold outward honour for a Jew? How form the church at the same time that He restores and owns Israel? If a Jew were to believe now, he, baptised by the Holy Ghost, becomes a member of Christ's body; whereas what we find in the prophets is, that a godly Jew in the last days remains a Jew. The Lord will quicken his soul, no doubt; but he will be found in his own land, where, instead of suffering, he will be blessed in earthly things. Thus it is an altogether different state here below. To this the New Testament supplies the key. Before Jehovah begins thus to work in Israel, the church is removed to heaven.

Hence in the Revelation the great initiatory lesson is taught, that when "the things that are" (or the seven churches) terminate, when those that truly believe now are seen glorified with the Lord in heaven, then (Rev. 7) God takes up a new work among Israel and the Gentiles, who will be, both of them blessed, but even so, presented as distinct from each other. Without doubt the Jews will return to their land in unbelief, and Satan will induce them to install a man as their Messiah who will draw them by degrees to worship himself and an idol in the temple of God. Some might think it strange to assert that these civilised and christianised nations, which count it impossible that the educated could worship idols or the Antichrist, should fall into these very snares. But scripture is explicit, that those who now boast of progress, knowledge, and religion will at that time fall into idolatry and the anti-Christian pit. All western Europe will be drawn into perdition with the mass of the Jews. God will have previously translated to heaven all properly called Christians. Then the apostasy will take place, though in the midst of this fearful evil the Spirit of God will work, specially among certain of the Jews, who will go through this scene faithful to God, some being killed for the truth, and others surviving in the flesh — a remnant God will reserve to Himself to make of it the nucleus of a new Israel. The Lord Jesus will appear in the midst of this lawlessness, and will execute judgement upon the ungodly, preserving the spared remnant who thereon become the chosen means of spreading the knowledge of Jehovah's glory for the millennial age.

When the Holy Ghost says, "Because ye have said, we have made a covenant with death" (v. 15), we are not to suppose that this is to be taken as if they confessed it. God is rather exposing their real mind in its evil and ruin. They may boast of their covenant, but they do not know it is with Sheol. They are deceived to accept a false Messiah, whose power will turn out to be of Satan; but they are ignorant of the cheat. Jews would not openly say that they had entered into a compact with the devil: a man must be in an extraordinary state of blindness and defiance of God in order to own such a thing. Nor does the word of God at all limit us to such an interpretation. The reference, one may suppose, is to those that enter into a covenant to save themselves from the king of the north. It appears to be a compact entered into between the false prophet and the Beast. The power that scripture designates as the Beast is the emperor of the west, the last Roman ruler when that empire re-appears.

There was a living man, even of late, said to have his mind set on some such scheme: it is a notorious fact, that within the last few years the project had entered into the brain of one who proved that an idea was apt to govern him. Nor is it absolutely new, this yearning after the reorganisation of the empire, with Rome for its capital. The plan is not to overthrow other European nations, but to make them subject kingdoms, each having its king, under one supreme head. That this was the theory of a recent monarch, there can be no more question than that it was the idea of another before him. I may add, that he, too, like his predecessor, meddled with the affairs of the Holy Land, and that both sought to have a hold of Rome. Some of us have held these interpretations of the prophecies long before the war of the holy places or the possession of Rome. They were thoughts derived not from political events, but from scripture, the shadows of coming events. Plainly then a great power shall arise, in scripture called "the Beast" or the revived Roman empire, with this peculiar form, that instead of putting aside the various kings of Europe, it will allow of separate kingdoms under him, nominally independent but really dictated to by the emperor. He accordingly will be the contracting party with the apostate Jews, in concert with their king the Antichrist; the emperor of the west being the political head, as the prophet-king will be the spiritual head of Christendom (then properly Antichristendom). Thus Jerusalem, which has been the cradle of professing Christendom, will be its grave. As to the particular person who will effect all this one says nothing. He shall be revealed in his own time. The great point is the manifestation of the chiefs at Jerusalem and Rome. Rome will be the centre of an earthly empire, with separate but dependent kings in western Europe, each having their kingdom subject to the one head. This is one feature. The other is, that many Jews will be in their own land, and will be allowed to form a kingdom; and that this will bring them into the hands, not of Christ, but of Antichrist.

When the Jews are there, the rest of the great drama will follow; they will soon have its predicted leader. Then comes the scene spoken of here. In order to strengthen themselves against the great northern oppressor, or the overflowing scourge, they enter into a covenant with "the Beast." In vain do they think to escape. At this very time God will raise to Himself the hearts of a little band of faithful Jews, who will feel assured that the wicked prince cannot be their Messiah; that the true God is a holy God; that His servant, their promised King, must be, not the man of sin but of true righteousness. The false Messiah they refuse, their hearts in penitence cry, Blessed is He that cometh in the name of Jehovah. These are here individually spoken of as "he that believeth" (v. 16). The rest plot, make preparations, and hope to be saved from the overflowing scourge. But no; God will permit the mass to be trodden down (vv. 17-20). They shall in no wise escape. The first attack upon Jerusalem is to be successful. In the next chapter we see a very different result, when the people in the city have been purged and Jehovah interferes. (Compare Zech. 12 - 14)

Thus Jerusalem is the great battle-field of the nations, and the main platform of the judgements of God. We do not speak now about the last eternal judgement — the great white throne; for this has nothing to do with the earth. Heaven and earth will have fled away before that. Remember there is to be a judgement of the habitable earth, not only a judgement of the dead, but also and previously of the quick. Every baptised man professes that Christ is coming to judge the quick and the dead. How few truly understand and believe it! All its acts will not take place at the same time. One form of the judgement of the quick comes before us here. The reason why Jerusalem becomes the scene of God's judgements on the nations is that Jerusalem, Judah, and the people of Israel are the chosen centre of God among the nations. In the latter day He will resume His former relations with Israel, though on a better and everlasting ground.

What solemn words in vers. 14-22 for the scornful men ruling in Jerusalem! In vain do they plead past favour or present privileges. Jehovah should rise up to do His work, His strange work, and accomplish His act, His strange act. He loves not vengeance but mercy. But mockers are odious: most of all in Zion. A consumption, therefore, is determined upon the whole earth. He is the same unchanging God: let them not presume because of His long-suffering.

Even with man it is not always ploughing, nor always time to sow. Threshing comes at last, and in divers modes and measures. So will it be in God's judgement of the earth. "Give ye ear, and hear my voice; hearken, and hear my speech. Doth the ploughman plough all day to sow? doth he [all day] open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad dill, and scatter cummin, and set the wheat in rows and the barley in an appointed place and the rye in the border thereof? His God doth instruct him in judgement, he doth teach him. For the dill is not threshed with a threshing instrument, neither is a cartwheel turned about upon the cummin; but dill is beaten out with a staff, and cummin with a rod. Bread [corn] is ground; for he will not ever be threshing it; and though he drive the wheel of his cart and his horses [over it], he would not grind it. This also cometh forth from Jehovah of hosts; he is wonderful in counsel, great in wisdom" (vv. 23-29). The discipline of the people under the mighty hand and the profound wisdom of Jehovah had been in vain through their unbelief. The dull earth yielded far better fruit to the husbandman. But the day of Jehovah is yet to come, and hastens. For yet a very little while He that cometh will come and will not tarry. And every righteous one shall live by faith.

Isaiah 29

As the present chapter was to some extent anticipated in the remarks on the preceding one, one may speak the more briefly now. It opens with the final siege of Jerusalem by "the Assyrian," so familiar in the prophecies. "Woe to (or, Ho!) Ariel, to Ariel, the city of David's encampment! Add ye year to year; let the feasts come round. Yet I will distress Ariel, and there shall be sorrow and sadness; and it shall be unto me as an Ariel" (vv. 1, 2). By Ariel, the lion of God, is meant Jerusalem, which the proud stranger menaces with destruction. Spite of great names and associations of the past, it is actually brought down into deep distress. Delay should not hinder its humiliation. Feasts or sacrifices should not avert the storm. God's indignation is in question, and not yet ended: still it abides to Him as Ariel, brought justly and utterly low, yet His lion. "And I will camp against thee round about, and will lay siege against thee with watchposts, and I will raise forts against thee. And thou shalt be brought low, thou shalt speak out of the ground, and thy speech shall come low out of the dust, and thy voice shall be as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust" (vv. 3, 4). That is, agony of terror would produce effects similar to the tone or language affected by those who dealt with spirits. "And the multitude of thine enemies shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: and it shall be at an instant, suddenly. Thou shalt be visited by Jehovah of hosts with thunder and with earthquake and great noise, with whirlwind and tempest and the flame of devouring fire" (vv. 5, 6).

It must be plain, I think, how entirely all this falls in with and confirms the reference to the great king of the north in the time of the end. Sennacherib was but a type. Hence the commentators, not seeing this, stumble in hopeless perplexity. Some, applying it to the typical enemy, cannot get over the fact that Isaiah himself expressly predicts (as was the fact, of course) that Sennacherib should not come into the city of Jerusalem, nor shoot an arrow there, nor come before it with a shield, nor cast a bank against it. (See Isa. 37: 33). Others, again, suppose the Roman siege to be intended, but this, it is evident, is still more flatly contradicted by Jehovah's intervention at the last gasp to the deliverance of Jerusalem and the utter overthrow of their enemies. In fact it is the future siege at the close of this age, when the great confederacy of the north-eastern nations shall be broken after a previous success against the Jews. The reader can compare Zech. 12 - 14, which bear on the same events; also Ps. 83; Ps. 110: 2, 6; Micah 4: 11, Micah 5: 4-15; and the end of Daniel 11 compared with the beginning of Daniel 12.

The next verses, 7, 8, strengthen this conclusion. "And the multitude of all the nations that war against Ariel, even all that war against her and her fortifications, and that distress her shall be as a dream of a night vision. It shall even be as when the hungry [man] dreameth, and, behold, he eateth; but he awaketh, and his soul is empty; or as when the thirsty dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul craveth: so shall be the multitude of all the nations that war against mount Zion" (vv. 7, 8). Calvin's notion that they were the various garrisons which the Jews brought in from elsewhere to defend their capital, and that they are threatened with being useless refuse, is quite unworthy of his reputation. It is a clear prediction of the destruction of their foes at the last, led on by him who was prefigured by the Assyrian. They shall be as disappointed of their prey as a hungry or thirsty man who wakes up from his imaginary feast.

The prophet then turns to describe the moral condition of the Jews themselves, and the blind infatuation that ensued. For such a trial as God thus brought on them will have its ground in their evil state, whatever may be His mercy and its rejoicing against judgement in the end. "Be ye amazed and astonished; infatuate yourselves and be blind: they are drunken, but not with wine; they stagger, but not with strong drink. For Jehovah hath poured out on you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers, hath he covered. And all the vision is become unto you as the words of a book that is sealed, which they deliver to one that can read, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed. And the book is delivered to him that cannot read, saying, Read this, I pray thee: and he saith I cannot read" (vv. 9-12). Israel were spiritually blind to God's lessons. Judicial sleep oppressed all: learned or simple made no difference.

Alas! they were formalists and hypocrites taught by the precept of men, as certainly as they avowed their ignorance of God's word. Therefore by God's sentence their wisdom should perish. "And the Lord said, Forasmuch as this people draw nigh with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear of me is a commandment taught of men: therefore, behold, I will proceed to do marvellously among this people, to do marvellously even with wonder; and the wisdom of their wise [men] shall perish, and the understanding of their prudent ones shall be hid" (vv. 13, 14). In vain their efforts to hide from the Lord or be independent of Him. God, after all, remains God, and man is but as clay in the hand of the potter. "Woe unto them that hide deep their counsel far from Jehovah! And their works are in the dark, and they say, Who seeth us? and who knoweth us? Ye turn things upside down! Shall the potter be counted as clay; so that the thing made should say of him that made it, He made me not; or the thing formed say of him that formed it, He hath no understanding?" (vv. 15, 16). If this be solemnly true, it is full of blessed comfort. For "[Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and out of obscurity and out of darkness the eyes of the blind shall see; and the meek shall increase their joy in Jehovah, and the needy among men shall rejoice in the Holy One of Israel. For the terrible one shall come to naught, and the scorner shall be no more, and all that watch for iniquity shall be cut off, that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for naught" (vv. 17-21).

Soon all will be reversed: not only the lofty Assyrian he abased, and humbled Israel be exalted, but the culpable insensibility of the people give place to spiritual understanding and earnestness. Sweet traits of the Spirit should find increase of blessing and joy: violence, scorn, and iniquity be judged and vanish. "Therefore thus saith Jehovah Who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel. They also that err in spirit shall come to understanding, and they that murmur (or, the disobedient) shall learn doctrine" (vv. 22-24).

It is clear that both the external deliverance and the internal work of spiritual blessing in spiritual intelligence indicate a time and a state which have never yet been realised for Israel. The day of Jehovah is in view, of which the sudden overthrow of Tartan and Rab-saris was but a proximate sign. Never yet has the blind stupor lifted from the heart of the people and its rulers, but wrought deeper sin and worse desolation. But the day is at hand which will verify the prophetic word to the full.

Isaiah 30

There is a topic here which has been scantily noticed hitherto, on which the Spirit of God enlarges much. Inasmuch as it comes before us in this chapter, a few words may well be said on it — the moral condition of Israel, as proved and brought home to them by the revelation of God. For what we have all throughout this section is not merely deliverance, nor this in His grace only, during a time of ruin, but also the righteous Lord proving that He loves righteousness. There was a cause for the proof that the condition of Israel was morally unbearable to God. Blindness was there, religious and finally judicial blindness. This condition is traced by the Spirit in a variety of ways. We will look briefly at what we have before us here.

The first feature of their evil which draws out the indignation of God is that His people should go down into Egypt; that a people blessed of God and possessing promises of still better blessings than they ever tasted, with which they are yet to be blessed by God's own grace in the last days — the best possible blessings for a people upon earth — that such a people should go down into Egypt for help, was not only debasing to themselves, but also peculiarly dishonouring to God. Hence the Holy Ghost now, having shown us their deliverance, goes back and indicates from what they were delivered. God brings out one character of evil after another, and shows that the necessary issue of it was destruction. Yet He brings them out of all their distresses, and at length blesses them fully as His own people. It is peculiarly comforting to read of the ways of God, how He is not only a deliverer from dangers, from outward enemies, from Satan, but also from every form of sin. He does not in any wise gloss over moral evil, for chapter after chapter brings it out, though, as the effect of its judgement, Israel seemed ready to be swallowed up. But as the dark side thus appears so on the other God is seen interfering in grace, plucking their feet out of the net, setting the dispersed in their own land, and securing the triumph of His own grace as well as righteousness. For this cause, "Woe to the rebellious children, saith Jehovah that take counsel but not of me, and that make leagues, but not by my Spirit, that they may heap sin upon sin" (v. 1). It is a solemn thing to read such words as these, and still more so to think how applicable they may be to ourselves. Even as children of God, the proneness of our hearts is to act according to our own judgements; for the flesh in the Christian is not a whit better than in any other man. Whenever there is a listening to ourselves, we may be sure the same character of evil is at work that the Spirit of Jehovah was rebuking in Israel.

What for Israel was going down into Egypt is to us the taking counsel not of God but of natural wisdom in any difficulty. It was the same fleshly wisdom which Israel sought and of this Egypt is the symbol in the ancient world. No country in the early history of men was so distinguished for the wisdom of nature as Egypt. In later days Greece and Rome sprang up, but that was long after the time to which this vision applied as an historical fact. They were at first little more than a number of contentious hordes. No such wisdom was found anywhere to the same extent as in Egypt. The great Assyrian who invaded Israel was characterized not so much by wisdom as by vast resources and appliances in the way of strength. Egypt depended mainly on good counsel, as if there were no living God — on the counsel of man sharpened by long experience, for it was one of the oldest powers that attained eminence. Accordingly, as they had been versed in the statecraft of the ancient world, they had an immense reputation for their familiarity with means of dealing in national difficulties, peace, plenty, etc.

Israel, when threatened by the Assyrian, sought the help of Egypt: I am speaking now of the literal fact when this prophecy first applied. Though it did bear on the days of Isaiahyet the character of the prophecy shows that it cannot be limited to that time: only a very small part of it was accomplished then. But between the two terms of Israel's past and future unfaithfulness in turning to the wisdom of the world in their troubles, there is a serious lesson for us in the pressure of any trial that concerns the testimony of God. The tendency is immense to meet a worldly trial in a worldly way. That you cannot meet the world's efforts against you by spiritual means is what one is apt to think; so there is the danger of recourse to earthly means for the purpose of escape. What is this but the same thing that we find here? And yet who that feels for the children of God and for the truth, but knows the danger of this? Be sure, if we do not feel the danger, it is because we are ourselves under the world's influence. The feeling of the danger, the dread of our own spirits, the fear lest we should meet flesh by flesh, is what God uses to make us look to Himself. God will never put His seal on self-dependence; on the contrary, the great lesson the whole life of Christ teaches is the very reverse. He lived for the Father; so "he that eateth Him shall live for Him." It is in dependence upon another, even Christ, as our object that the joy and strength and wisdom of the Christian are found. This we gather before the difficulty comes. Then "I can do all things through Him Who strengtheneth me" (Phil. 4: 13).

Where we often fail is through acting from impulse. If we think to plan, instead of praying in real subjection to God, we need to fear for ourselves. What is rendered in 1 Tim. 2: 1 "intercession," and in 1 Tim. 4: 5 "prayer," means such intercourse with God as admits of confiding appeal to Him. We can thus freely and personally speak to Him about all things, now that through the one Mediator we know Him as a Saviour-God, Who has first spoken to us in grace, and given us the access we have into this grace wherein we stand. Is it not, then, an outrage on the God Who has thus opened His ear to us if we look to fleshly means? And yet who does not know that this is the very thing to which perhaps, more than any other, the wise and prudent are prone?

In this way it seems that the moral lesson of this chapter is to be seen — it is taking counsel, but not of Jehovah. Hence God caused the land of Egypt to become the means of deeply aggravating their evil. "Woe to the rebellious children, saith Jehovah, that take counsel, but not of me; and that cover with a covering (or, as some prefer, that make leagues), but not of my spirit, that they may add sin to sin; that walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Therefore shall the strength of Pharaoh be a shame, and the trust in the shadow of Egypt a confusion. For his princes are at Zoan, and his ambassadors are come to Hanes. They shall all be ashamed of a people [that] cannot profit them, that are not a help nor profit, but a shame, and also a reproach" (vv. 1-5). His princes mean those of God's people, as the next chapter proves decisively. The prophet's irony thus expresses itself.

"The burden of the beasts of the south. Through the land of trouble and anguish, from whence [come] the lioness and the lion, the viper and fiery flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit. For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab (or, Arrogance) that sitteth still" (vv. 6, 7). Not man's pride, but God's guidance avails for His people.

If we examine the New Testament for our guidance in these difficulties, we shall find just the same truth. If the apostle is speaking merely about the ordinary trials of each day, we have the same lesson in other words. Thus he tells us we are to let our moderation be known unto all men, the Lord being at hand; that instead of being careful or anxious about anything (not that we are to be careless, but not to be careful in the sense of anxiety), our requests should be made known unto God with thanksgiving.

Our strength, it is said, is in quiet confidence. Christians have a right to expect God to appear for us; He has entitled us to count on it. We may be perfectly sure, it matters not what the circumstances are; even supposing there has been something to judge in ourselves, if one tell it out to God, will not He listen? He cannot deny Himself. He must deny him that slights the name of Christ (2 Tim. 2: 12, 13). Where He now puts to shame, it is in our self-will; so far from His putting shame on such being a proof that He does not love them, it is precisely the proof that He does. But at the same time, let men venture to go beyond what God sees good for the discipline of His child, He soon takes up the rod; and there can be nothing more terrible than when the adversary exceeds the chastening that is just, gratifying his hatred toward them. For God will rise up in His indignation, and deal with them according to His own majesty; even the grace of the gospel does not set aside that. For instance, see 2 Tim. 4: 14. If persons bearing the Lord's name are carried away by their fleshly zeal, and fight against the truth of God or those charged with the proclamation of that truth, God may use them for dealing with faults in His people. God knows how to bring down His people where their looks are high because of anything in themselves, or that grace has conferred upon them. But when the limit of right rebuke is exceeded, woe be to those that fight against them, covering their own vindictiveness or envy under God's name! It is evident that the very grace of the gospel makes it to be so much the more conspicuous; for it sounds so much the more tremendous that God should thus deal in the midst of all that speaks so loudly of His love.

The Gospels also bring out, in the words of our Lord Himself, the wickedness of fighting against what God is doing even by poor weak disciples. This is the great lesson for us; we are not to consult our own heart or have recourse to the strength of man. When we flee to the various resources of the flesh, we slip out of our proper Christian path. Whereas the strength of God has indeed shone in that foundation-pattern in which all the blessing of grace to sinners is contained; and it always takes this form for a Christian, and that is, death and resurrection. There may very likely be a great pressure of trial; there may soon appear a sinking down under it; but as surely as there is the semblance of death, there will be the reality of resurrection by-and-by. Let no one be disheartened. The cross is the right mould for the blessing of the children of God. When we were brought to Him, was it not after the same sort? We knew what it was to have the horrors of the conviction of sin; but God was going to bring us for the first time into a place of special blessing.

It has always been so with His own. We find it in the case of Abraham, and in proportion to the greatness of blessing is the force of sorrow that precedes it. Isaac was given when Abraham was a hundred years old, and Sarah as good as dead. There was death, as it were, and he had to wait for a son. Even after the birth and growth of the child of promise, he had to surrender him, to offer up his only son to God. Directly that the singleness and truth of his heart was proved, and that the sacrifice was in principle offered up, the angel of Jehovah arrests his hand. How much sweeter now, when Isaac was, as it were, the child of resurrection! And so it is with all our blessings, it matters not what they may be. There must be the breaking down of our feelings, the mortification of self in a practical way, if we are to know what God is in blessing: our blessings are cast in the mould of death and resurrection.

The way by which come all our blessings, is in Him Who is dead and risen. To be blessed practically we must morally go through the same process. There comes the frustration of all natural hopes, the blasting of all the objects we desire. When God visits us in His faithfulness with trial, the first thing man seeks is to escape. Israel goes down into Egypt, instead of looking up in the confidence that God is the giver of wisdom and of power. They go down to the land of human wisdom and ability. Were there no God, were they not His people, it would have been intelligible; but as it is, what folly! Yet is it the folly of our own hearts. Are we not conscious of it? Beware lest it be, because we are so accustomed to forget it, that we do not realise the humbling truth. We need to consider it more deeply to profit by this lesson. Their strength is quiet confidence instead of hurrying down into Egypt. "Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever. For it is a rebellious people, lying children, children [that] will not hear the law of Jehovah; that say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us" (vv. 8-11). Those that wait not on Him for His power must feel the power of His enemies and theirs.

"For ever and ever" (v. 8) it was to be graven in a book that they were "children that will not hear the law of Jehovah" (v. 9). That was even the last of all; rebellion could be forgiven lying children could be made ashamed of their lies. "Prophesy not unto us right things" (v. 10), that is, things according to God. We are not to suppose that they actually said these words. We often read in the Gospels that Jesus answered in many cases where not a single question was put to Him. Why does the Spirit of God say Jesus answered, when He was not asked? Because He knew the thoughts of their hearts. He answered not what they said, for they said nothing; but what He knew they would say if they dared, what He knew was at work within.

So here, Israel may not say it in so many words, but it is what God saw and knew to be the truth of what they were feeling and doing. They did not like the truth which brought before them their rebellion and lies; they endeavoured to get out of the way and reach of the truth. God was in none of their thoughts. Why not use the best resources of men, now that God did not work miracles for them? Whereas, in truth, God had called out Israel for this — to be the manifestation of a people whose strength was in Jehovah; to be the witness of how blessed it is thus nationally to trust the living God in all their public dealings and in their domestic life. All was to be regulated by the law of Jehovah (which is the technical term for the Old Testament). They were to be the practical exemplification of the blessedness of a people and land in such a case.

To go down into Egypt was to give up God for man: if they had asked counsel, they well knew God would never send them down to Egypt, out of which He had brought them. But they did not seek counsel, they act before they ask, and may have then prayed about it. But what is it to pray for God to bless what we are doing in self-will? Let us ask Him what He would have us to do before we act. It may be that God would have us to do nothing, or possibly give us counsel through one of His children. For God does not intend us to be so many independent lines that never unite, though they may closely approach. He works by Christ's members; He purposes to make us feel that we are members one of another; but whatever may be the value of any one's counsel, each must be responsible to God. The danger is of putting another in the place of God. Men do not value a man more for this, because when we are self-willed and our counsellor is firm for good, the speedy consequence will be that he who stood in the place of God one day may seem to stand almost in the place of the devil the next. This is the flesh — apt to deify the creature one day, and to demonize it the next.

What we have to seek then is to look up to God; and this is just why the first word is here, "returning and rest." But there was more besides. In the chapter before, the point was the word of God, which the flesh treated as a sealed book; but God must be waited on as well as His word. He never intended scripture to be taken apart from Himself; over and above the Bible is God Himself. Not that God can ever be against His word, but He is the only power of entering into the application of it. For the Bible is not only for me to look down into: I must look up to God. I am not intended to read it merely as a book of true stories or good sermons, still less of enigmas to solve by wit or learning, but as the voice of the living God to my soul. When one reads it in true subjection to Him, the relation and attitude of the soul is totally changed; you are delivered from the danger of bending the word of God to your own mind and will. Whereas, when the word leads you out in prayer to God, then it is neither the word without prayer, nor prayer without the word; both of which habits are exceedingly dangerous, one leading to rationalism, as the other does to fanaticism. Hence, says the apostle, "I commend you to God and to the word of his grace" (Acts 20: 32). We need to wait upon God that we may gather profit from His word, and ever to lean on Him for His grace that we may with simplicity and faithfulness carry it out in the Spirit.

Here Israel had failed, as we see in Isa. 29. So now in Isa. 30 they flee down to the nearest neighbour that could help by human prudence, slighting God's wisdom and the grace which entitled them to cast themselves on Him for it. Were they not a people that should dwell alone, and not be reckoned among the nations? "Therefore thus saith the Holy One of Israel, Because ye reject this word, and trust in oppression and perverseness, and stay thereon, therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly in an instant. And he shall break it as the breaking of a potter's vessel that is broken in pieces without sparing; and there shall not be found in the pieces of it a sherd to take fire from the hearth or to take water out of the cistern" (vv. 12-14).

Such was Egypt. The flesh is habitually fraudulent and perverse. But God judges it in His own. It is ever restless and pretends to something. It may look imposing, but it is ready to crumble from top to bottom, and is doomed of God. "For thus saith the Lord Jehovah, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and confidence shall be your strength; but ye would not. And ye said, No, for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift [Egypt's resources of common sense]; therefore shall they that pursue you be swift. One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill" (vv. 15-17). God would make them a signal example, and show that the resources they trusted were only so many nets in which they were to be snared. Had they sought to flee? They should flee in terror. Had they sought help to swiftly escape? Swift should be the vengeance of their foes. God constantly makes the earthly object of trust to be the rod for the fool's back.

What is the answer of the Lord when He comes to this? Nothing can be stronger than His condemnation. But if He deals sternly with His faulty people here, is it not always for blessing in the end? If God exposes His children, pulls them down from the seat of pride, brings them into trouble from those they prefer to Himself in some extremity, it is the real action of His great grace. To return to Him even with broken bones is blessed. How magnificent is the burst of the prophet! "And therefore will Jehovah wait, that he may be gracious unto you, and therefore will he lift himself up [not to cut off Israel, but] that he may have mercy upon you; for Jehovah [is] a God of judgement: blessed [are] all they that wait for him. For the people shall dwell in Zion at Jerusalem. Thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; as he heareth it, he will answer thee. And the Lord will give you the bread of adversity, and the water of oppression; yet shall not thy teachers be hidden any more, but thine eyes shall see thy teachers. And when ye turn to the right hand, and when ye turn to the left, thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it" (vv. 18-21). He had let all this trouble fall upon His people; He had Himself waited and been exalted; and why? That He might be gracious. The enemy might prove his malice, and they their weak and guilty preference of flesh to Himself; and He allowed it all to take place that He might have nothing to do but to take them out of the pit into which they had fallen, and bless them as they had never been blessed before, at length without hindrance to the outflow of all His love. He waits for them, and though He seem to tarry, it is to enrich them with a still greater blessing. They should be morally restored, too, and take vengeance on what had seduced their hearts in previous times. "And ye shall defile the silver covering of thy graven images, and the gold overlaying of thy molten images; thou shalt cast them away as a menstruous cloth; Out! shalt thou say unto it" (v. 22).

Outward happiness follows here below, and inward blessing and glory from above. For Jehovah asserts the rights of His grace, when His people, all wrong, have been chastened in adversity, and returned to Him in heart.

"And he will give the rain of thy seed, with which thou shalt sow the ground; and bread, the produce of the ground, and it shall be fat and plenteous. In that day shall thy cattle feed in large pastures; and the oxen and the young asses that till the ground shall eat salted provender, which hath been winnowed with the shovel and with the fan. And there shall be upon every high mountain, and upon every high hill, brooks, water-courses, in the day of the great slaughter, when the towers fall. And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that Jehovah bindeth up the breach of his people, and healeth the stroke of their wound" (vv. 23-26).

Such is the deliverance which God will work for Israel; but what about the Assyrian? Israel are blessed, but not yet the Assyrian judged; Israel had been wrong, but the Assyrian had been merciless. God had dealt with Israel; now He must deal with their foes, as we are told in Isa. 10: 12. "When the Lord hath performed His whole work on mount Zion," then will He bring down the Assyrian. "Behold, the name of Jehovah cometh from far, burning [with] his anger, and a grievous conflagration: his lips are full of indignation, and his tongue as a devouring fire; and his breath as an overflowing stream, that reacheth even unto the neck, to sift the nations with the sieve of vanity; and a bridle that causeth to err [shall be] in the jaws of the peoples" (vv. 27, 28). The foe will not know that it is God Who is guiding them to the Holy Land, but think they are going to have the land and the people an easy prey: God, on the contrary, is going to meet them there, and avenge His people. "Ye shall have a song as in the night a holy feast is kept; and gladness of heart, as of one going with a pipe to come unto the mountain of Jehovah, to the Rock of Israel" (v. 29). This is even more than there had been when Egypt was judged; Israel could then eat the lamb but with bitter herbs. Not so in the day which is coming; it is not that part of the passover that this is referred to, but the song of their holy festival. "And Jehovah will cause his glorious voice to be heard, and will show the lighting down of his arm, with indignation of anger, and a flame of devouring fire, [with] a crashing and tempest and hailstones" (v. 30).

It is not a mere providential judgement — God from a distance acting and merely raising up one people to destroy another. The intervention of God shall be manifested, an unmistakable display of divine judgement. "For through the voice of Jehovah shall the Assyrian be broken in pieces, he will smite with a rod. And every stroke of the appointed staff, which Jehovah shall lay upon him, shall be with tabrets and harps; and in battles of shaking will he fight with them" (vv. 31, 32). It is the staff of God's correction, which shall deal to the bitter end with the Assyrian. For. Israel such joy and gladness shall follow as never had been tasted heretofore. So manifestly is God espousing their cause, that it will be with the loftiest music of praise and every sign of confidence in God. Has this ever, since Isaiah, been accomplished in Palestine? Was it heard there even at the time of Sennacherib? Israel was already in captivity, and Judah was soon swept away by the king of Babylon. Here we have triumph, peace, blessing, and glory. The mighty power of God will have destroyed their enemies for ever. There must then be a fuller accomplishment than the prophecy has yet received.

But it is not to be a mere devastation. "For Topheth [is] prepared of old; for the king also it is prepared; he hath made [it] deep [and] large: the pile thereof fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it" (v. 33). Tophet is ordained: this shows clearly when and how it will be. Tophet is the figure of the judgement on God's part that is coming. It should be "for the king also," not "yea, for the king." That little change has done much mischief in confounding two important personages. Nobody need deny that the word translated "yea" may be rightly so in certain cases; but the natural meaning of it is either "and" or "also," and the latter is just what is required here. His declaration is, that Tophet is ordained not for "the Assyrian" only, but also for "the king." The king and the Assyrian are so totally different and opposed that it was needful to reveal the same doom for both. The mistranslation was because our translators did not know the difference, but fancied the king and the Assyrian to be one and the same.

"The king" is that false Messiah who will be found with the Jews in the last days. Received in his own name, he will be accepted as the true Anointed, but he is the devil's Messiah. And the consequence is that God's fire or Tophet is prepared for him. The point here is that God will prepare the same fire for both of them; not only for the hostile Assyrian, but for the leader of Judah's wickedness, "the king." For him the fire of Tophet is prepared as well as for his enemy, the Assyrian. God in this marvellous manner, and not waiting for the day of eternity, will cast him directly into hell, even before the devil himself. Lest we might think that he is the only one, it is said, "for the king also"; for this personage, who is to reign over the apostate Jews, will also be singled out of God to be dealt with in the same way. Figurative expressions may be used, but they are figures of a terrible reality which Christendom has long forgotten. The more urgent is the need that the believer should wake up to his fuller confession of the truth, in a day when men sink down in a self-complacent dream of an onward progress for the earth, the ritualist being as besotted as the rationalist. "Behold, the Judge standeth before the door."

Isaiah 31

The chapter now coming before us is a brief moral comment on, or a compressed rehearsal of Isa. 30. "Woe to them that go down to Egypt for help, and stay on horses; and trust in chariots, because [they are] many, and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek Jehovah!" (v. 1). How touchingly the prophet warns of the danger through Egypt as defection from Jehovah! "But he also [is] wise, and will bring evil, and will not call back his words [which Israel vainly would escape], and he will arise against the house of the evildoers [Israelitish or not] and against the help of them that work iniquity. Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit: and Jehovah shall stretch out his hand, and he that helpeth shall stumble, and he that is helped shall fall, and they all shall perish together" (vv. 2, 3).

Jehovah's protection over the righteous would be proved in the day when He judged the helpers and the helped. Their material resources were great, their political wisdom famous; but where were they in that which is highest and alone enduring? The true God was in none of their thoughts. They were the most besotted of creature-worshippers. From Zion, not heaven only, He will deal. It is the day of open intervention here anticipated. "For thus saith Jehovah unto me, Like as the lion growleth, and the young lion over his prey, if a multitude of shepherds be called forth against him, he will not be dismayed at their voice, nor abase himself for the noise of them: so will Jehovah of hosts come down to war upon mount Zion, and upon the hill thereof. As birds hovering, so will Jehovah of hosts cover Jerusalem: covering he will also deliver, [and] passing over, he will rescue [it]. Turn ye unto [him from] whom, O children of Israel, ye have deeply revolted. For in that day every may shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you [for] a sin. And the Assyrian shall fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him; and he shall flee from the sword, and his young men shall become tributary. And his rock shall pass away by reason of fear, and his princes shall be dismayed at the ensign, saith Jehovah, whose fire [is] in Zion. and his furnace in Jerusalem" (vv.4-9).

The commentators naturally are perplexed who look not beyond Sennacherib; for though his host was smitten by the angel of Jehovah, and this might in some measure meet the prediction, there are strong expressions which can never be satisfied, short of the great enemy at the close. Then only will be felt the force of Tophet; then only will be seen the ensign of the Divine presence and power which protects Zion and Jerusalem.

For what can be plainer than the assurance that Jehovah will in very deed appear for the deliverance of His people? Whatever has been in the past is but a pledge of the coming glory. We know as a fact that Judah did not hear any more than Israel as a whole; and that as in Christendom, so among the Jews thenceforward evil men and seducers waxed worse and worse, deceiving and being deceived. Bright exceptions there were now and then; and faith working by love is never without honour from God, and fruit among men. But the general issue of old, as now, is the same sad and at times rapid and audacious declension. But the time of ultimate blessing is all the more sure. For the Lord will come quickly to receive His heavenly redeemed, and this will but give the utmost impulse to Satan's wiles and apparent victory on earth, when those who stood most opposed in the Spirit are taken out of the way, and God works in a remnant of both Israel and the nations for the kingdom soon to be displayed. Only in Isa. 31 we must hold fast that it is not a question of Antichrist sustained by the Beast or Western Empire, but of the external chief of the nations hostile to the people and their land — the Assyrian. He is not to be destroyed, like the Beast and the False Prophet by the Lord's shining forth from heaven, but by His going forth and fighting against those nations as when He fought in the day of battle. His feet shall stand in that day upon the mount of Olives. (Zech. 14) He will then deign to be in relationship with His people; of which His King set on His holy hill of Zion is the token and the glory.

Isaiah 32

The whole work being now finished at Jerusalem, Jehovah is then shown us reigning, for He and no other is the personage spoken of here. "Behold, a king shall reign in righteousness, and princes shall rule in judgement. And a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. The vile person shall be no more called liberal, nor the churl said [to be] bountiful. For the vile person will speak villainy, and his heart will work iniquity, to practise profaneness, and to utter error against Jehovah, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail. The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right. But the liberal deviseth liberal things; and in liberal things doth he stand" (vv. 1-8). It is no longer a question of Christianity but of the kingdom. When He reigns for Whom all believers wait, as all prophets spoke of Him, the righteous shall be called no more to suffer, but to dwell at ease. It is in view of heavenly glory, and as following Him Who passed through sufferings, that we are now called to do well, suffer for it, and take it patiently. This indeed is grace. But in the day that is coming righteousness shall be displayed by divine power here below, when Satan is set aside and Christ reigns.

This is a totally different state of things from what prevails at present, for it is grace that now reigns through righteousness unto eternal life, not (so to speak) righteousness through glory in the government of the world. In the day that this chapter contemplates, the Lord Jesus will righteously take in hand the sceptre of the earth, and especially of the land of Israel. All the nations will come indirectly under His reign, because there will be one King over all the earth, not to the setting aside of others, as we know, but one supreme central government is to be then maintained. Other kings will be obliged to submit (compare Isaiah 49: 23; Isaiah 60: 3, 10, 16) to the sway of the Lord, which will continue throughout the whole unbroken period of the millennium. It is called therefore "the everlasting kingdom," not being transferred to another, and lasting as long as the earth endures. At the end of the thousand years there will be an awful proof of man's radically unchanged condition; for the nations will then gather together against "the beloved city," the earthly Jerusalem, compassing about the camp of the saints. This will be allowed for the express purpose of proving the solemn truth that glory no more ameliorates the heart than does the present long-suffering patience of God. If judgement against evil works be not executed, men's hearts are hardened in wickedness; when God's judgements are in the earth, the world will learn righteousness. But alas! even that lesson is forgotten in time; and then is the end.

Jehovah will reign in righteousness, Whose it will be to exercise strong and beneficent government all through His day; but it will be proved once more that the heart is no more changed thereby than under the gospel now, unless renewed in conscience by the power of the Spirit. There must be the possession of a new nature. Man must be born again to see or enter the kingdom of God. It will then be evident that the new birth is requisite not merely for the heavenly glory, but even for the earthly things of that kingdom. (John 3) It is in reference to the earthly part that we hear of a king reigning in righteousness. Rev. 20: 7-9 shows the total failure of this display of glory to make the heart of man one whit better. In a higher point of view, far from failure, there will he during this time an amazing exhibition of that which will bring praise to God Himself; and to this we have a reference here.

But what a proof of the selfishness of our hearts, that we do not think much about this blessed time that is coming! Not that it is not believed in; but God give us to think far more, not only of a world set free, but of being with Christ where He is in heavenly blessedness. How blind men are! For, to love, what is so much our own portion as His? Besides we are too apt to slight the deliverance of creation (now travailing in pain) during the thousand years, and this because we are so little identified with the interests of Christ. Whatever glorifies Him ought to be very dear to us. Again we shall be connected with the earth, though our home will be heavenly. We shall indeed reign with Christ over it. God will make the risen saints to be the intermediary vessels of His glory, and the fruitful channels of His goodness in that bright day. Does it not then show the insensate selfishness of the heart that we are but little filled with the thoughts and feelings suitable to such expectations?

lt. is freely granted that there is a far higher and nearer hope, even to be with Christ Himself in the Father's house. To see His glory there is more blessed than any inheritance we share anywhere else. But if we look around and see all the sins, miseries, sufferings, and sorrows of a world far from God, what a cheering truth it is that the day is so near when we shall be able to say even of the yet unbelieving Jews, "Their iniquities are forgiven, their sin is covered!" Will not God be magnified? A remnant of Israel suffices not: all shall be saved; every one of them, as the rule, shall then be righteous. Further, the miracles of Christ are called the "powers of the world to come," because it was the sample of that divine energy in man which will never be revoked, though it may be suspended. But it is always in Christ, though the church may not know how to count upon Him for it, or apply it to a needy creation. But we ought to know it is in Christ for faith to draw on, and God has rebuked our low state by withholding the display of these outward ornaments. It is good, however, to remember that it is always in Christ, and that He is coming, and that the end of this age will witness the exercise of the glorious power of that exalted Man, the church too being associated with Him, and every blessing brought in to the exclusion of all evil. This is what the chapter before us anticipates.

Now while God does not put evil down, grace reigns; and now it is only grace in the gospel that can deliver from sins as well as for heavenly glory. But when the power of evil is smitten above and below (and the Lord will smite before the millennium), the King will rule. It is the kingdom of God administered by the exalted Man, Christ; and a blessed truth it is that God has always had it in His view to exalt Him. Adam's sin was not the fall of man only, but, through him, of all the lower creation too; for the whole system was ruined when he departed from God. Adam was not a mere individual but a head. All thenceforward depends on the coming in of another Man, the Lord Jesus, Who has won a title, not for Himself to stand, which He did not need, but for us to have a standing in virtue of His blood, and death, and resurrection. The consequence is that for the believer the glory of Christ is saving in character, not destructive except of evil in that day.

But much of bright expectation is practically lost for those who do not dwell upon the coming scene of glory. The distinctive mark is Jehovah reigning in righteousness; and moreover, it is a Man Who thus reigns over the earth, not only a divine person. God will put all things under the Man that died and rose in delivering power, as truly as Adam drew down in his fall the race and creation. The world became a wilderness of thorns and briars; it was the consequence of man's fall. Do you believe it? Believe also that the Second Man would be defrauded of no small part of His heritage if He did not deliver, not believing man only but creation, and govern it in power and glory. This future reign is necessary to vindicate the faithfulness of God, to manifest the worth of Christ and the results of what He has done, to display His bride along with Him. It is good therefore to look onward to the scene where this blessed Man shall thus reign in righteousness. This would be true apart from our own share with Him, for which we must turn to the New Testament. The prophet's subject is earth; we belong to heaven. Hence it is the province of the New Testament to reveal the Father's house and heaven, no longer shut but opened first upon Christ and consequently upon us, that in peace and joy we may approach the presence of God. What a totally different theme from the Old Testament, which brings the earth into prominence as the scene of the reign in righteousness! In the earth it is judicial power that governs. A rod of iron, a sceptre of righteousness, is that by which Jehovah is to break down the pride of the world.

But there are intimations of peace and comfort too. Jehovah is here viewed "as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land" (v. 2). The world had long been weary of the effects of sin, if not of sin itself. Now the blessing is come. "And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. And the heart of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. The vile (or fool) shall no more be called liberal, nor the churl said [to be] bountiful. For the vile person will speak villainy, and his heart will work iniquity, to practice hypocrisy, and to utter error against Jehovah, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail. The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right. But the liberal deviseth liberal things; and by liberal things shall he stand" (vv. 3-8).

It is not as you see now, men who appear to have every good natural quality, and yet when tested they have no heart for divine things, love not the name of the Lord Jesus, nor care for His glory. Here it will not be so. Blessing will flow, evil be judged, shame will vanish away. Things and persons will be manifest and bear their true character. Man will then accomplish for the first time on the earth that for which he was made. It is in contrast with all the deceitfulness of unrighteousness that has gone, and still goes, on here below. We know the uncertainty of human judgement, and yet how men cling to and keep up appearances. There will be no vain show then. Good fruits will spring out of the rich resources of divine mercy, and, in the light of God then shining, there will also be the detection of everything that is false. If wickedness appear, the judgement of the Lord will fall upon it. For during the millennium there will be cases demanding vengeance; and God will not fail to deal with wickedness in a summary manner. There will be a solemn public sight of the execution of His wrath continually before men's eyes (Isa. 66: 24) — the more stern in that day, because thenceforth is no temptation to evil. Accordingly, the rebellious objects of God's curse will be immediately visited, so as to keep up a wholesome horror of iniquity in the hearts of men.

This leads the Spirit of God to give a warning, which will be needed, especially as the blessing of Israel will not be brought about in a single day. There is a coming time of sifting: as we know there will be for Israel in the wilderness, so in Jerusalem too there will be another mode of dealing with the Jews proper. Even when Jehovah appears for their deliverance, it is a mistake to suppose that all is complete at once. Jehovah will gradually put down the enemies round about the Holy Land, and will use Israel as the instrument of certain judgements (Isa. 11; 63; Micah 5; Zech. 9 - 10). He will send forth His armies and deal with the nations in various ways. In His appearing from heaven He does work by His own power. The Jews will have nothing to do with the judgement of the Beast and the false prophet; but He will employ them to put down the then representatives of their old neighbours, who rise up once more in envy against them. He will remember what their forefathers did, and will then definitely deal with them, seeing that they retain and show the same spirit to the last. Thus Jehovah will act thoroughly in righteousness, and Israel will need a warning previous to this judicial period.

"Rise up, ye women that are at ease, hear my voice; ye careless daughters, give ear unto my speech. For days beyond a year shall ye be troubled, ye careless women; for the vintage shall fail, the ingathering shall not come. Tremble, ye women that are at ease; be troubled, ye careless ones; strip you, and make you bare, and gird [sackcloth on [your] loins. They shall smite on the breasts for the pleasant fields, for the fruitful vine. Upon the land of my people shall come up thistles [and] briars: yea, upon all the houses of joy in the joyous city. For the palace shall be deserted; the multitude of the city shall be forsaken; the hill and watch-tower shall be dens for ever, a joy of wild asses, a pasture of flocks; until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest. And judgement shall inhabit the wilderness, and righteousness remain in the fruitful field" (vv. 9-16). The allusion is to what precedes Jehovah taking His place and reigning in the land. And all the sorrow is to be until the Spirit is poured down upon them. Then comes the great change in Israel. There is not of course the same dwelling of the Holy Ghost in any sense in the believer as now, for that He has a special dwelling in the church also is manifest. But there will be a suited and large outpouring of the Spirit in that day, as we have seen already. It is a mistake to suppose that Jehovah's reigning is incompatible with the Spirit's being thus poured out. He will be poured out very richly then. Now it is more in depth — if we may so speak of a divine person — than in extensiveness. What is not now in breadth is made up otherwise. The Holy Spirit has now baptised into union with Christ on high. Then will be the day for a wide diffusion over all flesh. Now this is only true in principle; and so it is applied from Joel 2: 28-32 in Acts 2: 16-21, not as if what is now were the full result for all flesh throughout the earth.

The present time on earth is not a manifestation of judicial righteousness. The righteous One was rejected of men. God's righteousness set Him risen at His right hand and justifies those who believe on Him. Then it will be the King, coming and sitting upon His own throne (not a rejected King exalted on His Father's): earth will be ordered righteously. In incomparable grace our Lord Jesus puts aside for the time His earthly Jewish titles, and God's heavenly counsels are accomplished and revealed while He is above. The Father has seated Him at His right hand and said, as it were, "You shall reign; only, till You are seated on Your own throne, come and sit with Me on Mine." Before Christ comes from heaven, the Jews (at least a remnant of them) will have welcomed Him in their hearts. Then He will come, where they are, to bless them in the earth, to govern them, and accomplish in the children the promises that were made to their fathers, and this for all the families of the earth.

Accordingly, when the Christians are taken from this world at Christ's coming, the Jews will in due time be converted, so as to be the earthly people of Jehovah, Who will make good in their midst earthly glory according to the prophets; and not this only, but the Holy Ghost will be poured out upon them. The great earthly change is consequent on the effusion of the Spirit from on high. Isaiah speaks of thorns and briars until the Spirit be poured upon Israel. Instead of all being in its appropriate order, everything will need to be restored round the only due centre. All as regards the earth and the Jews is now in confusion and misrule; but the Spirit shall be poured on them from on high, and then what a change! Thus, besides the removal of Satan, there are two things necessary to bring in this time of blessing — the King reigning in righteousness, and the outpouring of spiritual power, specially among the Jews, but also on the Gentiles. In nothing will God fail.

Then shall "the wilderness be a fruitful field, and the fruitful field be counted for a forest." "Then judgement shall inhabit the wilderness": instead of its being the resort of robbers, judgement shall dwell there. Instead of covetousness hankering after the fruitful field, righteousness is to remain there. "And the work of righteousness shall be peace, and the effect of righteousness, quietness and confidence for ever" (v. 17). Ends and ways shall be righteous: all is governed with blessing. "And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places. And it shall hail, coming down on the forest; and the city shall be low in a low place" (vv. 18, 19). The proud organisation of human order, wit, and power, shall be utterly abased in that day. Not the peaceful influence of grace shall effect it, but solemn judgement by the Righteous One. Nevertheless then as now there is every incentive, the right and best encouragement to earnest and free dispersion of the good seed; and grace will bless and use what was once common or unclean. "Blessed [are] ye that sow beside all waters, that send forth [thither] the-feet of the ox and the ass" (v. 20). God's people shall be sheltered and prosper in peace, whatever befall His enemies. For them assured blessing takes the place of fear and evil. The Seed of the woman triumphs, and the serpent is smitten. Heaven and earth and all things are set under Him Who is worthy.

Isaiah 33

The Spirit of God, having given us a blessed picture of the King-Messiah reigning in righteousness, here contrasts with it a certain spoiler who is not expressly named by our prophet. But we need not find much difficulty in identifying him, if we remember the last prophecy of Ezekiel that describes a hostile Gentile power. It is remarkable that he there describes Gog as one who had been predicted before. Hence it is certain that this marauding power is not peculiar to the later prophet, who tells us in Isa. 38: 8-13, "After many days thou shalt be visited . . . at the same time shall things come into thy mind, and thou shalt think an evil thought, and thou shalt say, I will go up to the land of unwalled villages; I will come to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, to seize a spoil, and to take a prey; to turn thy hand upon the desolate places that are now inhabited, and upon a people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to seize a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?" The next chapter comes in to show in detail that, if there be that which might seem inconsistent with their security, if God permits that there should be a dark cloud gathering for a while over Palestine, it at length falls on their foes themselves, not on Israel. This appears to be the same enemy who is here introduced by Isaiah. It is the last effort of the great coalition against Israel, which leads to the overwhelming destruction of the assembled nations, especially of the East. Then Israel will help themselves to their arms; and their mere burial will occupy the conquerors, still more the spoiling of their arms and appurtenances.

One need not doubt that the policy of the Assyrian, or king of the north, at the end is thus described. Gog will presumably have then accomplished his long-cherished designs on Constantinople and the Turkish empire in its chief dominions. Now "the Assyrian" is a familiar subject of prophecy. This may account for the statement that they were known before. There must clearly have been predictions of him previously to Ezekiel's time, though some may have prophesied things not committed to writing.

By the way, some have been too anxious to show that the apostles never wrote anything but what we have got. It is quite enough to know that all intended to be of permanent use to the church and for God's glory is preserved. Certainly apostles taught (2 Thess. 2: 15), and it is possible they may have written, things which were not meant of God to be preserved as part of the scriptures. But there is a character of perfectness about what we have, which to my mind precludes more. That this is not at all an exorbitant idea is evident from the fact that the apostles preached many discourses that are not recorded in the Acts of the Apostles. Of course we have only a very small part of what the apostles preached, as the evangelists were led only to select from what our Lord did. To have added more would have been rather to encumber scripture. Had more communications even of the apostles been added, it would have marred the perfectness of God's written word. We must have confidence in Him. He manifested His will in that all, which He designed for the permanent instruction of the church, was kept by His power in the midst of thousands and myriads of enemies who would have gladly destroyed the scriptures if they could. Never more in Christendom has this dislike of the word of God betrayed itself than now. But the efforts of the enemy only bring out God's power, wisdom, and goodness for all who love Him, as they will to the ruin of those who hate and despise Him.

To return, however: it is only Isaiah 33 which plainly connects itself in character with the northern leader of Ezekiel, unless we identify the Assyrian also with that power, which seems perhaps within certain limits to be true at the close. However that may be, the moral traits of this foe are sufficiently plain. "Woe to thee that spoilest, and thou [wast] not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; when thou shalt make an end to deal treacherously, they shall deal treacherously with thee" (v. 1). This covetous foe appears to be the last which comes up, and so far distinct from "the king of the north," which title is not limited to the end. But assuredly it is a ruler of the same sort, insatiable and treacherous.

The Spirit now draws out the prophet, as personifying the godly in Israel, to supplicate, "Jehovah, be gracious unto us; we have waited for thee: be their arm every morning, our salvation also in the time of trouble. At the noise of the tumult the peoples fled; at the lifting up of thyself the nations were scattered. And your spoil shall be gathered [like] the gathering of the caterpillar: as the running of locusts shall they run upon them (or, it)" (vv. 2 4). How blessed to have Jehovah as the arm to lean on and do valiantly for us! How complete the reversal when the proud and countless foes yield their spoil to be gathered like that of the caterpillars or locusts! It is Jehovah's doing, and may well be marvellous in our eyes. "Jehovah is exalted, for he dwelleth on high; he hath filled Zion with judgement and righteousness. And the riches of salvation, wisdom, and knowledge shall be the stability of thy times: the fear of Jehovah [shall be] his treasure" (vv. 5, 6). Thus Jehovah Himself has taken them in hand, and all becomes a spoil for Israel, and their proud hopes are blasted for ever. Note that at this very time Zion shall be filled with righteousness and judgement. The doom which swallowed up the Beast and the false prophet, with the chivalry of Europe, is a lesson heard in vain. Blinded by superstition as well as the lust of universal empire, Gog dreams of destroying Israel, not believing in the presence of Christ, or thinking Him a mere human king. Thus they too will come to their own destruction.

The next verses portray the straits of the people of God and their despair before deliverance appears; nor is danger ever apt to be more felt than when blessing, that seemed to be ours, is once more in jeopardy. "Behold, their valiant ones shall cry without; the ambassadors of peace shall weep bitterly. The highways lie waste, the wayfaring man ceaseth. He hath broken the covenant, he hath despised the cities, he regardeth no man. The land mourneth, it languisheth; Lebanon is ashamed, is withered, the Sharon is become as a wilderness, and Bashan and Carmel are stripped" (vv. 7-9). But man's extremity is God's opportunity, as they say; and so will the Jews then prove. "Now will I arise, saith Jehovah; now will I be exalted; now will I lift up myself" (v. 10). Had He chastened His people sore, and should the insolent foe be unpunished? "Ye shall conceive chaff, ye shall bring forth stubble; your breath [as] fire shall devour [not Israel, but] you, and the peoples shall be [as] the burnings of lime; [as] thorns cut up shall they be burned in the fire" (vv. 11, 12). It is Jehovah Who undertakes to dispose of their enemies and thus addresses them. Lime may be hard, but fire ere long reduces it to powder; and thorns, let them be ever so troublesome to those with whom they come into collision, are notorious, when cut up, for burning with singular rapidity.

Next, attention is drawn (v. 13) to the notable display of God's ways, as well as to the effects of these trials in showing out the true character of men even in Zion. "Hear, ye [that are] far off, what I have done; and ye [that are] near, acknowledge my might," followed by the most animated description of the alarm of the ungodly, and of the divine assurances to those that fear His name and walk in righteousness. "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking hold of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil: he shall dwell on high, his high retreat [shall be] the fortresses of the rocks; bread shall be given him; his waters [shall be] sure" (vv. 14-16).

Then follows (vv. 17-22) a sublime picture of Israel in their conscious blessedness. They should behold the King in His beauty, no longer cooped up within the beleaguered city, but free to look at the most distant part of the land or the earth. Their hearts should meditate on terror, now happily and for ever past; but then it is the more sweet to look back and think of the never-to-be-forgotten rescue, when every expert failed in his calculations, the scribe, or the receiver. The wisest were at fault — at fault in counting up human resources, as if they could avail — at fault in overlooking the only sure Deliverer, though He be not far from every one of us. On the other hand they should see no more and hear no more the foreign foe, but look upon Zion, the Mount Zion, which Jehovah loved. "Thine eyes shall see the king in his beauty: they shall behold a far stretching land. Thy heart shall muse on the terror: where [is] he that counted, where [is] he that weighed [the tribute? where [is] he that counted the towers? Thou shalt no more see the fierce people, a people of a deeper speech than thou canst perceive, of a stammering tongue that cannot be understood. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent [that] shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken. But there Jehovah [will be] with us in majesty, a place of rivers, of broad streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. For Jehovah [is] our judge, Jehovah [is] our lawgiver, Jehovah his] our King; he will save us" (vv. 17-22).

Is it not utterly vain to apply words like these to the days of Hezekiah with some ancients and of the Maccabees with others, or to gospel times with thoughtless moderns? Even supposing that the rest of the circumstances of the Jews at either of these epochs approached the strength of the prophet's language, which is not at all admitted, who, in the face of approaching captivity, of a continual servitude to the Gentile powers, of a still more calamitous dispersion under the Romans, the effects of which last to this day — who can affirm that Jerusalem has been seen a quiet habitation, a tabernacle that shall not be taken down? How can one hitherto apply to that city, yet trodden down of the Gentiles, the precise and most precious declaration, "Not one of the stakes thereof shall ever be pulled up, neither shall any of its cords be broken"?

Let in the light of the future for that people and place, and all is changed: the difficulty is at an end, and no wonder; for indeed "there Jehovah is unto us glorious; a place of rivers, of broad streams." And thus there is not the smallest necessity for dislocating the prophecy from all connection with its historic basis, or diverting its consolations from those whose sorrows it was given to assuage and dispel in proportion to their simplicity or strength of faith. No, whatever of comfort we justly glean, whatever hopes of future triumph from its bright anticipations we may gather, let us rejoice that God is here speaking of afflicted tempest-tossed Israel, who in that day will find in Jesus of Nazareth their long-estranged Lord Jehovah of hosts, Who will prove Himself to be a better safeguard than those rivers and streams, of which Babylon or Nineveh might boast against Jerusalem. But even a river has its dangers as well as its beauty, facilities, and sources of protection: so both these cities proved in opposite ways to their cost. Jerusalem has all these privileges without the perils, has incomparably more, in Jehovah. What if no galley with oars went there, what if no gallant ship passed by, will not Jehovah be their judge, Jehovah their lawgiver, Jehovah their king, and so save them pre-eminently of all nations on the earth? And why should we weaken their claim to advance our own — we who are called into heavenly seats of glory, the object of the Saviour's love as His bride on high?

To Jerusalem the King then will be their delight and boast and tower of strength. Had not the mightiest of old been broken when but a typical son of David was there, looking onward to Him Who will surely reign in Zion ere long? And what will it be when the Assyrian in his last phase — when Gog — essays to take Zion at the close of this age? "Thy tacklings are loosed; they could not strengthen the socket of their mast; they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey." The triumph of Israel is complete, and the more so because it is Jehovah's hand for them, more than their own. "And the inhabitant shall not say, I am sick; the people that dwell therein [shall be] forgiven [their] iniquity" (vv. 23, 24). Happy the people that is in such a case: yea, happy is that people, whose God is Jehovah! Thrice happy are they who now can rejoice in Israel's prospect, conscious themselves of a still higher portion in Christ, and in a still better country, that is, a heavenly! May we be content meanwhile to share His rejection, glorying in His cross, not as in an idol or vanity, but by faith graven on our hearts, and therefore proving it by the Spirit in our ways, each crucified to the world and the world crucified to each! For if we be dead together, we shall also live together; if we suffer, we shall also reign together. He that is joined to the Lord is one spirit.

Isaiah 34

The Spirit of God has in chapter 34 brought together the earthly extremes of unsparing judgement and of unmingled mercy; these things in two races naturally akin, but so much the more manifesting their divergence and the divine dealing with each from beginning to end. These nations, so judged and so blessed, sprang from the same stock, from the same father, from the same mother, and branched out into twin brothers, Esau on the one hand and Jacob on the other. The land of Idumea is the centre of the one picture, as of the other is Zion. The proud elder must serve the younger. There was from their birth, and before it, we may say, in antecedent revelation, much to strike the mind in these sons of Isaac and Rebecca, much that would cleave to their posterity till His coming Who will not only judge righteously the past but impress the future with the signs and substance of His own glorious presence.

Yet the early history seemed little to answer either to prophecy or to its fulfilment. "Duke Teman, duke Omar, duke Kenaz" (Gen. 36) and their successors, flourished in the land of Edom, while the sons of Israel were strangers in a land that was not theirs, and ere long proving it a furnace of affliction in bitter bondage. But so it ever is: "that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." If God's people hope for that they see not, they must "with patience wait for it." He Who is sovereign allows that the flesh should show its character to the utmost, save where special mercy interferes to arrest and restrain because of other wise and gracious purposes. But His mercy it is, shown of His own good pleasure, which roused to madness the unbending arrogance of Edom, who never looked to God with a broken spirit even in his deepest need.

On the other hand it was no small moral test for the sons of Israel, that, spite of the divine promises to them, Esau's descendants should be long settled in peaceful enjoyment as lords of their soil, while Jacob and his seed were sojourners on sufferance, soon to be slaves — and slaves for a long while — in the land of Ham. Half the space that separated the promise from their triumphant exodus saw them a mere family group; and if they afterwards shot up rapidly into a people, it was in circumstances of increasing oppression and degradation. This was no small trial of faith, whether they looked on this side of the picture or on that. Esau had been long established in power and peace and plenty, while Israel lay among the pots of Egypt, and the accursed race of Canaan ruled in their land. And the Bible contains, in the same books the promise and the trial which early appearances made for faith, presenting all calmly as the word of One Who sees the end from the beginning, Who therefore needs no apologies, puts forward few explanations, but claims the confidence of His children, who know Him Whom they have believed, and are persuaded that He is able to keep against that day the deposit they have entrusted to Him. Scripture does not in a demonstrative way force the truth of God upon His people; on the contrary great simplicity of faith is demanded that we receive it unhesitatingly, trusting God in spite of appearances for the present and delays for the future.

Had you looked more closely and spiritually into Jacob's life, you might have expected long discipline; even as he, their father, was seen lying on his pillow of stone, and Jehovah held out the vision of glory before him. This might have prepared for the thought of trial first, then of gracious blessing. So, later, there was first the crushing of all natural hopes, and then the name of victory conferred (Gen. 32: 28). Thus what we have in Jacob's early history prepares one for the vicissitudes of his sons. He was a poor trembling man, with plenty of faults shrinking from the presence of his brother, in whom might appear much that was attractive naturally. But God saw under it all that the flesh is a false and proud thing — enmity with God, Who allowed that the worst should show out in him, the despiser of his birthright, its real character. Present things were his life; hence profane unbelief and slight of the things of God. All this and more came out prominently in Esau, as they were to be verified in his race. If Gentiles, at any rate they had a blood relation with the people of God. But their very connection with them, though a sort of transition between Israel and the nations around, was the occasion of envious enmity and ruin. They were to prove that it was not only an Egypt and a Pharaoh who were raised up for God to manifest His judgement upon, but that God would do just the same to the sons of Esau, and that Esau's flesh would betray the bitterest defiance of God and His people.

The great northern enemy of Isa. 33 seems to be historically latest; but morally, the account of Edom's judgement is kept for the last, perhaps as being so near to Israel by nature. After that great enemy, the Assyrian, is destroyed, we hear of Edom's doom decided. The reader also may compare the intimation of Ps. 83: 6-8. When God was dealing with Israel in blessing or chastisement we have Edom disputing the right of God to bless His people, and taking delight in their shame and sorrow. God resents such spite. And was it not in his race that despised the birthright? This, no doubt, accomplished the purpose of God; but then He admirably makes His end to agree with His word and means. Though a question of His own sovereignty, yet this goes hand in hand with His righteous ways. Jacob was chosen and Esau rejected; but God brought out at the critical time that there was also the seal of righteousness. Certainly Esau deserved to be cast off by God, though Jacob justly traces everything to His mercy and grace. Thus the transgression of selling his birthright confirms what God had already given out as a question of His own disposal. Esau showed that he set no value on his birthright, present existence being dearer to him than any blessing of God. Jacob was utterly wrong in following his mother's deceitful plan to hinder Isaac's wish and secure the promise. He ought to have waited in peace and confidence, expecting God to make good His own word. But weak as he was, quite wrong more than once, yet one thing you do find in Jacob, not in Esau — a heart for God, a faith that valued the promises of God. He might be apt to drop into his old craft, and to form plans for himself, for he was indeed "that worm Jacob," as scripture calls him; but still at bottom there was a purpose that clave to God and His word. So when the struggle came, when God wrestled with His servant, there was nature that needed to be withered up, lest he should suppose that because of any vigour of his own he prevailed. Still on blessing from God he was set, and would not desist till he had the assurance of it. If flesh was there to be judged, surely divine faith was very manifest. Hence Jacob becomes far brighter towards the close, when the flesh was practically set aside.

So with Israel. Though there will be the chastening of their unfaithfulness, yet the day will come when the nations are fully judged, not borne with; and how will it then fare with Edom? When Israel was in the wilderness, Esau stopped their way. The power of God could have smitten him down (as He had determined long before); but the time was not yet come. So Israel struck not a blow upon their guilty brother, but rather turned back like a rebuked child. Ah! it was the token in its patience that a still more tremendous judgement was in store for Edom; for there is nothing so ominous as when God takes patiently the iniquity of men. If there be remonstrance, it shows there is, as it were, a hope; but if all be borne silently, it is the solemn sign of judgement that will fall as surely as it lingers. Blessed as it is for those who walk in grace, there is perhaps no more evident a token of perdition to the world than the saints passing through it without lifting a finger in their own defence, or on God's behalf. Alas! we know that the church has failed in this, as Israel after their sort. But their path through the wilderness was a type of the journey of faith in grace, the earthly people and things being the shadow of the heavenly.

Possibly there may have been a preliminary judgement at the time of Nebuchadnezzar's onslaught on the Jews. One might judge from the Psalms (see especially Ps. 137, "Remember, O Jehovah, the children of Edom") that there is a connection between that and Edom; that is, there may have been a partial accomplishment in the days of Nebuchadnezzar. For though on his coming up against Jerusalem, the Edomites helped him to destroy the Jews more effectually, they themselves were not spared by the conquerors. In Ps. 83 we find connected with Edom the Assyrian, the great enemy of the ten tribes as we have seen; with Babylon the conqueror of the two. "Keep not thou silence, O God . . . They have taken crafty counsel against thy people . . . Let us cut them off." All confirms what has been already remarked. In the confederacy against Israel figure "the tabernacles of Edom." It is the first power mentioned, of course not as the mightiest, but as setting on the others to Israel's ruin. Being neighbours, they would have a better knowledge of the people and their land, and so be the more dangerous, besides the moral bearing of the case. There are also the Philistines, Tyre, and the various peoples that lived near the sea coast, as well as round about Idumea and the contiguous regions. Then we find the great power of Asshur mentioned as having joined them. So the Spirit of God classes Edom with Israel's final adversaries, as He had done already by Moses and Joshua with their earliest. There is an evident connection between their rise and the gradual course of their history through scripture. Now at the close we find distinct prophecies applying to Edom. "They are confederate against thee" (v. 5). All their covenants God will break up before the judgement falls upon Esau. They may have joined themselves unto Asshur; but that great power, like the lesser ones, will be directed against God's people in vain, great and small alike hostile, uniting to aim a more effectual blow at Israel, but only to the destruction of themselves .

God, we may see, always goes back to the beginning when He judges. In the time of the Babylonish captivity, why did He judge Israel? He looks at what they did in the wilderness. It was because of Moloch and Chiun (Amos 5: 26). They had learnt to worship their images in the wilderness, and therefore should be carried captive beyond Damascus. God, when the time of judgement comes, traces up to the root of evil. So our wisdom as Christians, when we fail, is to go back to our first departure. We never get right by merely judging this or that outbreak, but should always search out the cause. We do not else gather-needed strength, nor is any sin rightly judged by merely judging the manifested effects; but we must probe into the hidden sources of the mischief. It is not enough to judge our acts; judging self is a very different process. We need to discern the springs within ourselves. If we discerned ourselves, we should not be judged. It does not mean pronouncing judgement upon any particular fault, but judging the real cause and not occasions merely. Such is the Christian way of judging. It is not occupation with the surface, but with that which is underneath, the hardly seen roots of the acts which any can see.

With unerring wisdom then God goes back to what Esau did from the beginning of his history. He had waited long and patiently, nearly a thousand years, and now shows His perfect knowledge of the course and end; but when the end does come, God invariably traces all up to the beginning.

We need not dwell on all the dark account. The full stroke of judgement comes upon the Edomites in the day of Jehovah. Here, though the scene be laid in Idumea, it is a question of all the heathen. This is referred to here. "Come near, ye nations, to hear; and hearken, ye peoples: let the earth hear, and the fullness thereof; the world, and all that cometh forth of it. For the indignation of Jehovah [is] upon all the nations, and fury against all their armies; he hath devoted them to destruction, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up from their carcasses, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall away, as a leaf fadeth from off the vine, and as the withered [fruit] from the fig-tree. For my sword shall be bathed in the heavens; behold, it shall come down upon Edom, and upon the people of my ban, to judgement. The sword of Jehovah is filled with blood, it is made fat with fatness, with the blood of lambs and goats, with the fat of the kidneys of rams; for Jehovah hath a sacrifice in Bozrah, and a great slaughter in the land of Edom" (vv. 1-6). The day of the calamity of His people! If there be anything He repeats over and over again, it is the day of their calamity. (Compare Obadiah 11-14). He means blessing, and there is nothing that more rouses His judgement than, when through their sin deep sorrow falls and strikes their hearts, men should then take advantage of this to behave themselves proudly against them. There was never a truer picture of the spirit of man than at this very time, unless it be the feeling of Christendom towards those who are seeking to walk in the way that is pleasing to God. If failure is known that fills such with shame, is it not used to wrong them, or to speak evil against them? This was the feeling of Edom; so that we may see how true these principles of God are, and how solemn it is for us to realise the duty that becomes us at the present time.

"And the wild-oxen shall come down with them, and the bullocks with the bulls; and their land shall be drunken with blood, and their dust made fat with fatness. For [it is] the day of Jehovah's vengeance, the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night and day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. But the pelican and the porcupine shall possess it; and the owl (or, bittern) and the raven shall dwell therein. And he shall stretch over it the line of confusion, and the plummet of emptiness. They shall call the nobles thereof to the kingdom, but none [shall be] there; and all her princes shall be nothing. And thorns shall come up in her palaces, nettles and thistles in the fortresses thereof; and it shall be a habitation of jackals, a court for ostriches. And the wild beasts of the desert shall meet with the wolves, and the satyr shall cry to his fellow; yea, the night-monster shall settle there, and shall find her a place of rest. There shall the arrowsnake make her nest, and lay, and hatch, and gather under her shadow: yea, there shall the kites be gathered, every one with her mate. Seek ye out of the book of Jehovah and read: not one of these shall be missing, none shall want her mate; for my mouth, it hath commanded, and his spirit, it hath gathered them And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein" (vv. 7-17). There will be one destruction upon the mountains of Israel, but another special carnage in Edom. It is important to bear in mind that this is a future judgement: if any one were to apply it rigorously and in all its extent to the times of Nebuchadnezzar, confusion must result, perverting either scripture or the facts. The contrary rather was seen then. The nations had it all their own way. There was no such thing as God having a great sacrifice of all nations, though treacherous Edom suffered. The real fulfilment will be at the end of the age, though even then will be merely a tremendous convulsion of nature: the total dissolution of heaven and earth will be at the end of the millennium. The Spirit of God in a measure puts the scenes together here.

Isaiah 35

In singular and striking conjunction with this terrible picture of the vast solitude for man, consigned as it were only to ravenous beasts and birds of prey and reptiles, God thereon shows that the day which beholds this desolation for Edom inaugurates Israel's blessing. Nor is it only Israel rejoicing, but Jehovah will form a large and enlarging scene for His own glory, where erst was misery and barrenness. "The wilderness and the parched land shall be gladdened;* and the desert shall rejoice, and blossom as the rose (or, narcissus). It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of Jehovah, and the excellency of our God" (vv. 1, 2). It is not mere fertility, but the restitution of all things when the day is come on earth: every joy, fruitfulness, and beauty. How singularly blinding is the theological prejudice which the pious J. A. Alexander expresses, when he says (Comm. ii. 34) that without any change of its essential meaning, it may be applied to the restoration of the Jews from Babylon, to the vocation of the Gentiles, to the whole Christian dispensation, to the course of every individual believer, and to the blessedness of heaven. As it has been so applied, certainly it may; but the question is, what is its definite meaning? The chapter before gives the awful judgement that awaits the earth in one aspect of it; so does this the deliverance of creation, and especially of Israel that follows, "in that day."

*The ancient versions do not express the final, which the Authorised Version treats as a suffix, and renders "for them." Some refer this to the noxious animals before named others to the judgements threatened, as others again to the returning exiles Many moderns agree with the ancients.

And assuredly man's deeper wants are not forgotten. "Strengthen ye the weak hands, and confirm the tottering knees. Say to them [that are] of a fearful (hasty) heart, Be strong, fear not: behold, your God! vengeance will come, of God the recompense! He will come himself and save you. Then the eyes of the blind shall be opened, and the ears of the deaf be unstopped. Then shall the lame [man] leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the glowing sand (or, mirage) shall become a pool, and the thirsty land springs of water: in the habitation of jackals, where they lay, [shall be] grass with reeds and rushes. And a highway shall be there, and a way, and it shall be called, The way of holiness: the unclean shall not pass over it; but it [shall be] for these. They that go the way, even fools, shall not err [therein]. No lion shall be there, nor shall ravenous beast go up thereon nor be found there; but the redeemed shall walk [there]. And the ransomed of Jehovah shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away" (vv. 3-10).

God will then and thus demonstrate that, whatever Satan had brought of sin and woe into this world, goodness and mercy are His own delight. Such is the time that is coming for the earth, though an awful storm ushers it in. While all evil came through sin, and there is not an atom of the lower creation that does not bear some trace of Adam's fall, there will surely come the day of the Lord, the last Adam. It seems plain however, that in the world to come judgement will leave its effectual mark. On the land of Edom the destruction will be unsparing, and that land will be left as a sear upon the face of the earth. It is not said that Edom will be the only one, for Rome also will be proved to he the vile corruptress, as in Paganism so in Christendom and in Antichristendom. But when the proud lie of the "eternal city" is punished for ever, then the poor and despised Jew comes forward, as it is said here. Divine vengeance on the enemies accompanies their salvation. Take all its fullness of meaning: it will be accomplished to the letter. God will prove that not a word of His mercy to Israel and their land can fall to the ground.

Indeed the mighty and blessed transformation which the Lord will then cause for the lower creation is but part of the still grander prospect which the reconciliation of all things opens (Col. 1: 20); when the things in the heavens and the things on the earth, even the universe, shall be headed up in the Christ, the Heir of all things (Eph. 1: 10) and the Head over all to His body the church. But here it was enough to give the earthly side of glory. It is the common point where, we may say, the bright visions of all the prophets meet. How astonishing that any Christian should fail to see what is so fully attested and so plain! It is painful that pious men in our land or any other should be behind Hengstenberg and the like, who own the change in the lower creation that is to accompany and characterise Messiah's reign. The geologic ages do not touch the question. In Rom. 8: 18-21 is apostolic dogma, which resists all such efforts of unbelief. And Christ's death, so far from being exhausted in reconciling all saints to God will assuredly reconcile all things in heaven and on earth, as Col. 1: 20 affirms. Prophecy, therefore, is in no collision but in perfect harmony with Christian doctrine. It is popular theology which opposes itself to God's word through inattention and prejudice and tradition. It is irrational to talk of a fulfilment gradually growing more complete in life, but perfected only when probation is over. Scripture reserves the mighty change for the appearing of the Lords when we are manifested with Him in glory. Then at once, but not till then, shall the creation be delivered from the bondage of corruption into the liberty of the glory of the children of God.

It is equally erroneous to deny heaven for the risen saints "in that day," and to deny the change which God intends for Israel and the nations, and the earth itself and the creatures generally on it. If the fall be believed (and what more unblushing incredulity than to doubt it?), what joy to look onward to the glory of the Lord below as well as above! He is the Heir, as He was Creator, of all things; and were the least and lowest of His creatures excepted from the beneficent reach of His power, so far should He be defrauded of what is due to His name, and to His reconciliation which has no limit. Those only must be banished from the presence of His glory who persistently reject Him, yet even so they shall bitterly and for ever bemoan their rebellious folly. For "in virtue of the name of Jesus every knee shall bow, of [beings] heavenly and earthly and infernal, and every tongue confess that Jesus Christ is Lord to God the Father's glory" (Phil. 2: 10, 11).

SECTION 4: ISAIAH 36 TO 39

Isaiah 36

Isa. 36-39 form the next portion, the historical episode which severs the earlier half of the prophecy from its latter half. They are of importance not only for the weighty facts they present (for this is sufficiently done and in a twofold point of view in 2 Kings and 2 Chronicles), but for their connection with the great sections of the Book of Isaiah. No doubt the incidents had their value, and so also the record of them, as the most conspicuous seal which could then be affixed on the prophet's character; for the danger was extreme, the distress of the people intense, the antecedents of the king in opposition to the Assyrian by no means reassuring, the confidence of the enemy boundless. Yet was the word of Isaiah distinct, and soon most punctually verified.

But there are deeper grounds for the introduction of this historical matter into the midst of the prophecy. It was of moment that the believer should have the inspired and therefore sure means of discriminating between the part which was then accomplished and the part which yet awaits its fulfilment. The believer readily sees that the Shalmanesers and the Sennacheribs of the past have not exhausted the terms and scope of the prophecy; we can understand that enough has been done to form an adequate type, an historical basis, for that which is to come, and to make good every word that proceeds from Jehovah. Any mind can judge that the overthrow of the Assyrian — as the precursor of Babylon's supremacy, of the captivity of Judah, and of the long times of the Gentiles — widely differs from the final judgement of the final foe, when Babylon in its last phase is itself destroyed, and the times of the Gentiles close in the glory of Jerusalem and Israel under the true David, the Beloved, their King, and the new covenant in the pleasant land.

No king since the days of David had shown such trust in Jehovah as Hezekiah. But his faith was much tried. With alacrity of heart he had made Jehovah his object from the day he ascended the throne. "He in the first year of his reign, in the first month, opened the doors of the house of Jehovah and repaired them" (2 Chr. 29: 3). He inspired the Levites and priests with somewhat of his own desire to renounce long indifference for loyalty to Jehovah. "Now they began on the first [day] of the first month to sanctify, and on the eighth day of the month came they to the porch of Jehovah: so they sanctified the house of Jehovah in eight days, and on the sixteenth day of the first month they made an end." The vessels which were cast away in king Ahaz's reign were once more prepared. "The king rose early and gathered the rulers of the city, and went up to the house of Jehovah." Atonement was made for all Israel; "for the king commanded that the burnt-offering and the sin-offering [should be made] for all Israel." What governed all was "the commandment of Jehovah by His prophets." He was the first king, since the rent of Ephraim under Rehoboam, whose heart sought that all Israel should come to the house of Jehovah at Jerusalem to keep the Passover to Jehovah, the God of Israel. Godly predecessors felt it too little if they thought of it, they certainly did nothing toward it ungodly predecessors would have desired nothing less, however much they would have seen all Israel re-united under their own sceptre. Hezekiah clave to Jehovah and sought for all Israel the same blessing. Though his overtures were laughed to scorn and mocked by most, "divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem. Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of Jehovah." The old altars to their false gods, at any rate unhallowed and unauthorised altars, were taken away and cast into the brook Kidron, the images were broken, the Asherahs were cut down, the high places disappeared. The due honour of the house and servants and service of Jehovah was provided for as written in His law. "And in every work that he undertook in the service of the house of God, and in the law and in the commandments, to seek his God, he 'did it with all his heart, and prospered. "

"After these things and their faithfulness, Sennacherib king of Assyria entered into Judah, and encamped against the fortified cities, and thought to break into them" (2 Chr. 32: 1). Was it not strange? A great work had been wrought in restoring the defaced lineaments of the worship of the true God throughout Judah: yet this was no sooner done, than the enemy came to swallow them up! Those who judged not by scripture but by providence would at once be stumbled: was it not plain that Hezekiah had done wrong in rejecting the traditions of his fathers? Was not, God now chastening him and them for his rash reformation? Had he not lifted up his sacrilegious hand to destroy the brazen serpent that Moses made, treating with contempt as a piece of brass the venerable sign of divine grace to their perishing fathers in the desert, to which the children of Israel had till his days burned incense? Was the Assyrian a judgement?

Moreover the pious king did what he could to fortify himself, sent the lowliest message to the proud Assyrian, gave him all the silver in Jehovah's house, and stripped off for him the gold from its doors and pillars; but in vain. There was little of the simplicity, strength, or wisdom of faith in all this: no wonder that the blessing of God was not with him there, and that the enemy was emboldened to ask all. Rabshakeh is sent from Lachish to insult king Hezekiah, to blaspheme the God of Israel, and seduce the people to surrender at discretion to his master. Along with insolent, deceitful, and profane reproach of all kinds like this, truth is mingled; for there were those (not Hezekiah) who did look to Egypt for help. But the aim of all was to reduce the Jews to despair, and to accomplish the designs of Assyria. Hence the very piety of the king, his zeal for Jehovah in throwing down the altars of false gods, is cunningly perverted into a charge of robbing Jehovah of His honour, from Whom (he pretended) his master had received his charge to come up against Hezekiah. Thus the enemy knows how to give a religious gloss to his own wicked devices as easily as he can blacken the most faithful of God's servants. What a mercy to have the unerring standard of His word to test and be tested by!

Thus the account stands in the prophecy. "And it came to pass in the fourteenth year of king Hezekiah [that] Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them. And the king of Assyria sent Rab-shakeh from Lachish to Jerusalem. to king Hezekiah with a strong force. And he stood by the aqueduct of the upper pool, on the highway of the fuller's field" (vv. 1, 2). There it was where Ahaz despised the gracious word of Jehovah through Isaiah some thirty years before; there now the Assyrian rudely insulted Jehovah and the king.

"Then came forth to him Eliakim the son of Hilkijah, who was over the household, and Shebna the scribe (or, secretary), and Joah the son of Asaph, the recorder. And Rab-shakeh said to them, Say now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest? I say [sayest thou], Counsel and strength for the war [are but] a word of the lips. Now on whom trustest thou that hast revolted against me? Behold, thou trustest on the staff of that broken reed, on Egypt, on which if a man lean it will go into his hand and pierce it: so [is] Pharaoh, king of Egypt, to all that trust in him. But if thou say to me, We trust in Jehovah our God: [is it] not he whose high places and whose altars Hezekiah hath removed, saying to Judah and Jerusalem, Ye shall worship before this altar? And now, I pray thee, engage with my master, the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master's servants? And thou trustest in Egypt for horses and chariots! And am I now come up without Jehovah against this land to destroy it? Jehovah said to me, Go up against this land and destroy it.

"And Eliakim and Shebna and Joah said to Rab-shakeh, Speak, we pray thee, to thy servants in Syriac (or, Aramean), for we understand [it]; and speak not to us in the Jewish [language] in the ears of the people that [are] on the wall. And Rab-shakeh said, [Is it] to thy master and to thee that my master sent me to speak these words? [Is it] not to the men that sit on the wall, to eat their own dung and drink their own urine with you? And Rab-shakeh stood and cried with a loud voice in the Jewish [language] and said, Hear the words of the great king, the king of Assyria. Thus saith the king, Let not Hezekiah deceive you, for he shall not be able to deliver you; neither let Hezekiah make you trust in Jehovah, saying, Jehovah will certainly deliver us: this city shall not be given into the hand of the king of Assyria. Hearken not to Hezekiah; for thus saith the king of Assyria, Make peace (lit. blessing) with me, and come out to me; and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one of his cistern (or, well); until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. Let not Hezekiah persuade you, saying, Jehovah will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where [are] the gods of Hamath and of Arpad? Where [are] the gods of Sepharvaim? And have they delivered Samaria out of my hand? Who [are they] among all the gods of these countries, that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand? And they were silent and answered him not a word; for the king's command was, saying, Answer him not.

"And Eliakim the son of Hilkijah, who [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, came to Hezekiah with clothes rent, and told him the words of Rab-shakeh" (vv. 3-22).

The entreaties of Eliakim and others that Aramean should be spoken rather than the Jewish tongue only drew out further and audacious insolence; for Rab-shakeh stood and cried in their own tongue to the people on the walls, warning them against their king and commending to them the hard terms of deportation to the east, in the face of the overthrow of the nations already broken by the Assyrian. Little did the blasphemer think that there listened to his taunting demand whether Jehovah should deliver Jerusalem, not Eliakim, Shebna, and Joah only, nor the men on the wall also, but Jehovah Himself. It was now His affair; and then at length begins to shine once more the faith of Hezekiah, whose commandment it was to answer him not.

Isaiah 37

His clothes rent, the king covered in sackcloth repairs to the house of Jehovah, and enquires of the prophet, who returns Jehovah's answer that they were not to fear the words of blasphemy; for Jehovah would undertake the matter and send back the Assyrian to perish in his own land. "And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of Jehovah. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. And they said to him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of contumely (or, rejection): for the children are come to the birth, and [there is] not strength to bring forth. It may be Jehovah thy God will hear the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God, and will rebuke the words which Jehovah thy God hath heard. Therefore lift up [thy] prayer for the remnant that is left. And the servants of king Hezekiah came to Isaiah. And Isaiah said to them, Thus shall ye say to your master, Thus saith Jehovah, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit into him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land" (vv. 1-7).

Still confident, Sennacherib from Libnah sends a letter of similar import to Hezekiah, who spreads it before Jehovah with earnest prayer for His intervention. "And Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. And he heard say concerning Tirhakah king of Ethiopia, He is come out to fight against thee. And when he heard [it], he sent messengers to Hezekiah, saying, Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly; and shalt thou be delivered? Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that [were] in Thelassar? Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah? And Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up into the house of Jehovah, and spread it before Jehovah. And Hezekiah prayed unto Jehovah saying, Jehovah of hosts, the God of Israel, that sittest [upon] the cherubim, thou [art] He, even thou alone, the God of all the kingdoms of the earth, thou hast made heaven and earth. Incline thine ear, Jehovah, and hear; open thine eyes, Jehovah, and see: and hear all the words of Sennacherib, who hath sent to reproach the living God. Of a truth, Jehovah, the kings of Assyria have laid waste all the countries and their land, and have cast their gods into the fire; for they [were] no gods, but the work of men's hands, wood and stone; and they have destroyed them. Now therefore, Jehovah our God, save us from his hand, that all the kingdoms of the earth may know that thou art Jehovah, thou only" (vv. 8-20).

Isaiah again returns the answer of the only living God. "And Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith Jehovah the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria, this [is] the word which Jehovah hath spoken against him. The virgin-daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou reproached and blasphemed? and against whom hast thou exalted the voice? Against the Holy One of Israel hast thou lifted up thine eyes on high. By thy servants hast thou reproached the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the recesses of Lebanon; and I will cut down its tall cedars, its choice cypresses: and I will enter into the height of its border, the forest of its fruitful field. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of Matsor" (or, Egypt) (vv. 21-25).

Insult as he might, himself or his servants, the great king, the Assyrian, must learn that God knew all about him, making him but the instrument of His own dealing with the nations. This work done, he must go back humbled and smitten, for he had exceeded his commission; and would God sanction his rage against Himself? "Hast thou not heard long ago I have done it, how of ancient days I purposed it? Now have I brought it to pass, that thou shouldest waste fortified cities [to] ruinous heaps. And their inhabitants [were] powerless, they were dismayed and put to shame; they were [as] the grass of the field, the green herb, the grass on the housetops, and [corn] blighted before it be grown up. But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me. Because thy raging against me and thine arrogance is come up into mine ears, I will put my ring in thy nose, and my bridle in thy lips, and I will make thee go-back by the way by which thou camest" (vv.26-29). After a sign of coming to Judah (vv. 30-32), Jehovah pronounces His decree (vv. 33-35). "And this [shall be] the sign unto thee; ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and out of mount Zion they that shall escape; the zeal of Jehovah of hosts shall perform this. Therefore thus saith Jehovah concerning the king of Assyria, He shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast a mount against it. By the way that he came, by the same shall he return, and he shall not come unto this city, saith Jehovah. For I will defend this city to save it, for mine own sake, and for my servant David's sake. And the angel of Jehovah went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when men arose early in the morning, behold, they [were] all dead corpses. And Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Ararat (or, Armenia): and Esar-haddon his son reigned in his stead" (vv. 30-38).

The total fall of the haughty Assyrian's kingdom followed a few years after. Those that walk in pride God is able to abase. How blessed to hear His voice and know His love! Real as it was however, it was no more than a shadow of the great chief of the eastern nations in the latter day; even as Judah's deliverance and blessedness under the son of David of that day was but the witness of a brighter era and a more enduring glory, when Jehovah shall exalt him that was low and abase the high one. "I will overturn, overturn, overturn: and it shall be no more, until he cometh whose right it [the diadem] is; and I will give it him" (Ezek. 21: 27).

Isaiah 38

The history we have seen in the preceding chapters is but a testimony to the total destruction which awaits the final Assyrian as well as his hosts, in the latter day and upon the mountains of Israel. This will be the more striking because he will, first of all, be allowed to capture Jerusalem, and slay a portion of the men and treat with indignity some of their women. Jerusalem must pay the penalty of its sins. The Assyrian, or king of the north of Daniel, will then retire southwards for other projects of ambition; and coming up again, when Jehovah meanwhile has owned His people Israel, he will be for ever put down and destroyed.

This being so, it is evident that the mention of these historical circumstances, and no other, in the midst of our prophecy, is a remarkable sign, not only that their character is typical, but also that God would make plain to His people how far the prophecies already given had been accomplished. They might thus be encouraged to take what was already verified as an earnest of what was to come in full delivering power and glory. Nothing since that day has in the slightest degree resembled these intimations of the prophets. The past Assyrian, after having lost an immense part of his army, returned to his own land, and there was killed by his sons. The future Assyrian, after a partial success, is to come up a second time, and there and then be overwhelmed. The difference is made particularly manifest by the introduction of the past history here; typical of yet greater things, as we know from direct prophecy in Isa. 28.-29, not to speak of other scriptures.

But now in chapter 38. we see another lesson: Hezekiah is sick, and apparently unto death. "In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him, Thus saith Jehovah, Set thine house in order; for thou shalt die, and not live. Then Hezekiah turned his face to the wall, and prayed unto Jehovah, and said, Remember now, Jehovah, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept much" (vv. 1-3). The king in this shadows forth the spiritual work God will by-and-by accomplish in His people. For Israel is destined in that day not only to furnish a grand external display of His power, but to experience a deep internal change — the great practical lesson of death and resurrection. This we learn not in our souls alone, but still more profoundly according to the full scope of grace and truth in our Lord Jesus Himself.

Hezekiah then is given up to die; but he humbles himself before Jehovah, Who sends word by the prophet that he was to live. And here we have exercise of spirit; at first, exceeding sorrow, not unmingled with fear, with regrets at leaving the land of the living, and a certain shrinking from God. "And the word of Jehovah came to Isaiah, saying, Go, and say to Hezekiah, Thus saith Jehovah, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add to thy days fifteen years. And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. And this [shall be] the sign unto thee from Jehovah that Jehovah will do this thing that he hath spoken: behold, I will cause the shadow on the steps, which is gone down with the sun on the dial (or, steps) of Ahaz, to return ten steps backward. So the sun returned on the dial ten steps whereby it was gone down" (vv. 4-8).

Is it possible that any professing to know and teach the truth do not perceive that this is not life and incorruption brought to light by the gospel — not what we should look for in a Christian now, though Hezekiah was as truly a saint of God as any Christian? The working of the Holy Spirit in a godly Jew was necessarily modified in both depth and height for the Christian because of accomplished redemption. When believers, Jews or Gentiles after the flesh, are brought to the knowledge of Christ now, they are entitled to the same high privileges. If they see or enjoy them not, it is because the flesh is not judged; they are merely following in this respect their own thoughts, instead of entering into the new revelations of God founded on a dead, risen, and ascended Christ, made known by the Holy Ghost sent down from heaven. The natural thought and hope converted Jew then was to live long upon the earth. not say "to depart and be with Christ is far better." the land of the living he desired to praise Jah, as he living, the living shall praise thee."

Israelites looked not within the veil; they saw not the Forerunner for them entered in. No such precious sight was revealed to their faith, though they did most truly expect, by God's teaching, a coming Messiah to deliver and bless them. But they could not yet know death vanquished, nor raise the song of resurrection, nor look on a known Saviour theirs through the opened heavens. Hezekiah goes through the sign of death; he was sentenced however to it, and shrank from it; earnestly pleading, he hears the sentence reprieved. This is the token of the spiritual work God will effect in Israel — not only deliverance from foes without but deliverance from the power of death working in them. But the millennial kingdom will not furnish to Israel or any other on earth, the faith or experience of the Christian, properly speaking nor will they be raised from the dead or changed to go through that reign, but after it for eternity. The valley of dry bones is merely the symbol of their resurrection from death, when they are as a nation caused once more to live, though doubtless there will be a real spiritual work within. But still theirs will be a very different thing from our portion either now or when we are caught up to meet the Lord.

"The writing of Hezekiah, king of Judah, when he had been sick and had recovered from his sickness. I said, In the still noon (or, cutting off) of my days I shall go to the gates of Sheol I am deprived of the residue of my years. I said, I shall not see Jah, Jah in the land of the living. I shall not behold man longer with the inhabitants of the world Mine age (or, dwelling) is departed, and is removed from me as a shepherd's tent. I have rolled off like a weaver my life; from the thrum he cutteth me off; from day to night wilt thou make an end of me. I kept still till morning: as a lion he breaketh all my bones; from day to night he will make an end of me. Like a swallow, a crane, so did I chatter; I mourned as a dove; mine eyes failed [with looking] upward. Jehovah, I am oppressed: undertake for me. What shall I say? He hath both spoken to me, and himself hath done [it]: I shall go softly all my years for the bitterness of my soul. Lord, by these things [men] live, and wholly in them [is] the life of my spirit; and thou recoverest me and makest me to live Behold, for peace I had bitterness on bitterness; but thou hast in love delivered my soul from the pit of destruction, for thou hast cast all my sins behind thy back. For Sheol doth not praise thee, [nor] death celebrate thee; they that go down into the pit do not hope for thy truth. The living, the living, he shall praise thee, as I this day; the father to the children shall make known thy truth. Jehovah — to save me! My song too we will sing to stringed instruments all the days of our life in the house of Jehovah" (vv. 9-20).

Death was to him the most painful prospect. What can more pointedly differ from this than the triumphant language of 2 Cor. 5: 1-8 for instance? There the apostle says, "In this we groan, earnestly desiring to be clothed upon." "We are always confident, willing rather to be absent from the body [the very thing good Hezekiah was not] and to be present with the Lord." Living here "we are absent from the Lord." You, no doubt, find the king turning his face to the wall; but who could imagine such a thing of dying Stephen? If a Christian were in the spirit beholding Christ, it could not be so. It is not for any of us to say what chastening might fall on self-confidence, on negligence of walk, or anything else unjudged: God might smite the pride of heart which looked down upon a person thus tried. In Old Testament times there could not be the rest and peace and joy of heart created by the revelation of Christ's work and glorified person.

In Hezekiah's case God made him, as thus manifesting the feelings of a godly Jew, to be the sign of the quickening of the Jews, who will by-and-by go, as a nation, through a spiritual process which is likened to death and resurrection. In the future however, one gathers from other scriptures that their outward and inward deliverances will be in the inverse order of that which appears in the history given here. The quickening of at least the remnant will precede their external triumph. Ere the antitypical Babylon has been smitten, the Jew will go through no small spiritual sifting with God, and then the mighty outward deliverance will follow when the last Assyrian is broken and disappears. Thus distinctly is the future marked off from that which has been already accomplished. God will work in them first, and then display His power in their behalf. He gives us now in Christ that in which we shall be displayed at His appearing. Thus we know death and resurrection, because we are taught everything in Christ. Therefore, the apostle asks, having died with Christ, "why, as though living in the world, are ye subject to ordinances?" (Col. 2: 20). They will be like men living in the world; and so they will have their splendid temple, and their venerable priesthood, and their impressive ordinances, "Touch not, taste not, handle not." The seventh or sabbath day will be resumed. In the millennium it will not be the Lord's day but the sabbath-day. God will renew His sabbaths, instead of continuing the first day of the week, the Christian's memorial of redemption. The sabbath-day occurs once more enforced beyond doubt, as we read in the prophecy of Ezekiel.

Thus God will have prepared His people Israel for their future glory, not by what we know now in the gospel, but by what we have seen represented by Hezekiah's sickness. He prays that he may not be brought to the gates of hell. "I said, I shall not see Jah, Jah in the land of the living." To see the Lord in the heavenly country among the glorified is far better than to see Him in the land of Israel. Our joy is that we are to be with Him in heavenly blessing, as we know ourselves in Him in heavenly places even now. Such thoughts never entered the king's mind. He desired as a Jew that his life might be prolonged to see Jah in the land of the living. So Israel will see Him in the land of the living, and be themselves brought under the shadow of His wing, spite of all their mighty foes. The pure in heart shall see God. We shall be with the Saviour and see Him as He is (not as He was, but as He is), and be with Himself above in the Father's house, in the presence of God.

But here, on the contrary, the king mourns over his failing strength. "Mine age is departed." "He will cut me off as from a [weaver's] thrum." "As a lion, He breaketh all my bones." He repines at God's will, not having a dead and risen Christ to interpret all by. He views death in itself, or its bearing on himself here. How deeply even saints needed a revealed Saviour and a known redemption! "Like a swallow, a crane, so did I chatter. . . . What shall I say? He hath both spoken to me, and himself hath done [it]." Now light begins to dawn somewhat more. He has asked Jehovah to undertake for him: "He hath both spoken to me," etc. He began to appreciate better the blessed truth that it is not what we say to Jehovah which is the great matter, but what Jehovah says to us, and, more than that, what Jehovah does for us. "I shall go softly all my years." All this trial was just the needed discipline, and good for him. "And thou recoverest me." He anticipates his sure deliverance, as Israel will know "in that day," and surely be brought out of their distresses.

However blessed it all may be, as showing us the working of God in the heart of a real saint of old and the type of the future ways of God to be made good in the hearts of the Jewish remnant, need I repeat that God does not give this as the full standard we ought to apply now? It is a serious thing, this misappropriation of scripture, through attempting to lump together all its testimonies, old and new, as if all must be about one and the same object. Thus what is of earth for the Jew is jumbled up with what is of heaven for the Christian: the result is a mere waste of uncertainty. Of course the Spirit of God never allows the real children of God to suffer all the consequences of their folly. There is a merciful preservative from going through with their mistakes. But still the loss is great indeed. How much we have to desire, that we may be enabled to feel, serve, walk, and worship as Christians entering into all the will of Jehovah concerning us, not foolish but as wise! All depends on a better knowledge of Christ, for this is the only sure and holy way for every need.

God's will as regards His people on the earth depends on His counsels and ways at any given time in His Son. Where is Christ now? He is at the right hand of God, cast out of the earth, as He said, "I go to My Father." That is, He has total rejection here but all glory there, as may be seen in John 13.-17. He is thus separated to heaven, as He says, "For their sakes I sanctify myself, that they also might be sanctified through the truth" (John 17: 19). Not of course that there ever was anything impure in or of Him: such a thought of Christ would be blasphemy. It was taking a separate place from the earth, setting Himself apart from all here below as the heavenly Model-man, so to speak. This is the key to Christianity. It is the power of the Holy Ghost working in the hearts of God's children upon earth and forming them after the fashion of Christ in heaven, on the basis of His death and resurrection, which has justified them by faith. Thus it necessarily supposes Christ's cross, resurrection, and ascension, and that we know ourselves in Him there (John 14: 20). We become heavenly because related to Him there. "As is the Heavenly, such are they also who are heavenly."

When Christ comes in glory by-and-by, and takes the earth under His government, and in the truest sense fills the throne of Jehovah over it, the saints here below (not those risen and glorified) will be earthly. They will be born anew; but it will be for the earthly things of the kingdom of God. So the Lord says, "If I have told you earthly things . . ." (John 3: 12). There is the earthly department of His kingdom no less than the heavenly. To confound them, or the scriptures that relate to them, is to ruin the distinctness of revealed truth, and to sink into half-Jews, half-Christians. The new age, or dispensation, will accordingly, as far as earth is concerned, be the forming man here below according to the character in which Christ is then displayed and will deal. It will be no longer the Spirit making us heavenly, because of uniting us to the Head on high. Christ will then govern the earth and its inhabitants as King, instead of gathering believers out from the world into one as His body. This may serve to show what a wonderful place is ours: in the midst of all the ruin of the outward framework of Christendom there is one body and one Spirit, even as also we were called in one hope of our calling.

"Now Isaiah had said, Let them take a cake of figs, and lay it for a plaister upon the boil, and he shall recover. Hezekiah also had said, What is the sign that I shall go up to the house of Jehovah?" (vv. 21, 22).

If this addition seems trivial or spurious to the natural mind, it was not to the inspiring Spirit. God shows His interest in His own, whatever their infirmity, and explains the means employed, and why the sign was given. To unbelief such a detail has no value; for literary criticism knows as little of divine love or of the soul's need, as man's philosophy.

Isaiah 39

This chapter, it would seem, owes its place here chiefly as a basis for the very weighty place which Babylon (whither Judah was going into captivity) holds in the controversy which Jehovah had with His people. Hezekiah had not walked softly, when the ambassadors of Merodach-baladan came to congratulate him, but had sunk to their level. Wherefore Jehovah sent the threat of sure judgement. All that David's son in his vanity had spread before the eyes of the strangers should be swept into the city of confusion, the chastiser of Jerusalem's idolatry; only it should not fall in the days of the pious king, notwithstanding his failure.

"At that time Merodach-baladan the son of Baladan, king of Babylon, sent a letter and a present to Hezekiah; for he heard that he had been sick, and was recovered. And Hezekiah was glad of them, and showed them the house of his precious things, the silver and the gold and the spices and the precious oil, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? And from whence came they to thee? And Hezekiah said, They are come from a far country to me, from Babylon. Then said he, What have they seen in thine house? And Hezekiah answered, All that [is] in my house have they seen: there is nothing among my treasures that I have not shown them. Then said Isaiah to Hezekiah, Hear the word of Jehovah of hosts. Behold, days come, when all that [is] in thy house, and [that] which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith Jehovah. And of thy sons that shall issue from thee, whom thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good [is] the word of Jehovah which thou hast spoken. And he said, For there shall be peace and truth in my days" (vv. 1-8).

The chapter is of special interest as the first plain indication in later times of a power destined to overthrow the mighty kingdom of Assyria, to be then set up by the God of heaven, after the conquest of Jerusalem, in the imperial seat of the world as thenceforward an unrivalled king of kings. It was as yet the struggle of a province to be independent. This very man, whose name has been recognised in the Assyrian inscriptions, as well as in a fragment of Polyhistor (Euseb. Chron. Can. i. v. 1), and in Ptolemy's Canon, "sustained two contests with the power of Assyria, was twice defeated, and twice compelled to fly his country. His sons, supported by the king of Elam or Susiana, continued the struggle, and are found among the adversaries of Esar-Haddon, Sennacherib's son and successor. His grandsons contend against Asshurbani-pal, the son of Esar-Haddon. It is not till the fourth generation that the family seems to become extinct; and the Babylonians, having no champion to maintain their cause, contentedly acquiesce in the yoke of the stranger" (Canon Rawlinson in Smith's Dictionary of the Bible, ii. 332).

This outline by a competent hand may serve to show what an enormous gap of circumstances yet more than of time severed the Babylon of Nebuchadnezzar from him who sent his envoys to Hezekiah, still more from that Babylon whose downfall from the haughtiest seat on earth was announced long before by Isaiah in two of his most remarkable "burdens" (Isa. 13 - 14 and Isa. 21). But all was proved the more to be before God, Who deigned to disclose the end from the beginning. On every ground Hezekiah should have known better; whereas he forgot even the lessons of his sickness, as well as of God's dealing with Sennacherib's hosts, indulged in the things of men, and sunk to the level of a worldly politician. But at least the solemn rebuke of Jehovah through Isaiah recalled him humbly to accept the divine word with his wonted piety and thanksgiving, of which rationalism has no experience, and so with evil eye sees nothing but despicable egotism in a soul that judged self and bowed to God.

Reviewing the parenthetic history of Isa. 36-39 the believer can but acknowledge the divine wisdom of their place between the first great division of the prophecy and the last. None could be so suited to the work of introducing them at this point than the inspired waiter of the entire book. Although strictly historical, they are very much more, for they are instinct with prophecy, and, on the judicial check given to Assyria, prepare for the prominence given ere long to Babylon, little as this was then expected, as the agent for sweeping Judah and the house of David into captivity. But they adumbrate also the Son of David and David's Lord, Who, instead of being sick and healed would go down, for God's glory and in His grace beyond all thought of man, Into death most real as an offering for sin, yet rise again and make good an everlasting covenant for the blessing of Israel and all the earth, when kings shall stop their mouths at Him, once marred more than any, then exalted and high exceedingly Striking it is to read in Isa. 35: 4, "Behold, your God! vengeance cometh" (which in no way characterises the gospel but the future kingdom fully), "the recompense of God. He will come himself and save you"; and in Isa. 40: 9, 10, "Behold your God! Behold, the Lord Jehovah will come with might, and his arm shall rule for him; behold, his reward is with him, and his recompense before him." The same Spirit, the same hand wrote both passages.

SECTION 5: ISAIAH 40 TO 48

Isaiah 40

A sensibly different portion of the prophecy now opens on us, forming what may be called Isaiah's second volume. No longer is the overthrow of kings and peoples in the foreground; nor are we occupied as before with the various Gentile enemies that long beset and troubled Israel. Hence, most appropriately introducing it, stands a touching controversy between God and His own people. We are evidently not looking here on God's dealings without; we enter within. His judgement begins as ever at the house of God: and more closely and thoroughly than the same process in the preface of our prophecy (Isa. 1). More was wanted than ways and judgements in providence. There are moral wants and spiritual wrongs which must be taken up, if the people are to be blessed according to God; and what makes the distinction so much the more striking is the fact that we shall find Babylon again in a totally different aspect from that which had been seen as yet, not so much in her aspect of worldly magnificence and power, but in her sad notoriety as the source and bulwark of idolatry on earth. Evidently this accords with God's pleading with His people, and His distinct unfolding of the chastening that He caused to light upon them because of their idolatry and even worse spiritual sins, as we shall see. Thus not political but spiritual wickedness is here before us; into which they had been drawn by the enemy to set them into opposition to God Himself.

This great change gives rise to an altogether different character of revelation and even style of address. "Comfort ye, comfort ye, My people," graciously lets us see the end of all. In the beginning of the book the Spirit of God appealed to Israel as the people then were, attesting God's judgement of their wickedness and the introduction of the glory of Jehovah. Here too the same Israel were guilty, and the divine glory is surely to be established in judgement; but before we behold the full distressing picture of what they really were in His eyes, He begins with unfailing words of comfort. Thus the heart of every saint would be strengthened at the very outset with the assurance that they were the object of divine mercy, and so too all the better would they bear to hear what Jehovah must tell them of their grievous faults, which could not but be in themselves fatal.

The chapter before formed a kind of link with what follows; for there we have the prediction of their deportation to Babylon; which, as has been often remarked, holds a peculiar place. Babylon, being the beginning of the great image of Daniel, becomes also the type of the last representative of imperial power. The head of gold received supremacy from God in a more direct form than any of the other powers, which were only successors in the line. The grant of imperial power was immediate from the God of heaven to Nebuchadnezzar, who thus typified in a certain sense the image from first to last. More particularly the fall of Babylon prefigured the overthrow of the world-power in the earth which rose on Judah's ruin, now Lo-ammi; the final judgement of that system of universal supremacy then begun, and, if not still going on, only suspended. For the image-power has not yet been struck by the little Stone (Dan. 2: 34), and is awaiting its reorganisation before it is dissolved for ever. Its components are at present in a broken state; but by-and-by they will again coalesce with an appearance of amazing and renewed strength, which its last head will use directly to oppose the Lord of lords and King of kings. This Rev. 17. clearly shows us; for the judgement of Babylon and of the Beast as there set forth is not yet accomplished. The old Roman Empire, destroyed by the Gothic races, could not be fairly represented by the Beast with seven heads and ten horns, any more than the pagan city answers truly to the harlot drunk with the blood of the saints. What filled the seer with great wonder was the mystery of what claimed to be Christ's bride seated on the Beast, the mother of the fornications and, yet more, of the abominations (or idols) of the earth, and guilty withal of such sanguinary persecution of Christ's followers.

Babylon has thus a special place as being the power of all others that was allowed to enslave Jerusalem and the house of David from whom the Deliverer of Israel was to spring. Now we know that the Son of David is actually come, that He was presented to Israel and rejected by them, that He suffered death on the cross and is gone up to heaven, where He has taken His place, not as Son of David, but as the rejected Son of man Who is the Son of God. The Lord Jesus is there the great High Priest of God as well as Head of the church, seated at the right hand of God, where and whence He acts in power and love, sending down whatever is needful for the good of the saints and for winning sinners by the testimony of God's grace here below. This is what Christ is now doing, not yet fulfilling the prophecies concerning the Son of David as such, nor yet as the King of the nations.

Hence anyone who in a serious inquiry takes up the Old Testament to find the full and clear announcement of what occupies Christ now must, either give up these prophecies as dark and unintelligible, or he must put a false gloss and violent strain on them to eke out such an application as their full scope. In truth they refer to the future, not to the present; and to Israel, God's earthly people, not to the heavenly church, save in certain general principles or special allusions to the Gentile parenthesis, which the provident wisdom of the Holy Ghost took care to furnish in order to confound God's adversaries. Then there are displays of God in moral ways from which (though about Israel rather than ourselves) we can and ought to extract for our own souls that which is most helpful and cheering. For God is good and full of tender mercy to Israel; and He is surely not less full of grace to us. If He is love to the people He will govern, can He love less the children He now adopts to Himself by Jesus Christ? There are no doubt great differences between the saints He calls now, and those who are to be blessed in the age to come. Now it is His church, Christ's body, the children He is bringing into the place of heirs of God and joint-heirs with Christ. Israel will inherit the promise made to the fathers; but we, if Christ's now, are heirs with the Firstborn, sons not merely of "the fathers," but of God the Father.

When we thus examine the prophecies, not biased with the foregone conclusion of finding ourselves in them, but free to understand the words as they are written, and simply accepting the intended objects God here speaks of, nothing can be clearer or more certain. Here for instance He calls to comfort His people. "Comfort ye, comfort ye my people, saith your God. Speak to the heart of Jerusalem, and cry unto her, that her time of toil (or, suffering) is accomplished, that her iniquity is pardoned; that she hath received of Jehovah's hand double for all her sins" (vv. 1, 2). The ground He puts it on is that the warfare of Israel is over. Jehovah now interposes. Bad as Jerusalem's sins were, she had, to His reckoning of love, suffered double what her sins deserved in His government. He is not looking at the sins of Jerusalem apart from Christ, but as it were through Him. If there were no suffering Messiah connected with Jerusalem, nothing would remain but the judgement of her sins to her everlasting shame and ruin. But God always looks at Christ on her behalf, and can thus say, "Comfort ye, comfort ye." After disowning Israel as not His people, Lo-ammi, which holds good through the times of the Gentiles not yet expired, He will acknowledge them once more and for ever under Messiah and the new covenant.

Next we have the manner or moral principle in which the comfort will be brought home to them. This furnishes a grave and interesting insight into God's ways. "The voice of one that crieth in the wilderness." The allusion is evident to John the Baptist, who was "sent from God" to bear witness of the True Light and prepare a way for the Messiah. In the midst of his testimony he was slain. Messiah too came, and in the midst of His testimony He was slain. Master and servant, they were both cut off by wicked hands. Thus God's work was, as far as man could see, nipped in the bud; and hence the world is yet in mis-rule and confusion, in sin and misery. When God really fulfils for the earth what He has at heart, there will be the manifest power of ordered blessing to His glory.

But look up, not down, and read in the risen and glorified Christ the proof to faith that the cross, the very thing that seemed the total ruin of all the counsels of God, is in truth their solid basis and justification, by which He is and will be for ever glorified. The cross of the Lord Jesus is the triumph of grace, as the resurrection and ascension are its righteous answer; but it is a triumph known only to faith. The world sees not heaven opened nor Him glorified there; it saw in the cross One Who suffered to death. In the Acts of the Apostles man's rejection of Christ is constantly contrasted with God's raising Him from the dead. There we see that man and God are in complete opposition. The cross is thus looked at in the light not of God's purposes, but of man's wickedness. In the Epistles the truth chiefly insisted on is the cross, not so much as the extreme point of all man has done against God, but as the deepest exercise of the grace that God feels towards guilty man. Not that love was created by the cross; it was in God before the coming of Christ, and because of it He sent His Son. The propitiation is the fruit of God's grace, not its cause. Propitiation vindicates it, judging and putting aside all the sin on man's part, which otherwise would have proved an insurmountable barrier. But the love was on God's part from everlasting. We must bear this in mind in looking at propitiation, which indeed is the strongest possible proof of His love, while it equally proves His holiness and the necessary judgement of our sins.

John's testimony was a call to repentance in view of Messiah's advent; his baptism therefore was a confession both of sins and of Him, Who should come after himself. it was "The voice of one crying in the wilderness, Prepare ye the way of Jehovah, make straight in the desert a highway for our God" (v. 3). It was not the person nor the work of Israel's hope in power. For Israel as a whole was blind and deaf; the testimony was interrupted, the Messiah refused. There was therefore but a partial application, the people's unbelief thus intercepting and breaking off the thread of God's ways, while His counsels abide irrefragable and accomplished, through their unbelief, in the cross as they never else could have been. The way of Jehovah was not yet prepared, nor was there a straight highway in the desert for God. Man was put on his responsibility and heard the cry only to sin the more; but by-and-by God will make all good in grace by His own power. Then "Every valley shall be exalted; and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough places a plain. And the glory of Jehovah shall be revealed, and all flesh (not Israel only) shall see [it] together; for the mouth of Jehovah hath spoken" (vv. 4, 5).

Thus plainly we have, as far as its scope goes, the sure purpose of God. Every difficulty, depths, heights, rough or crooked, all must disappear: for God yet means to make this earth the scene of His glory. A most blessed prospect it is, that the sin, misery, and weakness of man, the groaning of all creation around, the wiles and power and presence of Satan must vanish and give place, not to the revealed grace of God in Christ, which has shone (we know) in the despised Nazarene, but to the revealed glory of Jehovah, when all flesh shall see it together. It cannot refer to the day of the judgement of the dead, because then it will not be "all flesh" nor any flesh whatever, but the dead raised before the great white throne. But here it is a question of man living in his natural body on the earth. The Jew was apt to overlook the judgement of the dead at the end of all dispensations; the Gentile is just as negligent as to the judgement of the quick, though it be confessed in the commonest symbols of Christendom. As infidelity increases, the rejection of this truth is perhaps more complete now than it has ever been since the gospel was preached to the Gentiles.

In the dark ages people at least believed enough to be panic-struck from time to time, but now Christians are accounted fanatics if they testify of these coming judgements. But none the less will God cut short the course of this world, and the glory of Jehovah will be revealed, so that all flesh shall see it together. This John the Baptist had to announce: only the first word committed to him, and already accomplished in its measure, was the preparation of the way of Jehovah. Hence it appears that the third verse does not refer solely to the mighty changes of the new age, but includes also such a moral preparation as befitted the coming of the Lord in humiliation. Thus, for the time, it went no farther than God's working in the hearts of a remnant, whose souls were made to be in a measure prepared for the Messiah. We know that such was the fact. See John's disciples leaving him to follow Jesus, and John delighting in it. "He must increase, but I must decrease" (John 3: 29, 30). Hence says our Lord in Matt. 11: 14, "If ye will receive it, this is Elias that was for to come," clearly showing that to faith John the Baptist was Elias (compare Mark 9: 11-13); but, as a matter of fact, the full predicted circumstances are postponed till the great day that is coming (compare Mal. 4: 5, 6). Thus he is to come, not before the Lord takes up the church, with which he has nothing to do, but before the proper blessing of Israel, with whom he has a close connection. John the Baptist went before Jehovah-Jesus in the spirit and power of Elias but Elias himself publicly vindicated the true God in opposition to the apostasy of Israel and in the discomfiture of the priests of Baal. He will return by-and-by, and resume a work of the most solemn character before the great and terrible day of Jehovah. John the Baptist anticipated this in the way of preparing a remnant for receiving Him Who should and did and will come.

Next, "A voice saith, Cry. And he saith, What shall I cry?" Here follows the substance of John the Baptist's testimony, though it may be still more manifest in the end of this age "All flesh is grass"; it is man morally and universally. "And all the goodliness thereof [is] as the flower of the field" (v. 6). Could a man use this to think well of himself? Verse 7 cuts down all boasting — "The grass withereth, the flower fadeth: because the Spirit (or, breath) of Jehovah bloweth upon it." Not its beauty but its frailty God refers to. The moment you have God testing its character, if it were only by the breath of His nostrils, all flesh comes to nothing; and this too in Israel, not in Gentiles only: "surely the people is grass." Nor is this all; He utters its sentence again and again. The reason for the first repetition seems to be the emphatic judgement of "the people," that is, the Jews. The second case is particularly connected with the resource for faith. "The grass withereth, the flower fadeth; but the word of our God shall stand for ever" (v. 8).

Thus the reception of the Messiah and His reign over Israel by-and-by are conditioned by their repentance, a work wrought in their souls by the word of God applied by the Holy Spirit, as Nicodemus had to learn from our Lord in John 3. So the Christian proves yet more profoundly under the gospel, and by faith receives eternal life in the Son of God. So must the Jew in due time for the future world-kingdom of our Lord and of His Christ. These two truths are of no less importance at the present moment, as we know how Peter used them for the Christian Jews from the first. They will be urgently needed when God begins to work in the Jews once more, when they painfully learn, feel, and prove the utter worthlessness of man as he is in divine things. Even now the men of the world are making no small strides in material things; but they will yet do greater things. And the devil will mature and display his plans as they have never been witnessed in the world before. What then will be the security of faith? "The word of our God shall stand for ever."

But as the church, the heavenly mystery of Christ (or rather part of it), really came into view when all hopes of the earth and man for the present (and always, as far as they are concerned) were buried in Christ's grave, so we may well believe, as the end draws nearer, we do greatly need to rest with simplicity upon God's word. We may, as only knowing in part, understand but little; but it is a poor feeling and unworthy to be called faith only to believe His word when understood. Not that it is not sweet and cheering when we consciously enter into any of its depths; but intelligence of the word is the gift of grace and product of faith, not the ground why one believes. God sends one His testimony, and the soul bows to it, setting to its seal that God is true. Am I a sinner without peace or even hope, or any real anxiety before God? That word comes and pronounces to my conscience that all flesh is grass. My soul is thus laid bare. If I do not believe God, all my life and death will be just the proof of my folly and sin. But if I submit to the humbling yet gracious testimony of God, while proving its truth in what I am, I enter into the comfort and strength of His own word, and I too am made to stand through that same word. "The word of our God shall stand for ever." Our experience follows, and confirms of course the truth of the word in breaking one down. Thus God's word is the only standing-ground. Yet outwardly the word of God is just like the cross of Christ. There may well be difficulties to such as we are; and the word seems a weak thing to confide in for eternity; but, in truth, it is more stable than heaven and earth. So in 2 Tim. 3: 16, 17 the apostle, anticipating the ruin of Christendom, casts the man of God on this unfailing resource.

But we turn in the next verse to the special earthly object of God's affection — Zion. It is the symbol of the grace of God working in Israel, also the centre of the royal glory that is about to be revealed here below. "O thou that tellest good tidings to Zion, get thee up into a high mountain; O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift up, be not afraid; say unto the cities of Judah, Behold, your God! Behold, the Lord Jehovah will come with might, and his arm shall rule for him; behold, his reward [is] with him, and his recompense before him. He will feed his flock like a shepherd, he will gather the lambs with his arm, and carry [them] in his bosom; he will gently lead those that give suck" (vv. 9-11). As there can be no doubt, the person Who came of old and will come by-and-by is Christ; in a word, the same Jesus is not only Christ but Jehovah. He is here spoken of as the God of Israel, Jehovah, Whose reward is with Him and His work before Him. First of all is His coming in power; next, with all tenderness of heart, as One taking compassion on them because of their defenceless and exposed condition.

But the verses from 12 let us know, when we come to inquire who is the great and loving Deliverer, that He turns out to be no such petty conqueror as Rabbis conceived and as the carnal desires of Israel craved so long and ardently; He is the Creator. How strange that such a height of glory should be unwelcome! Even then it was God's warning of His judgement on idolatry which is the first great question in this part of Isaiah's prophecy with Israel even more than the nations. His people would apostatise more and more from Jehovah and follow the Gentiles in their worship of idols. But before the Spirit of God deals with this iniquity, He first of all identifies the Messiah with God, and expatiates on what He is as the eternal, Almighty, and only wise, the Creator and Governor of all things, the Holy One, Jehovah of Israel.

This accordingly gives an occasion for a glorious description of the true God. "Who hath measured the waters in the hollow of his hand, and meted out the heavens with [his] span, and comprehended the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in scales? Who hath directed the Spirit of Jehovah, and [as] his counsellor hath taught him? With whom took he counsel, and [who] made him understand, and instructed him in the path of judgement, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are counted as a drop from a bucket, and as the fine dust on the balance, behold, he taketh up the isles as an atom. And Lebanon [is] not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All the nations [are] as nothing before him; and they are counted to him less than nothing, and vanity" (vv. 12-17).

Then He challenges the folly of those that set up graven images as entitled to resemble or to represent Him. "To whom then will ye liken God? and what likeness will ye compare unto him? The workman casteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. He that [is] impoverished so that he hath no oblation chooseth a tree [that] doth not rot; he seeketh unto him a skilled workman to prepare a graven image [that] shall not be moved. Do ye not know? have ye not heard? hath it not been told you from the beginning? have ye not understood the foundations of the earth? [It is] he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a veil (or curtain), and spreadeth them out as a tent to dwell in: that bringeth the princes to nothing; that maketh the judges of the earth as vanity. Scarcely are they planted, scarcely are they sown, scarcely hath their stock taken root in the earth, but he also bloweth upon them, and they wither, and the whirlwind taketh them away as stubble. To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold. Who hath created these [things], bringing out their host by number? He calleth them all by name; by the greatness of his might, and strength of power, not one faileth" (vv. 18-26).

Lastly, Jehovah falls back on what He has been to His own from the beginning. "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from Jehovah, and my judgement is passed over from my God? Dost thou not know, hast thou not heard, [that] the everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary? [There is] no searching of his understanding. He giveth power to the faint; and to [them that have] no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall stumble and fall; but they that wait upon Jehovah shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint" (vv. 27-31). He cannot deny Himself, nor fail to strengthen the weakest that wait on Him. But the great public demonstration of His ways will be when His people at the consummation of the age are delivered from that evil heart of unbelief, which has been fatal to them hitherto in all their varied history, and has postponed the era of righteous happiness which yet awaits not Israel only but all the nations. Then shall the blessings prevail above the blessings of Jacob's progenitors unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of Him that was separate from His brethren: Jehovah, how long! Then will Judah own in deepest penitence his sin of blood-guiltiness, "the great transgression," against Him Who deigned to be his brother, and against a greater Father than his father. Benjamin will be joined to Joseph in a mightier sense, and the true Joseph make Himself known to His brethren by grace made true, and Israel be at length the Israel of God. The fame thereof will be heard throughout all the earth, and the long alienated and unworthy nations that knew not God will seek and rest in Him Who alone makes Himself known in deed and truth, Whose resting-place shall be glory.

Though a little out of its place, it seems but fair to say that while in the above translation the text of v. 9 has been rendered with the Septuagint and the Latin Vulgate, Grotius, both the Lowths, Gesenius, Rosenmüller, Leeser, and many otherwise differing scholars, that of the A.V. is supported by the Peschito, the Greek v.v. of Aquila, Symmachus, and Theodotion, as well as by Calvin, Vitringa, Ewald, Alexander, Stier, and many more of no small weight. According to these, Zion and Jerusalem are addressed as messengers of good tidings to the cities of Judah, instead of being the object of the message which is to be spread to others also.

It will be a blessed exchange, proved now in the soul of every one that believes the gospel, when Israel shall abandon confidence in self under law for the word of God which reveals His grace in Christ. They thus discover that flesh is but grass, and its goodliness no better than the flower of the field. He Who created the world is the same Jehovah, Israel's Saviour God, Who will make good in power and glory for His people what He once presented personally in humiliation and obedience, when alas! they in their pride and incredulity refused Him. None but the Framer and Governor of the universe could be adequate to such a result; and the nations that envied while they despised the Jews will judge all their folly in the day when their graven images shall be spurned for ever.

Isaiah 41

This chapter, if it be not a second part the preceding one being the first, is a most appropriate sequel. For Jehovah, having opened His counsels as to Jerusalem and its comfort (after, many vicissitudes and troubles) at His coming in power and glory, turns now to the Gentiles, challenging them to meet Him in judgement. He had there been displayed in His shepherd care over Israel, in His might and wisdom over all, needing no counsellor, and the nations counted less than a cipher and vanity, so that comparison or image was futile, and Israel's unbelief was the more deplorable because of His special goodness to all amongst them who waited on Him. Now He says (v. 1), "Keep silence before me, islands, and let the peoples renew [their] strength: let them come near, then let them speak; let us draw near together to judgement."

Cyrus is meant though not yet named. It is no question of a past name of renown, but of a future deliverer, of whom God knew all: man and his idols could say nothing. Before the prescient eye of the prophet stands the mighty conqueror of Babylon. None but the true God, Who made him the instrument of His designs in providence, had anticipated his rise. Jehovah here describes him, but typically (in the manner of the prophetic Spirit) as the shadow of a greater than Cyrus, Who should for ever overturn the idols of the nations, judge their pride, and deliver the people of Israel from all their dispersions, as well as from the sins which brought them under wrath in the righteous ways of Jehovah. "Who raised up from the east him whom righteousness calleth to its foot? He gave the nations before him, and made [him] rule over kings; he gave [them] as dust to his sword, as driven stubble to his bow. He pursued them, he passed on safely, by a way he had not come with his feet. Who hath wrought and done [it], calling the generations from the beginning? I Jehovah, the first, and with the last; I [am] He" (vv. 2-4).

It is as vain to drag in the gospel of Christ here as in Isa. 40 to interpret Jacob and Israel of Christendom. Nor is the plea at all valid that the Jews will never more meddle with idols. Matt. 12: 43; Matt. 24: 15, not to speak of the Revelation, are clear evidence confirmatory of Isa. 65-66, and of other passages in the Old Testament, which prove that the end of the age will see a fatal revival of idolatry, the return of the unclean spirit (Matt. 12: 43-45) with the full antichristian power of Satan, which will bring down the Assyrian scourge on the Jews and thereon also the Lord's coming in vengeance, when the indignation shall be accomplished, and Jehovah's anger, in the destruction of the foe. The last state of that generation which rejected Christ will then be characterized both by idol worship and the Antichrist; so that, on this score, there is no pretence for turning aside the expostulation, here addressed to the peoples, to the Gentiles that are now baptized, or for interpreting Jacob and Israel of Christendom as some have done who ought to have known better.

Again, it is absurd to say that the gospel could be foreshown by the first one raised up from the east; for, among the Jews, the east was always reckoned from Palestine, never Palestine itself. The Rabbinical idea (strange to say, espoused by Calvin, Hausschein, Piscator, Lowth the younger, Bengel, and stranger still, by the late Mr. Birks) was not so unreasonable: the allusion, they thought, was to Abraham, who was a righteous man called out of Mesopotamia. But this idea fails. For who could think that the patriarch's exceptional sally against the kings of the east who were returning after their successful raid into the valley of the Jordan, or the incidents of Pharaoh and Abimelech, duly answer to the discomfiture of nations and subjugation of kings, making his sword as a column of dust and as the driven stubble his bow in resistless progress? Still less does verse 2 suit the testimony of Christ in the gospel.

The comparison of Isa. 45: 1, 13, ought to convince any unbiased thoughtful mind that Cyrus is really in view, but of course ultimately the foreshadowed triumph when Christ comes in His kingdom, putting all enemies under His feet instead of gathering souls out of the world in one body for heaven, as He is now doing by the Holy Ghost's power through the gospel. (Compare also Ezra 1: 1-3) If the Babylonish captivity of Judah was the divine chastening of their idolatry by means of the chief patron of idols on earth, the fall of Babylon was a tremendous blow on its own idolatry, predicted as this was by the Jewish prophet long before either event. These were among the reasons which made the first success and the final ruin of Babylon so important in scripture. They were bound up with God's ways in His people. And hence the answer to the infidel sneer touching the silence of prophecy respecting America. What has the discovery or growth of the New World in the far west to do with Israel? From the New Testament again all such matters are excluded, because the rejected Messiah involves not only the disappearance of Israel and the kingdoms of the earth from the foreground, but the calling of the church for glory in the heavenly places as the body and bride of Christ, at least until the corruption of Christendom becomes morally unbearable. For the age ends in the judgement of apostate Jews and Gentiles under the Beast and the false prophet, when Christ and His glorified saints appear from heaven, and the godly remnant of Jews here below will become a strong nation, the earthly centre of His kingdom under the whole heaven.

Hence the suitability here of confronting in this very connection "Jehovah, the first, and with the last," the One Who had wrought and spoken. Why were the gods of the nations silent and powerless? why were the boasted oracles dumb? If the fall of Judah, moral necessity as it was (unless Jehovah must sanction His own dishonour in the midst of His people, and sustain them to give His glory to a graven image), made His power questionable in a Gentile's eyes, let them learn in the downfall of Babylon, which the Jews alone knew generations beforehand, even to the name and race of him who was its instrument, that His righteousness and wisdom were no less than His power, and that the chastised Jews were the people of His choice. "The isles saw [it] and feared; the ends of the earth were afraid, drew near, and came. They helped every one his neighbour, and [each] said to his brother, Be of good courage. So the carpenter encouraged the founder, he that smootheth [with] the hammer him that smiteth on the anvil, saying of the soldering, [it is] good: and he fasteneth it with nails, [that] it be not moved. But thou, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend, whom I have grasped from the ends of the earth, and called from its corners (or, nobles), and said unto thee, Thou [art] my servant; I have chosen thee, and not rejected thee. Fear not, for I [am] with thee; be not dismayed, for I [am] thy God. I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness" (vv. 5-10).

The honour to which Cyrus was called by the way was no change in His purposes or affections respecting Israel. Not Cyrus but Israel was His servant. "Behold, all they that are incensed against thee shall be ashamed and confounded: they that strive with thee shall be as nothing, and shall perish. Thou shalt seek them, and shalt not find them, — them that contend with thee. They that war against thee shall be as nothing, and as a thing of naught. For I Jehovah thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. Fear not, thou worm Jacob, ye few men of Israel; I will help thee, saith Jehovah, and thy Redeemer, the Holy One of Israel. Behold, I have made thee a new sharp threshing instrument having teeth: thou shalt thresh and beat small the mountains, and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in Jehovah, thou shalt glory in the Holy One of Israel" (vv. 11-16).

These last words, however, render it beyond just doubt that the prophet carries his eye far beyond the immediate occasion, and presents, not the condition of the Jews under their Persian or other Gentile lords, but days still future when Israel shall take them captive whose captives they were, and shall rule over their oppressors. It is impossible to apply to the same period the prophetic description here and Nehemiah's language: "Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we [are] servants in it; and it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we [are] in great distress" (Neh. 9: 36, 37). Here the word is in manifest contrast, and in figurative language, no doubt; but it prefigures neither servitude, nor the grace of the gospel, but triumph when the true Sun of Righteousness shall arise with healing in His wings, and Israel shall flourish and tread down the wicked in the day that shall burn all the proud and lawless as an oven.

The Maccabean or the apostolic triumphs of Vitringa and others are a burlesque on a sound interpretation. Not only must we leave room for the future, but for a total change from the character of God's actual working in and by the church. Now it is grace building living stones on the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; then it will be the awful descent of the Stone cut without hands on the statue of Gentile empire in its last phase, which leads to, as it corresponds with, the judicial functions of Israel here described in "that great day" of the future.

Not that refreshment will fail from Jehovah for Israel. "The afflicted and the needy seek water, and [there is] none; their tongue faileth for thirst: I Jehovah will hear them, [I] the God of Israel will not forsake them. I will open rivers on the bare heights, and fountains in the midst of the valleys; I will make the wilderness into a pool of water, and the dry lands into water-springs. I will give in the wilderness the cedar, acacia, and myrtle, and oleaster; I will set in the desert the cypress, pine (or, plane), and box-tree together; that they may see and know and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it" (vv. 17-20).

Jehovah then recurs to a renewal of His challenge to the Gentiles and their idols, but in terms of justly increased contempt for their trust in a thing of naught, again grounding His appeal on their ignorance of the scourge of idolatry who should come from the north and east. "Produce your cause, saith Jehovah; bring forth your strong [reasons] saith the King of Jacob. Let them bring [them] forth and show us what shall happen: show the former things, what they [be], that we may pay heed to them, and know their issue; or declare us things to come. Show the things that are to come hereafter, that we may know that ye [are] gods; yea, do good, or do evil, that we may be dismayed, and behold [it] together. Behold, ye [are] of nothing, and your work of naught: an abomination [is he that] chooseth you. I have raised up [one] from the north, and he shall come; from the rising of the sun will he call upon my name: and he shall come upon princes as [upon] mortar, and as the potter treadeth clay. Who hath declared [it] from the beginning, that we may know? and beforetime, that we may say, Right? Indeed there is none that declareth, indeed there is none that showeth, indeed there is none that heareth your words. The first [I say] to Zion, Behold, behold them; and to Jerusalem I will give one that bringeth good tidings. For I look, and there is no man; even among them, and there is no counsellor, that, when I ask of them, can answer a word" (vv. 21-28). The oracles are dumb, even reason abashed — nothing but insensate folly is in men owning as gods things which could neither speak nor hear. "Behold, they [are] all vanity: their works [are] naught: their molten images [are] wind and confusion" (v. 29). Human helps to devotion are the death-bed of faith. Man by his devices, now as of old, only succeeds in shutting himself out from the living God; and the mercy He reveals in His word, as well as His judgements, are sealed up in the darkness of unbelief. Prophecy is the truest and most permanent witness of the true God, till His power overwhelm those that dispute it and dishonour Him. Hence the gravity of the present scepticism in Christendom which will issue in "the falling away" or apostasy (2 Thess. 2: 3).

Isaiah 42

Distinguished though the place of Cyrus might be as the righteous man from the east," whom God employed to break the pride of Babylon and set the captives free to return to the land of Israel, a greater is here. "Behold my servant whom I uphold, mine elect [in whom my soul delighteth! I have put my Spirit upon him: he shall bring forth judgement to the nations. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A crushed reed shall he not break, and dim flax shall he not quench; he shall bring forth judgement in (or, for) truth. He shall not faint nor be crushed till he have set judgement in the earth: and the isles shall wait for his law" (vv. 14). We know that Christ is intended (the typical one, it seems, giving occasion to the introduction of the Antitype). It is the more remarkable as being lost after this brief moment when the prophetic strain resumes its previous course, and the servant of Jehovah elsewhere in this chapter and to the end of Isa. 48 is unequivocally not Christ, but Israel.

Here however it is the Servant, the object of Jehovah's delight as of His choice, the vessel of the power of the Spirit, and the manifester of judgement to the nations, compared with whom the Gentile avenger of God's honour on the source and patron of all idols was little indeed. Yet He, Whose glory was thus beyond all competition, displayed it first in perfect unobtrusive lowliness. Might of far-reaching testimony even was not what characterized Him thus, meek retirement rather, not only in presence of murderous hatred, but away from the multitudes that followed Him and the admiration of the healed who would have spread His fame. He "charged them that they should not make him known, that it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant . . ." (Isa. 42: 1-3; Matt. 12: 14-21). This state of things is seen here terminated by the victory of His second advent, when He shall set judgement in the earth and the isles shall wait for His law. The intervening action of the Holy Ghost here below, while Christ is exalted on high, does not enter into account in this prophecy.

This leads Jehovah in magnificent terms to speak of what He will accomplish through His own name and glory, in contrast with graven images. "Thus saith God Jehovah, he that created the heavens, and stretched them forth; he that spread abroad the earth and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein. I Jehovah have called thee in righteousness, and will hold thy hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the dungeon, [and] them that sit in darkness out of the prison-house. I [am] Jehovah; that [is] my name: and my glory will I not give to another, neither my praise unto graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them" (vv. 5-9). Is this, or anything else, too hard for Jehovah?

"Sing unto Jehovah a new song, his praise from the end of the earth, ye that go down to the sea, and all that is therein, the isles and the inhabitants thereof. Let the wilderness and the cities thereof lift up [their voice], the villages Kedar doth inhabit; let the inhabitants of Sela (or, the rock) sing, let them shout from the top of the mountains. Let them give glory unto Jehovah, and declare his praise in the islands. Jehovah will go forth as a mighty man; he will stir up jealousy like a man of war: he will cry, yea, he will shout aloud; he will do mightily against his enemies. I have long time holden my peace, I have been still, I have restrained myself: [now] will I cry out like a travailing woman, I will gasp and pant together. I will lay waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and will dry up the pools. And I will bring the blind by a way they know not, in paths they know not will I lead them; I will make darkness light before them, and crooked things straight. These things will I do to them, and I will not forsake them. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, [Ye are] our gods" (vv. 10-17).

From verse 18 onward we have the utter shame of such as trust in these lying vanities insisted on, so as to touch the conscience of the guilty Jew. "Hear, ye deaf; and look, ye blind, that ye may see" (v. 18). Could Israel as they are testify for Jehovah? How could they look the Gentiles in the face, and reprove their idolatries? What were they themselves after all the favours of the true God? "Who [is] blind but my servant? and deaf as my messenger [that] I sent? who his] blind as [he that is] made perfect, and blind as Jehovah's servant? Seeing many things, but thou observest not; opening the ears, he heareth not" (vv. 19, 20). It is Israel who are in view, "perfect," yet "blind." Such was their perfection in privilege and therefore in solemn responsibility, but such their woeful failure. Jehovah contrariwise is right in all His ways. "Jehovah was well pleased for his righteousness' sake to magnify the law, and make [it] honourable. But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Who among you will give ear to this? [who] will hearken and hear what is to come? Who gave Jacob for a spoil and Israel to the robbers? did not Jehovah? — he against whom we have sinned; and they would not walk in his ways, nor be obedient unto his law. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart" (vv. 21-25).

Such has been the way of Jehovah in chastening His rebellious people. Nor does He disguise the severity of His discipline. The day is coming when it will prove not in vain, as the next chapter declares His faithful affection when they knew it not. But they will yet and soon learn it in His grace.

Isaiah 43

After all their faithlessness to His name, which entailed on Israel the fury of Jehovah (yet misunderstood and unfelt through the blinding influence of idolatry), in this chapter He proclaims His faithfulness Who had called Israel by their name and made them His own. "But now thus saith Jehovah that created thee, O Jacob, and he that formed thee, O Israel, Fear not, for I have redeemed thee; I have called [thee] by thy name, thou [art] mine. When thou passest through the waters, I [will be] with thee, and through the rivers, they shall not overflow thee when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee. For I [am] Jehovah thy God, the Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou has; been honourable, and I have loved thee; and I will give men for thee, and peoples for thy life. Fear not, for I [am] with thee: I will bring thy seed from the east, and gather thee from the west; r will say to the north, Give up, and to the south, Keep not back: bring my sons from far, and my daughters from the end of the earth every one that is called by my name, and whom I have created for my glory; I have formed him, yea, I have made him. Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the peoples be assembled: who among them declareth this, and showeth us former things? let them bring their witnesses, that they may be justified; or let them hear, and say, [It is] truth. Ye [are] my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and understand that I [am] He; before me there was no god formed, neither shall there be after me" (vv. 1-10).

This renders the subject (namely, Israel as God's servant) as plain as His own mercy in the last days. The Jews by their idol-loving were the blind people that had eyes and the deaf that had ears. Yet were they alone of all nations Jehovah's witness and His servant. They will yet know, believe, and understand. It was because of Him Whom they rebelled against that they have been so spoiled; it is because of Him that they will be delivered, pardoned, and blessed; for as He, Jehovah, is the only God, so is He equally the sole Saviour. It was for Israel's sake that He had sent them to Babylon and brought down their pride; and new things should cause the old wonders to be forgotten when God gives water in the wilderness and rivers in the desert for His chosen people, formed for Himself to show forth His praise. It was God Who once, for their sins, "profaned the princes" and people of Israel; it is He Who for His own sake will blot out their transgressions and justify themselves. Before that day dawn, we know (what is to them still a secret) the great salvation by His grace, whereby alone He can thus righteously deal with the guilty: Christ, the cross, is the only key.

"I, I [am] Jehovah; and beside me there is no Saviour. I have declared, and I have saved, and I have shown, and there was no strange [god] among you: therefore ye [are] my witnesses, saith Jehovah, that I [am] God. Yea, since the day [was], I [am] He; and there is none that can deliver out of my hand: I will work, and who shall hinder it? Thus saith Jehovah, your redeemer, the Holy One of Israel, For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing. I [am] Jehovah, your Holy One, the Creator of Israel, your King. Thus saith Jehovah, who maketh a way in the sea, and a path in the mighty waters; who bringeth forth the chariot and horse, the army and the power — they lie down together, they shall not rise; they are extinct, they are quenched as flax — Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing; now shall it spring forth: shall ye not know it? I will even make a way in the wilderness, [and] rivers in the desert. The beast of the field shall honour me, the jackals and the ostriches; because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen: the people have I formed for myself, that they might set forth my praise Yet thou hast not called upon me, O Jacob; for thou hast been weary of me, O Israel. Thou hast not brought me the small cattle of thy burnt-offerings; neither hast thou honoured me with thy sacrifices. I have not made thee to toil with oblation, nor wearied thee with frankincense. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to toil with thy sins, thou hast wearied me with thine iniquities. I, I [am] he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins. Put me in remembrance; let us plead together: set thou forth [thy cause], that thou mayest be justified. Thy first father sinned, and thine interpreters have transgressed against me. Therefore I profaned (or, will profane) the princes of the sanctuary, and made (or, will make) Jacob a curse, and Israel a reviling" (vv. 11-28).

Kimchi remarks that the construction indicates the future or the universal present rather than past time, Jehovah always "profaning" the responsibly holy chiefs who betrayed His name (cp. Ps. 84: 39). In the day that is coming grace will work not only for but in them. Jehovah will work for His own sake man having failed in every way. The "interpreters" or mediators of v. 27 that rebelled seem included in the "princes of the sanctuary."

It has been objected to the natural sense of "thy first father" (ver. 27) that Adam was not peculiarly father of Israel, being the parent of all mankind. But there seems to be no force in the argument. Israel alone had sure knowledge from God about him who was the first man and head of the race; and he alone, who was created innocent, gave the due emphasis to the description — "sinned."

Isaiah 44

The opening verses (1-5) seem to be the proper conclusion of the foregoing chapter. The salvation of God is worthy of Himself, even as it springs from His own grace, and can have no end short of His own glory. Hence it is that not only God blots out His people's transgressions for His Son's sake, and will not remember their sins, but that He would banish their fear and fill them to overflowing with His blessing. "And now hear, O Jacob my servant, and Israel whom I have chosen. Thus saith Jehovah that made thee, and formed thee from the womb, [who] helpeth thee, Fear not, O Jacob, my servant; and thou, Jeshurun, whom I have chosen. For I will pour water upon him that is thirsty, and floods upon the dry ground; r will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up among the grass, as willows by the water-courses. One shall say, I [am] Jehovah's; and another shall call [himself] by the name of Jacob; and another shall inscribe [with] his hand, [I am] Jehovah's, and surname [himself] by the name of Israel" (vv. 1-5). There is not the slightest need, nay, nor even room, for diverting these exceeding precious promises from Israel to the Gentile. It is quite true of course that the wild olive graft enjoys now all this too; but the word of Jehovah is pledged and sure to Jacob His servant. The express object is to banish the dread of the conscience-stricken Jews after their long departure from the true God. Elsewhere express allusions to the call of the Gentiles during that interval appear, as notably in Isa. 65: 1; Rom. 10: 20, but the point here is the consolation of the ancient people when grace is at work on their behalf.

Some, like Fry, from whose general teaching better might have been expected, were led into this misconception by not understanding how the next sections could have any just bearing on the future ways or dangers of the Jew. But this is to overlook a large part of scripture, and a solemn portion of that people's wonderful destiny. For two thousand years idolatry has not been their snare, but other characters of evil, leading to and consequent on the rejection of their Messiah. This, as we shall find, has its place in our prophecy from Isa. 49 to Isa. 57; as the general picture of their moral condition is portrayed with signal precision in Hosea 3: 4. But it is certain, both from the Old Testament and the New, that in the latter day they will fall once more into their old love of idols, along with the acceptance of the Antichrist, thus finally reproducing together the two sins of the past which had, each of them, brought on them such stern judgement providentially from God's vengeance. And "there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." (Cp. Matt. 24: 15 with ver. 21) There is thus no ground for turning aside these plain predictions of Isaiah from the literal Israel, of whom he speaks so often and emphatically, to the apostate churches of Christendom. Idol-worship is here too, no doubt, and will surely not go unpunished; but the mass of the Jews in future days will fall for the last time into that besetment and worse. Hence, while the remonstrance of the prophet bore on the evil of his own days, there need be no question of its being requisite for the Jew up to the end.

And who can assert the glory of the true God, who expose the folly of false gods, like the Holy Ghost? "Thus saith Jehovah, the King of Israel and his Redeemer Jehovah of hosts; I [am] the first, and I [am] the last; and besides me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? And the things that are coming, and shall come, let them show unto them. Fear not, neither be afraid: have not I caused thee to hear long ago, and showed [it]? And ye [are] my witnesses. Is there a God besides me? yea, there is no Rock: I know not [any]" (vv. 6-8).

Next follows a withering exposure of idolatry. If Israel were witnesses of the true God, Jehovah, the idols themselves bore witness by their powerlessness against their foolish devotees. "They that make a graven image [are] all of them vanity; and their delectable things shall not profit; and they [are] their own witnesses: they see not, nor know, that they may be ashamed. Who hath formed a god, or molten a graven image [that] is profitable for nothing? Behold, all his fellows shall be ashamed; and the workmen [are] but men. Let them all be gathered together, let them stand up; they shall fear, they shall be ashamed together. The smith [hath] tongs (or axe), and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm; but he is hungry and his strength faileth he drinketh no water, and is faint. The carpenter stretcheth out a line; he marketh it out with chalk; he fitteth it with adzes, and he marketh it out with the compass (or, chisel), and maketh it after the figure of a man, according to the beauty of man, to remain in the house. When he heweth him down cedars, he also taketh a holm-oak and a terebinth, and he maketh one strong for himself among the trees of the forest; he planteth a mountain-ash, and the rain nourisheth [it]. And it shall be for a man to burn; and he taketh thereof, and warmeth himself; he kindleth [it] also, and baketh bread; he maketh also a god, and worshippeth [it]; he maketh it a graven image, and falleth down thereto. He burneth part thereof in the fire; with part thereof he eateth flesh, he roasteth roast, and is satisfied: yea, he warmeth Himself], and saith, Aha, I am warm, I have seen the light. And with the residue thereof he maketh a god, his graven image; he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god. They have no knowledge and understand not: for he hath plaistered their eyes, that they see not; [and] their hearts that they understand not. And none taketh it to his heart, neither [is there] knowledge nor understanding to say, I have burned part of it in the fire, and also have baked bread upon the coals thereof; I have roasted flesh, and eaten [it]: and with the residue thereof shall I make an abomination? shall I bow down to a block of wood? He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?" (vv. 9-20). The sarcastic shafts of classic poets are poor in comparison for beauty or power, not to speak of their worthlessness morally; for mere ridicule, which ends in leaving the satirist at the shrine of his despised divinities, is the mirth of a fool which ends in sorrow and shame without end.

Not so Isaiah: "Remember these things, O Jacob and Israel; for thou [art] my servant: I have formed thee; thou [art] my servant; O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me, for I have redeemed thee. Sing, O ye heavens, for Jehovah hath done [it]; shout, ye lower parts of the earth; break forth into singing, ye mountains, the forest, and every tree therein. For Jehovah hath redeemed Jacob, and glorified himself in Israel. Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb, I [am] Jehovah the maker of all [things]; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish: that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof; that saith to the deep, Be dry, and I will dry up thy rivers; that saith of Cyrus [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built, and to the temple, Thy foundation shall be laid" (vv. 21-28).

And how comes it to pass after so lofty and striking an assertion of Jehovah's glory and wisdom and power that men wonder He by His interpreter discloses to His people the conqueror of Babylon, and the restorer of the remnant? What more pertinent than to proclaim the name of Cyrus at this point? So did the man of God out of Judah name Josiah at Jeroboam's altar in Bethel (1 Kings 13: 2) three centuries and more before the event. When will they be ashamed thus to belittle either God and His word, or His care for His people? Alas! if the night be far spent, the darkness is not less but more. And we know that the darkest hour is not yet come, though the day is at hand. But it will not be, except the falling away, the apostasy, come first, and "the man of sin" be revealed. Truly coming events cast their shadows before; which may sadly and satisfactorily account for the wave of incredulity, and against prophecy in particular, that now overspreads Christendom. But God does not leave Himself without witness; and He has wrought by His Spirit in many a land and tongue that there should be faithful men who have a Spirit-given confidence in the living oracles. These, not content with having learnt by grace what the church of God is in union with its glorified Head, are awaiting Him from the heavens and proclaim the coming of His universal kingdom over the earth. Hence they look with unwavering faith for a deep and gracious work in a remnant of the Jews first and of Israel afterwards, to be united at length as one people of Jehovah under the true Beloved, their Messiah once despised and crucified, their one Shepherd and Prince, yea withal the Lord Jehovah of Israel. All the earth in that day shall be filled with His glory, and with the knowledge of it and of Himself, when the heavens shall show it forth still more wondrously in the glorified saints, especially in the bride, the Lamb's wife.

Isaiah 45

Here Jehovah deigns to explain why He called the Eastern deliverer of His people by name. "Thus saith Jehovah to his anointed, to Cyrus, whose right hand I have held fast, to subdue nations before him; and r will loose the loins of kings, to open before him the two-leaved gates, and the gates shall not be shut. I will go before thee, and make the elevated places plain, I will break in pieces the gates of brass, and cut in sunder the bars of iron; and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that r Jehovah who call [thee] by thy name, [am] the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name; I surnamed thee, though thou didst not know me" (vv. 1-4).

The challenge of Jehovah which begins with ver. 5 does not appear to be a mere repetition of what begins in Isa. 44: 6, but in a very interesting way it meets the special evil into which those fell who under Cyrus overthrew Babylon and its idolatrous vanities. For the Persians were famous for their dualistic scheme of good and evil, light and darkness, Ormusd and Ahriman. What can be more pointed in view of the utter confusion of this scheme than the words that follow? "I [am] Jehovah, and there is none else, there is no God besides me: I girded thee, though thou hast not known me: that they may know from the rising of the sun, and from the west, that there is none besides me. I [am] Jehovah, and there is none else, forming the light, and creating darkness; making peace, and creating evil: I Jehovah do all these [things]. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, and let them bring forth salvation, and let righteousness spring up together; I Jehovah have created it. Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Woe unto him that saith unto a father, What begettest thou? or to the woman, What hast thou brought forth?" (vv. 5-10).

If Jehovah reprove with woe upon woe all striving with Himself and fault-finding with His ways, how graciously He calls on His people in the very next verse to ask Him of things to come about His sons, and to command Him concerning His sons, and the work of His hands! "Thus saith Jehovah, the Holy One of Israel, and his Maker, Ask me of the things that are to come; concerning my sons, and concerning the work of my hands, command ye me. I have made the earth, and created man upon it; I, [even] my hands, have stretched out the heavens, and all their host have I commanded. I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go, not for price nor reward, saith Jehovah of hosts" (vv. 11-13). He Who made heaven and its host, earth and man upon it, was the raiser up of Cyrus to build His city and liberate His captives, "not for price nor reward, saith Jehovah of hosts." The haughtiest of the Gentiles should yet own God to be in Israel, as enemies of Christ once owned the power of the Spirit in the church.

Then when the last idol-makers perish to confusion, Israel shall be saved in Jehovah with an everlasting salvation. "Thus saith Jehovah, the labour of Egypt, and the merchandise of Ethiopia, and the Sebaim (Sabeans), men of stature, shall come over unto thee, and they shall be thine, they shall go after thee; in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God [is] in thee; and there is none else, no [other] God. Verily thou [art] a God that hidest thyself, O God of Israel, the Saviour. They shall be ashamed, yea, confounded, all of them they shall go into confusion together [that are] makers of idols. [But] Israel shall be saved by Jehovah with an everlasting salvation: ye shall not be ashamed nor confounded unto the ages of ages." Jehovah, the Creator, had not spoken in secret nor bid the seed of Jacob seek Him in vain; He speaks righteousness. "For thus saith Jehovah that created the heavens God himself that formed the earth and made it; he that established it, not a waste he created it; he formed it to be inhabited I [am] Jehovah; and there is none else. I have not spoken in secret, in a place of the land of darkness; I said not unto the seed of Jacob, Seek ye me in vain: I [am] Jehovah speaking righteousness, declaring things that are right" (vv. 14-19).

The closing appeal is exceedingly direct, urgent, and triumphant. "Assemble yourselves and come; draw near together ye [that are] escaped of the nations. They have no knowledge that carry the wood of their graven image, and pray unto a god [that] cannot save. Declare, and bring [them] near, yea, let them take counsel together. Who hath declared this from ancient time? [who] hath told it long ago? [Have] not I Jehovah? and there is no God else besides me; a just God and a Saviour, there is none besides me. Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and there is none else. J have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. Only in Jehovah, shall [one] say, have I righteousness and strength: to him shall [men] come; and all that are incensed against him shall be ashamed. In Jehovah shall all the seed of Israel be justified, and shall glory" (vv. 20-25).

The commentators clash as to the "escaped of the nations" (ver. 20). But the conjecture of Mede is far from the mark, for he puts the expression along with Rev. 21: 24. He ought to have known that "the nations of them that are saved" would be the inverse of Isaiah's phrase, rather than a parallel. But it is a bad reading, probably from a scholium of Andreas, and contrary to every authority of value, all of which have simply "the nations."

Our prophet widens the salvation in these concluding verses: "Look unto me, and be ye saved, all the ends of the earth." So in the next verse, "unto me every knee shall bow, every tongue shall swear." This extends beyond "all the seed of Israel who shall be justified and glory in Jehovah." It is clearly applied to the Lord Jesus by the apostle Paul in the largest extent, and with the utmost depth of its meaning (Rom. 14: 1; Phil. 2: 9-11).

It is indeed a triumphant result for Israel. An everlasting salvation is assured them when they recognize in the Christ Jehovah, to Whom every knee shall bow, every tongue shall swear in that day. No glorying shall be in the creature thenceforth. The idols are no gods, but wood or stone, or other material of man's device, with demons behind all, as the apostle teaches. God is a just God and a Saviour: how true now in the gospel! how manifest when the vanities of man are demolished by the shining forth of the glory of the Lord!

Isaiah 46

The chapters 46 - 48. close this section of the prophecy, the discussion of Israel's guilty love of idols in presence of the doom of Babylon, the patron of idolatry and the instrument of the punishment of the Jews for that sin.

Chapter 46 in the most spirited way contrasts the fall of the helpless objects of Babylonish worship with God's gracious care over Israel. "Bel [their chief god, answering to the Zeus of the Greeks] boweth down, Nebo [answering to the Greek Hermes] bendeth: their idols are upon the beasts, and upon the cattle: your loads are lifted up, a burden to the weary [beast]. They bend, they bow down together, they could not deliver the burden, and themselves are gone into captivity" (vv. 1, 2). Thus, chief or subordinate these false deities could do nothing for their votaries, and could not deliver themselves. The victorious foe carries them off as part of the spoil. The Persians detested idols.

On the other hand, Jehovah had carried Israel from their national birth to their old age: "Hearken unto me, house of Jacob, and all the remnant of the house of Israel, who have been borne [by me] from the belly, who have been carried from the womb: even to old age I [am] He, and to hoary hairs will I carry [you]: I have made and I will bear; and I will carry and will deliver" (vv. 3, 4).

Next follows the challenge to whom they would liken the God of Israel. As for the Chaldean gods, it was but a question of gold and silver, which the goldsmith made up, and the people fell down and worshipped. "To whom will ye liken me, and make [me] equal, and compare me, that we may be like? Such as lavish gold out of the bag, and weigh silver in the balance, hey hire a goldsmith, and he maketh it a god; they fall down, yea, they worship. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, [one] shall cry unto him, yet can he not answer, nor save him out of his trouble. Remember this, and show yourselves men: bring [it] again to mind, ye transgressors" (vv. 5-8).

Nor is this the only appeal. It was well to bethink them that the gods of the nations were beneath those that adored them: but the prophet adds, "Remember the former things of old: for I [am] God, and there is none else; I [am] God, and there is none like me. declaring the end from the beginning, and from ancient times [the things] that are not done, saying, My counsel shall stand, and I will do all my pleasure, calling a bird of prey from the east, the man that executeth my counsel from a far country. Yea, I have spoken, I will also bring it to pass; I have purposed [it], I will also do it" (vv. 9-11). Cyrus is here again cited as a striking proof of the reality of God's dealings with His people, and this both in foreknowledge, in declared purpose, and in providential ways. This leads to the concluding call: "Hearken unto me, ye stout-hearted, that [are] far from righteousness: J bring near my righteousness; it shall not be far off, and my salvation shall not tarry; and I will give salvation in Zion unto Israel my glory" (vv. 12, 13). Such is the end of Jehovah, and He is very pitiful and of tender mercy. He Who carried His people as a nurse through the wilderness at the beginning will manifest unfailing grace at the end. In the face of their long and manifold wanderings from Him Who did them nothing but good, He will deliver. Yet will His salvation be no more sure than His righteousness. This we know now in the gospel, as Israel also will when the kingdom comes in display.

Isaiah 47

This chapter shows us the degradation of Babylon itself, as in the preceding chapter we had judgement executed against its gods.

"Come down, and sit in the dust, virgin daughter of Babylon; sit on the ground: [there is] no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate Take the millstones, and grind meal; remove thy veil, strip the train, uncover the leg, pass over rivers. Thy nakedness shall be uncovered, yea, thy shame shall be seen. I will take vengeance, and I will meet no man. [As for] our Redeemer Jehovah of hosts [is] his name, the Holy One of Israel. Sit silent, and get thee into darkness, daughter of the Chaldeans: for thou shalt no more be called Mistress of kingdoms. I was wroth with my people, I profaned mine inheritance, and gave them into thy hand: thou didst show them no mercy; upon the aged hast thou very heavily laid thy yoke. And thou saidst, I shall be a mistress for ever; [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end thereof" (vv. 1-7).

The anger of God at His guilty people was no justification for the merciless behaviour of Babylon; and her confidence in the stability of her resources would be the precursor of ruin. "Now therefore hear this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thy heart, I [am], and all besides me [is] nothing; I shall not sit [as] a widow, neither shall I know loss of children. But these two [things] shall come to thee in a moment in one day, loss of children, and widowhood: in full measure shall they come upon thee, in spite of the multitude of thy sorceries, of the great abundance of thine enchantments. For thou hast trusted in thy wickedness; thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thy heart, I [am], and all besides me [is] nothing. And there cometh upon thee evil; thou shalt not know the dawning thereof: and mischief falleth upon thee; thou shalt not be able to put it away; and desolation thou knowest not shall come upon thee suddenly" (vv. 8-11).

We must remember too that what made the taunt the more cutting was Babylon's boast in their sorceries and enchantments; but even so, they could not profit nor prevail. "Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest terrify. Thou art wearied in the multitude of thy counsels: let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [the things] that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame: [it shall] not [be] a coal to warm at, a fire to sit before. Thus shall they be unto thee wherein thou hast laboured; they that have trafficked with thee from thy youth shall wander every one to his quarter none shall save thee" (vv. 12-15). As they could not really predict, still less could they save; so He predicts, Who is the Saviour God. And it is to be feared that such as believe not His prophetic word are strangers to His saving grace. For without faith it is impossible to please God. To predict, divine as it is, must be regarded as a small thing compared with the grace that saves righteously. Comparatively few in Christendom accept that man here as elsewhere is wholly lost in himself, or that in Christ the believer is truly saved. Those who trust in ordinances and in such as administer them never rise above the uncertainties of probation. Human contingency is not the true grace of God in which we are called to stand.

Isaiah 48

Our chapter is a more direct and exclusive appeal to Israel to those that come forth "out of the waters of Judah." It is a beautiful homily to His people. "Hear ye this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah; who swear by the name of Jehovah, and make mention of the God of Israel, not in truth nor in righteousness. For they call themselves of the holy city, and stay themselves upon the God of Israel; Jehovah of hosts [is] his name" (vv. 1, 2). It explains why God had long foretold, and then suddenly acted. They could not thus defraud Him of His praise. "I have declared the former things from of old; yea, they went forth out of my mouth, and I showed them: suddenly I wrought, and they came to pass. Because I knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass; therefore I have declared [them] to thee from of old, before they came to pass I showed thee, lest thou shouldest sayMine idol hath done them, and my graven image, and my molten image hath commanded them. Thou hast heard; behold all this; and ye, will ye not declare [it]? I have shown thee new things from this time, and hidden things, which thou hast not known. They are created now, and not from of old; and before this day thou heardest them not, lest thou shouldest say, Behold, I knew them. Yea, thou heardest not, yea, thou knewest not; yea, from of old thine ear was not opened: for I knew that thou didst deal very treacherously, and wast called a transgressor from the womb" (vv. 3-8).

In verse 9 Jehovah tells them why He had not cut them off. "For my name's sake will I defer mine anger, and [for] my praise will I refrain as to thee, that I cut thee not off. Behold, I have refined thee, but not as silver, I have chosen thee in the furnace of affliction. For mine own sake, for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another" (vv. 9-11).

Then (in vv. 12-21) comes a tender expostulation, accomplished in measure at the return from captivity, but to be fulfilled by-and by in all its extent. "Hearken unto me, O Jacob, and Israel my called: I [am] HE, I the first, I also the last. Yea, my hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: I call unto them, they stand up together. Assemble yourselves, all ye, and hear; which among them hath declared these [things]? He whom Jehovah hath loved shall perform his pleasure on Babylon, and his arm [shall be] on the Chaldeans. I, I, have spoken; yea, I have called him: I have brought him, and his way shall be prosperous. Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there [am] I and now the Lord Jehovah hath sent me, and his Spirit. Thus saith Jehovah, thy Redeemer, the Holy One of Israel, I [am] Jehovah thy God, who teacheth thee to profit, who leadeth thee in the way thou shouldest go. Oh that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea; thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not be cut off nor destroyed from before me. Go ye forth from Babylon, flee from the Chaldeans; with a voice of singing declare ye, tell this, utter it to the end of the earth; say ye, Jehovah hath redeemed his servant Jacob. And they thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them; he clave the rock also, and the waters gushed out." Cyrus had not acted without the God Who had called him by name. Nor was it (save judicially) he who had ordered things for Israel. The word is, "Jehovah hath redeemed his servant Jacob." The moral is, "[There is] no peace, saith Jehovah, unto the wicked." It is a misconception of Israel's future to imagine that no future question arises between God and them as to graven images. The Lord Jesus has ruled the contrary, if we understand His intimation in Matt. 12: 43-45, with other scriptures of like purport, and even from the prophet before us. We all know how confident the Jews seem that they are proof against idols They were not in the days of Antiochus Epiphanes, long after the return from Babylon; and they are destined to fall into the same pit again ere the age closes, as Dan. 9: 27; Dan. 11: 38, 39 plainly prove. For when has self-righteousness effectually resisted Satan's wiles? "Even so shall it be unto this wicked generation." The generation of unbelief has not yet passed away. And as it will be guilty once more of its old love of such abominations, it will also see greater than these, as the next part of our prophet notifies.

Isaiah — Part 4.

An Exposition of Isaiah.

W. Kelly.

Section 6: Isaiah 49 - 57

Isaiah 49

A new division of Isaiah opens here. It is no longer Babylon and idolatry, and a destruction viewed as the overthrow of image worship in the earth. Here it is the far deeper question of Christ Himself and His rejection by the Jews. We find that this portion runs from Isa. 49: 1 to the end of Isa. 57, where, as the former ending was "There is no peace, saith Jehovah, unto the wicked," so the latter ends with "There is no peace saith my God, unto the wicked". "Jehovah" is in contrast with idols, and "my God" is connected with the still deeper iniquity of the people in refusing "the true God and eternal life," even the Lord Jesus, their anointed King. They were wicked in both respects: wicked in going after false gods of the Gentiles wicked yet more in rejecting their divine Messiah.

The chapter opens with a call to the isles to listen. "Listen, O isles, unto me; and hearken, ye peoples from afar. Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name." There was a great providential preparation. "And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me." There was thus protection also. "And he said unto me, Thou [art] my servant Israel, in whom I will glorify myself" (vv. 1-3). Such was the purpose of God about Israel; but, Israel failing, Christ becomes the true Israel. It is the transition from the people to the Messiah in Whom alone it could be.

"And I said (says Christ), I have laboured in vain, I have spent my strength for naught." Christ substitutes Himself for Israel. They had been the servant nominally and responsibly; Christ becomes the true and righteous servant of God, when the other proved false. Nevertheless, even in Christ all comes to nothing at first through Jewish unbelief, through man's evil and enmity. "I have laboured in vain, I have spent my strength for naught, and in vain; nevertheless my judgement [is] with Jehovah, and my work with my God" (v. 4). The failure, apparently, of the purposes of God in the first instance from man's wickedness only leads to a better establishment of them, and to a more glorious form and display in result. "And now, saith Jehovah that formed me from the womb [to be] his servant, that I should bring Jacob again to him (though Israel be not gathered, yet shall I be glorious in the eyes of Jehovah, and my God shall be my strength)." This is the comfort of Christ, that although the work was not done, and Israel would not be gathered (how often would He have gathered them!) yet would He be glorious. "And he saith, It is a small thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the nations, that thou mayest be my salvation unto the end of the earth" (vv. 5, 6).

The original thought was to gather Israel, but Israel would not be gathered. Then, says God, That is too small a thing; I will save the nations also. But Christ is first given as a light to the Gentiles. It is rather going out than gathering in: at any rate, such is the turn given to the passage now, under the gospel. While Israel is not yet gathered, Christ becomes a light to the Gentiles. But God's purpose never fails, and so we find, "Thus saith Jehovah, the Redeemer of Israel, his Holy One, to him whom the soul despiseth, to him whom the nation abhorreth" (it is clear that Christ is now viewed as a rejected person, the cross being the great expression of that rejection), "to a servant of rulers, kings shall see and arise, princes and they shall worship, because of Jehovah that is faithful, the Holy One of Israel, who hath chosen thee. Thus saith Jehovah, In an acceptable time have I answered thee, and in a day of salvation have I helped thee: and I will preserve thee and give thee for a covenant of the people (that is, of Israel), to establish the land (or, earth), to cause to inherit the desolate heritages; saying to the prisoners, Go forth, to them that [are] in darkness, Show yourselves" (vv. 7-9). It is evident that this supposes all to be in ruin, but that the Lord Jesus is the destined repairer of the breaches.

"They shall feed in the ways, and their pastures [shall be] on all bare heights. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them, and by the springs of water will he guide them. And r will make all my mountains a way, and my highways shall be exalted. Behold, these shall come from afar; and behold, these from the north and from the west; and these from the land of Sinim" (vv. 9-12). It is the return of Israel that is here predicted from all parts of the earth, but a return after they have been dispersed thither; so that not only from the north and south, but even from the land of Sinim — that is, from China — they finally emerge and gather in Palestine. It may not be known to all who read this volume, that the learned Ewald tries to prove, in opposition to the "higher critics" generally, that Egypt was the land, not Babylon, where these closing chapters of Isaiah (or, as they would say, the pseudo-Isaiah) were written. He bases his dream on the slender ground that there are so many allusions of interest to Egypt and Ethiopia; so much acquaintance with their habits and ways, etc. To this end he binds the name of Sinim to the people of Pelusium. Gesenius, however, was too sensible to overlook that a remote race in the south or east extremity of the world was meant; and even Knobel and Hitzig point to China, the Rabbinical name of which is Tsin.

No wonder that we find not merely a call to the isles, but to heaven and earth to rejoice. "Shout, O heavens; and be joyful, O earth; and break forth into singing, O mountains. For Jehovah hath comforted his people and will have mercy on his afflicted ones" (v. 13). It is the last days, and Jehovah reviewing His goodness and calling upon all the universe to be joyful.

"But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me." But Jehovah pleads with Zion's reproach, and says, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea. they may forget, yet will I not forget thee. 'Behold, I have graven thee upon the palms of [my] hands: thy walls [are] continually before me. Thy children shall make haste; thy destroyers and they that made thee waste shall go forth from thee" (vv.14-17). The enemies of Israel disappear, and Israel comes forward, long forgotten apparently, but now to be established for ever. So their God calls upon them to see a wondrous sight: "Lift up thine eyes round about, and behold: all these gather themselves together, [and] come to thee. [As] I live saith Jehovah, thou shalt surely clothe thee with them all, as with an ornament, and bind them [on thee], as a bride [doeth]. For [in] thy waste and thy desolate places, and the land of thy destruction, thou shalt even now be too straitened by reason of the inhabitants, and they that swallowed thee up shall be far away. The children of thy bereavement shall yet say in thine ears, The place [is] too strait for me: give place to me that I may dwell" (vv. 18-20).

It is the harvest of joy for the chosen but guilty people, after the long sowing in tears. And now there seems no room to stow away the children. "And thou shalt say in thy heart, Who hath begotten me these (seeing I had lost my children, and was desolate, a captive, and driven to and fro)? and who hath brought up these? Behold, I was left alone, these, where [were] they?" (v. 21). It is the joining together of the dispersed of all Israel, those who had been forgotten. At the present time the Jews are the only ones clearly known to be of Israel; but those so long hidden are the ten tribes. The Jews will have the certainty that they are Israel and yet not known to them. They had been in the dark for ages. But now Jehovah signifies His will to the nations of the earth. "Thus saith the Lord Jehovah, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring thy sons in [their] bosom, and thy daughters shall be carried upon [their] shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] faces to the earth, and lick the dust of thy feet; and thou shalt know that I [am] Jehovah, and they that wait for me shall not be ashamed" (vv. 22, 23). Such will be the moral state of Israel in that day. They shall wait for Jehovah and shall not be ashamed.

But, further, they will have no reason to fear their enemies. The last verse shows that the same God, Who deals in such incomparable mercy to Israel, will beat down all those who had plundered them. "Shall the prey be taken from the mighty, or the lawful captives be delivered? For thus saith Jehovah, Even the captive of the mighty shall be taken away, and the prey of the terrible shall be delivered: and I will contend with him that contendeth with thee, and I will save thy children. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I Jehovah [am] thy Saviour and thy Redeemer, the mighty One of Jacob" (vv. 24-26). The condign vengeance of God upon the enemies of Israel is come. Such is the future that Jehovah guarantees to Israel after the rejection of the Messiah. It is impossible therefore, if so applied, to exhaust this chapter in the return from the Babylonish captivity; it beyond doubt speaks of the far more complete ingathering at the end of this age. So opens the new subject of Christ's rejection by His people, and of their gathering in after He has been made a light to the end of the earth. But when Zion might have thought herself entirely forgotten, Jehovah turns His hand upon these little ones, and puts down the nations of the earth; when either their kings and queens become the servants of Israel, or He makes an example of them in divine judgement.

Isaiah 50

Our last chapter set forth the vast change which turns on the substitution of Christ, the true servant of God, for Israel His servant publicly and responsibly but in truth the slave of His enemy. The new sin of the people ensued thereon, not idolatry, but rejection of the Messiah by the Jews, only consistent in their unbelief and opposition to God. They would none of Him or His law. They had followed heathen gods, they now refuse His anointed Servant. But this leads in the wisdom of God to the immediate blessing of the Gentiles in the day of grace; as it also becomes in result the basis of the ultimate restoration of Israel and the joy of all the earth in the day of glory. The chapter accordingly sketches the whole sweep of God's ways from the rejection of Christ to the triumphs of the last days.

In Isa. 50 we are in presence of little more than a single point in that great circle of events; but is it not the centre and pivot of all? The humiliation of Jesus, the Servant of Jehovah, but withal Jehovah Himself, their own Messiah, despised not of strangers merely but of His own people! Deliverance and glory were sure in the end. But so was the sad alienation of Israel meanwhile; so moreover was their sale of themselves. How was this? "Thus saith Jehovah, Where [is] the bill of your mother's divorcement, whom I have put away? or which of my creditors [is it] to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away" (v. 1). It was no churl who found his wretched pleasure in putting away the wife who displeased him; it was no selfish parent who relieved his own necessities at the expense of his children. And the proof of their rebellion appears in verses 2, 3. "Wherefore did I come, and there was no man? I called, and there was none to answer? Is my hand at all shortened, that I cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stink, because [there is] no water, and die for thirst. I clothe the heavens with blackness, and I make sackcloth their covering." His coming, His call was unheeded, though He had already, since the days of Pharaoh, proved what He was in behalf of His people.

Did the Jews question this? Did they say to Jehovah, as by-and-by the Gentiles will to the King coming in glory, "When saw we thee . . ." (Matt. 25: 37-39)? Here is His answer by anticipation: "The Lord Jehovah hath given me the tongue of the instructed, that I should know how to speak a word in season to the weary. He wakeneth morning by morning, he wakeneth mine ear to hear as the instructed" (v. 4). Nor this only. "The Lord Jehovah hath opened mine ear, and I was not rebellious, I turned not away back" (v. 5). Jehovah had deigned to become a man on earth, and here to walk in obedience, owning God; and this Christianity alone fully explains; for Father, Son, and Holy Ghost were most truly and equally Jehovah. And He, Who came thus to do the will of God as man here below, was, as we know, the Son, Who, Himself God and Jehovah, could look up and say, "The Lord Jehovah hath opened mine ear," etc.

It is not the same truth here as in Ex. 21, where the Hebrew servant might have gone out free, but says, I love my master, my wife, and my children; I will not go out free; and he is brought to the door-post before the judges and has his ear bored through in sign of perpetual service. So did Christ the true Servant and Lord of all; He too has pledged Himself to serve eternally. Again, it is not the same as Ps. 40: 6, where "mine ears hast thou digged" is cited from the LXX (so in Heb. 10: 5), as "a body hast thou prepared me." The "boring" of the ear found its answer in the Lord's willing subjection to death, in which He identified Himself with the need and interests of Master, wife, and children. The "digging" of the ear was not after He became a servant, but rather in order to it. Thus was He formed as it were to be a servant, a body fitted in which, though He were a Son, He learned obedience by the things which He suffered. For indeed He did become a man and a servant in this world. Isaiah looks at a time intermediate — neither incarnation, nor death, but His path in life, wherein the opened ear marks lowly intelligent attention to His Father's will; as the closed ear in fallen man's case is significant of disobedience or indifference to the communications of God.

But obedience (especially public service) in such a world as this could only be, to such a One as He, continual, and to us hardly conceivable, suffering. Hence the issue at once follows, "I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting" (v. 6). How solemn the thought; and what a picture of God in the presence of man! His humiliation (which should have made Him infinitely more precious, as being the incomparable proof of His love) gave the desired occasion to man under Satan's leading to insult Him to the uttermost, Who reviled not again.

But still He goes on — yea, to death, the death of the cross "But the Lord Jehovah will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed. [He is] near that justifieth me; who will contend with me? Let us stand together: who [is] mine adversary? Let him draw near to me. Behold, the Lord Jehovah will help me; who [is] he [that] shall condemn me? Behold, they all shall wax old as a garment; the moth shall eat them up" (vv. 7-9).

Thus Jehovah challenges His foes and sees their ruin sealed in their momentary triumph over Him Whom, if man slew, God raised again from the dead. Notice here what has been often pointed out, that the apostle Paul cites this passage in Rom. 8: 33, and applies to the Christian what the Spirit here predicates of Christ. It would be childish to deny its application to the Lord because of this; but it is hardly less childish to overlook the precious intimation that the same Spirit applies to us now what He uttered then in God's vindication of Christ rejected. Such is the Christian's blessed and present privilege — association with Christ risen after God undertakes to glorify Him Whom the Jews (and Gentiles) cast out. But this plain truth distinguishes those who now believe from Israel in their best estate. Christianity is quite another thing from Israel, though it may inherit promises; for we, being Christ's, are Abraham's seed, heirs according to promise (Gal. 3: 29). But the Christian is also much more, and has a relation to Christ in heavenly glory, which is far beyond Abraham or Israel Even now believers are His body, one with their Head in heaven

The closing verses make this distinction yet plainer and prove its importance. "Who [is] among you that feareth Jehovah, that obeyeth the voice of his servant, that walketh [in] darkness and hath no light? let him trust in the name of Jehovah, and stay upon his God" (v. 10). For thus we have distinguished most definitely the Christian from the future Jewish remnant. The mystery was yet hid in God. Christ humbled and delivered was revealed; our place, not then revealed, is now seen in Him risen and glorified. They on the contrary, walking in darkness and wanting light, will be called to trust in Jehovah and stay on their God, when there is nothing else to lean on. But these, who have no light yet, walking in darkness yet confidingly in hope, shall find a glorious deliverance when He appears. We are children of light now, children of day before it dawns upon the earth; we follow Him in spirit where He is, yea, are brought to God and free of the holiest while here. They must pass through an unequalled tribulation because of Jewish apostasy, but shall be blessed at the end.

As for the apostate mass of the Jews, their portion plainly follows. "Behold, all ye that kindle a fire, that compass [yourselves] about with sparks: walk in the light of your fire, and in the sparks [that] ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow" (v. 11). It is always vain for a sinful man to trust his own devices or the remedies of men to better his condition before God, or to enjoy enduring comfort. The God and Father of our Lord Jesus Christ is the Father of mercies and the God of all encouragement. But in the day that is at hand the folly and the madness of unbelief will be made apparent. Judgement will demonstrate what it is to confide in self, not in Him to Whom God directs those who hear His word. "Blessed are all they that put their trust in Him," the Son.

But among the Jews, as in Christendom, men will turn from Christ to every idol and abomination Satan puts before them. Then also the day will come, in contrast with the day of salvation now, when He will break them with a rod of iron, and dash them in pieces like a potter's vessel. Rev. 2: 26, 27 is express, that this judicial dealing will only be when the church is glorified, not in the day of grace. "Now therefore be wise, O ye kings: be instructed, ye judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish in the way, for his wrath will soon be kindled. Blessed are all they that put their trust in him" (Ps. 2: 10-12). This is very different from the gospel now, but it is equally of God in its due season, and will surely go forth when the dealings of divine judgement on man begin. And the wicked among the Jews must suffer more than the Gentiles, and professing Christians more severely than the Jews, as is most righteous.

Expiation is not foreshown here as in Isa. 53, but the divine power that belonged to Him Who came into the humiliation and need of His people, only to prove the depth of His love and of their evil heart of unbelief. In these circumstances of unfathomable trial Christ's entire and lowly submission was proved, and Jehovah's vindication of Him Who, being God, became the Servant of His will and for His glory, with its results for friends and foes.

Isaiah 51

In Isa. 50 we have seen the divine Messiah in the depths of humiliation, but the Lord Jehovah helping and justifying Him. In Isa. 53 (which really begins at Isa. 52: 13) we shall see Him "wounded for our transgressions, bruised for our iniquities," when Jehovah "laid on him the iniquity of us all." (Cp. Ps. 22. and Ps. 69) Between these everlasting foundations of blessing for Israel (or for any), the Holy Spirit gives us awakening appeals of the utmost force, interest, and beauty. It is a complete whole, consisting of seven distinct parts (Isa. 51: 1-3; 4-6; 7, 8; then, 9-16; 17-23; Isa. 52: 1-10; lastly, 11, 12), which trace the gradations of the godly Jewish remnant from their deep distress, fearing Jehovah and obeying the voice of His Servant, though in darkness as yet and having no light, but gradually advancing till they stand in the full glory that was promised them.

The first remark to be made is one of no small importance as affecting the interpretation or rather application of this prophetic strain. It is not under the head of Babylon, but of a rejected Messiah. And in fact the attempt to apply to their state after the return from Babylon either the calls of righteousness to them, or the answers of the Spirit in them, and the final word as of a priest to Jehovah abandoning their old seats of impurity, is not worth a refutation — hardly a notice. Isa. 48 closed the old part of the subject. Isa. 49 opened the new complaint and ground of judgement God lays against His people — not the idolatry judged by the captivity in Babylon, but the refusal of Christ, the ground of their dispersion and distresses under Rome, the fourth Gentile empire. Therefore was Israel divorced from Jehovah; but a remnant, poor in spirit, by grace obey the voice of His humbled Servant. Their moral restoration and final triumph are here brought before us in as orderly a way as is compatible with the sublimest of prophets.

The first appeal to hear is to them as following after righteousness and seeking Jehovah. Such will be few indeed at first. They may feel themselves alone, the mass of Israel being apostate like the Gentiles. But they are exhorted to look to Abraham and Sarah. "Hearken to me, ye that follow after righteousness, ye that seek Jehovah: look unto the rock [whence] ye were hewn and to the hole of the pit [whence] ye were digged. Look unto Abraham your father, and unto Sarah [that] bare you: for when he was alone I called him, and blessed him, and made him many'' (vv 1, 2). Then faith must count on no less but more manifest blessing, after all their sorrow now at its worst. "For Jehovah will comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of Jehovah: joy and gladness shall be found therein, thanksgiving and the voice of melody" (v. 3).

The next goes farther and calls them Jehovah's people and His nation. "Listen unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will make my judgement to rest for a light of the peoples. My righteousness [is] near, my salvation is gone forth, and mine arms shall judge the peoples: the isles shall wait for me, and on mine arm shall they trust. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be for ever, and my righteousness shall not be abolished" (vv. 4-6). "Listen," etc. (the word being a different one from the more general term in verses 1, 7, and implies attention). It is a total mistake in Bishop Lowth to think the address in this case is made not to the Jews but to the Gentiles, "as in all reason it ought to be"! It was the more required as a comfort for the Jews, because they have been so long called Lo-ammi. (Compare Hosea 1 - 2) "The peoples" are distinguished, for whose light His judgement should be established, as His arms should judge them, while His righteousness and salvation made good for ever should be the portion of Israel.

The third calls them to hear, as knowing righteousness and having Jehovah's law in their hearts. Why should such fear the reproach and revilings of men whom the moth and the worm, little and feeble as they are, should devour? "Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye dismayed at their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation unto all generations" (vv. 7, 8).

Similarly the Spirit now answers, as it were, in the remnant. First, they call for the power of Jehovah to assert itself against their mighty foes, as of old against proud Egypt. "Awake, awake, put on strength, O arm of Jehovah; awake, as in the ancient days, the generations of old. [Art] thou not he that cut Rahab in pieces, [and] wounded the monster? [Art] thou not he who dried the sea, the waters of the great deep; that made the depths of the sea a way for the ransomed to pass over?" (vv. 9, 10). They predict their deliverance in verse 11, and Jehovah's reply to their trembling hearts in terms as full of pathos as of grandeur in verses 12-16. "And the ransomed of Jehovah shall return and come to Zion with singing; and everlasting joy [shall be] upon their heads: they shall obtain gladness and joy; sorrow and sighing shall flee away. I, I, [am] he that comforteth you: who [art] thou, that thou art afraid of weak man [that] shall die, and of the son of man [that] shall be made [as] grass; and thou hast forgotten Jehovah thy Maker, who stretched forth the heavens, and laid the foundations of the earth; and thou fearest continually all the day because of the fury of the oppressor, when he maketh ready to destroy? And where [is] the fury of the oppressor? The captive exile shall speedily be loosed, and he shall not die [and go down] into the pit, neither shall his bread fail. And I [am] Jehovah thy God, which stirreth up the sea, that the waves thereof roar: Jehovah of hosts [is] his name. And I have put my words in thy mouth, and have covered thee with the shadow of my hand, to plant the heavens, and to lay the foundations of the earth, and to say unto Zion, Thou [art] my people" (vv. 11-16).

Next, the Spirit of God summons Jerusalem to arise and stand up, with a most vivid description of her reeling under Jehovah's judgement without one of her sons to guide or help, and of His taking the cup from her hand, not here to drink it Himself, but to put it into the hands of their oppressors. "Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of Jehovah the cup of his fury; thou hast drunk — hast drained out the bowl of the cup of staggering. [There is] none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up. These two [things] are befallen thee; who will bemoan thee? desolation and destruction, and famine and sword; how shall I comfort thee? Thy sons have fainted, they lie at the top of all the streets, as an antelope (or, oryx) in a net; they are full of the fury of Jehovah, the rebuke of thy God. Therefore hear now this, thou afflicted and drunken, but not with wine: thus saith thy Lord Jehovah, and thy God [that] pleadeth the cause of his people, Behold, I have taken out of thy hand the cup of staggering, the bowl of the cup of my fury; thou shalt no more drink it again: and I will put it into the hand of them that afflict thee. who have said to thy soul, Bow down, that we may go over: and thou hast laid thy back as the ground, and as the street, to them that went over" (vv. 17-23). It is no wonder that interpreters should be much divided who apply these appeals and answers of increasing earnestness, either to the past history of the Jews or to the time of the first advent. Neither at all corresponds to the language of the Holy Spirit, Who really looks forward to the gradual progress of Jehovah's dealings with the future remnant and His working in their souls as they rise from their degradation or apprehend their calling.

Isaiah 52: 1-12

Thirdly, Zion is now called on. "Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, sit thee down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith Jehovah, Ye were sold for naught; and ye shall be redeemed without money. For thus saith the Lord Jehovah, My people went down at the first into Egypt to sojourn there: and the Assyrian oppressed them without cause. Now therefore, what have I here, saith Jehovah, that my people is taken away for naught? their rulers make them howl, saith Jehovah, and my name continually all the day [is] blasphemed. Therefore my people shall know my name: therefore [they shall know] in that day that I [and He that saith, Beholds [it is] I" (vv. 1-6). The days of Egypt and of Assyria should never return: no more the oppressor should be known. Jehovah's people shall know His name, Himself as revealed in it, as unchangeable in His mercy to them as in His own being.

Beautiful then in their eyes, as in His, are the feet of him that brings good tidings and publishes peace. Before (Isa. 40: 9) the cities of Judah were told, "Behold your God." Now Zion hears, "Thy God reigneth!" The watchmen lift up their voice, singing, not warning; the very wastes of Jerusalem, so long forsaken, sing together in their irrepressible joy. "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! The voice of thy watchmen! they lift up the voice, together do they sing; for they shall see eye to eye when Jehovah bringeth again Zion. Break forth into joy, sing together, ye waste places of Jerusalem; for Jehovah hath comforted his people, he hath redeemed Jerusalem. Jehovah hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God" (vv. 7-10).

Lastly, the strain closes with the peremptory call to act consistently with the holiness of Jehovah and of His sanctuary. "Depart, depart, go out from thence, touch no unclean [thing]; go out of the midst of her; be ye clean, that bear the vessels of Jehovah" (v. 11). Babylon is pointedly dropped: a larger sphere is meant. It should not be, as of old, in haste or in anxiety, however they were guided and delivered then. The greatest triumphs of their fathers fade in the glorious intervention of Jehovah which the children now know. "For ye shall not go out with haste, nor go by flight; for Jehovah will go before you, and the God of Israel [will be] your rearward" (v. 12). It is in truth and in its fullest display the day of Jehovah, when Israel for ever leave the unclean Gentiles, henceforth to be a richer blessing to them than their evils had been a snare and ruin to Israel.

Now that Zion is thus summoned to awake out of ruin and suffering and degradation through her sins, and is by grace bidden to rise and stand forth in the righteousness and beauty Jehovah puts on her, the end of the chapter introduces once more and more fully than ever Him through Whom so blessed a change could come to pass. But it also, to make it adequate, demands that His vicissitudes should be set out distinctly; and this was the more needful, because it seemed unaccountable that One, so infinitely worthy and glorious, should have passed through them, when one thought either of Jehovah on the one hand, or of the Jewish people on the other. This demand gives rise, therefore, to the opening out of the great hidden necessity for Messiah's atoning sufferings, if the divine nature were to be vindicated respecting sin and Israel (or any others) were to be purged and blessed. As we of the church behold Christ glorified on high in answer to His cross, so will Israel see Him set on the summit of earth's universal glory for the same reason.

Isaiah 52: 13-15

The section, of which this passage is the preface, assumes the truth already before us in chap. 1, pursues it farther and more profoundly, and thus completes the foundation of all that follows. It embraces all the nest chapter which forms part of it and is of the profoundest interest and importance.

The elder Jewish interpreters did not contest the application to the Messiah. Thus Jonathan Ben Uzziel expressly speaks to this effect in the Chaldee paraphrase (given in the Antwerp, Paris, and London Polyglotts). So the Talmud Babyl. (in Tr. Sanhedrim, cap. helek, fol. 98) applies to the Messiah, Isa. 53: 4. Again, the book of Zohar confirms this in the comment on Exodus (fol. 95 col. 3), and the Mechilta (according to the Jalkut Shimoni, part 2. fol. 90, col. 1) is no less distinct, as even Aben Ezra, Abarbanel, and other distinguished men among their later authors confess. I am indebted to another (who has supplied some of these references) for the striking fact that even now, in the prayers of the synagogue used universally, there is the clearest witness to the same truth. For instance, at the Passover they pray in these terms: "Hasten and cause the shadows to flee away. Let him be exalted and extolled and be high, who is now despised. Let him deal prudently and reprove and sprinkle many nations." Again, in the prayers for the day of Atonement, there is as plain an allusion to the righteous Anointed bearing the yoke of iniquities and transgression, wounded because of it, and men (or Israel at least) healed by His wound. The translator (D. Levi) tries to turn part of the prayer aside to Josiah, as do some of the Rabbis; but the prayer expressly alludes to the Messiah in one of these references to Isaiah 53 just cited, even according to the same person.

The more modern writers, who dread the ancient application of the prophecy to the Messiah by their fathers, have invented a double means of escape, either by applying it to some distinguished man like Josiah or Jeremiah, or to the Jewish people elsewhere styled "My servant" in the prophecy. But in vain. This section is so punctually and exclusively applicable to our Lord that these efforts only prove the will of unbelief and its failure. In the beginning of chap. 49. we have already seen Christ, the Servant substituted for Israel who had been altogether wanting. We have seen in chap. 1. that the godly Jews are exhorted to obey the voice of this Servant of Jehovah, humbled though He has been among men, but vindicated of God, and indeed He Himself is God.

The three closing verses of 52 open the new and full view of Messiah suffering and exalted in connection with Israel; for this last qualification needs to be borne in mind, lest man should look for that which it is no part of the Spirit's work here to reveal. The union of Jew and Gentile in one body, as well as Christ Head over all things to it, His church, is, as the apostle tells us, a mystery, that is, a secret not revealed in Old Testament times (Eph. 1: 22, 23; Eph. 3: 1-11). Many points true of the church and the Christian are revealed in this prophecy as in others; but nowhere is heavenly union mentioned until after Christ's rejection and ascension, and is not fully made known till the apostle Paul was entrusted with the administration of it.

The exalted Messiah of Israel is then before us, who erst was covered with shame and bent to such humiliation as was never before nor since the portion for any son of man. Hence many were dumb through astonishment, or rather perhaps abhorrence — "shocked" at Him: they had looked for Messiah far otherwise. His lowly mien and surroundings of life and labours first disappointed; His meek acceptance of insult and suffering next drew out all their malice and aversion.

"So shall He sprinkle many nations." The Septuagint translates, "So shall many nations regard him with admiration" that is, it would seem, in contrast with Jewish vexation and hatred; but this supposes a different verb in their Hebrew copies, though differing only very slightly in form. Some of the ablest Jewish critics take it as meaning that the Messiah will drop the word in that manner and so teach if not refresh many Gentiles. Certainly what is said of kings implies a reverent and subject silence before Him. Thus ver. 15 may be considered to stand in antithesis to ver. 14: the one presenting the bitter unbelieving disappointment of the chosen; the other the beneficent dealing with the Gentiles, so that their kings are mute with awe in His presence. This accordingly cannot, save generally, apply at this time, but joins on the effects of His advent in glory in contrast with the days of His flesh (ver. 14), and in unison with the opening words of ver. 13. The apostle only uses the principle of the last words (ver. 15) for his own going out with the gospel where no other had preceded, and no sound of Christ might have yet reached (Rom. 15: 21); but he in no way treats this as the fulfilment of that oracle.

"Behold," says God now through His prophet, "my servant will deal prudently [or rather, prosper], he shall be exalted and extolled and be very high. As many were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men), so shall he sprinkle* many nations; kings shall shut their mouths at him: for that which had not been told them shall they see, and that which they had not heard shall they consider" (vv. 13-15). What can be less congruous with this prophecy than the facts of Josiah, Jeremiah, or the Jewish people? Neither the king nor the prophet had any such destiny as could be fairly brought into this remarkable contrast of, first, deep shame, then wide and lofty glory before subject nations and kings. And though it is true, as we have often noticed in this prophet, that "my servant" sometimes applies to Israel, there are always definite contextual marks which render the decision by no means difficult or doubtful. This is made evident and certain from chapter 53, where there is the most obvious distinction between the Individual in question and the people who esteemed Him not. For He bore their griefs and carried their sorrows, yea, was wounded for their transgressions, and brought healing to them by His stripes when bruised for their iniquities. To identify this suffering One with the people from whom and for whom He thus suffered, and to whom He afterwards brings such signal blessing, is the grossest confusion on the face of the matter. But let us turn to the wondrous words of our God from these unbelieving and biased vagaries of men.

*This phrase has tormented the critics. The fathers in general apply it to the spiritual work of Christianity; the ancient Jews for the most part to the judicial effect of Messiah's kingdom in dispersing or casting away the Gentiles. Some of the old versions took the word as expressive of amazement. Gesenius (in his Thes) comes pretty much to the same thing considering the word to mean the effect in starting from their seats those who suddenly see some great personage when it was least expected. But "sprinkling" Is the literal meaning however we may apply it. Some think it simpler to take it that He, Jehovah, will sprinkle many nations on Him the Messiah. But it is hard to see the superior propriety of such a sense to the common view that the very humiliation for the gracious work of redemption then achieved answers the surprise of many of old at the cleansing of many nations by-and-by.

The humiliation of the Messiah ran so counter to every preconceived thought and wish of the Jew that one can readily understand the advantage which Satan found in urging on the people, leaders and all, to their fatal unbelief and rejection of Him. But there was a deeper ground of aversion in the heart than disappointment in their national ambition, and this charge of dislike to His Person takes in man universally, and not Israel only: "For he was despised and left alone of men." They shrank from One Who sounded and laid bare man's iniquities and enmity to God, Himself the perfection of obeying God and loving man. Hence, notwithstanding the attractiveness of moral beauty and lowly grace, with power that proved itself superior to all the sickness and misery of man, there arose the hatred that grew more intense and deadly as He brought in God to deal with their conscience. To interpret what is predicted of Him as being the state of "that wicked generation" is beyond measure absurd.

It is not here the remnant of the Jews distinguished from the mass by hearkening to the voice of Jehovah's Servant, as in Isa. 50: 10, but many nations and kings in astonishment at His exaltation Who was once so humbled. The inspired word puts every thing and every one in the just place.

Isaiah 53

Here we have the confession and wondering complaint over the unbelief of men, yea, over their own unbelief; for Israel, now broken down in sense of sin, acknowledge that it was not merely those without who heeded little the report of the Messiah, but that they too themselves had been hard and rebellious against Him. "Who hath believed our report? and to whom hath the arm of Jehovah been revealed? For he shall grow up before him as a tender sapling, and as a root out of dry ground; he hath no form nor comeliness; and when we see him, [there is] no beauty that we should desire him. He is despised and shunned of men, a man of sorrows, and acquainted with grief; and like one from whom they hide [their] faces, he was despised, and we esteemed him not. Surely he [it is] hath borne our griefs and carried our sorrows, and we did esteem him stricken, smitten of God, and afflicted. But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all" (vv. 1-6).

The close of the last chapter (vv. 13-15) gave us Jehovah's contemplation of His Anointed, once put to shame, and now on the summit of glory before every eye. His deity introduced His humiliation in Isa. 50, here His humiliation leads to His glory: expiation was the divine aim in that humiliation. Then in Isa. 53 His people trace, in view of Him, their past and most guilty blindness, as they think of His wondrous humiliation, their misjudgement of His life and death, and their present perception of its cause in their sins and misery from which He had come to save them. When they had of old beheld His path of shame and sufferings from first to last, they understood neither the grace which brought Him down so low nor the glories that should follow. They now justly feel and own (vers. 1-3) the power of unbelief in the chosen people: a far more humbling fact in them than among the nations sitting in darkness and the shadow of death. Israel had ample testimony; yet what scepticism! The very humiliation of the Messiah which should have endeared Him only drew out aversion. They misread Himself utterly, as if He were under ban like another Gehazi or Uzziah. But now (vers. 4-6) being taught of God, they avow before Him and men that underneath all that humiliation, and, as they wrongly thought, personal obnoxiousness or liability to God's judgement a deeper work was being done: first, the fullest identification with their burden on His own heart, as He went up and down the land, Immanuel's land, entering into the weight of all that He healed (v. 4); and finally atonement before Him (v. 5). They had regarded Him, on the contrary, as an object of God's displeasure, and justly cast out and trampled on. But it was a total misconception of all His marvellous grace, a negligent oversight of their own deep necessities, both in the life that now is, and yet more for that which is to come. Hence Matt. 8: 17 justly applies the first part of verse 4 to the Lord, as He relieved the afflictions of the Jews, and healed their diseases in His ministry, never bringing in bare power merely, but bearing all in spirit before God, while He cured them; as 1 Peter 2: 24, 25 applies verse 5 to His work for our sins on the cross. This recognition of the truth opens the mouth in lowly confession of sin; as the heart will then feel its past evil ways, and each judges himself before God.

In vers. 7-9 Jehovah expresses His delight in the moral beauty which shone in the suffering One, affirming on His part the explanation of the enigma of the cross, though up to His death of shame man was allowed his way in disposing of Jesus. "He was oppressed, and he was afflicted, yet he opened not his mouth; he was brought as a lamb to the slaughter, and was as a sheep dumb before her shearers, and he opened not his mouth. He was taken from detention and from judgement: and who shall declare his generation? for he was cut off out of the land of the living; for the transgression of my people was he stricken. And they made his grave with the wicked, but [he was] with the rich in his death,* because he had done no violence, neither [was there] guile in his mouth" (vv. 7-9). The plague stroke was upon Him for the transgression of the people of Jehovah. It was not the outward fact simply of a rejected Messiah to which He was pleased to submit, the awful proof of man's and Israel's moral state; but there is this divine key, and the far more wondrous meeting of a more hidden and a deeper need, even expiation. Yet even in His ignominious death God wrought so that by His resurrection from among the dead He should have honour unexpectedly.

*The phrase used here is most expressive and points to the intensive and exceptional death of the Holy Sufferer as concentrating many — countless — deaths in that one. Henderson takes the phrase to mean "after his death."

Israel then reiterate the blessed truth with their Amen, pursuing the glorious consequences as far as it is theirs to see them. "Yet it pleased Jehovah to bruise him; he hath put [him] to grief: when thou shalt make his soul (or, when his soul shall have been made) an offering for sin, he shall see a seed, he shall prolong [his] days, and the pleasure of Jehovah shall prosper in his hand" (v. 10). Here the atoning work, in the suffering of the Lord for sin, is dwelt on with its issue as far as was suitable then to speak. It is blessedly true that the death and blood-shedding of the Saviour must be for propitiation; but it is as false a thought as any that the enemy of souls ever insinuated that this propitiation or atonement is or could be, according to God and His word, without His sufferings specifically, yea, that suffering which was the deepest expression of God's judgement of our iniquities, when He Who knew no sin was made sin for us and forsaken of God. His blood and death when viewed as expiatory, and not as the evidence simply of man's wickedness, are the blood and death of Him Who really bore our sins in His own body on the tree, and endured the to us unfathomable judgement of God, when not the Jews only but God hid His face from Him. Can a Christian slight this divine abandonment of Him Who suffered, the Just for the unjust, to bring us to God? He may, but only as he may be guilty of grievous, not to say fatal, error.* God's part in atonement is and must be the deepest.

*It is notorious that Jesuit preachers are wont to draw moving pictures, as of the physical torments of the lost, so of the external sufferings of our blessed Lord (i.e. the human rather than the divine side) Nor does one deny the substantial truth of what they reason is obvious. Unspiritual themselves, they appeal to that which strikes the senses and can excite the feelings or the fears of their least spiritual auditors. But men of a different stamp have always recognized that the word of God reveals a far deeper truth, not of what was before the eye or by the hand of man, merely, but of what passed unseen between God and Christ in that awful hour. So, to take an instance from one of the better sort, Archbishop Leighton rightly distinguishes this: "In that outside of His sufferings there was an analogy with the end and main work which was ordered by the Lord with regard unto that, being a death declared accursed by the law, as the Apostle Paul observes, and so declaring Him that was God blessed for ever to have been made a curse, that is accounted as accursed for us, that we might be blessed in Him, 'in whom,' according to the promise, all the nations of the earth are blessed. But that wherein lay the strength and main stress of His sufferings was this invisible weight that none could see that gazed on Him; but He felt more than all the rest. In this are three things: 1. The weight of sin. 2. she transferring of it upon Christ. 3.His bearing of it.

"1. He bare sin as a heavy burden: so the word of bearing in general, ἀνήνεγκεν, and those two words, particularly used by the prophet to which these allude are the bearing of some great mass or load, and that sin is. For it hath the wrath of an offended God hanging on it, indissolubly tied to it; of which who can bear the least? . . . Yea, to consider in the present subject where use may best read what it is, it was a heavy load to Christ, where the psalmist, speaking in the person of Christ, complains heavily, 'Innumerable evils have compassed me about. Mine iniquities' (not His, as done by Him, but yet His by His undertaking to pay for them), they 'have taken hold of me, so that I am not able to look up; they are more than the hairs of my head: therefore my heart faileth me.' And sure that which pressed Him so sore, who upholds heaven and earth, no other in heaven or earth could have sustained or surmounted, but would have sunk or perished under it. Was it, think you, the pain of that common outside of His death though very painful, that drew such a word from Him, My God, my God, why hast thou forsaken Me? Or was it the fear of it beforehand, that pressed a sweat of blood from Him? No, it was this burden of sin, the first of which was committed in the garden of Eden, that then began to be laid upon Him, and fastened upon His shoulders in the garden of Gethsemane, ten thousand times heavier than the cross which He was caused to bear that might be for a while turned over to another, but this could not. This was the cup He trembled more at, than that gall and vinegar after to be offered Him by His crucifiers or any other part of His external sufferings. It was the bitter cup of wrath due to sin that is rather put into His hand and caused Him to drink the very same thing that is here called the bearing our sins in his body.' . . . Jesus Christ is both the great high priest and the great sacrifice in one. And this seems to be here implied in these words, 'Himself bare our sins in his own body'; which the legal priest did not: so 'He made his soul an offering for sin.' He offered up Himself, His whole self. In the history of the Gospel it is said, His soul was heavy and chiefly suffered; but the bearing in His body and offering it, that is oftenest mentioned as the visible part of the sacrifice, and in His way of offering!, not excluding the other. Thus we are exhorted to give our bodies in opposition to the bodies of beasts, and they are therefore called a living sacrifice, which they are not without the soul. Thus His bearing in His body imports the bearing in His soul too." — The Works of R. Leighton, Jerment's edition, 1805, i. 370-376 It may be added that this was a point of objection by Cardinal Bellarmine to Calvin who maintained the same doctrine as is carped at now-a-days, and not merely by rationalist speculators, such as Mr. F. D. Maurice and his friends. It seems rather a peculiar mind which could cite 1 Peter 3: 18 in a paragraph designed to prove that reconciliation or atonement is never in connection with Christ's sufferings specifically. It is false that the statement they oppose separates His sufferings from His blood and death; on the contrary while distinguishing the other points, the object was to insist on the inseparableness of His sufferings with His blood and death for atonement. The admission that they are not separated in the Spirit's mind for atonement is the true thesis, which is yielded. But it is wrong to say, "the two are never separated." It is merely inattention to scripture (which distinguishes them), and it claims no answer.]

The chapter closes with Jehovah's confirmation, repeating the glorious results of both grace and government, and in each case connecting them with the work of salvation. "From (or, of) the travail of his soul shall he see, he shall be satisfied; by his knowledge shall my righteous servant instruct the many in righteousness; and he shall bear their iniquities" (v. 11). Such seems the simple, true, and exact sense of the verse which has been lost sight of often by translators, and still more by preachers, as well as (through a very different influence) by Jews. There is no need of importing an evangelical sense, which really misleads as if by the knowledge of Himself," meant the knowledge respecting or concerning the Messiah.* The broad facts in the Lord's history are before us: His ministry, when through His knowledge He instructed the mass in righteousness; His death when He bore their iniquities on the tree. The order is quite clear and sound; and there is no need for taking the copulative in a causal sense, or in any other than its own strict meaning.

*Even Dr. Henderson, who is often free enough from popular prejudice gives this straining of the phrase.

It was thus the Lord taught on the mount as well as in other places and times during His sojourn on earth. Then came another and mightier work which could be shared by none. Others might suffer in love or in righteousness; He not merely in both, but He alone for the sins of others at God's hand, as we were expressly told in the verse before. But the Spirit never tires of the wondrous fact, and loves to present it on all sides, from God to man, and from man to God. Dan. 12: 3 proves irrefutably that the Hebrew will bear the sense of "instruct in righteousness" as well as of "justify": which of the two senses depends on the contextual necessity. There indeed it must mean the former; for, first, teachers cannot "justify" in the forensic sense (which is the true doctrinal force of the word, when thus employed as to the soul of a believer); and, secondly, as it is there a question of the many (the apostate mass of the Jews, which is the technical value of the words in Daniel), it must mean "instruct in," rather than "bring to, righteousness," for they do not bring them. Hence I doubt not it means similarly in Isaiah, though it may be here not so clear that "the many" has the same force. Still the burden of proof would lie on such as contend for a difference in the usage of the two prophets. To most minds their coincidence lends a mutual confirmation.

But sinful souls need far more than instruction, were it ever so perfect, as the Lord's surely must be. Hence it is added, "And he shall bear their iniquities." He suffers for them according to the scriptures, and His suffering for sin is efficacious. The change to "for" was due to the supposition that justification was meant in the previous clause, for which His bearing iniquities was the ground. Abstractly this is true, as all believers admit, according to abundant scripture; but the question here is, whether the text does not convey another truth, apt to be overlooked, in its plain unforced meaning with emphasis on "He."

Jehovah closes His answer with the assured triumph that awaits Messiah, based as it is, for Him alone of conquerors, on His sacrificial death so long misread, and His gracious use of it on behalf of the transgressors with whom malice had confounded Him. "Therefore will I assign him [a portion] with the great (or, many), and he shall divide the spoil with the strong; because he poured out (or, bared) his soul unto death, and was numbered with the transgressors; and he bore the sin of many, and made intercession for the transgressors" (v. 12).

The notion of the later Jews, (represented by Dr. Philippson for instance), that it is Jacob as a whole is a mere subterfuge, or that Israel's sufferings conduce to the happiness of the nations. "They are become the martyrs of the acknowledgment of the ONE, and by their exaltation the nations will be directed with the strength of conviction to the sole and only God. This view of the prophet is truly sublime.... The doubts, therefore, which the Jewish commentators (Redak and Abarbanel) have raised here, that this procedure would be opposed to the justice of God, which must allow every one to bear the punishment of what he has himself committed, can only be applied to individuals, while the prophet had in view the whole development of mankind." Now the fact is admitted, even by the Rabbis who brought in the idea, that the ancient Jews referred the suffering but righteous Servant of the passage to the Messiah, and this is the admission not of some but of the elders with one mouth. However, not any such confessions are cited as authorities in the least, but scripture only. Here all is light. The "we" of this section, as elsewhere is unquestionably Jewish, not Gentile; as unquestionably distinct from the One Whose position and relation to God they confess had been so fatally misconceived. To understand the "we" of the Gentiles is an impossibility; to take both "we" and "he" as Israel, or the prophetic body, is too absurd and self-contradictory. "He" is a real individual Who suffers from and for Israel, instead of being the same.

Then also, to notice another plea, the interchange of tenses is no more difficult here than elsewhere. It is habitual with the prophets, and with Isaiah no less than others. That Israel was viewed as the servant is true; and Israel failed as such. Then comes Messiah the Servant, Who glorifies God, yet suffers and dies, but, as here we learn, it was for Israel, though not for Israel only; and then Israel, sifted and repentant and believing in Him, are viewed in consequence as servants for His glory by-and by. Such is the scope of these later chapters of Isaiah.

But the idea of Israel being here meant by the suffering One is as false morally as exegetically. For it supposes that the Gentiles will yet acknowledge that Israel had to bear this hard fate solely for their redemption out of their sinful state (vv. 4-6); so that Israel through the patience which they exhibit notwithstanding all their sufferings, since they never departed from the only God, shall be placed on a yet higher eminence (vv. 7-9). Assuredly the Gentiles will yet confess their sins, not only their sins against God, but their cruel persecution and jealousy and envy of Israel. Assuredly they will yet trust with the real faith that is to be, but alas! is not yet, Israel's. But a more flagrant mistake was never made than that Israel can take the ground of unswerving righteousness like the suffering Messiah here. Take alone the very first chapter of Isaiah: we see there Israel suffering; but is it for righteousness? Is it not for their own appalling sins? And if it be said that such they were of old but that all is changed when we arrive at a later day such as in Isaiah 53, I answer let them see their divinely-painted portrait in its neighbourhood, in Isa. 57-59, and let them say where is the conscience which can so trifle with the word of God and the facts of their own hearts and ways.

No; reading Isa. 53 we find ourselves in the midst of sacrificial imagery, of atonement for sin, of intercession for sinners; and these sins are pre-eminently Israel's, as will be the blessedness. We heartily admit this last, and rejoice and give God thanks for the grace He will yet extend to His ancient people. But they by grace will justly prove its genuineness by the confession of their own sins, above all against their own Messiah, not in self-righteousness pretending to have been a suffering Messiah themselves for the Gentiles. There is indeed vicarious suffering here, a holy substitute atoning for the guilty before God; but it is Messiah for Israel expressly, though not exclusively. For His death embraces every creature to be delivered from evil; and from first to last, not even the most distant hint of Israel suffering for the Gentiles. Jews suffered from them far, far too much; but they will never suffer for them. Jesus, the only spotless Lamb of God, Immanuel, died for that nation, for Israel, though — thanks be to God — for us also (John 11: 51, 52). Worthily therefore is He now exalted, and we are in living union with Him Who sits on the throne of God. This however is not the point here, but His exaltation over the earth and the nations when Israel come to own their sins in the recognition of their suffering but then glorified Messiah. Thus it falls in with the general bearing of Old Testament prophecy, though it contains also the most luminous testimony to His humiliation and atoning work

The language of the last verse presents no real difficulty save to those who read the first clause in connection with the gospel; whereas it looks on to the day of the world-kingdom of the Lord and of His Christ, when He will come forth before every eye as the Lord of lords and King of kings, sharing with others the fruits of His victory. What gave occasion to the mistake is that the ground laid in the later clauses is His humiliation, atoning death, and intercession. This beyond doubt is the basis and the boast of Christianity. Only it is an inexcusable error to confine it to us who are now called from Gentiles as well as from Jews. The day hastens when the fullness shall have come in; and so Israel shall be saved. Then will this vision (Isa. 52: 13 — Isa. 53: 12) be fulfilled, and not as a whole till then.

Isaiah 54

How beautifully seasonable is the voice of the Spirit calling on Jerusalem to sing after His own clear and full prediction of Messiah rejected of Israel and bruised of Jehovah in atonement! Indeed the last section of the prophecy gave us a most striking and instructive rehearsal or dialogue between God and His people about Messiah, His sufferings, and the glories that should follow. Fitly therefore follows the invitation to her who had sorrowed so long and so justly now to rejoice because of her new blessing in His grace.

"Exult, thou barren, [that] didst not bear; break forth into singing, and shout aloud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith Jehovah" (v. 1). Never ought it to have been a question who is meant. The reference undoubtedly is to the heavenly and not to the earthly Jerusalem. As usual however, the commentators have confused what is plain, and agreed in scarce anything but departure from the true sense and aim. The occasion of stumbling they have in general found, partly by their habit of excluding the Jews from the prophets and so judaising the Christians (limiting themselves to the past and present without taking in the Suture), partly from a misunderstanding of Gal. 4: 27 through mixing it up with the "allegory" of Sarah and Hagar. But who does not see that the citation of the prophet connects itself rather with Jerusalem which is above, in contrast with Jerusalem which then was? When the prophecy is fulfilled in the millennial day, God will count those who now believe to be Jerusalem's children, as well as the race to come in that day. Doubly thus it will be verified that more are the children of the desolate than the children of the married wife. For what fruit of the most flourishing times, say under David or Solomon, could compare with the gathering-in of the Christian saints since the Jews lost their place as the recognised witness and wife of Jehovah; or, again, with the vast progeny which Jehovah will give her after her long desolation, when His reign shall be displayed over the earth? (Consult Isa. 49: 13-23; Isa. 60: 8, 20-22).

It is important to see, on the one hand, that though it is according to scripture to regard Christians mystically as the children of desolate Jerusalem far outnumbering those of her married estate of old, the church, on the other hand, is not yet presented by God's word as being in the relationship of the wife, either desolate or married. The marriage is future and on high. The bride, the Lamb's wife, will not have made herself ready till she has been caught up to heaven glorified, and the harlot Babylon, the anti church, has been judged of Jehovah God. The real position of the church meanwhile is that of one espoused; her responsibility is to keep herself as a chaste virgin for Christ. The marriage will be in heaven, just before the Lord and His glorified saints appear for the destruction of the Antichrist and all his allies. (Compare Rev. 19)

On the other hand, it is undeniable that the Jews, or Zion if you will, had the place of nearness to Jehovah which is represented under the figure of the marriage-tie, that she had been faithless and played the whore with many lovers (even the idols of the Gentiles), and that in consequence she was divorced, becoming a widow and desolate under the righteous dealing of God. Adultery was her sin, rather than fornication. No one in the least familiar with the prophets can have failed to notice this and more said of Israel. Then it was she became barren and did not bear. Praise is still silent for God in Zion; but the vow shall yet be performed to Him (Ps. 65: 1); and the barren one shall sing and be no more barren but bear, astonished to find during those days of literal barrenness such an abundant offspring in the saints glorified on high, whom grace has been the while actively bringing in.

Nor is this all. "Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand and on the left; and thy seed shall possess nations, and make desolate cities to be inhabited" (vv. 2, 3). The land, the earth, must be filled with a suited seed; for Jehovah shall be king over all the earth; in that day shall there be one Jehovah and His name one. Yea, Jehovah deigns to be the husband of Zion, not now a mere testimony and display of responsibility of man under law, but in the efficacy of grace when glorying is no more in the flesh but in Jehovah. "Fear not, for thou shalt not be ashamed; neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker [is] thy husband: Jehovah of hosts [is] His name, and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called. For Jehovah hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when rejected, saith thy God" (vv. 4 6).

Thus, and thus only, our chapter flows in its own proper channel: the exclusion of Israel by-and-by and the appropriation of it to the church as its intended scope produce nothing but violence and confusion by that interpretation. It is not true that God has forsaken the church even for a small moment, nor that in a little wrath He hides His face for an instant from the Christian: such and so great is the efficacy of redemption. Of the Jew as such it is precisely the present fact: as surely will He yet gather in His mercy His ancient people for ever. "For a small moment have I forsaken thee; but with great mercies will I gather thee. In overflowing wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith Jehovah thy Redeemer. For this [is as] the waters of Noah unto me; since I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will no more be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall my covenant of peace be removed, saith Jehovah that hath mercy on thee" (vv. 7-10).

No doubt the application to the Maccabean epoch falls incomparably short of the terms of blessing, and such views cast no small slight on the character of the word of God. But this is the fault, not of scripture, but of its misreaders. A people are in question who, having once stood in full favour and near relationship to Jehovah, forfeited it for a season, and finally are restored more than ever and for ever. There is but one such people: impossible that God should fail to have mercy on Israel. Guilty Christendom is doomed to destruction, and has no promise of restoration. Strong is the Lord God Who is to judge the Babylon that is now, worse and guiltier far than her of old (Rev. 17 - 18).

"O afflicted, tossed with tempest, not comforted! behold I will set thy stones in antimony, and lay thy foundations with sapphires. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of pleasant stones. And all thy children [shall be] taught of Jehovah; and great [shall be] the peace of thy children. In righteousness shalt thou be established; thou shalt be far from oppression, for thou shalt not fear, and from terror, for it shall not come near thee. Behold, they shall surely gather together, [but] not by me: whosoever gathereth together against thee shall fall because of thee. Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. No weapon that is prepared against thee shall prosper; and every tongue [that] riseth against thee in judgement thou shalt condemn. This [is] the heritage of the servants of Jehovah, and their righteousness [is] of me, saith Jehovah" (vv. 11-17). Thus the prophecy is not only of everlasting mercy reinstating the ancient people, but along with it are images of beauty and glory with which Jehovah will adorn them. Truth will be theirs, for they all shall be taught of Jehovah; peace too, great peace, will be enjoyed; and, established in righteousness, they shall be far from oppression and fear, though not from hostile intention (as we know from Ezek. 38 - 39 at the beginning of the millennium, and from Rev. 20: 7-9 at its end). But Israel will have hoped in Jehovah, and not in vain: for with Jehovah is mercy, and with Him plenteous redemption.

See on the two sides the frightful perversion to which all are exposed who allegorize the prophecies, as is the popular fashion of so-called high church and low church and no church; for it is hard to say who is most guilty in this path, ruinous to all faith and practice characteristic of Christianity. "To take an example" (said the late Matthew Arnold) "which will come home to all Protestants, Dr. Newman, in one of those charming Essays which he has of late rescued for us, quotes from the 54th chapter of Isaiah the passage beginning, I will lay thy stones with fair colours and thy foundations with sapphires, as a prophecy and authorisation of the sumptuosities of the Church of Rome. This is evidently to use the passage in the way of application. Protestants will say that it is a wrong use of it; but to Dr. Newman their similar use of passages about the beast, and the scarlet woman, and Antichrist, will seem equally wrong. But as to the historical substratum, the primary sense of the passage which Dr. Newman quotes, what dissension can there be? Who can deny that in the first instance, however we may apply them afterwards, and whether this after-application be right or wrong, the prophet's words apply to the restored Zion?"

Now, without profitless wrangling on primary or secondary application, it is certain to faith that the Romanists have corrupted God's word to justify the lusts, vanities, and pomps claimed as her due by the great harlot of Rome, through the same insubjection to scripture which leads others at the opposite pole to make the best of both worlds; whose judgement is alike just. For they are verily inexcusable. The Christian, the church, is called to set the mind on things above, not on things on the earth, where we are called to walk by faith, not by sight, and to suffer both for righteousness' sake and for Christ's, in view of the heavenly glory into which He is gone before, while we await His coming to enjoy it with Him. For Israel it is altogether different. When brought into known relationship with Him, it is in earthly honour and glory; and nothing in nature will be too precious for the adornment of Zion. Beyond doubt they too will be born anew; but the days of the kingdom displayed in power (no longer in patience during the prevalence of evil) account for the radical and evident difference. Then will be the days of restored Zion, as much denied by the rationalist as by the superstitious who both look to man and present things. And thus is God's word made of none effect through man's traditions.

Without faith it is impossible to please God; and there is no real faith where God's great object of faith, the Lord Jesus does not arrest, command, and satisfy the heart. We speak now of those to whom He has been announced by the Holy Spirit sent from heaven, rather than of the saints who waited for redemption before His first advent. We must not be deceived by or about such as find an entrancing interest, literary or even moral, in the scriptures, without faith in Christ or the gospel. For this may be in the vilest of mankind where intellectual and aesthetic force is strong. Take another instance, to which we are referred in the same page of Mr. Arnold. "Admirably true are these words of Goethe, so constant a reader of the Bible that his free-thinking friends reproach him for wasting his time over it: 'I am convinced that the Bible becomes even more beautiful the more one understands it; that is, the more one gets insight to see that every word which we take generally and make special application of to our own wants, has had, in connection with certain circumstances, with certain relations of time and place, a particular, directly individual, reference of its own.'" Sadly true in its measure, say we; for God dealing with the soul, and hence with the life, by the truth in Christ, and meeting the sin-convicted with the fullness of His grace, was distasteful yea, despised and hated. He, who was never weary of talking about "the good of evil" (a sentiment worthy of Mephistopheles) had God in none of his thoughts, and was as far as possible from the grace and truth which came by Jesus Christ.

Isaiah 55

Our chapter does not, after these remarks, call for many words. Its connection with what goes before is plain and makes its own bearing evident. The call is to Israel, but in such largeness of language as to warrant an aspect to the Gentiles. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye weigh money for [that which is] not bread? and your labour for [that which] satisfieth not? Hearken diligently unto me, and eat ye [that which is] good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, the sure mercies of David. Behold, I have given him [for] a witness to the peoples, a prince and commander to the peoples" (vv. 1-4). Here plainly some outstanding One is referred to, as to Whom no believer need hesitate. It is the Lord Jesus in royal relation to Israel (v. 3), and withal a witness and commander to the peoples of the earth (v. 4).

The thoughtful mind — at least if taught of God — will not overlook the divine application of verse 3 to the resurrection of our Lord, contra-distinguished from the use of Psalm 2: 7, in Acts 13: 33, 34. It had been indeed implied in Isa. 53: 10, as in Ps. 16: 10, 11; Ps. 21: 4. His resurrection is both the security for the accomplishment of what was promised to Israel, and the occasion for the outflow of the grace which calls and shall yet call Gentiles into a share of God's blessing, and of the knowledge of Himself. Before death and resurrection, though He could never deny His deeper glory or His grace to the faith that saw either, He was not sent save to the lost sheep of the house of Israel.

Crucified and risen, Christ is the attractive object for all indiscriminately. And the spirit of this wide grace breathes fragrantly through this chapter. "Behold, thou shalt call a nation thou knowest not, and a nation [that] knew not thee shall run unto thee, because of Jehovah thy God and the Holy One of Israel; for he hath glorified thee. Seek ye Jehovah while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith Jehovah. For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall accomplish that for which I sent it. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap [their] hands. Instead of the thorn shall come up the cypress, and instead of the nettle shall come up the myrtle; and it shall be to Jehovah for a name, for an everlasting sign [that] shall not be cut off" (vv. 5-13).

Certainly the language rises into bright figures, expressive of a joy and blessing incomparably beyond human experience since sin came into the world, and with all the firmness given by Christ's coming to blot out sins by His blood, to establish everlasting righteousness, and to display the mercy and the glory of God here below. But can anything be more unreasonable, to say nothing of the ingratitude of unbelief, than to misuse such modes of expression to get rid of the truth and reduce the living word to inanity? Apply the grace of the chapter as much as can be done truly to the need and comfort of souls now by the gospel; there still remains the clear intimation of "the times of refreshing" reserved for Him Who died and rose, when He comes from heaven to reign over the earth. Doubtless Christ is exalted to the highest in heaven; He sits on the Father's throne; but He is coming to sit on His own throne, and will make His enemies His footstool. This He is not doing, but sitting on high till that moment be arrived. Now He is converting souls, as well as baptising believers into one body by the Spirit. Then He will break the nations with a rod of iron, and dash them in pieces like a potter's vessel. How monstrous to pervert such words to the work of the gospel! It is that execution of divine judgement which inaugurates the Lord's taking His own throne. He is now seated on His Father's throne. When He reigns over the earth, we shall reign with Him, instead of suffering with Him, as we are called to do now.

Even to apply, yet more to restrict, such glowing language and such glorious hopes for Israel, the peoples, and the earth, to the restoration from the Babylonish exile, must always have been an extreme assumption, and it evidently tends to bring on scripture the charge of exaggeration. Yet more than ever in our day men claiming to be critics would reduce it to a promise that the homeward journey of the exiles should be pleasant and comfortable! Truly faith is not the portion of all, least of all, one might sorrowfully say, of critics. It is also flagrant ignorance of the Book they essay to interpret, and of its structure; for we have done with Babylon since Isa. 48 and Isa. 49 has begun the new theme of the rejected but glorified Messiah and the everlasting consequences. This fact alone dissipates all such delusions.

Isaiah 56

The next two chapters carry on the same line of truth we have seen since the rejection and atoning death of Christ came distinctly into view, and pursue the consequences of that infinite fact. As far as a natural division goes, one might be disposed to close the first subject treated in them with Isa. 56: 8, and then to take from verse 9 to the end of Isa. 57 as completing not the second only but the entire section, which began with Isa. 49. According to this we should have here, first, the ways of Jehovah founded on the Messiah's death for sin in respect of the godly, even outside Israel; and, secondly, His ways, when He was displeased with the ungodly, not merely outside but in the midst of Israel. For they are not all Israel who are of Israel.

Some have drawn from the Lord's citation of a clause of this section, that He intimates its then approaching accomplishment in the Christian church. Now it is not denied that as we have broad moral principles of grace on God's part in Isaiah 55, so too in its flowing out to the Gentiles in Isaiah 56, which are now realised in the gospel and the church, even more fully than anything here developed. But we ought not to overlook the fact that neither in Matthew nor in Luke is the Lord represented as quoting the reference to all the nations: an omission the more notable inasmuch as in both these Gospels, above all others though in each for a special reason, we have more respecting the change of dispensation then at hand, and the call of grace going out to the Gentiles than anywhere else. One cannot but gather thence, that, though in fact, as the full citation in Mark shows, the Lord did quote the words of our prophet without abridgement, yet this marked exclusion of all nations" in the two Gospels which most insist on the change from Israel to the Gentiles, is meant to intimate that no such application was then in His mind, but simply the gross perversion of Jehovah's house of prayer into a den of robbers before His eyes, even as Jeremiah reproached the Jews of his day. There is nothing therefore, if this be correct, to turn aside the fulfilment of this blessed fruit of the cross from the future, however large the terms may be, and this not without purpose on God's part.

The chapter then opens not with a call to sinners, as such, to repent and believe the gospel; but to the people of God to keep judgement and do justice, though the reason assigned is in no way the law given by Moses, but "My salvation is near to come, and My righteousness to be revealed." When the apostle unfolds the glad tidings, he says that God's righteousness is being revealed in the gospel; that it is manifested apart from law. Clearly this goes farther. Salvation is come, as we find in Eph. 2: 8. "For by grace are ye saved through faith"; though, in view of our resurrection and glory, we as truly say that it is nearer than when we believed. For we through the Spirit wait for the hope of righteousness by faith (Gal. 5: 5). The righteousness is established, and we are justified in virtue of this already; but we await through the Spirit the hope, the glorious issue, proper to that righteousness, when even in the body we shall be conformed to the image of God's Son: "whom He justified, them He also glorified." But this is the language of the New Testament apostle, not of our Old Testament prophet, who is occupied with the earthly people and their hopes, but in God-given terms of such comprehensiveness as to justify the largest ways of grace.

"Thus saith Jehovah, Keep ye judgement and do righteousness: for my salvation [is] near to come, and my righteousness to be revealed. Blessed [is] weak man [that] doeth this, and the son of man [that] holdeth fast by it; that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil" (vv. 1, 2). The following verse (3) is even more express: the most distant, "the son of the stranger," and the most desperate, "the eunuch," were not beyond the reach of God's merciful and mighty blessing. And this is repeated in the most forcible language as to both classes in the subsequent verses, concluding with the expression of Jehovah's mind to be known and read of all men, that His "house should be called a house of prayer for all peoples." "Neither let the son of the stranger that hath joined himself to Jehovah speak, saying Jehovah hath entirely separated me from his people; nor let the eunuch say, Behold, I [am] a dry tree. For thus saith Jehovah, Unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and hold fast by my covenant, unto them will I give in my house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger that join themselves to Jehovah, to minister unto him and to love the name of Jehovah, to be his servants, every one that keepeth the sabbath from profaning it, and holdeth fast by my covenant — even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices [shall be] accepted upon my altar: for my house shall be called a house of prayer for all the peoples. The Lord Jehovah who gathereth the outcasts of Israel saith, Yet will I gather [others] to him, with those of his that are gathered" (vv. 3-8).

The second part (from Isa. 56: 9 to Isa. 57: 21) stands out in startling contrast at first sight; but it flows, without doubt, from the same principle as the first. The grace which goes forth ever so actively to the most miserable is of all things the most intolerant of evil; and its dealing is ever most delicate and jealous with those that are near enough to be so much the more responsible to reflect Jehovah brightly. "All ye beasts of the field, come to devour, all ye beasts in the forest. His watchmen [are] blind, they are all without knowledge; they [are] all dumb dogs, they cannot bark, dreaming, lying down, loving to slumber. Yea, the dogs [are] greedy, they can never have enough; and these [are] shepherds [that] cannot understand: they have all turned to their own way, each one to his gain, from every quarter. Come ye, [say they,] I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, [a day] great beyond measure" (vv. 9-12).

The Gentile oppressors are first invited to lay waste (v. 9). Those who ought to have watched and tended the beautiful flock of Jehovah not only slept, but they awoke to their own greed of gain and love of present ease, as indifferent about God as about His people (vv. 10-12). It is a vivid picture of that living to self and the things that are seen, which at a later date characterised the Sadducees who denied not only the resurrection but angel or spirit. The origin of their name is of small moment, their materialism was ruinous. If, as is said they derived their title from pretension to righteousness, or even claimed to be a sacerdotal aristocracy from the eminent priest who in early days superseded Abiathar, either origin matters little. High-sounding representations among the Jews, as elsewhere, are commonly put forward to cover ungodliness and sensualism. And this frightfully evil state is here declared to have been conspicuous among the watchmen and shepherds of the chosen people. Such corruption laid the people and their leaders open, as we shall see in the chapter that follows, to yet worse, beneath which depth is none lower, idolatry leading the way

Isaiah 57

On the other hand the Shepherd of Israel neither slumbered nor slept, and if the righteous perished without a soul's laying it to heart, it was but His hand after all taking the righteous away from the evil to come.

The growing apostasy of Judah made it no longer a desirable thing to live long on the earth, though normally it was a special promise for those obedient to the law. Now says the prophet, "The righteous perisheth, and no man layeth [it] to heart; and merciful (or, godly) men [are] taken away, none considering that the righteous is taken away from before the evil. He entereth into peace: they rest in their beds, [each] that hath walked [in] his uprightness" (vv. 1, 2).

Next, the prophet under various figures of uncleanness arraigns the idolatrous Jews. "But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. Against whom do ye sport yourselves? Against whom make ye a wide mouth, [and] draw out the tongue? [Are] ye not children of transgression, a seed of falsehood, inflaming yourselves among the oaks (or, with idols) under every green tree; slaying the children in the valleys under the clefts of the rocks? Among the smooth [stones] of the valley [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink-offering, thou hast offered an oblation. Shall I be appeased for these things? Upon a high and lofty mountain hast thou set thy bed: thither also wentest thou up to offer sacrifice. And behind the doors and the posts hast thou set up thy memorial: for thou hast uncovered [thyself] apart from me, and art gone up; thou hast enlarged thy bed, and made thee [a covenant] with them; thou lovedst their bed, thou sawest their nakedness. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thine ambassadors far off, and didst debase [thyself] unto Sheol" (vv. 3-9).

The sketch is most energetic, and the general scope is plain. The only allusion which strikes one as calling for particular notice is found in verse 9, "And thou wentest to the king with ointment." This will be the climax of Israel's heartless desertion of Jehovah, and rejection of the Messiah. They received not Him Who came in His Father's name; they will receive another who is to come in his own name. The spirit of this has been often verified, doubtless; but it awaits its full final signature in the Antichrist of the last days. He is "the king," as abruptly (but so much the more strikingly) brought in here as he is in Dan. 11: 36-40. Unbelief as blindly acquiesces in the false and evil, as it ignores the truth and hates righteousness and grace. "The king" is not "the woman," "the great whore," but with those that work the destruction of Babylon, though only the more audaciously opposed to God and the Lamb. The Jew will play a solemn part during this last struggle in the end of the age. "The king" will be in Judah and Jerusalem, the land and city destined for the Messiah; the centre of the Babylonish system is the great city of the west, Rome: but God will destroy the one, and the Lamb vanquish the other. The Beast and the false prophet, or "the king," perish together.

As the Jews are thus shown persevering in wickedness and going from bad to worse, only destruction awaits them he alone should inherit the land who put his trust in Jehovah; for a remnant there ever is. "Thou wast wearied with the length of thy way; thou saidst not, There is no hope. Thou didst find a quickening of thy strength; therefore thou wast not faint. And of whom hast thou been afraid and in fear, that thou hast lied and not remembered me, nor laid [it] to thy heart? Have not I held my peace even of long time, and thou fearest me not? I will declare thy righteousness; and as for thy works, they shall not profit thee. When thou criest, let them whom thou hast gathered deliver thee; but the wind shall take them, a breath shall carry [them] all away: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain" (vv. 10-13).

Thus in the midst of this harrowing description of coming wickedness and woe Jehovah contrasts, with the hopeless destruction of the apostate, him that trusts in Himself as destined to possess the land (so long the prey of one usurping stranger after another) and to inherit His holy mountain (even to this day the boasted spoil of the Gentile infidel). "And it shall be said, Cast up, cast up, prepare the way, take up the stumbling-block out of the way of my people. For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy, I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth; for the spirit should fail before me, and the souls [which] I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways and will heal him; and I will lead him, and will restore comforts to him and to those of his that mourn. I create the fruit of the lips: peace, peace, to [him that is] afar off and to [him that is] near, saith Jehovah, and I will heal him. But the wicked [are] like the troubled sea, which cannot rest, and whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked" (vv. 14-21).

"Except those days should be shortened, no flesh should be saved: but for the elect's sake those days shall be shortened" (Matt. 24: 22). Yea, Jehovah will heal, lead, and comfort. He creates thankful praise. Peace is His word, peace to him that is far off and to him that is near; but as for the wicked, like the troubled sea that casts up mire and dirt, "There is no peace, saith my God, to the wicked." Let the Jew take heed. Certainly the wicked of that people shall not escape. Of all nations, none then so favoured, and therefore were they beyond all responsible; and as they failed to the uttermost, who so guilty? Christendom, favoured much more than the Jew, then, is of all conditions of mankind far the most guilty. Before its eyes Jesus Christ is openly set forth crucified. Yet has it fallen from grace, and gone under law, and turned back again to the weak and beggarly elements, whereunto they desire once more to be in bondage. Nay, the spirit of the apostasy sets in rapidly, and antichrists multiply far and wide. "There is no peace, saith my God, to the wicked." But the Lord is at hand. Behold, the Judge standeth before the doors.

Let it be observed that it was "saith Jehovah" as against idols. Now that the deeper evil of rejecting God in Christ is discussed, the word is "saith my God." Fancied Elohist or Jehovistic authors have nothing to do with it here or anywhere else. It depends on the nature of what is conveyed by the same writer. This principle of underlying purpose superficial and unbelieving readers failed to see, and betook themselves to the hypothesis of distinct authorship, partly out of their own lack of intelligence, and partly to unsettle and lower the scriptures. Familiar as we are with the rationalistic craze which denies to Isaiah the deep, lofty, and tender closing volume of his prophecy (Isa. 40-66), it would be hard to find a respectable name bold enough to demand an author for Isa. 57 different from him who wrote Isa. 48. In truth the hypothesis is everywhere a baseless dream, mischievous to a high degree, and shutting out the divine light afforded by an intelligent discrimination of those instructive names.

SECTION 7: ISAIAH 58 TO 66

Isaiah 58

To Isa. 58 and Isa. 59 one might add Isa. 60 as completing the series. This is the opening of the last section of the prophecy (chaps. 58 - 66). The Spirit had closed both His counts against God's ancient people, their idolatry, and their rejection of the Messiah, with the consequences in the certainty of judgement, and not peace, for the wicked on either side. We have now a sequel or appendix, consisting of moral argument and appeal to the people, with a positive revelation of Jehovah's intervention and their establishment in glory and blessing. For no prophecy of scripture is of isolated interpretation; each links itself with the kingdom of Jehovah in the last days, however it may apply to lesser and passing circumstances in the prophet's days, or in the times that succeeded. Prophetic scripture does not interpret itself apart from that day, but forms a united system. Though it may be verified in particulars now and then, here or there, it looks onward to the final scenes, and connects what was wrought in the past with the state of things which will necessitate Jehovah's appearance on the scene to introduce His own day. The state of the Jews at the time called for this unveiling of their sins. "Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that doeth righteousness, and forsook not the ordinance of their God; they ask of me righteous ordinances, they delight to draw near unto God. Wherefore have we fasted, [say they,] and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find [your own] pleasure, and exact all your labours" (vv. 1-3). It is the spirit of Pharisaism.

The notion of some* that Protestantism is in question is as unfounded as the unbelief of an older day which turned aside the prophecy from Israel because no part of the blessing has as yet been accomplished in them as a nation. The quotation from this prophecy (Isa. 59: 20), as employed by the apostle in Romans 11: 26, appears clearly to refute both, by giving as the divine key the future salvation of that Israel which is now the most blinded and has stumbled at the Stumbling-stone. The time too is rendered certain; it is unquestionably not present any more than past, but future. For, as the Spirit there interprets the prophecy, we are not to look for its fulfilment in the salvation of all Israel (Isa. 59: 20) till after the fullness of the Gentiles is come in; whereas this is only going on now and therefore is not complete. Hence the moment is not arrived even for commencing to apply to Israel. But faith can profit by it at any time.

*{Vitringa, Horsley and Fry in modern times.}

Jehovah then deals with the exceeding hypocrisy of this people in their holy things. It was not that they failed to approach His temple, not only professing delight in His ordinances, but fasting and afflicting their souls. In vain! "Behold, in the day of your fast ye find pleasure and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness; ye fast not [this] day to cause your voice to be heard on high" (vv. 3, 4). Nothing of the kind could be acceptable to Jehovah, Who will have truth in the inward parts, with things fair and good in the sight of all men. Hollow and sterile religiousness is abominable in His eyes; and compels Him to judge themselves if He cannot sanction their sin. Hence the expostulation in vers. 5-7. "Is such the fast that I have chosen? the day for a man to afflict his soul — that he should bow down his head as a rush, and spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to Jehovah? [Is] not this the fast that I have chosen: to loose the bands of wickedness, to undo the thongs of the yoke, and to let the oppressed go free, and that ye break every yoke? [Is it] not to deal thy bread to the hungry, and that thou bring the poor wanderers to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?" (vv. 5-7).

Were there a response to His own goodness, in the practice of mercy which became the people of Jehovah to the oppressed and destitute, how would He not bless them! Were they to heed the sabbath, calling it a delight, and honouring Jehovah, how should they not delight themselves in Him, riding in the high places of the earth, and fed with the heritage of their father Jacob! "Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall be thy rearward. Then shalt thou call, and Jehovah shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and the speaking vanity; and [if] thou proffer thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in darkness, and thine obscurity [be] as the noonday: and Jehovah will guide thee continually, and satisfy thy soul in drought, and make strong thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters deceive not. And [they that shall be] of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called Repairer of the breach, Restorer of paths of habitation. If thou turn back thy foot from the sabbath, [from] doing thy pleasure on my holy day, and call the sabbath a delight, the holy [day] of Jehovah, honourable; and thou honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [idle] words, then shalt thou delight thyself in Jehovah; and I will make thee to ride upon the high places of the earth; and I will feed thee with the heritage of Jacob thy father: for the mouth of Jehovah hath spoken" (vv. 8-14).

Isaiah 59

"Behold, Jehovah's hand is not shortened, that it cannot save; nor his ear heavy that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid [his] face from you, that he doth not hear" (vv. 1, 2). And what a picture follows in verses 3-15! "For your hands are defiled with blood, and your fingers with iniquity; your lips are speaking lies, your tongue muttereth wickedness. None sueth in righteousness, none pleadeth in truthfulness. They trust in vanity, and speak falsehood; they conceive mischief, and bring forth iniquity. They hatch serpents' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. Their webs shall not become garments, neither shall they cover themselves with their works; their works [are] works of iniquity, and the act of violence [is] in their hands. Their feet run to evil, and they make haste to shed innocent blood; their thoughts [are] thoughts of iniquity; desolation and destruction [are] in their paths. The way of peace they know not; and there is no judgement in their goings: they have made them crooked paths; whosoever goeth therein knoweth not peace. Therefore is judgement far from us, neither doth righteousness overtake us: we look for light, but behold darkness; for brightness, [but] we walk in obscurity. We grope for the wall like the blind, yea, we grope as having no eyes: we stumble at noonday as in the twilight; among the flourishing we [are] as dead [men]. We roar all like bears, and mourn sore like doves: we look for judgement, and there is none; for salvation, [but] it is far off from us. For our transgressions are multiplied before thee, and our sins testify against us; for our transgressions [are] with us, and our iniquities, we know them: in transgressing and lying against Jehovah, and turning away from following our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. And judgement is turned away backward, and righteousness standeth afar off: for truth is fallen in the street, and uprightness cannot enter. And truth is lacking; and he [that] departeth from evil maketh himself a prey. And Jehovah saw, and it displeased him that there was no judgement." Hands and fingers, lips and tongues, all polluted and perverse; justice not called for, truth unpleaded; vanities and lies, mischief and iniquities; subtlety of evil and ever-increasing virulence; active but vain corruption and violence. What sanguinary feet! what iniquitous thoughts! What wasting and destruction in the crooked paths where peace is unknown! Hence, without judgement, they walk in darkness, grope like the blind, and are (? in desolate places) as dead men, whether raging as bears or mourning as doves. Salvation is far off, because of multiplied transgressions and departure from God, with truth fallen in the street, and equity unable to enter, and the godly a prey, so that Jehovah held it evil in His sight that there was no judgement. The Spirit guides into confession and hides nothing.

But such utter moral chaos, hopeless for man, was the call for Jehovah's intervention. "And he saw that there was no man, and wondered that there was no intercessor; and his arm brought salvation unto him; and his righteousness, it sustained him. And he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on garments of vengeance [for] clothing, and was clad with zeal as a cloak. According to deeds, accordingly he will repay: fury to his adversaries, recompense to his enemies; to the islands he will repay recompense" (vv. 16-18). It is the picture of the mighty intervention of God for His people in the last days, though not at all resembling what He will do for the heavenly saints. These He will remove from the scene of their pilgrimage to heaven, His earthly people He will deliver from their enemies by judgement in that day. Thereby He will teach the nations wisdom, or at least the beginning of it in His fear. "And they shall fear the name of Jehovah from the west, and his glory from the rising of the sun. When the adversary shall come in like a flood, the Spirit of Jehovah shall lift up a standard against him" (v. 19). It is not by the gospel, but by the execution of judgement on the Gentiles. Can any conclusion be plainer? Our translation to heaven is purely of grace.

It is not, on the one hand, a mere outward interference, but the power of the Spirit will accompany it. On the other hand, here is not the action of the Spirit in the absence of the Lord, as now in Christianity. "And the Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah" (v. 20). The apostle (Rom. 11: 26) cites it* as His coming out of Zion. Doubtless both are true and each appropriate in its place. The Redeemer must come to that mountain of royalty in the Holy Land in order to come out thence; and He will come to the righteous remnant, the Israel of God, even to such as turn from transgression in Jacob, as He will also turn away ungodliness from Jacob. There will be conversion of heart before Jehovah appears in the extremity of their distress and to the destruction of their foes; but that appearing will deepen all their feelings toward Himself and bring them into peace and blessing fully and for ever. "And as for me, this [is] my covenant with them, saith Jehovah, My spirit that [is] upon thee, and my words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever" (v. 21).

*{In the LXX it is different again from both the Hebrew and the apostle, and runs thus: And the deliverer will come on account of Zion. This also appears to be correct enough. The Holy Spirit in modifying the words by the apostle, seems to have had in view Ps. 14: 7; Ps. 53: 6, so that it is absolutely true. Comp Ps. 110: 2.}

Now when the same apostle was opening out to the saints in Rome the gospel of God, he cites weighty and withering words from the early verses of our chapter to convict of sin and ruin, and thus to prove the abject need of grace (Rom. 3: 15-17, 19, 20). But this he follows up with God's justifying freely by His grace through the redemption that is in Christ Jesus, Whom God set forth as a mercy-seat through faith in His blood. This is truly good news to the sinner, Jew or Gentile. But the prophet follows up his unveiling of the sins of the people with the intervention of Jehovah in garments of vengeance, rendering fury to His adversaries, recompense to His enemies. This is not what He is doing now, nor is it in any way the gospel of grace. It is His coming in the displayed kingdom. Then indeed will the Redeemer come to Zion, as He will identify Himself with His people Israel; and He will come out of Zion, as manifestly espousing their cause, to tread down their foes.

The Epistle to the Galatians gives no countenance to the prevalent error that all believers now, the church, are the Israel of God. The apostle does apply the phrase only to such Jews as now confess Jesus to be the Christ. They and they only are now acknowledged as the Israel of God; but they are distinguished in the same verse from the general mass of the saints, "as many as walk according to this rule" — the rule not of circumcision or of uncircumcision, but of a new creation in Christ Jesus. And the Epistle to the Romans adds, to the full assertion of the gospel and its effects, the distinct intimation that, when the fullness of the nations, now being called out, shall have come in, all Israel shall be saved. The teaching of the apostle is largely lost by those who do not see the present indiscriminate grace shown to the Gentiles as well as Jews, and the future recall of Israel which shall be "life from the dead."

Isaiah 60

As we have had the failure and guilt of Israel in idolatry and the rejection of the Messiah traced down to their reception of "the king" as well as of idols in the last days, so now we have not a pledge or promise of covenanted blessing under the Redeemer King, but the scene of joy and blessing and honour for Zion, when the hour arrives for His glory to be revealed here below. There is no ground for doubting that, as before we had the dark picture of God's earthly people, so here we are permitted to behold the sure anticipation of the brightness in store for them. The church is not here in question.

"Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. For, behold, darkness shall cover the earth, and gross darkness the peoples: but Jehovah will arise upon thee, and his glory shall be seen upon thee. And nations shall walk in thy light, and kings in the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons come from far, and thy daughters are nursed upon the side. Then thou shalt see and be brightened, and thy heart shall throb and be enlarged; for the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee. A multitude of camels shall cover thee, dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense, and they shall show forth the praises of Jehovah. All the flocks of Kedar shall be gathered unto thee, the rams of Nebaioth shall serve thee; they shall come up with acceptance on mine altar, and I will beautify the house of my magnificence" (vv. 1-7).

But there is another picture which sets out the change among men by divine goodness. The ships of the Gentiles play their part now in serving Israel's sons with honour. "Who [are] these [that] fly as a cloud, and as doves to their dovecotes? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from afar, their silver and their gold with them, unto the name of Jehovah thy God, and to the Holy One of Israel, for he hath glorified thee. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. Therefore thy gates shall be open continually (they shall not be shut day nor night); that [men] may bring unto thee the wealth of the nations, and [that] their kings [may be] brought. For the nation and kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted. The glory of Lebanon shall come unto thee, the cypress, the pine (or, plane), and the box-tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of Jehovah, The Zion of the Holy One of Israel" (vv. 8-14).

There is no thought here of God's glory revealed in the face of Christ on high and made known by the Spirit to the heart (2 Cor. 4: 6); the earth itself is the theatre of this divine display. Another point to be noticed is that, immediately before the time arrives, darkness shall cover the earth, and gross darkness the peoples. Plainly therefore it is a false interpretation of prophecy that light is to be diffused universally when the time of earthly glory for Israel, as well as the heavenly glory of the church, dawns on the world. Zion is to be visited in the mercy of God when the Gentile lands are enveloped in the grossest ignorance of God. So the apostle predicts the apostasy before that day (2 Thess. 2).

Again, in ver. 3 there is a point of striking contradistinction to the present dealings of God. For now the fall of the Jews has been the riches of the world, and the diminishing of them the riches of the Gentiles (Rom. 11: 12); but here all is in contrast: the Gentiles are blessed after Israel is restored to Jehovah's favour, so indeed Rom. 11: 15 teaches us that their reception shall be to the world life from the dead. Hence, when Jehovah's glory shall be seen on Zion, the nations shall come to that light and kings to the brightness of its rising.

The gospel now goes out freely and its light is diffused far and wide, though only as a testimony; for it admits not of the power which binds Satan and changes the face of creation. But in our chapter Jerusalem has its proper central place, as the metropolis of the earth when all shall be settled and governed according to God. Nor is it only sons and daughters that thus come to Zion from far, but strangers too. For there is then to be no such state of things on earth as the church of God, one body, Christ's body. On the contrary Gentiles and Israel, though both blessed by Jehovah, will be distinct and kept so, however harmonious in their relations. So too it is the day when outward things are to be no unmeet offering to Jehovah: camels and dromedaries, flocks and herds, land and sea, shall pour their tribute before His feet. To think now of serving God thus would be to go back to beggarly elements from the revelation of heavenly and eternal things in Christ; whereas gold and incense will be in season, and sacrifices will be then acceptable for His altar and the house of His glory. But no such joy shall be for the isles and the nations and creation generally, till the Holy One of Israel glorifies Zion, rescuing her from the stranger that now treads her down to her sorrow and his own loss. But He shall arise and have mercy on that royal hill, and His servants take pleasure in her stones and favour her dust. Not till then shall the heathen fear His name, and the kings of the earth His glory, as is here described so variously.

But when Jehovah builds up Zion, all shall be turned to Him. God will make this favour to Jerusalem felt universally in due time, after punishing those who think to gain all by the overthrow of His people. All nature will join to adorn the sanctuary of Jehovah; and those who by-and-by represent the nations that once afflicted Israel will then be abject in their homage and prostration when Zion is exalted. Many images here used to mark the glory of the earthly Jerusalem are employed in a more glorious way for the new Jerusalem of Rev. 21-22. But the attentive reader will not fail to mark the essential differences also. Take this one in particular. The nation and kingdom that will not serve the restored earthly Jerusalem shall perish; yea, those nations shall be utterly wasted (ver. 12). The glorified church, the heavenly Jerusalem, on the contrary, is true to her mission of grace even in the day of glory. For as to her not only is there no word of this judicial character, but there is the witness of beneficent and unfailing grace. The tree of life is there, on either side of the river of life. No other tree is seen to threaten death. But the tree of life, while it bears its full and varied yet constant fruits for those within, affords its gracious succour also to the need of those without: its leaves are for the healing of the nations (Rev. 22: 2).

For anything like such heavenly grace as this, Babylon (proud, corrupt, cruel) had no eyes, ears, or heart; she, the false church, did and does arrogate the claims which are alone true of Jerusalem by-and-by. She even ignored and hated the reality of grace which the bride of Christ is called to show. And no wonder; for she is a harlot, and detests Him that is Holy, Him that is True, indulging in lusts and lies and blood, till divine judgement fall.

But the prophet says of Zion, "Instead of thy being forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the nations, and shalt suck the breast of kings; and thou shalt know that I Jehovah [am] thy Saviour and thy Redeemer, the mighty One of Jacob. For bronze I will bring gold, and for iron I will bring silver, and for wood bronze, and for stones iron; I will also make thine officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders but thou shalt call thy walls Salvation, and thy gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee an everlasting light; and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for Jehovah shall be thine everlasting light, and the days of thy mourning shall be ended" (vv. 15-20).

Here is evidence overwhelming, were more wanted, that the church on earth or in heaven is not represented here, but the ancient people of God blessed according to His promise and prophecy. For righteousness dealing according to an earthly measure is the rule; and it is the day also not for an elect witness, but "thy people also [shall be] all righteous," and this in prosperous power, instead of knowing the fellowship of Christ's sufferings, being made conformable to His death. "They shall possess the land for ever — the branch of my planting, the work of my hands, that I may be glorified. The little one shall become a thousand, and the smallest a strong nation: I Jehovah will hasten it in its time" (vv. 21, 22).

The main source of erroneous interpretation among the orthodox is the obliteration of Israel to bring the church into their place of promised earthly glory. Therefore minds at all spiritual revolted from these visions of worldly honour, material prosperity, long life, and the like, and sought to make them figures of higher things. But the Christian and the church have their spiritual blessings in heavenly places, as is distinctly set forth in the New Testament; while the Old Testament predicts these wondrous changes in the land and the earth for Israel and the nations, when the kingdom is set up in visible power and glory. There is therefore not only no justification for getting rid of the plain meaning of the prophets, but we wrong God's ancient people, to say nothing of the nations, of that bright prospect which is revealed for the earth. And good men are guilty of bad reasoning and worse exegesis who dislike to admit the glorious state predicted as a simple literal fact in honour of the Second man, the last Adam. Far be it to accuse such unbelieving believers of Manicheeism; but their speculations deprive them of entering into that immense counsel of God which will put the entire universe under Christ's headship, and bind the earth beneath and the heavens above in united blessedness to His own glory, as we may read in Eph. 1: 10; of which Rev. 21 - 22 is the New Testament display prophetically.

Isaiah 61

This forms the beginning of a section (Isa. 61 — Isa. 63: 1-6 which embraces Jehovah-Messiah in His first advent as well as His second for the blessing and glory of Israel and the destruction of their enemies. We have the Lord's own warrant in Luke 4. for declaring that the early portion He read applies to His then presence in grace here below. It has been often and justly observed how He stopped after the first clause of verse 2, closing the book, and in due time saying, This day is this scripture fulfilled in your ears. He cites what portrays His character as it was (or about to be) displayed on earth at that time in ways of divine mercy, but forbears even to finish the sentence where the part following alludes to His exercise of judicial wrath. Such was in no way the object of His first coming; and so, if strangely in appearance, with divine wisdom He read no more. "The day of vengeance of our God" awaits the epoch of His appearing in power and glory. "The Spirit of the Lord Jehovah [is] upon me, because Jehovah hath anointed me to preach good tidings unto the meek. He hath sent me to bind up the broken hearted, to proclaim liberty to the captives and opening of the prison to the bound, to proclaim the acceptable year of Jehovah, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, that beauty be given them instead of ashes, the oil of joy instead of mourning, the garment of praise instead of the spirit of heaviness" (vv. 1-3).

The richest mercy will then indeed be the spring of God's way with Israel. For Jehovah, while He executes earthly judgement, will comfort those that mourn, especially mourners in Zion, giving them beauty for ashes, the oil of joy for mourning the garment of praise for the spirit of heaviness, "that they might be called oaks of righteousness, the planting of Jehovah, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and aliens' sons [shall be] your ploughmen and your vine dressers. But ye shall be named Priests of Jehovah: they shall call you Ministers of our God. Ye shall eat the wealth of the nations, and into their glory shall ye enter. Instead of your shame [ye shall have] double; [instead of] confusion they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them. For I Jehovah love judgement, I hate robbery with iniquity; and I will give their recompense in truth, and I will make an everlasting covenant with them. And their seed shall be known among the nations, and their offspring among the peoples: all that see them shall acknowledge them, that they [are] a seed Jehovah hath blessed" (vv. 3-9). Restoration of past decayed places shall go forward; strangers shall serve Israel, who shall themselves be called priests of Jehovah. For their shame they should have not merely reinstatement of what had lapsed but double, like Job; and Jehovah, Who as fully loves judgement as He hates robbery with wrong, will make an everlasting covenant with them; so that all who see them will acknowledge that they are indeed the blessed of Jehovah.

Nay more, Jehovah Himself becomes the centre of all joy and the giver of all beauty, causing righteousness and praise to spring forth before all the nations. "I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with the turban, and as a bride adorneth [herself] with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations" (vv. 10, 11).

We see how the Holy Spirit, having testified to the Messiah and His character which was of the utmost value for souls at His first advent, passes by His rejection and going on high which brought in the church, and hastens on to His establishment of the kingdom in Zion at the latter day. So it is here, as with prophecy in general. They look on to Israel restored in the land when Christ reigns publicly. The fundamental principle of neology, that we have no more than a forecast of what was at the door, is a daring lie against inspired prophecy, the great body of which is on the magnificent and holy reign of the Messiah not yet begun. Hence the desire to treat it as "ideal"; hence indifference to the bright and assured prospects of Israel under Him and the new covenant, not in principle only, but in its fulfilled terms to the joy and blessing of all the nations and of the earth itself.

Theodoret in his comment, like others, saw the church, not the future restoration of Israel and the Lord reigning in Zion after receiving those that now believe to heavenly glory. And such is the prevalent view of Christendom still. They overlook the plain testimony which the New Testament renders to the setting aside, as of the Jew in the past, so of the Gentile in the future, because of failure to continue in the goodness of God. Yet that failure is a fact over which every God-fearing soul mourns; and the apostolic warning of it is set forth beyond doubt in Romans 11, while the judgement of Christendom and the habitable earth is declared in many scriptures from Matthew to the Revelation. When that judgement of the quick is executed, Israel shall be saved, and these bright promises for the earth fulfilled, not before nor otherwise.

Isaiah 62

The Spirit of Christ in the prophet is importunate in intercession for Zion, as we see in the beginning of this chapter. For He it is that praises Jehovah in the name of the people and their capital. He speaks for the Bridegroom and for the earthly bride, so perfectly now in the expression of joy, as once in that of unfathomable grief and infinitely gracious suffering for sin. But it is not now in view of sin and weakness and unworthiness, but that Zion may henceforth shine brightly in her light of righteousness and salvation before the nations and all kings. "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth. And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name. Thou shalt also be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken, neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah; for Jehovah delighteth in thee, and thy land shall be married" (vv. 14). Land and people are bound up in the plans and affections of Jehovah the latter called, My delight is in her; the former, Married. And this mark of favour will prove a divine ground of patriotism for Israel. "For [as] a young man marrieth a virgin, shall thy sons marry thee; and with the joy of the bridegroom over the bride shall thy God rejoice over thee" (v. 1), a still higher source of joy.

The Spirit of Christ working in the prophet also bears witness of the unceasing cry to Jehovah to effect His glorious counsels as to Jerusalem. "I have set watchmen upon thy walls, O Jerusalem; they shall never hold their peace all day and all night: ye that put Jehovah in remembrance, take ye no rest, and give him no rest, till he establish, and till he make, Jerusalem a praise in the earth" (vv. 6, 7). at is of great interest to observe the place of watchmen here. And blessed the day when it will be not so much their warning men against evil in treachery or violence, as their loudly reminding Jehovah of the mercy that endures and of the reversal of all past sin and shame in Jerusalem established and made a praise in the earth. "Jehovah" on His part "hath sworn by His right hand, and by the arm of His strength, Surely I will no more give thy corn [to be] meat for thine enemies; and sons of the alien shall not drink thy wine, for which thou hast laboured; for they that have garnered it shall eat it, and praise Jehovah; and they that have gathered it together shall drink it in the courts of my holiness" (vv. 8, 9). Assuredly this oath infallibly secures Israel on the earth.

Hence the animation of verse 10: "Go through, go through the gates; prepare the way of the people; cast up, cast up the highway; gather out the stones, lift up a standard for the peoples" (v. 10). The day of Jehovah is there; He the Messiah is there for the salvation of Zion's daughter — His reward with Him, and His work before Him. So Jehovah proclaims to the end of the world as His message to her. "Behold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh; behold, his reward [is] with him, and his recompense before him" (v. 11). "And," on the other hand, "they shall call them, The holy people, The redeemed of Jehovah: and thou shalt be called, Sought out, A city not forsaken" (v. 12).

"Happy people that is in such a case; happy people whose God is Jehovah." He will rejoice over Jerusalem, as a bridegroom over a bride. No more shall His people be called Azubah (Forsaken), no more the land be called Shemamah (Desolate), but Hephzibah (My delight is in her) the one, and Beulah (Married) the other. The blessing henceforward rests on Jehovah-Messiah, Who never did nor can fail; not on the worm Jacob who neither could be, nor ought to have been, relied on. Henceforward it is not the first covenant which claimed but could not find fulfilment fit for Jehovah from sinful Israel. It will be for ever the new covenant, founded on an infinitely better sacrifice which brings the remission of sins, and Jehovah's putting His law in their inwards and writing it in their hearts, Himself their God, and they His people. Messiah's prime interest then will be Israel and Jerusalem, but all the nations and the earth shall be blessed in divine goodness.

Some find a difficulty, because the Revelation (Rev. 19: 21, 22) clearly teaches that the church is the bride, the Lamb's wife; whereas Isaiah says it of Israel, and of their land with Jehovah. But there is really none; for the one speaks of what is for heaven, the other for the earth. And what hinders there being an object especially dear on high, and another here below in that day? But there is no confusion of the two in scripture; still less room for that truly carnal method of interpretation which by a strange hallucination the divines call spiritualizing, the essence of which system is to identify the Jew with the Christian, to metamorphose the land into heaven, to swamp long-suffering grace into the reign of righteousness, and imagine a kingdom of the Spirit to the denial of Christ's world-kingdom, heralded by prophets of old, sung by psalmists, and sealed by the Saviour and the apostles. Both are true, but their spheres are as distinct as the objects themselves, as the character of the relation which Christ bears to each, and even as the languages in which they are respectively revealed. To confound them is to deny the future hopes of Israel, and to lose the heavenly place of the church.

The church has never been forsaken of God; while Zion unquestionably has; nor have we as members of the glorified Christ another fatherland but heaven, which cannot be termed desolate. Apply the language to Israel, and all is clear and unequivocal, without doing violence to a single expression.

Isaiah 63: 1-6

These verses connect themselves with the close of Isa. 62, following up the coming of the Messiah (as the Deliverer of Zion no longer forsaken but sought out, and all her dispersed children now gathered in) with a most vivid sight, as it were, of His return from executing vengeance on their Gentile foes. The scene of the slaughter is laid in the land of Edom and the city of Bozrah. Horsley seems inconsistent in denying any mention of these places here, while admitting them in Isa. 34: 5, 6. He would translate the proper names as appellatives thus: "Who [is] this that approacheth all in scarlet, with garments stained from the vintage? This [that is] glorious," etc. But that able man had overlooked the chapter just referred to, where the scene demands the proper names. This consideration, in my judgement, gives conclusive support to the ordinary translation.

But commentators in general contradict each other without being able to discern the divine light in the words of the prophet. Thus Origen and Theodoret, Tertullian and Jerome, may illustrate views which have too long prevailed, so far as to lead the compilers of the English Common Prayer Book to read it for the Epistle on the Monday before Easter. They actually regard the scene as prophetic of the Saviour suffering for our sins, instead of seeing in it the Avenger of His long-oppressed Israel; as a pledge of mercy, not as a threat of judgement. Hence the good Bishop of Cyrrhus thinks the prophet here points out Jehovah's ascent to heaven, lays stress on Edom as the red land, connects the pierced side and blood and water with the blood-stained garments, and sees the destruction of the devil and all his host in the treading of the winepress.

Calvin justly objects to such a perversion of the prophecy; but he is quite as far from the true mark as any when he proceeds to apply it not to Christ, but simply to God Himself as such in His dealings of old with the Edomites, and other enemies of His people, when He broke them by the Assyrians of old. This is to make the word of private or isolated interpretation, dislocating it from its true aim and scope in the illustration of the glory of the Lord Jesus, not at His first advent, but when He comes again.

Luther's notion is strange enough: he regards it as a prediction of the punishment of the Jews or Synagogue, not an infliction on their enemies for their rescue in the latter day. The Jew, as is commonly known, conceives that the divine wrath which impends over Rome, as the full meaning of the enemy here named Edom, is the real thought. Bishop Lowth rightly combats Grotius' hypothesis that Judas Maccabeus and his victories make the subject of it; or the subsequent exploits of John Hyreanus, his brother Simon's son. "It may be asked [he adds], to whom, and to what event, does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied, unless perhaps to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance. Matt. 16: 28; Luke 21: 22."

This suffices to prove the bewilderment of Christian writers down to our times, which is yet more confessed by some, like the last, owning that "there is no necessity of supposing that it has been already accomplished."

Vitringa, as usual, is more erudite than the mass; but there seems to be no good reason for treating, as he does, the local references as mystical. For when the great day arrives, the world will behold a wonderful reappearance, not of Israel only, but of their ancient rivals and enemies, whom, like the ten tribes, men of the world assume to be for ever extinct. It will be the day of reckoning for the nations, and the end will righteously answer to the beginning. At any rate there is nothing valid enough to set aside the plain mention of these localities, nor the fact of an utter overthrow of the Gentile enemies of Israel there.

But the great fact, overlooked by almost all, is that it is here no question of the heavenly church, but of the earthly people, Israel. The church is removed from the scene by grace to meet the Lord, and be with Him in the Father's house, though surely also to appear with Him in glory and to reign with Him over the earth. But not such is the character of the deliverance of Israel; and of this Isaiah treats, like the Old Testament in general. It is by the execution on earth of judgements, which have for their object the salvation of the Jews and the destruction of their enemies. This object accordingly accounts for terms, which are hard indeed to be explained when men think of the church in these verses. Believe that Israel is there, and what more proper than such a description of their Deliverer, as "I that speak in righteousness, mighty to save," or "The day of vengeance is in my heart"? Is this the way we think of His love to us, or His attitude even to the world while we are passing through? How can vers. 5, 6 apply to Him as Head of the church? Bring in the question of Israel delivered for His kingdom here below, and all is consistent and clear.

It is then the Lord, Jehovah-Messiah, Who is here seen in the prophetic vision, returning victorious from the spot which more than one prophecy declares to be the theatre of the wrath which shall be poured out unsparingly on the foes of His people. "Who [is] this," asks the prophet identifying himself with the people, "that cometh from Edom, with deep-red garments from Bozrah, this [that is] glorious in his apparel, travelling in the greatness of his strength?" His answer (for it assumes the form of a dialogue) is, "I that speak in righteousness, mighty to save." "Wherefore," asks Isaiah again, "[art thou] red in thine apparel, and thy garments like him that treadeth in the wine-vat?" "I have trodden," answers He, "the wine-press alone: and of the peoples not a man was with me; and I have trodden them in mine anger, and trampled them in my fury; and their blood is sprinkled upon my garments, and I have stained all my raiment. For the day of vengeance [is] in my heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: and mine own arm brought salvation unto me; and my fury, it upheld me. And I have trodden down the peoples in mine anger, and made them drunk in my fury, and I have brought down their strength (lit. juice) to the earth" (vv. 1-6).

Manifestly it is no picture of Christ forsaken of God nor even rejected of man, but of His treading down the opposed nations, as grapes in a wine-press. It is not infinite love suffering infinitely that sin might be judged, and God glorified about it, and thence able to justify the believer from all things. It is One trampling down in wrath, and the blood of His enemies sprinkling His garments, not His blood washing them in divine grace. It is not the day of grace but of vengeance, though along with it the year of His redeemed is come when the scattered and peeled people shall be brought to Zion with everlasting joy on their heads. Now it is the day of salvation for the Gentiles who believe, while wrath to the uttermost is come on the Jews who believe not.

The reference is plain to Isa. 61: 2 with the notable difference that here "the day of vengeance" precedes "the year of my redeemed"; whereas in the previous chapter "the acceptable year of Jehovah" takes precedence of "the day of vengeance of our God." And this latter order had a beautiful propriety in the Lord's own application of that part only which illustrated His first advent. For if we have eyes to see according to God, we shall not fail to discern the admirable way in which the Holy Spirit, while looking onward to the day of manifested glory even for Israel and the earth, does not omit to prepare for the grace and humiliation on which that glory is based, that it should have the deepest moral grounds, not mere power or even wisdom. God must intervene for the heart to know Him; and man, believing man, must be cleansed from every sin and all unrighteousness.

Here however it is Jehovah-Messiah executing unsparing judgement on earth, treading the peoples in His anger and trampling them in His wrath. Those who cavil at this as inconsistent with His holy goodness betray their own rebelliousness and the bad conscience which dreads His day at length, when He summarily puts down the iniquity which has so long destroyed the earth. When divine vengeance has done its necessary and righteous work with the peoples and enemies of Israel, the ways of God succeed in goodness, and the godly remnant, His people, testify to them with praise, as we shall next hear.

Far different is the gospel era. It is truly a time of acceptance, and a day of salvation, quite apart from judgements on either Jew or Gentile. It is based on an incomparably deeper and more mysterious judgement, when God availed Himself of the rejection of the Messiah by both Jews and Gentiles, and wrought the amazing work of His grace toward ungodly and lost man in the sacrifice of His Son, the Lord Jesus, for our sins, and for the redemption of all who believe. In the gospel there is no difference: all sinned; and the same Lord of all is rich toward all that call upon Him (Rom. 3: 23; Rom. 10: 12). In the kingdom there will be a difference, at least in honour; Zion and Israel shall have a position beyond every other place and people under their King, Jehovah of hosts. The church glorified has at that very time a still higher and nearer relationship beyond question; as we are now called to walk in faith and hope. For it is always the special and proper revelation for any given time which is intended of God to act on souls, not merely the general principles of divine truth which apply necessarily from first to last. The coming of our Lord brought this out in the strongest relief as He personally was the truth in all its fullness, His finished work removed all impediments and led to the revelation of the light of God's glory in His face, and the Holy Spirit was thereon sent forth to be in the believer and in the church a spirit of communion, such as never could be before, and never is nor can be again.

Isaiah 63: 7-19

The last section brought together at its beginning the Lord's first advent, at its end His second advent, with Jerusalem as the special object here contemplated in His earthly plans. We now enter on the closing part of this great and varied prophecy. There are two divisions in it. The first, that which affords us our present theme (from Isa. 63: 7 to the end of chapter Isa. 64), consists of a most urgent intercession by the Spirit in the mouth of the prophet on behalf of Israel with Jehovah, after recalling His grace toward them. The second is His answer, which carries us to the end of the book.

Even the least enlightened of modern commentators admits that we open with what seems designed as a formulary of grateful recognition of Jehovah's loving-kindness and tender mercy, but also of humiliation for the Israelites in order to their restoration. "I will record the loving-kindnesses of Jehovah, the praises of Jehovah, according to all that Jehovah hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-kindnesses. And he said, Surely they [are] my people, children [that] will not lie; and he became their Saviour. In all their affliction he was afflicted and the Angel of his presence saved them: in his love and in his pity he redeemed them; and he bore them and carried them all the days of old" (vv. 7-9).

Nothing is more suitable than this exordium, whether one thinks of Jehovah first or of His people next. Mercies acknowledged lead to fresh mercy. He was not changed in His loving-kindness, nor they in their deep need of it, as only He could show it to them. Hitherto His love had received no return, nothing but bitter disappointment.* Yet what could exceed His tender care? "But they rebelled and vexed his holy Spirit: and he turned to be their enemy, himself, he fought against them. But he remembered the days of old, Moses [and] his people, [saying], Where [is] he that brought them up out of the sea with the shepherds of his flock? where [is] he that put his holy Spirit in the midst of him, his glorious arm leading [them] by the hand of Moses, dividing the waters before them, to make himself an everlasting name, who led them through the depths; as a horse in the wilderness [that] they stumbled not? As cattle go down into the valley, the Spirit of Jehovah gave them rest: so didst thou lead thy people, to make thyself a name of glory" (vv. 10-14)

*{It may be well to remark that verse 9 is by no means certain for the reading or sense. Our translation followed the Keri, others (as the Vulgate, the Syriac, the Targum of Jonathan, etc., and of moderns, Houbigant, Rosenmüller, Horsley, De Wette, etc.) follow the Ketib. This would give properly, one may suppose, "in all their straits he was not straitened." The Septuagint, followed by the Arabic, contrasts His personal interest and action. "It was not an ambassador nor an angel, but He Himself saved them," etc.}

It is evident then that God will work morally in Israel. No external deliverances for themselves nor execution of vengeance on His and their foes will suffice for His great purposes, any more than for His own glory or their real good. Hence the Spirit will exercise them in confession and in supplication before Him. As the verses already looked at set out their ingratitude and self-will in presence of His unmerited goodness, so the next take the form of prayer. "Look down from the heavens, and behold from the habitation of thy holiness and of thy glory. Where [is] thy zeal and thy strength, the sounding of thy bowels and of thy mercies? Are they restrained toward me? For thou [art] our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Jehovah, [art] our father; our Redeemer, from everlasting [is] thy name. O Jehovah, why hast thou made us to err from thy ways — hast thou hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. The people of thy holiness have possessed [it] but a little while: our adversaries have trodden down thy sanctuary. We have become of old [like those] thou never ruledst, those not called by thy name" (vv.15-19).

They are broken in heart and turn in affiance or trustfulness of spirit to Jehovah. Had He of old said, Surely they are My people, children that will not lie? Now they say, Surely Thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not. Yet do they own that there had been judicial hardening over them as erst over Pharaoh and his people.

How deep and persevering the sins that could turn Jehovah against His own people as against their enemies of old! and this too how long! for Israel had enjoyed their inheritance but a little while. Long, long had their adversaries trodden down Jehovah's sanctuary, and Israel had been as those on whom His name was not called, who knew not His rule.

Isaiah 64

This leads out the heart in still more earnestness. "Look down from heaven" suffices no more. "Oh that thou wouldest rend the heavens, that thou wouldest come down — that the mountains might flow down at thy presence, as fire kindleth brushwood, [as] fire causeth the waters to boil — to make thy name known to thine adversaries, [that] the nations may tremble at thy presence! When thou didst terrible things we looked not for, thou tamest down, the mountains flowed down at thy presence. Ever since the beginning of the world they have not heard, nor perceived by the ear, neither hath the eye seen, a God besides thee, who will act for him that waiteth for him" (vv. 1-4).

It is interesting here to note the great difference for which the accomplishment of redemption gives occasion by the gift of the Holy Ghost. (Cp. 1 Cor. 2: 7-10) We see that God now does reveal the things He has prepared for them that love Him. We do not wait for the emergence of the great High Priest to know our blessedness; for while He is still in the holiest, the Holy Spirit, as the gospel teaches, has come out and given us to enter in as anointed of God and made free to go boldly within the veil. Indeed for us the veil is rent, and all things hidden are revealed. But Israel (and the prophet speaks of Israel) must wait till they see Him Whom their fathers so guiltily pierced, though undoubtedly their heart will be then converted to Jehovah-Messiah. They are born again but not in peace till they actually behold Him, and even then what searchings of heart, what self-reproach!

Hence we have in what follows the language of true repentance. "Thou meetest him that rejoiceth to work righteousness, [those that] remember thee in thy ways (behold, thou art wroth; for we have sinned): in those is perpetuity, and we shall be saved. But we are all as an unclean [thing], and all our righteousnesses as filthy rags; and we all fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee; for thou hast hid thy face from us, and made us melt away through our iniquities But, now O Jehovah, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand. Be not wroth very sore, O Jehovah, neither remember iniquity for ever. Behold, see, we beseech thee, we [are] all thy people. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised thee, is burned up with fire; and all our pleasant things are laid waste. Wilt thou refrain thyself for these [things], O Jehovah? wilt thou hold thy peace, and afflict us very sore?" (vv. 5-12).

The truth is that we must leave room in our faith for others to be blessed in the grace of God, when the saints called to a distinctively heavenly portion are no longer on earth. God will prepare Israel, His firstborn son here below, to be His destined chief among all the families of the earth, whom He will surely bless according to promise, and in honour of His Only-begotten Son. And thus it is that the Jew must, after his long and varied failure, undergo so searching a spiritual process to fit him for his assigned post as the most honoured nation. For this he is kept now, the standing witness (in spite of his present heart-unbelief) of divine chastening, in order to obtain mercy in "that day," when he renounces self-confidence, confesses his sins unreservedly in truth, and hails in Jehovah's name Him Whom heretofore he slew by the hand of lawless men. It was a grand discovery for faith, that Jehovah's honour was concerned in their blessing; and that the desolation touched Him at least as much as them, though the sins were theirs and the grace was His.

There is a remarkable form of expression in the Hebrew of ver. 9, where the substantive verb occurs and is repeated, contrary to the well-known Hebrew usage which ordinarily omits it. As its insertion cannot be without a sufficient reason, we are entitled to infer that the revealing Spirit had in His mind by the preterite form employed a continuous state of desolation from a past act of judgement. This entirely agrees with the facts, not so much of the Babylonian infliction but of the more permanent ruin which followed the destruction by the Romans. For God was marking His sense, not only of the national defection of His people in idolatry, but of the returned remnant's still more heinous and fatal rejection of the Messiah. All hope therefore turns on His mercy and faithfulness to His gifts and calling. All must be vain, unless Jehovah rent the heavens and came down in the person of Him Who had already come to suffer for all their iniquities and all their transgressions in all their sins, banishing and effacing their guilt for ever. This, we know from other scriptures, He will assuredly do for His own great name, and in virtue of the atonement already effected.

Isaiah 65

This chapter begins the answer of Jehovah to the appeal of His people, in which He explains not only what is now an accomplished fact, but also what still goes on. "I am sought out of [them that] asked not [for me]; I am found of [them that] sought me not: I said, Behold me, behold me, unto a nation [that] was not called by my name. I have stretched out my hands all the day unto a rebellious people, who walk in a way [that was] not good, after their own thoughts" (vv. 1, 2). The last two verses of Rom. 10. leave no ground for hesitation as to their bearing. They furnish an inspired comment on our opening verses, and prove beyond controversy that the first intimates the call of the Gentiles which is now proceeding, as the second is the aggrieved witness on God's part of that which gave occasion to their call — the rebelliousness of His ancient people Israel. It is an enemy's work to slight the New Testament use of the passage, as is done by rationalists in order to limit the prophecy to the Jews of the times before and after the Babylonish captivity. Besides, what can be more inconsistent with the evident contrast at the same epoch between verses 1 and 2? The inspired application we might never, unaided, have discovered; but, once made, it approves itself to the spiritual understanding as exactly tallying with notorious facts.

Grace is sovereign and goes out now to those who never so much as looked for it — to the ungodly Gentiles who had till now stood in no recognised relationship with God. But in turning from Israel God was entirely justified by their iniquities: after all their advantages, His name had been blasphemed among the Gentiles through the chosen people. Most gracious was He then in calling from among the Gentiles; most righteous in discarding the Jew. This Jehovah proceeds to prove by a detail of Israel's insulting wickedness in verses 3-5: "The people that provoke me to anger continually to my face; that sacrifice in gardens, and burn incense upon the bricks; who sit down among the graves, and lodge in the secret places, who eat swine's flesh, and broth of abominable [things is in] their vessels; who say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day."

It has been objected by some that these idolatries and superstitions, covered over with hypocritical affectation of holiness, did not occur after the return from Babylon. But we must not forget that the Holy Ghost in prophecy deals with the evils then existing or in progress, the judgement of which was not met by providential chastisement, such as the conquest of Nebuchadnezzar. Just as the idolatry of the wilderness was only checked from time to time, but not judged duly till the nation was carried into captivity beyond Damascus (Amos 5: 27); so these evil ways which Isaiah describes did not meet with adequate condemnation till God turned the stream of His calling into other channels. The principle indeed is fully confirmed by the use our Lord (Matt. 13: 14, 15) and the Spirit (Acts 28: 25-27) make of Isa. 6: 9, 10. The judicial sentence so long suspended from the days of the prophet only fell adequately in gospel times. It is just so here. Also we must bear in mind what we have seen already, that idolatry is to revive in the latter days, when the Jews settle themselves in their land before the Lord appears, judging the evil and establishing the good in order to His millennial reign.

One cannot but think too that the closing words of this divine censure intimate the long patience of God; so that, flatter themselves as they might that He like themselves did not heed the character of their misdeeds, judgement would at length demonstrate that, however loath to break silence, He will recompense the iniquities of both fathers and children. "Behold, [it is] written before me: I will not keep silence, but will recompense, even recompense into their bosom, your iniquities, and the iniquities of your fathers together, saith Jehovah, who have burned incense upon the mountains, and outraged me upon the hills: I will measure their former work into their bosom" (vv. 6, 7).

Thus might seem to threaten total and hopeless ruin to the ancient people. But no: God had promised; and the unfaithfulness of the people, however surely judged, cannot make void the promises of grace. Hence in verses 8-10 God proceeds to make known, not the bringing in of the Gentiles during Israel's temporary excision from the olive-tree of promise and testimony on earth, but the reservation of a portion, the germ of a nation, blessed and a blessing, from Jacob and Judah, according to His early pledges to their fathers. "Thus saith Jehovah, As the new wine is found in the cluster, and it is said, Destroy it not; for a blessing [is] in it: so will I do for my servants' sakes, that I may not destroy [them] all. And I will bring forth a seed out of Jacob, and out of Judah a possessor of my mountains; and my chosen shall inherit it, and my servants shall dwell there. And the Sharon shall be for a fold of flocks and the valley of Achor a couching-place of herds, for my people that have sought me." His chosen, the remnant, are here definitely distinguished from the rest of the people, or "the many" as Daniel describes them in speaking of the same time.

Then in vers. 11-16 Jehovah contrasts the apostates and the elect of the people, the idol-worshippers and His own servants, with their respective destinies. "But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Gad,* and fill up mixed wine unto Meni,* I will even number you to the sword, and ye shall all bow down in the slaughter: because I called and ye did not answer; I spoke, and ye did not hear; but ye did the evil in mine eyes, and [that] wherein I delight not ye chose. Therefore thus saith the Lord Jehovah, Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall leave your name for a curse unto my chosen; for the Lord Jehovah will slay thee, and call his servants by another name: so that he who blesseth himself in the earth shall bless himself in the God of truth and he that sweareth in the earth shall swear by the God of truth; because the former troubles shall be forgotten, and because they shall be hid from mine eyes" (vv. 11-16). The old evil will be judged at the close; just as inquisition for all righteous blood shed will then be made. It is a time of judgement which ushers in days of unparalleled enjoyment for this earth: that is, it is the end of this age and the dawn of a new one when former troubles are forgotten. Yet in ver. 16 "the land" may be meant rather than the wider sense of "earth."

*These idolatrous objects have been contested not a little, some arguing for Baal and Ashtoreth, or Sun and Moon, others for the planets Jupiter and Venus as others again for Chance and Fate. Gad means troop, and Meni number.

"For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be glad and rejoice for ever [in that] which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice over Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying" (vv. 17-19). The true key to this is that the predicted change from present things begins at the commencement of the day of the Lord, and is only complete before that day gives place to eternity. This alone, as is plainly revealed, will be found to reconcile all the scriptures which treat of the subject. So in Christ the Christian can even now say that "old things are passed away: behold all things are become new"; while in fact this will only be literally verified when he is changed into His image at His coming. Just so the beginning of the day of the Lord will be an incipient accomplishment of "new heavens and a new earthy when Jehovah creates Jerusalem a rejoicing, and her people a joy; but the absolute fulfilment awaits the close of the millennial day, when to the fullest all things shall be made new, the earth and heavens that are now being not shaken only but dissolved, the sea for ever gone, and a new heaven and a new earth appearing, wherein righteousness shall dwell, and God shall be all in all. The New Testament naturally dwells on the full issue ultimately involved in the prophecy, as we may see in 2 Peter 3: 12, 13, and in Rev. 21: 1-8. But the Jewish prophet, as naturally, was led of the Spirit to dwell on the earliest pledge of this blessing in its dawn on the land and capital and people of Israel.

That Isaiah does embrace this earlier phase as bearing on the Jews and Jerusalem will be manifest to every attentive reader. For the entire description here suits the millennium rather than eternity. The special place of Jerusalem and her people has been already pointed out. Now this of itself suffices to prove it; for though the new Jerusalem possesses an abiding character of special glory, the New Testament is explicit that on the new earth all such distinctions as an earthly city or people melt away for eternity.

Next, ver. 20 is decisive against the notion. "There shall be no more thenceforth an infant of days, nor an old man that hath not completed his days; for the youth shall die a hundred years old, and the sinner [being] a hundred years old shall be accursed." Thus death is not wholly extinct in the state of things prominently before our prophet. It is exceptional, but still exists as an instrument of judicial infliction. Man will then fill his days, which he has never yet done — not even before the flood — no, not even Methuselah himself. Not one as yet has stretched across ten centuries. This will be the rule for the righteous who are found alive on earth when the Lord reigns for the thousand years. So thoroughly will death be not the rule but the exception, that one dying a hundred years old will be but a youth; and even so he that dies at a hundred years will be a sinner under some express curse. In eternity death does not exist.

Again, it is written here, "And they shall build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree [shall be] the days of my people, and my chosen shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of Jehovah, and their offspring with them. And it shall come to pass, that before they call, I will answer; while they are yet speaking, I will hear. The wolf and the lamb shall feed as one, and the lion shall eat straw like the ox: and dust [shall be] the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith Jehovah" (vv. 21-25).

Now, sweet and worthy of God as all this is, it is not heavenly nor eternal in the full sense, though an earnest of final blessedness. It is God's vindication of His character on earth and of His faithful promises to Israel there, when power shall be on the side of righteousness, and the works of the devil shall be manifestly destroyed here below. Not even disappointment shall be known for before men call, Jehovah will answer and will hear while they speak. And the long-groaning earthy freed from its travail, shall yield her increase. The very beasts shall share the general joy, with one solemn and marked exception. Did the enemy of God and man choose one animal to be the vehicle of his temptation with the mother of all men? Even in the otherwise universal joy God cannot forget this, and would have men also to remember it when that active spirit of evil is debarred from his ravages. So if "the wolf and the lamb shall feed together," and the lion shall eat straw like the ox, none the less shall dust be the serpent's meat. "They shall not hurt nor destroy in all my holy mountain, saith Jehovah." There emphatically, and not there only, is the power of evil broken to the glory of God.

In a Christian effort to defend the Messianic interpretation of these prophecies (with the aim of which one cordially agrees), it is sad to read such incredulity as could say, "The lion could not eat straw like the bullock, and continue to be a lion . . . And even were this change possible, nothing would be gained by it. A lion so transformed would be a defect in creation" (R. P. Smith's At6th. and Mess. Interp., 260, Oxford, 1862). What is the value of such reasoning against the positive word of God?

The New Testament is even more distinct than the Old with regard to the new creation; because apostolic doctrine lays down what the prophets present in the elevated style of poetic prose. Not the Holy Spirit but the Lord Jesus is the revealed Restorer of fallen creation. For He is the Heir of all. As the heavens have now received Him, He will surely come again, not for the destruction but for the restitution of all things. It was on earth that the grace of God appeared in Him; here was accomplished redemption, here will the glory of God be manifested, though on high it will shine more brightly in the glorified. On the cross Satan was defeated before God, though seemingly he defeated the Saviour; and what the believer knows by faith will be manifested to every eye when the Lord appears again in glory. Meanwhile the dead and risen Christ is received up in glory, and all the angels of God worship Him. But the day comes when the earth shall be full of His glory, though this cannot be without a judgement of the living ungodly, in the most marked contrast with the gospel of His grace which now goes forth to all the world. Those who fail to believe this immense change, being most defective in their apprehensions of the revealed future, set up to prophesy smooth things of man and his progress. Who can wonder that they prophesy falsely? Scripture is direct and express that creation is to be delivered from the bondage of corruption into the liberty of glory (Rom. 8: 20, 21); and the Lord Jesus, Who will make it all good in its season, is worthy to receive all "glory and honour and power."

Isaiah 66

The concluding chapter of our prophet pursues what was begun in Isa. 65. — the answer of Jehovah to the supplication which precedes them both.

"Thus saith Jehovah, the heavens [are] my throne, and the earth [is] my footstool: what [is] the house that ye will build unto me? and where [is] the place of my rest? Even all those [things] hath my hand made, and all those [things] have been, saith Jehovah" (vv. 1, 2). It is not that God did not accept the house which king David desired, and his son Solomon was given, to erect for His glory. It is not that He will not have a sanctuary in the midst of Israel in the glorious land; for He has revealed it minutely, with the feasts, sacrifices, priests, and appurtenances, by Ezekiel (Ezek. 40 - 48).

But it is another thing when His people, despising the only Saviour and Lord, their own Messiah, rest in the sanctuary, as of old in the ark to their own shame and discomfiture before their enemies. So it was when the Lord left the temple — no longer God's house but theirs, and left to them desolate, Himself its true glory being despised and rejected. So Stephen charged home on them these very words (Acts 7: 48-50). It was not he nor Luke, but Isaiah who declared that the Most High dwells not in temples made with hands: and this in full view of the "exceeding magnifical" temple which Solomon built. Heaven is His throne, earth is His footstool. What can man do worthily for Him to rest in? He needs nothing of human resources. His own hand has made all these things, in comparison with which man's greatest exertions are puny indeed.

Once more among the Jews at the end of the age shall be the state of things which draws out this rebuke of their own prophet. Trusting in the house that they are at length allowed to build in Jerusalem, they must prove afresh that an unbelieving idolatrous heart desecrates a temple, and that not thus can sin be settled between God and the sinner. Earthly splendour in such circumstances is but gilding over iniquity. It is real hypocrisy. They may seek in unbelief to restore "all these things that have been"; but God has a controversy with the people about idolatry and the rejected Messiah not yet judged; and His elect own their sins and look for the new estate He will create in honour of Messiah. The heart must be purified by faith in order to worship acceptably.

"But to this [man] will I look, to the afflicted and contrite in spirit, and trembling at my word" (v. 2). Thus the line is drawn here as before between a godly remnant, and the people apostate as a whole. Hence their oblations are vain. "He that killeth an ox slayeth a man; he that sacrificeth a lamb breaketh a dog's neck; he that offereth an oblation [is as] swine's blood; he that burneth incense [is as] he that blesseth an idol. As they have chosen their own ways, and their soul delighteth in their abominations, I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did the evil in mine eyes, and chose [that] wherein I delight not" (vv. 3, 4).

The English Bible follows the Septuagint, Syriac, Vulgate, and Arabic, as well as the Chaldee paraphrase. Houbigant, Bishop Lowth, Horsley, De Wette, etc., omit the terms of comparison (inserted in italics in the A. 5), which in their judgement mar the true sense. Their translation makes the verse to intimate the combination of ritual observance with open wickedness and Gentile abominations. Otherwise the statement is that their impiety made their acts of worship to be so many horrors.

In either view the people of Israel had chosen their own path of self-will and disregard of God for the evils they loved; but God's retribution would not be wanting. No delusions among the nations were more complete than Israel's have been and are yet to be; and the evils they dreaded, and sacrificed all to avoid, were just what befell them, and must till the end come. Did they refuse the Messiah? They have been a prey to false Messiahs, and shall yet bow down to the Antichrist. Did they own no king but Caesar? In Caesar they found a destroyer. Did they fear the Romans would come and take away their place and nation? All the world knows how punctually their fear was accomplished; and yet the end is not. Greater abominations shall be seen in them; greater delusions, greater fears, and a greater fulfilment. The abomination of desolation of which the Saviour spoke in Matt. 24: 15 (citing not Dan. 11: 31, which was then past, but Dan. 12: 11, which is still future) must yet be set where it ought not, in the sanctuary at Jerusalem; and then there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

It is impossible to interpret of the past Roman siege either Matthew 24, or Daniel 12, or our chapter; but the days for the due fulfilment of all these prophecies are at hand, and the effect of every vision. "Hear the word of Jehovah, ye that tremble at his word, Your brethren that hated you, that cast you out for my name's sake, said, Let Jehovah be glorified; but he shall appear to your joy, and they shall be ashamed" (v. 5).

But hark, what is this that breaks on the ear? "A voice of noise from the city, a voice from the temple, a voice of Jehovah that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? Shall a land be made to bring forth in one day? shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith Jehovah: shall I cause to bring forth, and shut [the womb]? saith thy God. Rejoice with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn over her; because ye shall suck and be satisfied with the breasts of her consolations, because ye shall drink out, and be delighted with the abundance of her glory. For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like a flowing stream and ye shall suck, ye shall be borne upon the side, and be dandled upon the knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And ye shall see [this], and your heart shall rejoice, and your bones shall flourish like the grass: and the hand of Jehovah shall be known toward his servants, and indignation toward his enemies" (vv. 6-14).

Thus no longer by testimony to the heart, but by manifest judgement will Jehovah decide between cattle and cattle. The infidel scoff, which so long harassed the heavenly people, will then be put to shame before the poor in spirit of the earthly people. It is not the gospel that is here described, but the effect of the Lord's taking His great power and reigning, according to Rev. 11: 15 18. It is the world-kingdom of our Lord and of His Christ actually come. Hence judgement is executed on the living destroyers of the earth. Jehovah will be glorified to the joy of such as trembled at His word before He appears and to the eternal infamy of those who knew Him not and doubted His interest in His despised confessors here below. For Christ and for the church, they were raised or changed and taken on high, leaving the world without a blow or even a notice. But it will not be so for the Jew by-and-by: "A voice of noise from the city, a voice from the temple, a voice of Jehovah that rendereth recompense to his enemies." The Roman destruction of Jerusalem was no adequate fulfilment of this: but it shall be fulfilled to the letter of many prophecies. (Cp. Isa. 9: 3-5; Isa. 18: 3-7; Isa. 29; Zech. 14: 1-4) And then shall follow the new birth or ingathering of Zion's children, no longer to be Abraham's seed nominally but his children in deed and in truth. As nothing of the kind followed the capture by Nebuchadnezzar, no more did it ensue when Titus took Jerusalem. No outpouring of vengeance on the guilty city followed by blessing unexampled for fullness and without sorrow has as yet appeared to satisfy the terms of the prediction. Sudden as it will be, it will also be permanent.

It will be the day of Jehovah when man's and Israel's sad history is to be reversed; and those who loved and mourned for Jerusalem shall rejoice for her and share the rich results of her blessedness. Yet is it in no way the character of gospel joy which blends inward comfort by the Spirit's power with shame and sorrow and rejection in the world. Here contrariwise, "And ye shall see this, and your heart shall rejoice, and your bones shall flourish like the grass; and the hand of Jehovah shall be known toward his servants, and indignation toward his enemies" (ver. 14). It is the future day, not of grace and salvation only as it is to-day, but of vengeance also, when Jehovah will not stop short as once He did on earth (Luke 4: 20). Then He was proclaiming the acceptable year of Jehovah, and this only. By-and-by He will proclaim and accomplish both that year and the day of vengeance. For this is in His heart, and the year of His redeemed is come. Both will be fulfilled then without let or delay. It will be the introduction of His day, and of the millennial reign.

"For, behold, Jehovah will come with fire, and his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will Jehovah plead with all flesh: and the slain of Jehovah shall be many. They that sanctify themselves, and purify themselves in the gardens behind one in the midst, eating swine's flesh and the abomination and the mouse, shall perish together, saith Jehovah. And I [know] their works and their thoughts: it cometh, that I will gather all nations and tongues; and they shall come, and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations. And they shall bring all your brethren [for] an offering unto Jehovah out of all the nations upon horses and in chariots, and in covered wagons, and upon mules, and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring an offering in a clean vessel into the house of Jehovah. And of them also will I take for priests, for Levites, saith Jehovah" (vv.15-21). The efforts of ancient and modern commentators to apply this passage, like the rest, to gospel times are desperate but vain. How unequivocally is it a day of judgement, not the glad tidings of salvation by His grace, but His revelation from heaven in flaming fire taking vengeance on them that know not God, and on them that obey not the gospel! Evidently the Jews in that day will not only set up their ritual again, but be addicted to heathen abominations. The day of divine recompense shall be when old evils revive and amalgamate with novel iniquities, that all may come before Jehovah in judgement, and a new era dawn on both Jew and Gentile over the earth now purged. It will be a question then not of believing the grace of God, but of seeing the glory of Jehovah that is to be revealed. Jewish worship with its priests and Levites is restored in that day.

Vitringa's argument on verse 19 that no future call of Gentiles can be here intended, because those named have long since known the God of Israel, seems to be of no real force. For even Christendom will then be in a state of apostasy (2 Thess. 2); and, besides, the hearing of Jehovah's fame and seeing His glory refers to the manifestation of Himself that will then be made here below. How little is the future looked for according to God's word!

Thus an unsparing divine judgement will be executed on all the gathered nations when the Jews are dealt with in their pollutions; and those that "escape of them" will be sent of God to the distant nations ignorant of what He has wrought, and Gentiles will bring back all the Jews remaining outside the Holy Land. It appears to be the detail of the prediction in Isa. 18: 7. From all nations shall this offering to Jehovah be brought, and by every means of conveyance. Before this, it will have been only the Jews and not all Israel.

All this is evidently not the same as the gospel or its effects, but in the most certain and evident contrast with it. The offering now is characteristically of the Gentiles, as we see in Rom. 15: 16, and as experience shows. Jews are no doubt now as ever converted, but they are comparatively rare. The prophet contemplates the day when "all Israel shall be saved," the apostates having been surprised by the divine judgement.

And any supposed difficulty of reconciling with John 4: 21 Jerusalem becoming a centre for all nations is imaginary, or rather arises from the confusion of "the hour that now is" with the day that shall be. Our Lord was contemplating the time of His rejection and His approaching absence in heaven; the prophet had in view the day of His glory for the earth, which is still future. Distinguish the times, and the objection vanishes. Jerusalem has no place in the Christian system; in the coming day of Jehovah it will have a greater and holier place than it ever had of old; and no wonder with the name of Jehovah Shammah!

Hence it is obvious that the ordinary strain of argument and interpretation, popular from the days of Origen and Jerome down to the present, is founded on a total confusion of things that differ. Christianity no doubt is very distinct; but that the new age must be a repetition of the same aims, principles, and ways, is an error quite as great as that which fancies the gospel to be only a continuation of the law with a great accession of better privileges. Israel shall be established for ever before Jehovah. "For as the new heavens and the new earth which I will make shall remain before me, saith Jehovah, so shall your seed and your name remain. And it shall come to pass, [that] from new moon to new moon, and from sabbath to sabbath, shall all flesh come to worship before me, saith Jehovah" (vv. 22, 23). There is no solid reason for doubting the literal bearing of the prediction. New moons and sabbaths shall once more figure in the worship of Jehovah; but it will be no more in the letter so hiding Christ or in its range so contracted as of old. For "all flesh" shall share in it, though (from other scriptures we may gather) on no such exalted ground or such dispensed nearness to the King as His chosen people. He is Sovereign, and disposes as He pleases; and our eye should not be evil, because He is good, alike in what is special and in what is common. His house shall be literally a house of prayer for all the peoples, which will in no way hinder the greatness of His name among the nations, or the offering of incense to it or a pure offering in every place.

And as His honour is thus maintained, so is His fear. Not only shall there be an awful outpouring of wrath on His adversaries at the end of this age, but Jehovah will keep up, nigh the very spot where His glory dwells, a salutary warning against transgressors. "And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence unto all flesh" (v. 24). There is nothing really obscure in this, save to those who, from regarding the passage only in a Christian point of view, deny its full accomplishment in judgement at the end of the age. In its own connection it is most simple, solemn, and expressive. No doubt by Rev. 20: 11 — Rev. 21: 8 we are shown the still more awful sight of eternal punishment for all the wicked in its full force, when they shall be raised up from death for the second death. Annihilation is a wicked imposture, and an impossibility for all but God, Who, far from intimating any such end, declares that He will judge by His Son Jesus Christ the Lord those that shall come forth from their graves. Universalism is the still more audacious lie of the enemy.

"THE WORD OF OUR GOD SHALL STAND FOR EVER"

Daniel — Part 1.

Notes on the book of

W. Kelly.

With an introduction IN REVIEW OF

DEAN FARRAR'S WORK ON THE PROPHET

IN THE "EXPOSITOR'S BIBLE."

PREFACE.

These lectures on the Book of Daniel were taken in shorthand and printed first some forty years ago, with a very slight correction in a later edition. It would be easy to fill up details and to improve their literary form. But as they are, they have helped not a few souls, and not least since Great Britain and the United States have been beguiled into their growing pursuit of that guilty and withering craze which calls itself the "Higher Criticism." What is it in the main but a revival of older British Deism, aided by devices of foreign unbelief, and decorated with modern German erudition or its home imitation? Yet all fail to conceal hostility to God's inspiration, and ceaseless effort to minimize real miracle and true prophecy, where, as in this country, men dare not yet deny them altogether.

The notorious Oxford Essays, which roused strong feeling in a former generation, are quite left behind. Dissenters vie with Nationalists (Episcopalian or Presbyterian), Methodists with Congregationalists, and of late Ritualists with avowed Rationalists, in showing themselves up to date in freethinking; as if the revealed truth of God were a matter of scientific progress. What joy to all open infidels, who cannot but hail it as the triumph of their contempt for His word! It is not now profane men only, as in the eighteenth century, but religious professors, ecclesiastical dignitaries in the various bodies or so-called "churches" of Christendom, and particularly those who hold theological and linguistic chairs in the Universities and Colleges all over the world, who become increasingly tainted with this deadly infection. Alas! it is the sure forerunner of that "apostasy" which the great apostle, from almost the beginning of his written testimony, said must "first come" before the day of the Lord can "be present."

Take, as a recent instance (and it is only one out of many in the conspiracy against Scripture), the present Dean of Canterbury's contribution on the Book of Daniel to the Expositor's Bible. Self-deception may hide much from its victims; but no believer should hesitate to say, "An enemy hath done this." While claiming for the Book an "undisputed and indisputable" place in the Canon, think of the infatuation of denying openly and unqualifiedly its genuineness and its authenticity! "It has never made the least difference in my reverent (!) acceptance of it that I have for many years been convinced that it cannot be regarded as literal history or ancient prediction." Yet such persons assume to be actuated simply by the love of truth; for this they confound with the counter-love of doubting. Alas! they are under "the spirit of error" (1 John 4: 6); or, as Jude so warns, "These speak evil of the things which they know not: but what as the irrational animals they know, in these things they corrupt themselves." May the Christian keep Christ's word, and not deny His name!

W. K., CANNES, April, 1897.

INTRODUCTION.

DANIEL is characteristically the prophet of the Babylonish exile. The frightful excesses of Antiochus Epiphanes find their place in the course of his visions, and a special place, quite distinct from the general ground on which the book starts and proceeds. From the first the solemn fact is made evident that the Jews are for the present Lo-ammi (not My people): God no longer addresses them through the prophet. They are called Daniel's people in Dan. 9: 24, Dan. 10: 14, Dan. 11: 14, Dan. 12: 1; and God is distinctively designated "the God of the heavens" (Dan. 2: 18, 37, 44); which is repeated in Ezra 1: 2, Ezra 5: 12, Ezra 6: 9, 10, Ezra 7: 12, 23, Neh. 1: 4, 5, Neh. 2: 4, and also in 2 Chronicles 36: 23. The state of His people, their idolatrous apostasy, made it incompatible with His nature and majesty to act at their head or in their midst as "the Lord of all the earth." (Joshua 3: 11) He is only called "Jehovah" in the prophet's own prayer and confession. (Dan. 9) "Thus saith Jehovah" would have been equally out of place.

Yet, as the God of the heavens, He deigned to make known to the heathen king "what should be at the end of the days" (Dan. 2: 28): for then only will God's purpose be manifest to every eye in the judgment of the Gentile empires, and in the subsequent establishment of His kingdom, which shall fill the whole earth and stand for ever. Hence Daniel gives, as no other does, the "times of the Gentiles." (Luke 21: 24) This large scope is precisely suited to a great prophet raised up at the starting-point in Nebuchadnezzar's day, and continuing in singular honour not only before a mighty king at first and an unworthy successor at the close, but none the less when the new dynasty superseded the "head of gold," and Medo-Persia rose to supreme power. All this and more agrees with "the six magnificent opening chapters," as well as with the latter six, more wondrous still in unveiling the definite iniquities of the great powers, at the close in particular, and the glorious intervention of the Ancient of Days and Son of man to set them aside judicially, and bring in a kingdom universal and everlasting. Here only we see that the saints of the high places have judgment given to them (Dan. 7: 22), and their "people" have the kingdom and the dominion and the greatness of the kingdom under the whole heaven (27).

In this vast sweep of prophecy "the days of Antiochus Epiphanes" receive not the smallest notice. Neither was there any analogy between the circumstances of that day to suggest such grand considerations. Nor, again, did the persecution of that cruel enemy of the Jew, his profane contempt for the institutions of the law, and his rabid zeal for Hellenizing their worship, resemble the evils foreshown thus far in Daniel. Historically the Syro-Greek antagonism is set out in Dan. 8: 9-14, and reappears with fuller detail in Dan. 11: 21-32. As not another reference to his days can be proved to occur in the entire book, this may serve to expose the absurd assumption of the "higher critics." Yet absurdity is a venial fault compared with the infidelity which ignores and denies the light from the lamp of prophecy over the Gentile empires as a whole. Especially, as if to destroy their leading principle by anticipation, does the prophet dwell on the closing scenes, which induce the judgment, not even yet accomplished, to be surely executed in the day of the Lord. Only unbelief is surprised at the peculiar traits of the book: what they call its cosmopolitanism, its rhetorical rather than poetic style, and its apocalyptic form. Hence their blindness to its moral and doctrinal elements, and their undisguised contempt for the details in Dan. 11, so considerately given in the absence of living prophets. But surely a man is too bold when he also compares "the grotesque and gigantic emblems of Daniel" with the Second Book of Esdras, the Book of Enoch, and the Sibylline Oracles. If he have no real faith in Scripture, or at least in the Book of Daniel at this moment, he has solemnly subscribed Art. 6.

The new and elaborate effort to defraud Daniel of the book which God gave him to write is the more egregious and unreasonable, as it is not denied that "Daniel was a real person, that he lived in the days of the exile, and that his life was distinguished by the splendour of its faithfulness." The fact is, that no prophet has in the Old Testament such a testimony to him as Ezekiel renders twice (Ezekiel 14: 14, 20 and Ezekiel 28: 3); nor is anyone more commended by our Lord in the New Testament to the reader's heed. (Matthew 24: 15; Mark 13: 14) And what does the fact mean that the great prophecy which concludes the Canon of Scripture is grounded on the Book of Daniel more manifestly than on any other prophet?

Is it objected as strange that two languages, Hebrew and Aramaic, should be employed in the book? Such a phenomenon, on the contrary, suits the time of Daniel, not that of Antiochus Epiphanes. Is it not notorious that Jeremiah, his elder, has a verse in Aramaic (Jer. 10: 11) strikingly preparing the way? and that the inspired scribe-priest Ezra, who followed and flourished in the reign of Artaxerxes Longimanus, incorporates Aramaic through several chapters? (Ezra 4: 8 - 6: 18; Ezra 7: 12-26) Why, then, object to a similar course in Daniel?

As to the particular words questioned, the reader may well be wary of plausibilities; for hostile criticism is unscrupulous. Take the spelling of the name of the Babylonian conqueror. It is alleged that Daniel always uses Nebuchadnezzar; while Ezekiel invariably writes Nebuchadrezzar, the assumed correct form. But it is remarkable that Jeremiah's prophecy employs both forms, Daniel's no less than Ezekiel's. How does this favour the date of Antiochus Epiphanes? and why be stumbled by some Persian words, allowing the fact to be certain? or even by the three names of musical instruments which resemble Greek words?

The depreciators of the written word cry out loudly against the "uncharitableness" of those who denounce their evil ways. But can those who know the truth be indifferent to a matter so serious and daring as the systematic perversion of the miracles in Daniel into Haggadoth, or religious romances, and of its prophecies into histories pretending to prediction? To such as neither love the Scriptures nor believe in their divine authority, it is a mere question of literary criticism. Is it not utterly vulgar to feel or to speak with decision about a Hebrew sage? Why not cultivate "sweetness and light"? God is in none of their thoughts.

Some fifteen seeming mistakes are set forth from Daniel 1 to 11: 2, all of them founded on appearances against reality, which can only be accounted for by uncommon confidence in man and his monuments, and a total want of faith in Scripture. They have been refuted abundantly, as Dr. Farrar ought to know. That the answers satisfy unbelieving minds is what grace alone can effect until judgment come. Let the first "remarkable error," as it is called, serve for the rest: — "In the third year of Jehoiakim, king of Judah." Now, against such a flippant attack let me cite the calm and clear language of an acknowledged expert in chronology, who was not a theologian, and had no controversial aim but simply the truth. Under the year B.C. 606 (371) Mr. H. F. Clinton says, "The fourth year of Jehoiakim, from Aug. B.C. 606. The 23rd from the 13th of Josiah: Jeremiah 25: 3. The deportation of Daniel was in the 3rd year of Jehoiakim: Daniel 1: 1. Whence we may place the expedition of Nebuchadnezzar towards the end of the 3rd and beginning of the 4th year, in the summer of B.C. 606. In the 4th year of Jehoiakim Baruch writes the book: Jeremiah 36: 1, 2." (Fasti Hellen. i. 328) Anyone, even a pert boy, can question anything. But could an upright mind on reflecting fail to see that the supposed contradiction of Daniel 2 is the strongest evidence of truth? No writer in the Maccabean age would have allowed it to appear; but a contemporary, when all was notorious, could leave it to be understood. "The second year" is necessarily Nebuchadnezzar's sole reign, as Dan. 1 implies association with his father; and Daniel's three years (Dan. 1: 5) would fall in with it. Scripture is written for believers, not for irreverent cavillers.

Two more of these "surprises" betray unmistakably malevolent ignorance — Nebuchadnezzar's prostrate homage to Daniel with an oblation and sweet odours; whilst the critic asks in astonishment whether Daniel could have accepted the offering. Now it is demonstrably false, from the king's own words, that he regarded Daniel as a god; and it is certain that Daniel disclaimed any such blasphemy as much as Paul and Barnabas. But the heathen king believed, what the Anglican dean does not, that God supernaturally intervened in the case, in making "Daniel the prophet" to recall the forgotten dream, and to be the interpreter for the future throughout the "times of the Gentiles" till His kingdom come. Such a revelation led Nebuchadnezzar, in his deep emotion and gratitude, to pay Daniel the highest honours, even to what we westerns regard as an extravagant degree. There is no semblance of a sacrifice as at Lystra. The word translated "oblation" is frequently and rightly used for "a present," irrespective of the true God or a false one; just as prostration and worshipping were often expressive of no more than civil reverence. But imagine a Jew trying to write the book in Maccabean days; would he have written in this freedom of truth? If he had introduced it at all, what care to tell the king that he must worship and offer to God alone! As to the sweet odours, can anyone be so infatuated as to contend that the very great burning made at the burial of King Asa (2 Chronicles 16: 14) implies his deification? As a like offensive tone with utter unbelief of Scripture pervades much of the rest, one may well turn to something more decorous if not better founded.

The unity of the book, so often and vehemently assailed, is now admitted even by the most advanced freethinkers, save eccentric men. This is in no way weakened by the fact that only in the latter half (from Dan. 7) does the writer speak in the first person, or "I Daniel." The first half having the historical form, Daniel is spoken of, and the Gentile chiefs are prominent; especially he who was the object of divine communications (Dan. 2, 4), though the prophet only was given to recall the first and interpret both. The historic chapters (Dan. 3-6) are of the utmost value as following the outline prediction of Dan. 2, and introducing the moral view with its richer instruction of Dan. 7 over the same ground. In the second half of the book the prophet alone has the visions and interpretations.

Accordingly things are presented, not in their external aspect, but in their relation to God's people, and with yet higher aims. When Babylon fell, even during the transition of Darius the Mede, a marked change is observable in answer to the prophet's intercession, as he knew by the books that the captivity was near its end. A new appearance and insensibly plainer language were vouchsafed as to the city and sanctuary of Jerusalem, but with the appalling fact that Messiah was to be "cut off and have nothing," and its dire consequences, not only then but when the last week of the seventy is in accomplishment at the end of the age. Lastly, when the restorer from the exile was reigning, the final communication comes in plainer language still, corrective of all vain hopes for the present founded on the return, and in God's gracious condescension giving those continuous and unwonted details which have so roused the scornful unbelief of men, that they have dared to brand them as pretended or "pseud-epigraphic prophecy." They must give account of such incredulity to God. Meanwhile this indulgence in the principle of infidelity — the preference of our own thoughts to God's word — does not fail to spread one knows not how far. It may seem little, but it is the little beginning of a very great evil.

The book thus derives its special form from Daniel as the prophet of the Exile far more impressively than any written by even his contemporaries. Both Jeremiah and Ezekiel were inspired to dwell, one on the future blessedness of Israel in the land under Messiah and the new covenant, the other on a wondrous display of the divine glory, which will give a new form to the city and the temple, and a new partition of the land to the restored tribes, when the nations shall know that Jehovah hallows Israel, and His sanctuary shall be there for ever. Their task was outside God's purpose by Daniel, which helps to explain why he abode among strangers when he might have returned to Jerusalem with the remnant in Cyrus' day. He had learnt definitely that the time for Messiah's coming was not yet, and that, when come, He should be rejected. He was shown subsequently that "at the time of the end" not only should the kings of the north and of the south resume their conflicts, but a new and portentous personage should reign in the land and be assailed by both, the counterpart of Messiah in evil, the man of sin as He of righteousness: a state totally different from and irreconcilable with Antiochus Epiphanes in any of his phases, and introduced by the prophet, not only after that "vile person" had long ceased to trouble the Jews, but expressly at an indefinitely distant time — the end of the age. This, once pointed out, no serious person can intelligently deny to be correct.

Then will an unparalleled tribulation befall the Jews; but another remnant shall be saved out of it with an unparalleled deliverance. Then shall God's people as a whole awake from their long sleep in the dust of the earth, some to life everlasting, and some to shame and everlasting contempt. Then shall faithful and zealous intelligence in the dark day receive its reward when the glory of Jehovah is risen on Zion (still desolate). Then the times and the seasons shall be punctually fulfilled when the scattering of the power of the holy people is accomplished, and he that waited is indisputably blessed. Till then the words were closed up and sealed for the Jew as such till the time of the end. But we Christians know the Incarnate Word, and believe that in His rejection by the Jew and the Gentile He accomplished redemption, and has given us life eternal; so that meanwhile a fuller revelation said for us to a greater prophet, "Seal not the sayings of the prophecy of this book: for the time is at hand." (Revelation 22: 10.) Till the time is arrived Daniel was to rest, it did not matter where on earth, still more and better above, as much above the weeping of the old men as above the joyous shouts of the young. (Ezra 3) He was assured, as all saints should be, of standing in his lot at the end of the days.

The style is perfectly adapted to the circumstances with which the book was meant to deal, as much so as richness and sublimity to Isaiah's work, or tender feeling to Jeremiah's, or rugged grandeur to Ezekiel's. How utterly incongruous with the disclosures of Daniel would have been the impassioned and poetic manner of the Psalms! Daniel was given the extraordinary province of revealing "the times of the Gentiles," both in their splendid aspect of conferred imperial power and in their inward reality as "Beasts" before God uncared for and unknown, with special seducers and oppressors within those times; as well as the transgressions of the chosen people and their chiefs, which brought on them such chastenings and such an abnormal state, but also a faithful remnant first and last, who alone were wise and understood His mind.

As Babylon was in God's ways the appropriate place, so during that first empire, till Cyrus the Persian succeeded, was the period for this peculiar testimony. Who can conceive an epoch less morally or circumstantially in keeping with its entire scope than about B.C. 167 for "a brave and gifted anonymous author, who brought his piety and his patriotism to bear on the troubled fortunes of his people"? That Porphyry of Batanea, who hated Christ, should have invented such a fable is intelligible. That an unbelieving Jew like Dr. Joel should not be ashamed of following a heathen philosopher, one can also understand. But is it not treason for a baptised man, for a Christian minister so called, to imitate such profane impiety, As faith is discarded, so any intelligent apprehension of the book becomes impossible. Daniel opens with fixing attention on an event so momentous as the Lord's delivering over the king of David's house to the Chaldean, who carried off part of the holy vessels into the house of his god. This is followed up, in Dan. 2, by the distinct announcement that God set the conqueror of Jerusalem as the first of the world-powers. Only Babylon had this place direct from God; Medo-Persia, Greece, Rome had theirs simply in providential succession. So thoroughly is this distinction recognized in Scripture, that the fall of Babylon brings before the Holy Spirit in Isaiah and Jeremiah the final destruction of the Gentile authorities as a whole, and the connected deliverance, not of Judah only but of Israel also, Cyrus' being but its foreshadow. It is not so with the intermediate empires, till the judgment is fully manifested which yet awaits the fourth or Roman; for in the final sense "the Beast," or that empire, perishes only when the Lord Jesus appears from heaven, as we read in Revelation 19: 19, 20. Now this was made known in Daniel 7 no less clearly. What could a patriotic Jew know about it at a time when prophets admittedly had long ceased? No, it was first given to "Daniel the prophet" to reveal.

The theory of histories turned into pretended prophecies is only worthy of men without faith, insensible to the unique value, character, and authority of God's word when it is before their eyes, with a malignant intent to make spots where they cannot find them. When parables appear (or as goes the Rabbinical term, Haggadoth), they are so styled, or self-evidently such; whereas not a book in the Bible takes more decided ground than Daniel's for historic truth, evident miracles, and true predictions. For the epoch was just one when miracles and prophecies were for God's glory. Imperial power was now first conferred in God's sovereignty on the Gentile, and it was made known by undoubted divine authority. It was as much or more necessary to prove at that very time that God's calling and gifts were not subject to change of mind, though the people who had them were set aside for a while. Hence the remnant, when captive in Babylon, are proved alone to have His secret, even as to the distant future, and maintained by overwhelming and supernatural might against all the rage even of the powers that then were.

Dilettanti critics do not like to hear that their system gives the lie to Daniel, even if we say nothing of the Holy Spirit. And as to objections founded on language, history, general structure, theology, etc., why do they repeat what has been often answered satisfactorily? Do they presume on popular ignorance or personal indolence, too apt to yield to the last or loudest voice? The book itself, like all Scripture, is the best reply to calumnies.

Daniel 1 is a preface, from Jerusalem losing the direct government of God (who set up meanwhile Babylon in a fresh imperial position), down to the first year of Cyrus. Dan. 12 has also a conclusory character in the judgment of the Gentiles up to the deliverance of Israel. From Dan. 2 to 6 Gentiles are prominent in an exoteric way. From Dan. 7 to the end, only the prophet receives and communicates the mind of God intimately on all, with the glory of the Son of man and His people here below and His saints on high. We may therefore call this half esoteric. What had so immense, as well as intimate, a range of truth in keeping with Maccabean times? It is true that the Syrian king's furious persecution of the Jews, and his profanation of worship, find a marked place in the course of the book; but where it does, plain indication is given of a greater power and worse evil typified thereby before "the end of the indignation." What sad belittling of an inspired book to make that king, audacious as he was and cruel, a blind not only to the final actor in that sphere, but to others on an incomparably larger scale, who are all to come under divine dealings at "the time of the end" — a time which assuredly is not yet arrived!

Daniel 2 conveys the interesting and important fact that "the God of the heavens" acted by a dream on the first Gentile head of empire, to show the general course of dominion then begun till its extinction: an image gorgeous and terrible, but gradually deteriorating as it descends, and closing with great strength and marked weakness also. Then He sets up another kingdom, His own, after destroying not only the fourth empire in its last divided condition of the ten toes (which did not exist when Christ suffered or the Holy Spirit came down), but the remains of all from the first — the gold, the silver, the brass, as well as the iron and clay. Only when judgment was executed does the "little stone" expand into a great mountain and fill the whole earth. Here the rationalist coalesces with the ritualist in teaching the self-complacent nonsense of an "ideal Israel," the church or Christendom. Yet in the church is neither Jew nor Greek, but Christ is all. It is the body of the glorified Head; and its calling is to suffering grace on earth, awaiting glory with Christ at His coming. Crushing to powder the image of Gentile empires is in no way or time the church's work. The once rejected but now exalted Stone will do it, as He declared in Matthew 21: 44 and in other scriptures. But the literal Israel will be then and there delivered, and become His earthly centre in power and glory. Such is the uniform witness of the prophets. We need not begrudge this to the remnant of Jacob then repentant; for we are called to far brighter glory with Christ in heavenly places. But, whether believed now or not, the first dominion on earth will surely come to the daughter of Zion in that day, and as long as the earth endures.

The intervening histories in Dan. 3-6 are in the fullest accord with the predictions of Daniel, two of them general (Dan. 3, 4) and two particular (Dan. 5, 6) (as we shall find the prophecies are also), but none of them referring to the peculiar scourge in the days of Antiochus Epiphanes. In not one is there a trace of Hellenism imposed on the Jews. Not even in Belshazzar have we the least real likeness to punishing recalcitrants against the gods of Olympus. The aim is to show how the Gentile entrusted with imperial power by God used it, deeply impressed as he had been by the lost secret which none but the Hebrew captive could interpret. Alas! man being in honour abides not; he is like the beasts that perish. So it had been with Israel under law, with Judah, and with David's house. New-fangled idolatry on pain of the most cruel death was the first recorded command of the Gentile world-power: a religious bond to unite by that act the various peoples, nations, and tongues of the one empire, and thus to counteract the divisive influence of gods peculiar to each of these races. But such a universal test gave God, thus ignored, the occasion to prove the nullity of that idol and every other, the total and manifest defeat of supreme power even by its own captive cast into the fiery furnace, be it ever so heated. How grave the public lesson read to all the Gentile empires, were not man as forgetful of God as he is bent on his own will!

The next chapter (Dan. 4) is no less general, and the more impressive as the deepest humiliation was inflicted by God, after His slighted warning, on the same haughty head of imperial power. Nebuchadnezzar had ascribed all his glory to himself, and was debased, as none else ever was, to the bestial state till "seven times" passed over him. After that he "lifted up his eyes to heaven," a repentant and restored man owning the Most High, no longer like the brute but morally intelligent. It is childish to lower or restrain to the Seleucid prince a lesson he never learnt. It is infidel to doubt the facts of this chapter or of the preceding one. It is blind not to recognize that Dan. 3 looks on to the deliverance of faithful ones (not "the many") at the end, as the other to the day when the Gentile shall have a beast's heart no more, but will bless the Most High God, possessor of heaven and earth: the character of the divine display when this present evil age terminates. What connection had either with the loathsome foe of the Jews, Antiochus Epiphanes? Nothing could be more telling than both displays of God's power during the "head of gold" "till the times of the Gentiles are fulfilled." It is Satan's work to disbelieve them; and a nominal Christian is far more guilty now than a heathen of old if he help Satan against God.

The special aims of Dan. 5, 6 are of no less serious moment. Neither the one nor the other resembles or represents Antiochus Epiphanes. In Dan. 5 we see dissolute profanity eliciting a most solemn token of divine displeasure on the spot, and judged by a providential infliction that very night. Monuments or not, the word of our God shall stand for ever. Nothing more dangerous than to trust any thing or one against Scripture; and what can be more sinful? What avail the brave words of men enamoured of Babylonish bricks, cylinders, etc.? Let them beware of the snares of the great enemy; not even resurrection power broke Jewish unbelief. In Dan. 6 man was by craft set up for a while as the sole object of prayer or worship, which brought on its devisers the sudden destruction they had plotted for the faithful. What bearing had this, any more than the chapter before, on the grievous time of Antiochus Epiphanes? They evidently prepare the way, for the judgment of the future Babylon in the one (Dan. 5), and for that of the Beast in the other (Dan. 6), as given in the Book of Revelation, where both perish awfully though differently.

Next follow the more complicated communications of God's mind about the four "Beasts," the last especially, much fuller and more intimate than in Dan. 2. The movement of heaven is disclosed, and God's interest in His people, and particularly in the sufferers for His name, specified "as saints," and even as "saints of the high places." The dream of Nebuchadnezzar, condescending as it was to him and awe-inspiring in itself, contained no such vision of glory on high, no such prospects for heaven or earth, no such display of divine purpose in the Son of man.

But as in Dan. 2, so yet more in Dan. 7, the last and most distant empire, the fourth, is much more fully described than the Babylonish then in being, or the Medo-Persian that next followed, or the Greek that succeeded in its due time. For we have a crowd of minute predictions of an unexampled nature, the many horns in the last empire at its close, the audacious presumption and restless ambition of its last chief, who from a small beginning governed the rest, and, not content with trampling down the saints, rose up in blasphemy against God and His rights, which called forth summary and final judgment on all, with the action of heaven in establishing the everlasting kingdom of power and glory.

Such a revelation fundamentally clashes with the canons of the Higher Criticism, and demonstrates, if believed, their utter futility. Hence we can understand their efforts to get rid of the unvarnished truth Daniel sets before us in this vision. The attempt to separate the Medish and the Persian elements, so as to make them respectively the second and third empires, is desperate and unworthy. Dan. 5: 28 was explicit beforehand as well as Dan. 6: 8, 12, 15; and afterwards Dan. 8 demolishes such contradiction of Scripture. The bear in Dan. 7 answers to the ram in Dan. 8, which had two horns, the kings of Media and Persia — not two Beasts but one composite power expressly. The leopard, therefore, with its four heads answers to the goat of Greece, for whose great horn, when broken, four stood up in its stead. The fourth Beast, different from all the Beasts before, is none other than the Roman Empire, which has ten horns in its final shape, after which, when further change comes, divine judgment falls in a form without previous parallel.*

* As far as I know, Ephraem Syrus stands alone among the early ecclesiastics in treating Antiochus Epiphanes as the little horn of Daniel 7. A devoted man, extremely attached to monasticism, and vehement against the heterodox, he died in A,D. 378, but one has yet to learn why his differing from all other fathers earlier and later should have weight. Grotius and others, notorious for excluding the future and Christ, and for limiting prophecy to past history, followed in modern times, though early fathers enough led in the same path of unbelief.

If we let in, as we are bound, the further light of the Apocalypse, where we cannot but recognize the same "Beast" as Daniel saw in the fourth place, we gain the fullest certainty from Rev. 17 that the seven heads were successive governing forms, of which the sixth or imperial head was in being when John saw the vision (v. 10); and that the ten horns were contemporary, for all receive authority as kings for "one hour with the beast." It is preparatory to the last crisis, when they make war with the Lamb, and the Lamb shall overcome them. (vv. 12-14) This is also decisively shown in verse 16, "And the ten horns which thou sawest, and [not 'on'] the beast, these shall hate the harlot," etc., as they also give their kingdom to the "Beast" until the words of God shall be fulfilled. This, accordingly and absolutely, disposes of the attempt to make the "ten horns" mean only ten successive kings, so as to apply the list to the Seleucidae, and make it appear that Antiochus was the little horn of Daniel 7, who got rid of the three last of his predecessors. Such a scheme is mere perversion of Scripture, wholly dislocates the chapter, and deprives us of the only true interpretation. For this supposes a divine interposition at the end of the age in judgment of the Roman Empire, revived to fulfil its complete destiny and to be judged by the Lord Jesus at His appearing.

The first empire had a simplicity peculiar to itself. The second or Medo-Persian had dual elements; and so has the symbol two horns, of which the higher came up last. The third or Macedonian had after its brief rise four heads, of which two are noticed particularly as having to do with the Jews in the details of Daniel 11. The fourth empire, beyond just doubt, is the Roman, diverse from all before it, and distinguished by the notable form of ten concurrent horns, ere its destructive judgment by a divine kingdom which supersedes all, and is truly both universal and everlasting. Then shall the saints of the high places have their grand portion, surely not to eclipse the Son of man, as these sorry critics would like, but to swell the train of His glory who is Heir of all things.

None but the Roman Empire corresponds with the feet of iron and clay; none other furnishes an analogy to the ten toes in one case and ten horns in another, the only true force of which is ten kings (subject to the violent change indicated) reigning together. Nor can any power that ever bore sway be so truly compared to "iron breaking and subduing all things," or a most ravenous nondescript brute with great iron teeth which "devoured and brake in pieces, and stamped the residue with the feet of it." The entrance of the Teuton clay indicates the brittleness of independent will (in contrast with the old Roman cohesive centralism), which, as it broke up the empire in the past, will culminate in the tenfold division of the future in that revival of the empire which is presupposed in Daniel 7 before judgment falls, and is distinctly revealed in Revelation 17. This is a trait wholly absent from all previous empires, as well as from the Syro-Greek kingdom, which never was an empire nor approached it.

As this revival of the Roman Empire is so momentous a fact of the future and for "the time of the end," it may be well here to point out the clear and conclusive evidence of Scripture. On the showing of Daniel 2 and 7 the fourth or Roman Empire is in power when the kingdom of God comes, enforced by the Son of man. But the Revelation explains how this can and will be. In Rev. 13: 1-10 is seen the "Beast" emerging once more from the sea or revolutionary state of nations, having seven heads and ten horns. These last have been ever held to identify it with Daniel's fourth empire. And the seven heads, now appropriately added, can only confirm it, for (explained as it is in Rev. 17: 9, 10) this description applies to no known empire so significantly as to the Roman. Only we have to observe an absolutely new fact in connection with the healing of that one of his heads (the imperial, as I conceive) which had been wounded to death, that the great dragon (who in Rev. 12 is declared to be Satan) gave him his power and his throne and great authority.

Pagan Rome was evil exceedingly, and had its part in the crucifixion of the Lord of glory. The same Roman Empire will reappear at the end of the age, energized by Satan in a way neither itself nor any other empire ever had been. This gives the key to its extreme blasphemy and defiance of the Most High as well as its other enemies, because of which the judgment shall sit and the dominion be taken away by the wrath of God from heaven, when the Beast with its hosts dares to make war against the Lord descending in power and glory. The horns will then act as one will with the "Beast" that is then present to give imperial unity. For still more clearing the intimations of Rev. 13, Rev. 17: 8 is most explicit, "The beast that thou sawest was, and is not, and is about to come up out of the abyss and to go into perdition." Again, at the close of the verse, "Seeing the beast, how that he was, and is not, and shall be present." (See also verse 11.) It was the "Beast" without the horns under the Caesars and their successors. Horns in their varying numbers were without the "Beast" in the middle ages and onward: "The beast was, and is not." But the wonder of the future is that the Beast, before the closing scene, is to arise not only out of the sea, but, with the far more awful symbol, out of the abyss, the prelude of perdition. Here, again, the consistency of the truth asserts itself. To none but the Roman Empire can these predictions apply. To Alexander's empire they are irrelevant, how much more to a mere offshoot of it! No, it is the empire that rose up against the Lord in humiliation, which, blinded and filled by Satan's power, will make war with the Lamb when He comes in glory to its appalling ruin.

Dan. 8 is manifestly of a character and scope more circumscribed than the general prophecies of Dan. 2 and Dan. 7. Yet it is none the less important for its design, because it takes up only a special part; but all alike conduct us to the catastrophe at the end. As this we have seen to be evidently true of the great general visions of the book, so is it equally of the particulars, which circumstance exposes the fallacy of identifying the objects. All come into collision with divine judgment; but they are distinct in character as in fact. "A divine kingdom" crowns the two general series of the four empires, as even rationalism does not dispute for Dan. 2, and admits that our Lord in Matthew 26: 64 alludes to Dan. 7. There is, indeed, an effort to treat "the personality of the Messiah" as "at least somewhat subordinate and indistinct." But such unbelief is vain. No believing Jew severed the coming kingdom from the Great King, as haughty Gentiles are prone to wish. The saints of the high places are very far from usurping the Son of man's place in the vision, which makes Him the manifest centre and the object invested with dominion for ever. But their blessedness also is carefully shown. Whatever honour these saints may have in that day (and they reign with Christ, as the New Testament plainly puts it), it is a false interpretation which denies Him personally and supremely the excellent glory.

In this Dan. 8, then, the first of the special prophecies, we have the second empire of Medo-Persia assailed overwhelmingly by the third or Greek kingdom of Alexander the Great. How any upright mind can fail to apprehend this from the simple reading of the text is hard to account for. The great horn was broken when it became strong, and in its stead came up four notable horns. Out of one of these four kingdoms rose a little horn which became exceeding great, and also meddled peculiarly with the Jews and the sanctuary. It is a deplorable lack of intelligence to confound this oppressor with the little horn of chapter vii., the one being as manifestly a ruler over a part of the Greek Empire in the East, as the other from a small beginning arrives to be the chief of the Western Empire. Both are to be excessively impious and wicked, and both are punished by God beyond example; but to confound them is to lose the difference of the actors at the close, even wholly opposed as they are to each other, though both inflict the worst evils on the chosen people. But there is the less need of many words here, as it is agreed that the vision in its later part from verse 9 does set forth the Seleucid enemy of the Jews and of their religion. And it would appear that verses 13, 14 apply to his defilement of the sanctuary and suppression of the daily offering.

As usual in Daniel, and elsewhere in Scripture, the interpretation not only explains, but adds considerably, and in particular dwells, not on the typical Antiochus Epiphanes, but on the final antitypical enemy in the same quarter at the latter day. It is weak to pretend that the awful end predicted for the infamous personage of the future in this chapter and at the end of Daniel 11 was fulfilled in the death of Antiochus Epiphanes, terrible as it was in the estimate of Greeks as well as Jews. Thus the real prediction of his history in the preceding verses of the same chapter (11 up to 32) does not dwell on it as comparable with that of him who is found at the end.

Even in the earlier portion (Dan. 8) there is a remarkable parenthesis in verses 11, 12 defined by "he," as compared with "it" in the verses before and after. This appears to give marked personality to the evil actor that is chiefly in view, however much the king who sought the apostasy of the Jews and the destruction of such as refused to Hellenize made him a type.

But the prophecy goes on to the consummation, when God interferes in unmistakable power. Hence the angelic interpreter would make Daniel know "what shall be at the end of the indignation." Who can say with the smallest show of truth that this was in the days of the Syrian's evil or of the Maccabean resistance? "The end of the indignation" will only be, when Israel are truly repentant and God has no more controversy with His people. Nor should this surprise anyone who reads the Scriptures in faith, for all the prophets look on to that happy time. The real person before the mind of the Holy Spirit at the close is one who will "stand up against the Prince of princes," but shall be "broken without hand," in a way far beyond its type in past history. A gap, therefore, necessarily occurs in every one of the prophecies. In no instance is continuity aimed at. Enough is said to make the general bearing plain; but in every case the Holy Spirit dwells on the final scene which connects itself with the subject-matter before us, because then only will the judgment of God decide all absolutely and publicly, and introduce the kingdom of power and glory that shall never pass away.

Daniel 9 has its own peculiarities. Those who contrast this book with other prophecies, as lacking the predominantly moral element, only prove their own blindness. In no prophecy is it so conspicuous; and the same chapter which so profoundly tells out to God a heart that identified itself with the sins and iniquities ("we have sinned," etc.) of the men of Judah, and of the inhabitants of Jerusalem, and of all Israel near and far off, but with the most earnest intercession, is precisely the one that, as he prayed, received from God a prediction in some respects the most striking and important of such scriptures. Here even rationalism cannot but own that the promised blessings of verse 24 belong to the Messianic hope, when the 490 years are closed. Thus it shares, with every other prediction in the book, the mark of going down to the end of the age when the times of the Gentiles are fulfilled, and God sets up His kingdom in Christ by judgments executed on all wickedness, Jewish or Gentile. But here, where Jeremiah's seventy years are referred to, with the provisional return of a remnant from Babylon to rebuild the city and the sanctuary, we have not only Jehovah the Lord God of Israel addressed, but also Messiah's first advent and cutting off. This interrupts the thread of the seventy weeks, as it naturally must, and an undated vista of desolation follows. For it clearly includes Messiah's rejection, and leaves nothing but the destruction of the city and temple, and a flood of troubles on the Jews. There evidently is the break. Messiah's death was "after" the sixty-ninth week = 483 years. Then follow the desolation determined, and to the end war, outside the course of the "weeks" altogether, as it is hardly possible to deny.

The last week remains for the close, without fixing any connection or starting-point, save that the Roman "prince" (whose "people" came and destroyed Jerusalem) will, at the time of the end, make covenant with "the many," or mass of faithless Jews, for a week or seven years, and will in the midst of it cause the sacrifice and the oblation to cease. That is, he will put down the Jewish religion, contrary to his covenant; and "because of the protection" (rather than the overspreading) "of abominations" or idols, which take its place, a desolator will be, even until the consumption and that which is determined be poured on the desolate, i.e. Jerusalem. The desolator seems to be the last north-eastern enemy, as the Roman prince is he who is so prominent in Daniel 7, where we saw the times and laws given into his hand for the same last half week, or three and a half times.

Instead of this plain, worthy, and homogeneous interpretation, what do the neo-critics say? "There can be no reasonable doubt that this [the cutting off Messiah] is a reference to the deposition of the high priest, Onias III., and his murder by Andronicus (B,C, 171)"; while the rest is turned to Antiochus. Of course, all is chaos among the critics. The design is to pervert the prophecy, from Christ's death and the burning of their city and the flood of desolation, to those murderers. The precise scope is clear if the interruption of the series is observed in the text, with the future bearing of the last week. If this be true, it is a death-blow to the "higher critics," and an unanswerable proof that the true Daniel wrote it, who here distinctively brings in the awful truth of Christ's rejection, which has deferred the world-kingdom till His second advent, while the disasters of the poor Jews are shown not only till the Romans destroyed their city and temple, but at the end of the age when they meet their worst tribulation before deliverance comes for the godly in that day.

It is well known that De Wette in his German version of the Bible strove to eliminate "Christ" from this great prophecy, so striking for its chain of dates; and that the dogs of rationalism do their worst in rending it ever since by exaggerating whatever difficulty may exist. The chief difference among believers is the slight one of applying "the word to restore Jerusalem" (Dan. 9: 25) to the decree of Artaxerxes Longim. either in his seventh year (Ezra 7), or in his twentieth year (Nehemiah 2). The prediction itself leaves a margin, not "at" but "after" the 62 weeks, added to the preliminary 7 ( = 69 weeks, or 483 years); so much so, that some suppose this margin covers the three years or more of our Lord's ministry before the cross, answering, in fact, to the first half in evil of the future Roman chief's covenant with "the mass" of ungodly Jews. Otherwise the lineaments are plain. Here De Wette betrayed his unbelief; for Messiah no more in Hebrew than in English requires the definite article. It is correct to say, "Messiah shall be cut off." Why did he say here only "ein Gesalbter," when elsewhere he gives "der G."? Was it not to get rid of the weightiest truth predicted and fulfilled, and to avoid the total refutation of the reverie here about the days of Antiochus Epiphanes? But all this effort is fighting against God's word. May men learn their folly and sin before His judgment overtake them! may they be spared to proclaim the truth they have sought to destroy, and glorify God thereby, if to their shame, assuredly to their joy and blessing for ever!

Of course to these critics the chapter is confusion, and wholly unworthy of a prophet. But the cutting off of Messiah was an event of transcendent importance, especially being through the will and guilt of His people; as is implied in the interruption of the weeks, and the undated vista that follows of their desolation, in which is prominent the accomplished destruction of their place and nation by the Roman people. It is not yet, however, the prince that should come. He is reserved for the last week, when he makes covenant with "the many," or ungodly majority, in contrast with the faithful remnant of the Jews, and breaks it with yet more iniquity, when the end of evil comes, and the long expected blessing follows.

The last three chapters are also a particular prophecy, and Dan. 11 is exceedingly minute, to the fierce dislike of such as think for God, and would dictate to Him if they could. There is a rich variety in Scripture, and not less in the prophetic word. Our place is to bow to God and learn of Him. Unbelief sits in judgment on Him who is worthy of all trust and adoration. Now Dan. 11, peculiar as it may be, demands and deserves our fullest confidence, whatever say the scorners. It was in the third year of Cyrus that the revelation came to Daniel. Three more kings were to arise in Persia — Cambyses, Pseudo-Smerdis, and Darius Hystaspes; then the fourth, richer than them all, Xerxes, who, when waxed strong by his riches, should stir up the whole against the kingdom of Javan, or Greece.* This gives the fitting gap, which necessarily must be, unless an uninterrupted thread were inserted: a thing unprecedented in such cases, as the gap we have seems to be regular.

* It is a false statement (p. 61) that the writer only knows of four kings of Persia — Cyrus, Cambyses, D. Hystaspes, and Xerxes; for after Cyrus he refers to three, and describes Xerxes as the richest. In Ezra 4 they are named Ahasuerus answering to Cambyses, Artaxerxes to Pseudo-Smerdis (who helped the adversaries), and Darius H. (who adhered to Cyrus' proclamation). Later Persian monarchs appear in Ezra and Nehemiah.

The next personage is the Macedonian chief, who repaid the blow intended by Persia. No honest man can avoid seeing Alexander the Great in verse 3, or his divided kingdom in verse 4, which introduces two of those divisions, the kingdoms of the north and the south, and their conflicts which follow. Again, it is clear and certain that in verses 21-32 we have a full account of him who more than any hated the Jews and their religion. The sceptical theory is, that a patriotic Jew in his day personated Daniel of ancient renown in the exile, and converted the past history into professed prophecy up to that time. But the fact stands opposed that, when Antiochus Epiphanes is dropped, verses 33-35 give a protracted state of trial which ensued long for the Jews, when their old foe ceased from troubling, and that the text expressly declares their trial was to go on to "the time of the end." Here, therefore, is the great gap implied in accordance with the other predictions of the book, and even with the same principle on a smaller scale between verses 2 and 3 of this chapter.

Then from verse 36 we find ourselves confronted with the last time. We are told, not of a king of the north or of the south as before, but of "the king," that final wicked one whom a prophet so distinguished and early as Isaiah presents in Isa. 11: 4, Isa. 30: 33, Isa. 57: 9 with the same ominous phrase, the personal rival of the Anointed, reigning in the land according to his own pleasure, and thus fully contrasted with Him who only did His Father's will. It is an energetic sketch of one exalting himself against every god; whereas Antiochus Epiphanes was devoted to the gods of Greece and Rome. Though speaking impious things against the God of gods, he is to prosper till the indignation be accomplished — God's indignation against His guilty people (as Isaiah also spoke), another proof of days still to come. The Palestinian prince (which Antiochus Epiphanes was not, but king of the north) will have no regard for the God of his fathers, namely, Jehovah (for he is an apostate Jew), nor the desire of women (Messiah, the hope of Israel), nor any god (i.e. of the Gentiles), which last it is absurd and false to say of Antiochus Epiphanes. It is, in truth, the long predicted and then present Antichrist, supplanting Christ, denying the Father and the Son, coming in his own name, and received by those that refused Him who came in the Father's. His and their destruction is shown elsewhere; but here the prophet turns to the old struggle of the kings of the north and of the south, both being as opposed to "the king" as to each other: an incontestable proof of the folly, first of fancying Antiochus Epiphanes here, and next of denying that these events, believed or disbelieved, are set forth as the prophet's prediction of the last future collision.

Observe, finally, what accumulation of proofs Daniel 12 affords of these events to come, which of themselves refute the petty scheme of seeing only Antiochus Epiphanes up to the end. For when the last king of the north perishes by divine judgment, a divine intervention on behalf of Israel is assured "at that time." Sorely will the Jews need it, for they will have passed through this their last and severest tribulation. But, unlike their calamitous history for long centuries, "at that time thy people shall be delivered, every one that shall be found written in the book." It is no mere policy nor prowess, but mercy for the righteous. Hence the appropriate figure of many of the sleepers in the dust awakening, some to everlasting life, and some to shame and everlasting contempt. So Isaiah (Isa. 26) and Ezekiel (Ezek. 37) employed the same figure of resurrection for the uprising of Israel nationally, but with the rejection of the unrighteous, as our prophet plainly indicates.

The result, then, of this brief survey of the book, assailed by neo-critical unbelief, is to show that their scheme is unfounded from first to last, and that it overlooks the grand scope of Gentile empire, both exoteric (Dan. 2) and esoteric (Dan. 7). In this so inconsiderable a ruler as Antiochus Epiphanes could have no place, still less be the culmination of all in bringing on the divine extinction of the entire system of Gentile empire, and hence in restoring Israel under conditions of blessing and glory which will change the world's history. It is plain that no such time is come. When Christ came, the fourth empire was in power; which will also play its part against Him at His second advent, as the New Testament carefully and clearly reveals. His cross laid the basis for reconciling, not believers only, but all things also in due time. Meanwhile in the world "the times of the Gentiles" proceed, and "the indignation" against faithless Israel. The gospel is indeed sovereign grace toward all and upon all that believe, and the church is Christ's body for heavenly glory. But the world-kingdom of our Lord and of His Christ is not yet come, nor can it come till the seventh trumpet is blown. Even in the particular prophecies of Daniel, where Antiochus Epiphanes is referred to (Dan. 8 and Dan. 11), the book itself teaches us to look on from his evil to a greater and worse antitype expressly bound up with "the time of the end," which in no way applies to the Seleucid king.

Thus every part of the book, when received in faith, is seen to rise up in rebuke of the unbelieving dream that makes Antiochus Epiphanes the paramount object and chief upshot. And as the Roman Empire, in its not yet revived shape, is from the earliest vision predicted, and its judgment when the Son of man appears in glory, so also we learn of a north-eastern monarch who is to oppress the Jews at the final crisis. (Dan. 8) Nor is the book silent on the role of the western chief in making and breaking his compact with the Jews, and in imposing idolatry on them, and thus bringing on the consummation. (Dan. 9) Then Dan. 11: 36-39 presents the clear picture of the lawless king in the land, who magnifies himself above God and Christ, as well as every pretended god, yet honours a strange god himself, exalting whom he will, and dividing the land for gain. If we had not the Lord Jesus vindicating for ever "Daniel the prophet," such a survey calls for believing and thankful acknowledgment of the book as not only genuine and authentic but inspired of God, casting His light authoritatively on all the Gentile empires, and especially on the end of the age, on which each part converges.

It was for others rather than our prophet to descant on the bright scenes of righteousness and peace under Him who is alike David's Son and David's Lord, the Man whose name is the Branch and Jehovah, King over all the earth, as He is also Head over all things. But Daniel simply abides prophet of "the times of the Gentiles"; and this he is with a divine precision and fulness for all who are children of light now. For others it is only natural to love darkness rather than light.

What else after all could be expected from one who, ignoring the word and Spirit of God, takes his stand on "our reason and our conscience as lights which light every man who is born into the world" The apostle Paul alleges, in Romans 1 and 2, that these suffice to leave without excuse even a Gentile who has not the law (still less the gospel). Think of a professing Christian abandoning his precious privileges for heathen ground! And what perversion of John 1: 9 to a similar purpose! There the evangelist is really asserting the supreme excellence of Christ as the Light, which, coming into the world, sheds its light on every man, instead of acting, as the law, in the limited sphere of the Jews. One could understand such ideas in a Quaker, though not a few of the Society are beyond that. No wonder that one so far from the truth of the gospel testifies his gratitude to the heathen philosopher Porphyry (86, 87, 317), the bitterest foe, not only of Christ, but of Christianity and of revelation. No wonder that he praises the "manly words" of Grotius in avowedly adopting this part of Porphyry's scepticism. "The unjust knoweth no shame." The "higher criticism" begins in disloyalty to God and His word, and can only work to more and greater ungodliness.

NOTES ON THE BOOK OF DANIEL.

Daniel 1.

It must be evident to any attentive reader that this first chapter is purely a preface to the book. It introduces us into the scene to which the prophecies, of which Daniel was either the interpreter or the vessel, are the great after-piece, the subject-matter which the Spirit of God is about to convey to us. We may therefore take advantage of this, to inquire into the peculiar nature of the book on which we are about to enter.

The properly prophetic part of Daniel begins with the second chapter. Then follow certain historical incidents, which, as I conceive, have a most intimate connection with the prophecy — if not directly, in the way of types — which show out the moral principles or the issues of the powers of the world, with which the book is occupied.

In order to understand Daniel it is necessary to bear in mind that prophecy in the Old Testament divides itself into two great parts. There were prophecies that concerned the people of God, Israel, when they were still under His government; unfaithful often, but still subject to His discipline and owned of Him to a certain extent. Isaiah, Jeremiah, Ezekiel, and indeed many of the lesser prophets, such as Hosea, Amos, and Micah, have this first character. Israel was still recognized as God's people, if not the whole, at least that part of the people with which God still had certain dealings in the land: of course I refer to the tribes of Judah and Benjamin, which clave to the house of David. After a while they too fell, and the heir of David became the leader in rebellious idolatry against the Lord. Then a change of the utmost importance ensued. The throne of the Lord, which was established in Jerusalem, ceased altogether upon the earth. God no longer owned Israel, nor even Judah, as His people. And I call your attention particularly to this, because there are often vague thoughts as to what is meant by "the people of God" in Scripture. As Christians we look at God's people as those that really belong to Him — His children by faith of Christ. Now there is a danger of carrying the same thoughts back to the language of the Old Testament. But it will be found, if we examine Scripture with care, that in the ancient oracles by "people of God" is meant only the Jews or Israel. Nor is it merely a certain aggregate of the elect among them, but the entire nation, or that part which still clung in a measure, though very unfaithfully, to God's king, and whatever they might be, owned as the people of God. Then came a time when God disowned His people. This was predicted by Hosea. It was accomplished when God gave up the last king of Judah to the Chaldean conqueror. God would have sacrificed His own holiness, truth, and majesty, if He had longer tolerated the Jews or their idolatrous king.

Now it is a remarkable thing in the history of the world, that although there were certain powers of growing importance and ambition in the east, none before had been allowed to step into positive superiority to all rivals. In the west there were only hordes of wanderers, or, if some were settled, they were uncivilized barbarians. In the east and south powers had rapidly risen; one of them, Egypt, is particularly well known in connection with Israel. Another too, Asshur, is quite as ancient in its origin: indeed, we read of its name, and of certain aspirations and efforts after power, before we read of Egypt at all. These were the great rivals of the early world, and they had a civilization of their own. It might have a rude character, but that it was barbaric grandeur none can deny who believes the Scriptures, nay, who sees the relics of Egypt and Assyria. Well, these powers were constantly struggling for the mastery. But however God might use the Egyptians and Assyrians, or others less considerable, as a rod of discipline for the good of Israel, yet to no nation on earth was supremacy allowed until it was perfectly plain that God's people were proved to be unworthy of being His witness and the scene of His government on the earth. First, then, Ephraim (the ten tribes), having sunk into hopeless idolatry, was swept away. For a long time there had been monarch after monarch only following or exceeding each other in evil; and all through it had been a scene of rebellion and idolatry. Thus God had been compelled to root such a people, that only disgraced Him, out of the land where they had been planted. Still the two tribes that clung to the house of David were owned. But clouds hung over them, and snares were laid by the enemy of the most fatal kind. At this crisis prophecy shines out in all its fulness. For prophecy always, I think, supposes failure. It never comes in during a normal state. But when ruin is impending or begun, then the lamp of prophecy shines in the dark place.

This we find true from the first. Take the revelation in Gen. 3 — that the Seed of the woman should bruise the serpent's head. When was it given? Not when Adam walked sinlessly, but after he and his wife were fallen. Then God appears, and His word not only judged the serpent, but took the form of promise to be realized in the true Seed — certainly a blessed disclosure of the future, on which the hope of those who believed rested. It was the condemnation of their actual state. It did not allow the faithful who followed to sink into despair, but presented an object above the ruin on the part of God, to which their hearts became attached. Again, Enoch is the person in the antediluvian world who, above all others, is said to have "prophesied," though we do not get the record of it till one of the latest books of the New Testament. "Behold the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." Now that the evil, found in the germ in Adam, had broken out into all but universal corruption and violence, we have a well-defined prophecy of judgment coming on the world. It was the interference of God in testimony before He acted in power. Then Noah is seen, who, still more than Enoch, was publicly connected with this evil state. I believe that Enoch's prophecy had a remarkable application to the deluge, though it looks onward, of course, to the grand catastrophe in the last days. When a prophecy is given there is often a partial accomplishment at the time or soon after. But we must never look back at the past pledge as if the whole thing were exhausted. That would be to make Scripture of "private interpretation." And this is the true sense of 2 Peter 1: 20: "No prophecy of the Scripture is of any private interpretation." We must take it in the vast scope of the plans of God, and the unfolding of His purposes, which alone find their consummation at the close. It is to that point that all prophecy looks. Then only we have the grand fulfilment.

Again, let us take the patriarchs, who are expressly called prophets. "He suffered no man to do them wrong: yea, He reproved kings for their sakes; saying, Touch not Mine anointed, and do My prophets no harm." (Ps. 105: 14, 15 ) Their claim to this title may be explained on the same principle. They were the then interpreters of the mind of God; "called out," because there was a new and fearful evil come into the world, which we never read of before the days of Abraham — idolatry. Worship of idols, as far as Scripture reveals it to us, is only mentioned after the flood. This was spreading everywhere, and becoming paramount even in the descendants of Shem; and, therefore, God called out a witness in word and deed separate from so flagrant iniquity. Prophecy, or a prophet, always supposes the presence of new and increasing evil, because of which God is pleased to unfold His mind with regard to the future, and to make it of present practical value to those then on the earth.

In the case of Moses it was manifest; for, though he was the great lawgiver, the golden calf was set up almost immediately after, and thus the ruin of Israel, as a people under law, was complete. And so it remained for him, as the great prophet of Israel (Deut. 34: 10), to reveal the sure and growing corruption of the people, whatever might be the resources of God's grace at the end; as, at an earlier epoch, he had predicted the inevitable judgment of God upon Egypt. Coming lower down in the history of Israel, we have one who begins the line of prophets emphatically so called; for he is mentioned thus: "Yea, all the prophets from Samuel, and those that follow after," etc. His call was at a very critical period in Israel's history; at a time when the children of Israel had fallen into such a frightfully low state, that they were willing to use even the ark of God as a charm to preserve them from the power of their enemies. Then it was that God put His people to shame. His own ark was taken, and Ichabod was the only name that godly feeling could dictate. The glory was departed. Just about that time we hear of Samuel the prophet. If this was the token of some new crisis, equally at least did it show that God, in vindication of His own name, brings in the light of prophecy as a comfort to the hearts of those who stand for Himself.

Descending still further, we find the full outburst of prophetic light in the time of the prophet Isaiah. The reason is apparent. Not merely had Israel committed itself to idolatry, but the king, David's son, had actually taken the pattern of the heathen altar at Damascus, and must have another made for himself in the holy city! There was a sin heinous and most insulting to God. Isaiah is set apart with unusual solemnity to the prophetic office. The evil condition of the Jews is realized by him. He sees the glory of the Lord, which draws out from him the immediate confession of his own and the people's uncleanness. "Then said I, Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." But one of the seraphim touches his lips with a live coal, assuring him that his iniquity was taken away, and his sin purged. And he is sent with a message of judicial darkness upon the people, which must last till the cities were wasted, and the land made utterly desolate. Thus we have prophecy so much the more brilliant because the evil was manifest and profound. The consequence of the prophetic warning, where received, was a genuine spirit of repentance and of intercession. And God subsequently raised up a royal witness for Himself, so that for a time the evil was suspended.

And all this while you have prophecy coming out with more and more distinctness, directing the hearts of the saints to Him whom the virgin should conceive and bear — the Son of David, Emmanuel, that was to be the only and sure foundation for the people laid in Zion. I need not now attempt to give even an outline of the distinctive features of the prophets that followed. But this far, I trust, the great principle is clear, that prophecy, as a whole, comes in when there is ruin among the people of God. As the ruin deepens, prophecy adds fresh light in the goodness of God.

Besides this universal character of prophecy, we have seen it, first, while God is still disciplining the people and owning them as His. But there is another form of which Daniel is the great example in the Old Testament. This is, when God, no longer able to address His people as such, makes an individual to be the object of His communications.

For this is the manifest feature of Daniel. It is no longer a direct address to the people, reasoning, pleading, warning, opening out bright hopes, as in Isaiah, etc. Nor is it, as in Jeremiah, a prophet "ordained to the nations," with most affecting appeals to Israel and Judah, or at least a remnant there. In Daniel all is changed. There is no message to Israel at all; and the first and very comprehensive prophecy contained in the book, was not at first given to the prophet himself, but rather a dream of the heathen king, Nebuchadnezzar, though Daniel was the only one who could recall it, or furnish the interpretation. The other visions were seen by Daniel only, and to him all the interpretations were given. What is the great lesson to be drawn from this? God was acting on the momentous fact that His people had forfeited their place — at least for the present. They had lost their distinctive standing as a nation — God would no longer own them. The presence of elect persons among them did not, in the least degree, arrest the divine sentence. It was not a question of there being "ten righteous" in their midst. Of a corrupt Canaanitish city, like Sodom, that was said as a reason why it should be spared. But does God ever speak so about His people? He may liken them to Sodom for their iniquity, but there can be no such hindrance to judgment in their case. On the contrary, it is expressly said in Ezekiel 14, that "though these three men, Noah, Daniel, and Job, were in it [the land of Israel], they should deliver but their own souls by their righteousness "; and again, "they shall deliver neither son nor daughter." That is, in His own land, and in the midst of His guilty people, no matter who were there, nor what their righteousness, the righteous only should be delivered, and God's four sore judgments must be sent. And so, at this very crisis of the captivity, there were righteous men, such as the prophets themselves, and others, kindred spirits in their measure. Whatever, then, be His willingness to spare the world, God does not refrain from judging the evil of His own people, because of a handful of righteous men in their midst. "Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore, I will punish you for all your iniquities." (Amos 3: 1, 2) Otherwise, there never could have been a national judgment of Israel at all; for there was always a line of faithful ones in their midst. The entire principle is false. In a book I lately met with, such was the plea why England should come comparatively unscathed out of the terrible judgments about to fall on the nations of the earth. There are so many good men! — such changes for the better in high and low — such benevolent and Christian institutions — the Scriptures not only printed in abundance, but everywhere circulated, read, and expounded! But these are the very grounds which, to my mind, make divine judgment inevitable. For it is quite clear from Scripture, that, if there is to be any difference in the measure, those who know His will and do it not "shall be beaten with many stripes." A more fearful illusion can scarcely be conceived, than that the possession of a greater amount of spiritual knowledge and privilege is to be an effectual shield when the earth comes into judgment.

The Lord recalled the memory of Tyre and Sidon (Matt. 11), but it was only to show the far greater guilt of the cities wherein most of His mighty works were done. "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you." But there was another city still more favoured (elsewhere called His own city, Matt. 9: 1), because it was where He then usually dwelt; and, therefore, was its case so aggravated in guilt. "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which were done in thee had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment than for thee." In other words, the measure of privilege is ever the measure of responsibility.

We have seen, then, the startling fact that the government which God had set up in Israel (accompanied by the visible sign of His presence, i.e. the Shekinah of glory), was now to subsist no more. God Himself stripped them of their name as His people. Henceforth they were "Lo-Ammi," not My people. That was their doom now, as far as He was concerned, whatever the ultimate designs of His grace might be: for His "gifts and calling" are "without repentance."

Along with this sad change, and dependent on it, the prophecy of Daniel begins. And in this respect there is a strong analogy between this book and the grand prophecy of the New Testament. No doubt, in the latter, special messages were sent to the seven churches through John. But the book, as a whole, was addressed and confided to him, however much it was intended that the things should be testified in the churches. Christ sent and signified the revelation, by His angel, unto His servant John, who stands in the same sort of relation to Christendom that Daniel did to Israel. The failure was so complete that God could no longer address the prophecy directly to His people in either case. Thus there is a very serious moral sentence of God upon the condition of Christendom. It was a ruin as regards practical testimony for God — Ephesus threatened with the removal of its candlestick, if it did not repent, and Laodicea with the certainty of being spued out of the Lord's mouth. Not but what God continued to save souls: this He always did and does. But it has nothing to do with the witness which His people are responsible to render. More than two hundred years after Judah had become "Lo-Ammi" Malachi could tell of them that feared the Lord speaking often one to another: "And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels, and I will spare them as a man spareth his own son that serveth him." All that might be true; yet the solemn sentence of God — "not My people" — remained on them. Circumstances could affect neither His judgment of the nation nor His grace to faithful souls within it. And what was true then remains equally true now. The salvation and blessing of souls go on. But before God, that which bears the name of Christ in the world is as far from satisfying the thoughts of God about us, as the people of Israel were from fulfilling His design in them.

Accordingly, we find that the character of the book perfectly accords with the time and circumstances in which Daniel was called to be a prophet. It was when the last vestiges of God's people were being taken away. In Jeremiah 25: 1, the date of Nebuchadnezzar's reign is reckoned from the first attack. And I would just observe, that there is a little difference from what is said in Daniel 2. In Babylon, where the latter wrote, the reckoning was naturally from the time when Nebuchadnezzar succeeded to the throne upon his father's death; whereas, in Jerusalem, where Jeremiah prophesies, it was just as naturally from the time that Nebuchadnezzar, during his father's life, wielded the power of the kingdom, to the ruin of Jerusalem and the Jews. The truth is, the case is not uncommon, both in sacred and profane history. Whatever may be the difficulties in the word of God, they really arise from want of light. Generally, the object of the particular portion where they occur is not understood. But speaking of dates, another little thing it is well to bear in mind, which the first verse of our chapter, as compared with Jer. 25: 1, gives occasion to: years are sometimes reckoned from their beginning, sometimes from their end, that is, either inclusively or exclusively. So it is in the well-known instances of the days between our Lord's death and resurrection, and of the six or eight days before the transfiguration. Thus in Daniel it was said, "in the third year of Jehoiakim"; but in Jeremiah, "in the fourth year." The one was the complete, the other the current year.

Looking then at the moral character of Daniel's prophecy, the key to the ways of God at the time it was given lies in this, that God no longer exercised a direct, immediate government upon the earth. He had owned David and his seed as the kings that He had set upon the throne of Jehovah at Jerusalem. (1 Chr. 29: 23) No other kings were thus recognized of God. They were emphatically His anointed, before whom even the high priest had to walk.

And here was what God intended to set forth by them: a foreshadowing of what He is going to do by and in the Christ, the true Son of David. The same thing is found throughout Scripture. First, a position is committed to man's responsibility, and failure is immediate; then, it is taken up by Christ, who establishes it on a foundation which cannot be moved. Thus, God makes man, and sets him sinlessly in paradise, with dominion over the lower creation. Man falls at once. But God never gives up His purpose of having a man in paradise. Where shall we find it now? In the first Adam it broke down utterly. He was turned out of Eden: his race became outcasts from that day to this; and all the efforts and the material progress that man makes in this world are only so many remedial measures to hide the fact that God has driven him out of paradise. But the last Adam is God's glorious answer to that first trust which was confided to man's keeping — the Second Man exalted in the paradise of God. Again, Noah, as it were, begins the world afresh after the flood, and has the power of life and death first committed to his hand. The sword of magistracy was introduced. "Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made He man." This was the root of civil government, and man was thereby made responsible to restrain or punish the violent hand. This is never reversed. Christianity, wherever received, brings in other and heavenly principles. But the world remains bound by this irreversible statute of God for its guidance. Noah, however, failed in his trust as completely as Adam had in the garden. He did not govern himself nor his family to God's glory. He becomes intoxicated, and his younger son insults him: and the issue is, that, instead of the universal blessing of righteous rule, a curse falls upon a portion of his descendants, So, in due time, the principle of a king, responsible to rule righteously over God's people, was tried in the house of David. And what is found,, Even before David died, there was such dreadful sin that the sword was never to depart from that very family which ought to have secured blessing to Israel. Did God therefore abandon His designs? In no wise. The Lord Jesus takes up headship, government, and the throne of David's Son. And so with all the other principles that broke down in man's hands; all will be illustrated and established for ever in the person and glory of the Lord Jesus.

We saw that Jerusalem ceases to be Jehovah's throne. And Jeremiah shows us the holy city counted as one among the other nations; and as most privileged, so the first to drink the cup of God's fury. Babylon must drink it also, but Israel first. It is in the same chapter (Jer. 25) that you have the distinct prediction of the seventy years' captivity, during which Judah was to be carried away to Babylon; and then should come at the end the judgment of the power that led them captive. But while Jeremiah predicts the rising supremacy of Babylon, and its final judgment, and that, too, not as a matter of history alone, but as the type of the world's overthrow in the day of the Lord, we have not there the details that intervene. So Ezekiel, among the captives at Chebar, brings us up in the first half of his prophecy to the time of the great struggle for the chief place among the powers of the world. Pharaoh-Necho, king of Egypt, desired to have it; but, as the Assyrian before him, he is destroyed, and Babylon remains the ambitious claimant of universal dominion. There were these three powers, Assyria, Egypt, and Babylon; the latter comparatively young as a great kingdom, though founded probably upon the oldest associations of all, viz., Babel — "the beginning of Nimrod's kingdom." They were like fierce animals, held in by an unseen leash till the experiment was fairly tried, whether the daughter of Zion would walk humbly and obediently with the Lord, or whether she would turn from her backsliding and repent at His call. But she did neither. This left room for what had never been seen before — the rise of universal empire.

After the flood, and the judgment of the Lord at Babel, the great dispersion of nations took place — families, kindreds, tongues, and lands, all separate. Israel was the centre of this system of independent nations. So it is written in Deut. 32: 8: "When the Most High divided to the nations their inheritance; when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel." All was arranged with reference to Israel, for "Jehovah's portion is His people, Jacob is the lot of His inheritance." They were the divine centre for the earth, and God will yet make good His purpose. Though completely frustrated through the wickedness of the people, Israel must yet be His centre of nations in this world, for the mouth of the Lord hath spoken it. This, too, was first tried in the hands of man, and failed; then it is turned over into the hands of Christ, who will establish it in due time. Israel's pride made it to depend at first upon their obedience to God. At Sinai they undertook the responsibility of the law. Whenever a sinner attempts to stand upon that ground with God, he is lost. The only safe and lowly ground is, not what Israel would be for God, but what God would be in faithfulness and love and pity toward Israel. And so it is with every soul at all times. Israel accepting that condition, the law became their scourge, and God was compelled to judge them. Death accordingly was certain, spite of God's marvellous patience. People fail, priests fail, and kings at last became the leaders in all evil. God was compelled to give up His people. From that moment all that held in check the nations of the earth was taken away, and the vast rival dynasties struggled for the mastery. God no longer had a people that He owned as the theatre of His government. If their heart had only turned to Him, like the needle to the pole, spite of quivering to and fro, there would have been long-suffering (as indeed there was to the uttermost), and the intervention of divine power would have established them in blessing for evermore. But when not only the people, but the king anointed of Jehovah, blotted out His very name from the land; when His glory was given to another in His own temple, all was over for the present, and "Lo-Ammi" was the sentence of God. They had become now the most bitter in their idolatry, being apostates from the living God, and, if maintained, would have been the active champions of heathen abominations. By God's judgment, therefore, the people and the king at length passed into captivity.

At this crisis Daniel appears at the court of the Babylonish monarch, according to the sure word of Isaiah to King Hezekiah. (Isa. 39) "The times of the Gentiles" (for so runs the remarkable phrase in Luke 21) were begun, and of those times Daniel was the prophet. They are not always to run on; they have a limit assigned by God, when the present interruption of His direct earthly government shall cease, and Israel shall again be acknowledged as the people of God. During this interval, as we saw, their distinctive calling being lost, God allows in His providence a new system of government, the system of imperial unity, to rise up in the great successive Gentile powers It is no longer independent nations, each having its own ruler, but God Himself sanctioning, in His providence, the surrender of all nations of the earth to the absorbing authority of a single individual. This is what characterizes "the times of the Gentiles." Such a thing was unexampled before, though there may have been strong kingdoms encroaching upon weaker ones. Even the infidel historian is compelled to recognize, as all history does, the four great empires of the ancient world. Israel was now merged in the mass of nations. Hence that expression comes in, "the God of heaven." God had, as it were, retreated from the immediate control of the earth, in which character, at least in type, He had governed Israel. This had now wholly disappeared, and God, acting sovereignly, and at a distance, so to speak, from the scene — "the God of heaven" — gave certain defined powers of the Gentiles to succeed each other in a world-wide empire.

Before these preliminary remarks close, I add a little word on the great moral features of this chapter; for if they are brought out prominently in Daniel, they were not written for his sake only, but for ours, if we desire the same blessing.

The chapter opens with the scene of the complete prostration of the Jews before their conqueror. They were now besieged and overwhelmed in their last stronghold. "In the third year of the reign of Jehoiakim, king of Judah, came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it. And the Lord gave Jehoiakim, king of Judah, into his hand, with part of the vessels of the house of God, which he carried into the land of Shinar, to the house of his god; and he brought the vessels into the treasure-house of his god." Next we have the fulfilment of the remarkable prophecy of Isaiah, already alluded to. Hezekiah had been sick, nigh unto death. At his urgent desire to live, God had added to his days fifteen years, and this was sealed to him by a striking sign; the sun returned ten degrees by which it was gone down. But it had been better to have learnt well the lesson of death and resurrection, than to have life prolonged, fall into a snare, and hear of the sorrows that yet awaited his house and, with it, the eclipse of Israel's hopes. Whether a sign so remarkable was what chiefly attracted the notice of a nation the most celebrated in the ancient world for its astronomical lore, I cannot say. Certain it is, that at that time the king of Babylon sent letters and a present to Hezekiah, and this, not merely because he was recovered of his sickness, but to inquire of the wonder that was done in the land. (2 Chr. 32: 31) Instead of going softly all his years, Hezekiah displays his treasures to the ambassadors of Merodach-baladan. "There was nothing in his house, nor in all his dominion, that Hezekiah showed them not." "Then said Isaiah to Hezekiah, Hear the word of the Lord of hosts: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon."

Here we see this accomplished. "And the king spake unto Ashpenaz, the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes (or nobles); children in whom was no blemish, but well-favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans." Accordingly "the king appointed them a daily provision of the king's meat and of the wine which he drank; so nourishing them three years, that at the end thereof they might stand before the king." Along with this, the names of Daniel and of his three companions are changed. It would appear, that the desire was to efface the memory of the true God, by giving them names derived from the idols of Babylon. "The prince of the eunuchs gave to Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego"; in all probability names derived from Bel and the other false gods then worshipped in Chaldea.

And now let us mark what the Holy Ghost records, as peculiarly showing Daniel's heart for God, that in his moral ways he might be a vessel to honour, and meet for the Master's use. How remarkably is the power of God superior to all circumstances! Daniel and his companions say nothing to the change of names, painful as it must have been. They were slaves the property of another, who had the authority to call them as he pleased. "But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank." Naturally they would have received such fare with thankfulness; faith works, and it is refused. It was connected with the false gods of the country, being a part of the daily food of an idolatrous king. Even in their own land, and apart from idols, God insisted upon separating between things clean and unclean, and much that was prized among the Gentiles was an abomination to a Jew. The law was stringent as to these defilements, and Daniel, as a Jew, was under its obligations. Christianity comes in and delivers the conscience from anxiety as to such things. "Whatsoever is sold in the shambles," Paul says, "that eat, asking no question for conscience' sake." And so at a feast. If it were known, however, that certain food had been offered unto idols, the Christian was not to eat, both for the sake of those that named the fact and for conscience' sake. But for the Jew, there was unqualified separation required. Daniel at once shows himself decided for the true God. It was not to him a question of doing at Babylon what was done there, but of the will of God as enjoined upon Israel. "Therefore he requested of the prince of the eunuchs that he might not defile himself." God had meanwhile wrought in His providence that Daniel should find special favour. But this did not lessen the trial of faith. And when difficulties and dangers were pleaded, still he has confidence in God. We are all apt to find good reasons for bad things; but Daniel's eye was single, and his whole body full of light — the only means of understanding the mind of God. He did not consider what was pleasing to himself; he did not fear to risk the peril; he looked at the matter in connection with God. He only asks that they may be proved for ten days; "and let them give us pulse to eat and water to drink. Then let our countenances be looked upon," etc. Not "pleasant bread," but that which spoke of humbling themselves before God, was what a true heart felt to be their suited food; such fare as the lowest in that proud and luxurious city might have disdained. What is the result of this trial? Daniel and his companions turn out "fairer and fatter in flesh than all the children which did eat the portion of the king's meat." Thus they were spared further trouble on that score.

But that is not all. There was the positive blessing of God, in giving them knowledge and skill in all learning and wisdom. And of Daniel it is said, that he was made to understand "all visions and dreams." They were prepared of God, each for what he had afterwards to fill. God was their teacher, and the trial of their faith was a needed, essential part of their training in His school. Then, when they stood before the king, none was found like them. When the king inquired of them, he found them, in all matters of wisdom and understanding, "ten times better than all the magicians and astrologers that were in all his realm.'' (Verses 17-20)

If we, too, are to understand the Scriptures, I believe that we must travel the path of separation from the world. Nothing more destroys spiritual intelligence than merely floating with the stream of men's opinions and ways. The prophetic word is that which shows us the end of all man's projects and ambition. "And the world passeth away, and the lusts thereof; but he that doeth the will of God abideth for ever." Doubtless, "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." But all the plans of men will come to nothing first, though "they shall labour in the very fire, and shall weary themselves for very vanity." Himself shall do it. If there be one Scripture truth which stands out more prominently than another, or rather which underlies all truth, it is the total failure of man in everything that pertains to God, before His grace interferes and triumphs. And this is true, not of unconverted men only, but of His people of old, and of His Church since. Nor is there any advantage greater for the enemy, short of destroying the foundations, than the mixing up of the saints of God with the world, and the consequent darkening of all spiritual intelligence in those who ought to be its light. God would have us in practical communion with Himself: in His light we see light. If we see the end of all the plots of Satan to thwart the work of God, it separates us from what leads thereto, and joins us with all that is dear to Him. Then "the path of the just is as the shining light, which shineth more and more unto the perfect day." So walking, we shall understand the word of God. It is not a question of intellectual capacity and learning. I am confident that human erudition in the things of God is only so much rubbish, wherever it is made to be anything more than a servant. Unless Christians can keep what they know under their feet, they are incapable of profiting fully by the word of God. Otherwise, whether a man know much or little, he becomes its slave, and it usurps the place of the Spirit of God.

Faith is the sole means and power of spiritual understanding; and faith puts and keeps us in subjection to the Lord, and in separation from this evil age. Daniel was separated from what, to a Jew, dishonoured God, and God blessed him with wisdom and understanding.

Daniel 2.

Before entering upon my present subject, I would point out an obvious proof that Dan. 1 has a prefatory character. The last verse of the chapter informs us that "Daniel continued unto the first year of king Cyrus." It is not merely an account of certain circumstances, before we are introduced to the various revelations or facts that are given in succession in the book; but we have the preparation for the place that Daniel was to keep. And then we are carried, as it were, on to the end. The continuance of Daniel is shown through the whole term of the Babylonish monarchy, and even to the beginning of the Persian. It is not meant that Daniel only lived to the first year of king Cyrus; because the latter part of the book shows us a vision subsequent to that date. The fact is simply stated, that he lived at the commencement of a new dynasty. And it will be found that the end of the last chapter is an equally suitable conclusion to the book; answering, as such, to the first chapter as a preface.

But before going farther, I would make one remark of a general kind. The book divides itself into two nearly equal volumes or sections. First, that which refers to the great Gentile powers, and the features that would mark their outward conduct; and, finally, to the judgment of it all. This is continued up to the end of Dan. 6. Then, from Dan. 7 to the close, we have not the external history of the four Gentile empires, but that which is of more peculiar interest to God's people. This was, evidently enough, indicated by the circumstance that the first portion of the book does not consist of visions that Daniel saw; for the only one, properly so called, was seen by Nebuchadnezzar. There is one in Dan. 2, and then another of a different character in Dan. 4; Dan. 3, 5, and 6 being facts that had to do with the moral condition of the first two monarchies, but nothing at all that was made known in the first instance to Daniel, or visions seen by the prophet himself; whereas the latter part of the book is occupied exclusively with communications to the prophet himself. And there it is that we find, not merely what ought to strike the natural mind, but the secrets of God that peculiarly affect and interest His people, and hence details also. The external proof of this is, that chapter vi., which closes what I have called the first section of Daniel, brings us up to the close again. "So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian." Now this is remarkable, because the next chapter goes back again to Belshazzar. "In the first year of Belshazzar, king of Babylon, Daniel had a dream, and visions of his head," etc. That was long before Cyrus the Persian. Then in Dan. 8, "In the third year of the reign of king Belshazzar." And in Dan. 9, "In the first year of Darius, the son of Ahasuerus." So far all is regular. Next, we come down to Dan. 10-12. "In the third year of Cyrus, king of Persia, a thing was revealed unto Daniel," etc. The first part (Dan. 1-6) brings us down to the close in a general way, and the second (Dan. 7-12) with equal order; divided, not merely in this outward manner, but having the moral difference, already explained, i.e. the one external and the other internal. That this is not an unprecedented thing in the word of God is familiar to the reader of Matthew 13. There, we have an orderly setting forth of the kingdom of heaven under certain parables — the first of these being a prefatory one. Now, taking the other six parables (for there are exactly seven in all), you have a division of them into two sets of three, the first of which refers to the exterior of the kingdom, and the last to more inward and hidden relations.

This exactly answers to what we have in Daniel. First, the external history goes down to the close, and then the internal succeeds, or what was of special interest to those that had understanding of the ways of God. This will suffice to show that the book is characterized by that divine method which we ought to expect in the word of God. There is a profound design, which runs through the works of God, and more especially through His word. The finger of God Himself is evident indeed upon what He has made; yet death has come in, and the creature is made subject to vanity. Hence, we hear the groans of the lower creation; and, as you rise in the scale of animal life, the misery is more intense. Man is more conscious and capable of feeling the wretchedness that his own sin has brought upon the world, and upon that creation, of which he is made the lord. But in the word of God, although there may be slips and errors of scribes, they are for the most part but specks. They may obscure its full light; but they are trifling in comparison with the evident brightness of that which God gives, even through the most imperfect version. In passing through the hands of men, we discover more or less of the weakness that attaches to the earthen vessel; but through the great mercy of God, there is ample light for every honest soul.

But turning to this first great scene, we have the entire failure of the wisdom of the world. Unusual care was taken, at the court of Babylon, to have men trained in all wisdom and knowledge. The time was now come when this was to be put to the test. God was pleased, while the great Gentile king was meditating upon his bed, to give him a vision of the future history of the world: on the one hand, gratifying his desire to see the world's course thence onward unveiled; while, on the other hand, he was made to feel the utter powerlessness of all human resources. It was God's opportunity for displaying His own power, and the perfect wisdom of which even a poor captive was made the channel. This is a signal example of God's ways. Here were these Jews; and the proud king might have supposed that, if God was for them, they could not possibly have come under his hand. But if God's people are guilty, there are none whose faults He so much exposes. How do we know the wrong that Abraham did? or David? Only from God. He loves His people too well to hide their faults. It is a part of His moral government, that He is the very last to put or allow a veil over what displeases Him, in those even whom He loves best. Take a well-governed family. Is it the way of love to cover over the fault of the child, when the child ought to feel it? — and feel it he must if he is to be happy. So with God's people. Israel had abandoned Him — had denied their relationship to Him; and God shows that He felt their sin, and that they must feel it too. He disowned them as His people for a time — swept them out of the land in which He had planted them; and now they were the slaves of the Gentiles.

But in turn their conqueror must be taught that, after all, the mind — the heart of God, was with the poor captives. The power of God might be with the Gentile for a season, but the affections of God and His secret were with His own, even in the hour of their abasement.

The circumstances through which this was brought out strikingly illustrate the ways of God. The king dreams a dream: the thing departs from him. He summons his wise men, and calls upon them to make known the dream and the interpretation of it. But all in vain. They themselves are so struck with the unreasonableness of the demand, that they say, "There is none other that can show it before the king, except the gods, whose dwelling is not with flesh." (Ver. 11) It was impossible to meet the king's request. Thus all was allowed to come out in its reality. Their wisdom proved to be unavailing for what was wanted. Daniel hears of the decree which went forth, that the wise men should be slain. He goes to Arioch, and begs for time to be given him. But mark this — and it is the characteristic of faith — he has confidence in God. He does not wait till God gives him the answer, before he says that he would show the interpretation of the dream. He proffers it at once. He is confident in God, and that is faith — a conviction founded on the known character of God. The secret of the Lord is with them that fear Him; and Daniel feared the Lord. Therefore, also, he was not alarmed at the decree. He knew that God who gave could recall the dream. At the same time, he does not in the least degree pretend to answer it himself. We have thus two great things brought out in Daniel: first, his confidence that God would reveal the thing to the king; secondly, his confession that he could not. He goes to his house, and makes the thing known to his companions. He wishes that they also should "desire mercies of the God of heaven concerning this secret." He has exceeding value for the prayers of his brethren — the witnesses with himself of the true God in Babylon. He gets them on their knees before God, as well as takes that place himself. But Daniel, having special faith, was the one that God therefore honours. "Then was the secret revealed unto Daniel in a night vision." (Verses 14-19)

Neither does he go directly to the king, nor even to his companions, to tell them that God has made known the dream to him. The first thing he does is to go to God. The God that has made known the secret is the One that Daniel at once owns. He is in the place of one that worships God. And allow me to say, that this is the grand object of all the revelations of God. Do not suppose it is a question of making known to me my sin and a Saviour meeting all the need of my soul. What God works by His Spirit in His saints, is not merely that they should know they are delivered from hell, or that they should walk as His children. There is a higher thing still. God makes His people worshippers of Himself; and, if there is one thing, in which God's children fail more than another, it is in realizing their place as worshippers.

Now, Daniel understood this. Though comparatively young, he was well acquainted with the mind of God. And here we have this beautiful feature. He brings out in his outburst of praise the mind of God; and this, not so much in connection with His power — though it is true that "He changeth the times and seasons; He removeth kings and setteth up kings," etc. — but what his heart specially dwells upon is this: "He giveth wisdom unto the wise, and knowledge to them that know understanding." I call your attention to the words. It is quite true that the Lord looks with compassion on the ignorant, and shows His goodness to those that have no understanding. But Daniel is speaking of His ways with those whose hearts are towards Him; and in their case the Lord's principle is, "Unto every one that hath shall be given, .... but from him that hath not shall be taken away even that which he hath." (Matt. 25: 29) Nothing is more dangerous, In the things of God, than to stop short in the path of learning His ways. What arrests souls is the consciousness that the truth is too practical; and they fear the consequences: for the truth of God is not a thing merely to know, but to live; and the soul instinctively shrinks back because of the serious present results it entails. In Daniel's case the eye was single, and the whole body, therefore, full of light. This is the real secret of progress. Let the desire only be towards God, and the progress is sure and steady.

Daniel then goes in unto Arioch, and says, "Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation." Accordingly, Arioch brings him in before the king in haste, and says, "I have found a man of the captives of Judah, that will make unto the king the interpretation." The king asks him whether it is true, that he is able to make known the dream and the interpretation. Daniel's answer is beautiful. Real, deep knowledge of the ways of God is always accompanied by humility. There is no greater mistake, nor one more unfounded in fact, than the supposition, that spiritual intelligence puffeth up; knowledge may — mere knowledge But I speak of that spiritual understanding in the word, which flows from the sense of God's love, and seeks to spread itself, if I may so say, just because it is divine love. Daniel intimates how impossible it was for "the wise men, the astrologers, the magicians, and the soothsayers," to show the dream unto the king. "But there is a God in heaven, that revealeth secrets, and maketh known [he does not even say to Daniel, but] to the king Nebuchadnezzar what shall be in the latter days." He desired that Nebuchadnezzar should know the interest that God took in him. "As for thee, O king, thy thoughts came into thy mind, upon thy bed, what should come to pass hereafter; and He that revealeth secrets maketh known to thee what shall come to pass." But he is not satisfied with that: he adds, "As for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart."

Then he enters upon the dream. "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible." He had seen the course of empire, not merely in a fragmentary successional manner, but as a whole. In the latter part of the book, we have the succession more minutely marked, and the detailed ways of the different powers towards Daniel's people: but here it is the general history of the Gentile empire.

"This image's head was of fine gold, his breast and arms of silver, his belly and his thighs of brass." That is, there was deterioration, as the empires departed from the source of power. It was God who gave imperial rule to Nebuchadnezzar. Consequently, that which is nearest to the source is seen as "this head of gold." There comes in a certain measure more of what was human in the Persian empire; "the breast and the arms of silver," an inferior metal, and so on down to the legs, which are of iron, and the feet, part of iron and part of clay. It is quite plain from this, that, as we descend from the original grant of power, there is a gradual debasement.

But it is well, now, to state a principle or two, which I believe to be of importance in looking at prophetic scriptures. One of the commonest maxims, even among Christians, is this: that prophecy is to be interpreted by the event — that history is the proper exponent of prophecy — that when the prophetic visions are realized upon the earth, the facts explain the visions. This is a false principle; it has not one particle of truth in it. People confound with interpretation of prophecy the confirmation of its truth. When a prediction is fulfilled, of course its fulfilment confirms its truth, but that is a very different thing from explaining it. The proper understanding of prophecy is just as difficult after the event as before it. For instance, let any one take the seventy weeks of Daniel. That chapter has furnished occasion for immense controversy and dispute among believers themselves. It is one of their commonest assumptions, that it is all fulfilled (which is not correct), and yet there is no such thing as agreement among them about its meaning.

Looking again at Ezekiel's prophecy: we find that the difficulty of prophecy arises from a totally different source. The first part of Ezekiel was fulfilled in the then ways of God with Israel; it extended over the time when Daniel lived. But that does not explain it. It is, in fact, more obscure than the closing chapters, which are future.

What, then, does explain prophecy? That which explains all Scripture — the Spirit of God alone. His power can unfold any part of the word of God. Do you ask, if I mean to say, that it is of no importance to know languages, understand history, and so on? I am not raising a question about learning: it has its use; but I deny that history is the interpreter of prophecy, or of any Scripture. And if there are Christians who know the history of the world, or the original tongues of Scripture, it is Christ that has to do with their spiritual intelligence, and not their knowledge or learning. Besides, even if men are Christians, it does not necessarily follow that they understand Scripture. They know Christ, else they would not be Christians. But real entrance into God's mind, in Scripture, supposes that a person watches against self, desires the glory of God, has full confidence in His word, and dependence on the Holy Ghost. The understanding of Scripture is not a mere intellectual thing. If a man has no mind at all, he could not understand anything: but the mind is only the vessel — not the power. The power is the Holy Ghost, acting upon and through the vessel; but it must be the Holy Ghost Himself that fills a soul. As it is said, "They shall be all taught of God."

There is a great difference in the measure of the teaching, because there is much difference in the measure of dependence upon God. The important thing is to bear in mind that the understanding of Scripture depends much more Upon what is moral, than what is of the mind — upon a single eye to Christ. The Holy Ghost can never give us anything to save us from the necessity of dependence and waiting upon God.

How, then, are we to interpret prophecy? It is entirely independent of history; it was given to be understood before it becomes history. That this is true must be manifest. The great mass of prophecy is about the terrible judgments that are to fall at the end of this age. What becomes of the people who do not profit by the prophecies, till the facts have taken place? It is a serious thing to despise it. The believer that understands prophecy has got special help, which he lacks who neglects it.

Starting, then, with this great principle — that it is the Holy Ghost who gives us to read prophecy, as bearing upon the glory of God, and connected with Christ, who shall yet be exalted, and whose glory shall fill the earth and heavens, all usurpers and pretenders being put down — let us look at this scene, as that which shows us the course of the world, up to that time. First, consider the position of the parties. Here was the proudest king in the world. He had gone forth at the head of victorious armies, before his father's death — before he had properly come into the undivided kingdom of Babylon. And now he has laid open to him a sphere of dominion, perhaps, beyond his ambition. He learns, with certainty, that it was God, in His providence, who had put him in this position. But more than that: he sees brought before him, in a few touches, the whole chart of the Gentile world — the leading features of its history from that day to the day of glory and judgment that is coming. He has brought before him the rise of another and neighbouring power, that had been already alluded to in prophecy; so that there was therefore no difficulty at all in gathering what was meant by it. The prophet Isaiah, who lived a hundred and fifty years before Cyrus was born, had not only referred by the Holy Ghost to the nation and king of the Medes and Persians, but had called him by name.

Again: another empire was foreshown, that was then comparatively in its infancy, or consisting only of so many separate tribes, without any stable bond of cohesion among them — I refer to the Greeks. But, more remarkable still, the kingdom, which is most dwelt upon by the Spirit of God, was then one that was in a mere embryo condition, and probably not even known by name to the king of Babylon. For though that kingdom was destined to play the greatest part ever taken by a kingdom in the history of the world, it was then utterly obscure. It was engaged in home and neighbouring squabbles of the pettiest kind, without any thought of extending its dominion. The more marvellous, therefore, it is to look at that great king, and the servant of God that stood before him, unfolding the history of the world

"Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory." It was not a question of his own prowess, nor special wisdom, that he possessed. If Nebuchadnezzar had been allowed to carry away these captives — to triumph over the power of Egypt, that had wished to dispute the supremacy of the world, it was the God of heaven who had given it to him. "And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold." Clearly the Babylonish monarchy is meant. God had referred to this by Isaiah. And Jeremiah, who was a contemporary of Daniel's, had brought before him not only the length of period during which the Babylonish monarchy should last, but even the succession. There would be Nebuchadnezzar and his son, and his son's son. This had a remarkable fulfilment. So that we need not go beyond Scripture to understand prophecy. It is the right, spiritual use of what is in the word of God, and I bless God for it. If you find the simplest man who only studies with diligence the Bible, in his mother tongue, and is led by the Spirit of God, he has the elements and the power of a true interpretation. But as sure as a man tries to find an interpretation here and there, by the help of history, antiquities, newspapers, and what not, he is only deceiving himself and his hearers. Such is the universal moral sentence of God upon the soul that searches, in what is of man, the proper key to God's secrets. I must find it in God Himself, by a right use of what is in His own word.

An early Jewish writer, whose history is everywhere read and valued, Josephus, I had the curiosity to look at, and, finding the common version peculiar, I examined the original Greek of his history, but found the same strange sense still. He makes out that the head of gold means Nebuchadnezzar, and the kings that were before him! Thus, there is an entire want of understanding what the word of God says. The going away from Scripture, and allowing one's own thoughts, always leads astray. Babylon was first made an empire of in the person of Nebuchadnezzar, who here includes, as it were, those that were to follow. ''Thou art this head of gold." There is no reference to the kings that were before him. Babylon never was allowed to have the empire of the world till Nebuchadnezzar's day; therefore it was that he, and not his forefathers, formed the head of gold. He was the one in whom the imperial place of Babylon finds its beginning.

In Jeremiah 25 we find not only the epoch of seventy years of captivity, but, farther on (Jer. 27), the succession is mentioned. "All nations shall serve him, and his son, and his son's son, until the very time of his land come." It happened that, after his son Evil-Merodach was cut off, there was one who took the throne, not in the order of succession, but called to it by the Babylonish people, with a sort of claim through marriage with Nebuchadnezzar's daughter. This man reigned for a time, and after him' his son, who was, therefore, the son of Nebuchadnezzar's daughter, not of his son. It might, so far, then, appear that the prophecy had failed. Not at all. A few months after, Nebuchadnezzar's grandson was called to the throne. "Scripture cannot be broken." It had been said, "Nebuchadnezzar, his son, and his son's son," and so it was. In Belshazzar, the grandson of Nebuchadnezzar, the whole thing terminated. For this then Scripture furnishes all the main parts. So that prophecy does, in fact, explain history, but history never interprets prophecy. The man who understands prophecy can open up history; but no understanding of history will enable him to explain prophecy. It may confirm the truth of a prediction, to a doubter, so far as it is clear. Thus, if the history of the taking of Jerusalem, as it is given in the Wars of Josephus, is a true one, it will, of course, coincide with the inspired notice told us by Luke. But it is quite plain, that if I have confidence in the word of God, there I have a much more certain account of it. In a word, the circumstance of being uttered before the event has nothing to do with the matter. The eye of God saw all along, and through the stream of Gentile empire; and the language is as plain in the prophecies of Daniel, as in the writings of the Greek and Latin historians.* And so true is this that those who have no sympathy with what is of God, even infidels, are obliged to acknowledge, that whatever clearly bears upon the subject coincides with what Daniel had said hundreds of years before the events.

* "The four empires are clearly delineated; and the invincible armies of the Romans described with as much clearness, in the prophecies of Daniel, as in the histories of Justin and Diodorus." — Gibbon.

"And after thee shall arise another kingdom, inferior to thee." Not inferior in territorial extent, but in splendour, and perhaps most of all in the admixture of control outside the ruler, instead of a man acting in the conviction that God had put him in his place of authority. Darius (Dan. 6) took the advice of unscrupulous subjects and suffered bitterly for it. Had he felt the sense of immediate responsibility to God, the snare had been avoided. Men naturally shrink from absolute authority, chiefly because it is uncontrolled power in the hands of a weak and erring man. But supposing it was one who had all the wisdom and goodness in his own person, nothing could be happier. This is exactly what will be true in the reign of the Lord Jesus Christ, when full authority will be put into His hands, and all will be blessed and according to the will of God, and when the contrary will of men would only be rebellion.

What seems to confirm this, is, that when we come down to the third kingdom, the Macedonian, of which Alexander the Great was the founder, there we have a man, who not merely acted at the suggestion of his wise men, but was controlled by his generals. It became, in fact, a kind of military rule — a less respectable thing than the aristocratic interference of the Medes and Persians, and their inflexible laws.

Then we come down much lower still, and have a fourth kingdom, represented by iron. "And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and subdueth all things; and as iron breaketh all these, shall it break in pieces and bruise." There, strength is the great feature of the kingdom, and the quality of the metal is consistent with it. But it is of the commonest sort — not one of the precious metals; perhaps, because the Roman empire was distinguished by this, that it was nominally the people that governed. However despotic the emperor, he always pretended, in theory at least, to consult the people and senate. Even under the empire, the Romans had still the semblance of their old republican constitution; whilst, in point of fact, it was but an individual who had clothed himself with all the real power.

Here, then, we have sketched before us the whole course of empire. But it may be asked, How do you know these things? It is not said that the second empire represents Medo-Persia, or the third Macedonia, or the fourth Rome. I think it is. It may not be said here: but Scripture does not always hang up the key exactly at the door. It is not often that we find the explanation of one portion in the very next verse. God wants me to know His word, to be familiar with all that He has written, and to be assured that all is very good. To instruct even the unconverted child in the Scripture is always of great value. It is like laying a fire well, so that a spark alone is needed to kindle it into a flame. It is a good and wholesome thing for Christians to be most particular in training up their children in a thorough knowledge of the word of God.

But, returning to consider what light Scripture gives, we need not go farther than this Book of Daniel to find the names of these empires In chapter 5: 28, we are told, "Peres: thy kingdom is divided, and given to the Medes and Persians." There is the answer at once. We find the Babylonian kingdom just tottering and about to be destroyed. We are told that the Medes and Persians succeed. Nothing simpler or more certain. The only people I ever heard of that found difficulties, were some learned men who strove to make out that the empire of Babylon extends to Persia as well, so as to make Greece the second, Rome the third, and the fourth a distinct and purely future antichristian power. Another class of these scholars have contended that Alexander's kingdom is one thing, and that of his successors another wholly different: in fact, one the third and the other the fourth empire; so as to make even the fifth kingdom (that of "the little stone") a past or present thing. Had Scripture been read and weighed without an object, mistakes like these could never have been made. But the believer, instead of seeing in history things to perplex his mind, takes up his Bible, and finds the solution before he leaves the prophecy itself. For it is plain from Daniel 8: 20, 21, that the empire of the united Medes and Persians gives place to the Grecian kingdom, with its fourfold division at Alexander's death. This again is succeeded by the fourth, or Roman Empire, the peculiar feature of which is, that in its last stage it is seen divided into ten separate kingdoms. (Dan. 7) Was this ever the case with the successors of Alexander? His kingdom was divided into four, never into ten. Thus we have prophecy explaining history; while the general use that mere learning makes of history is to obscure the brightness of the word of God. But let us understand the word of God first; and then, if we turn to history, we shall find it comes in as a human witness, and confirms, with its feeble voice, the divine testimony. It is obliged to do so. Thus, the man that does not know history stands upon at least as good ground as those who are learned, but find difficulties. He is not perplexed as others are, who look through the mist of their own speculations.

In the third kingdom a feature is introduced which is not in the second. It was to "bear rule over all the earth." How remarkably this was fulfilled in the Macedonian or Grecian kingdom! Because, although Cyrus was a great conqueror, it was altogether in the region where he lived. He overcame the whole of those parts to the north of Media and Persia, and also southward, as well as the west. All that was true; but he never went outside, so far as I know, the bounds of Asia.

But now we see a kingdom marked by extraordinary rapidity of conquest. One might challenge all ages to show anything that fulfils this prophecy, as the kingdom of Alexander did. In the course of a few years, that remarkable man overran almost the whole of the then known world. He even lamented, as we know, that he had not another world to conquer. This is a striking commentary upon what we have here. Do we need to go to history for it all? No. We find in this very book the explanation. In Dan. 8: 20, 21, the third empire is shown to be the Grecian. "The ram which thou sawest having two horns are the kings of Media and Persia." There you have also a confirmation of what I said before, as to the second kingdom. But when this ram was there, a fierce goat came that had a notable horn between his eyes. With the single horn that he has in his head, he butts against the ram, who represented these kings of Media and Persia. Here we have the third kingdom, that was to "bear rule over all the earth." What is its name? The 21st verse gives the answer. "The rough goat is the king of Grecia, and the great horn that is between his eyes is the first king." We do not need history to explain prophecy We have here the distinct, positive answer from the word of God, as to what the third kingdom is; and all real research you may make in history will only confirm this, but you do not need it. If you take your stand upon the word of God, you are upon a ground that no history can touch for a single instant. God, who gives the only sure account, shows that the Medo-Persian Empire is followed by the Grecian. The sole great horn of the latter is broken, and "for it came up four notable ones, towards the four winds of heaven." The kingdom of Alexander, at his death, was broken up into four great parts, which his generals fought for. You have their comparative littleness in the presence of Alexander. He was the great horn, the first king and representative of the third kingdom. The next question is, What was to follow that? What other great empire was to succeed: and that, the last empire before God should set up His kingdom? The Old Testament history closes before the third empire begins. The last facts historically stated are in the Book of Nehemiah, while the Persian was still the great king, i.e. the second empire was yet supreme. But the New Testament history opens, and what is found there? I have only to read the beginning of Luke, and I hear of another great empire then ruling. "It came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed." There we have, at once, the fourth kingdom, without requiring to ask history for it. There is a fourth kingdom, and the word of God shows it to be universal; it summons men throughout the world to be enrolled in its register, and God takes care that there should be a legal acknowledgment even of His own Son's having been then born.

The fourth kingdom, then, was the Roman Empire. When I know that from Scripture,* I can go to history, which tells me that it was the Roman Empire which crushed the power of Greece. They got the Greeks first to join them in beating the Macedonians, and then they turned upon the Greeks, and soon put them down.

* I have no doubt that, in "the ships of Chittim" (Dan. 11: 30) we have a reference to the naval power of Rome which interfered with Antiochus Epiphanes. But as the allusion is less explicit than Luke 2: 1, Luke 3: 1, Luke 20: 22-25, John 11: 48, John 19: 15, I add the direct proof from the New Testament.

Afterwards, the Romans extended their conquests all over Asia. What does God say about it? "The fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces . . . and as iron that breaketh all these, shall it break in pieces and bruise." And if people do call in history, can they see things more clearly? Where can they show as just a description of that empire as that which God gives here? One well-known historian, when speaking about the empires, describes them in the liveliest imagery, derived from these very symbols of Daniel the prophet. He could find no figures so apt as those which the Spirit of God had consecrated to their use already, though every one knows it was from no lack of imagination, any more than from the wish to accredit Scripture.

Even this is not all that God gives us. "Forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise." Never was a description more exactly to the point. I could quote passages from the old Roman writers, which show that they themselves gave an account of their own empire and policy, in terms substantially similar.

But there was something they could not tell, and that was beyond what man could foresee. That power that above all other was distinguished for its strength in warring down every one that rose up against it, whatever its kindness to those who stooped to the conqueror — that very power is described here thus: — "And whereas thou sawest the feet and toes, part of potter's clay and part of iron, the kingdom shall be divided." The Romans do not tell us this. History is not always a truthful speaker. Those who describe their own country's statecraft are not in general very trustworthy. If there was that which threatened extinction, they are as glad to hide it as they were ready to boast in whatever evidences their boldness, strength, and glory; but God tells all out; and we find that the same empire, that was to be so celebrated for its amazing strength, is to exhibit also the greatest inherent weakness. "There shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay."

The iron was the original element; the clay was brought in subsequently, and properly did not belong to the great metal statue: it was a foreign ingredient. When and whence did it come? I believe that the Spirit of God in using the figure of clay refers not to the original Roman element, which had the strength of the iron, but to the barbaric hordes, which broke in at a later period, weakening the Roman power, and forming by degrees separate kingdoms. I can, however, only state this as my own judgment, founded upon the general use of Scripture language and ideas. We have what was not properly and originally Roman, but was brought in from elsewhere: and it is the mixture of the two elements that is productive of the weakness, and that finally leads to division. These hordes of barbarians, that forced themselves in at first, professed not to be conquerors, but guests of Rome, and finally settled themselves within its limits. This it was that subsequently led to the division of the empire into a number of separate independent kingdoms, when the power and pride of imperial Rome was broken. Charlemagne, later on, cherished the desire of universal empire, which he laboured hard to realize; but it was a failure; and all that he acquired in his life was separated in his death. Another man attempted it in our own days; I mean, of course, the exile of St. Helena. He had at heart the same universal monarchy. What was the issue? His success was still more short-lived. All was completely broken up into its original constituents before he had breathed his last. And so it will continue in the main, until the moment spoken of here, but more fully entered into in the Book of the Revelation.

This is, I believe, what Scripture lays down about the matter. There will be, before the age closes, the most remarkable union of two apparently contradictory conditions — a universal head of empire, and separate independent kingdoms besides, each of which will have its own king; but that one man will be the emperor over all these kings. Till that time comes, every effort to unite the different kingdoms under one head will be a total failure. Even then, it will be not by fusing them together into one kingdom, but each independent kingdom will have its own king, though all subject to one head. God has said they shall be divided. This, then, is what is shown us. "They shall not cleave one to another, even as iron is not mixed with clay." And if ever there was a portion of the world that has represented this incoherent system of kingdoms, it is modern Europe. As long as the iron predominated, there was one empire: but then came in the clay, or foreign material. In virtue of the iron there will be a universal monarchy, while in virtue of the clay there will be separate kingdoms.

"And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." Mark those words, "in the days of these kings." They are a complete answer to those who have tried to make this the birth of Christ, and the introduction of what they call the kingdom of grace. At the time here spoken of, the empire is broken up and divided. Was that the case when the Lord was born? Could it be said then "in the days of these kings "? Nothing of the sort. Rome was then in its fullest power; there was not the smallest breach apparent throughout the empire. There was but one ruler, but one will predominant. It was not therefore "in the days of these kings." What then does the verse refer to? I believe to the closing scene of the Roman Empire: not to the time when Christ was born, but when God "bringeth in the First-begotten into the world" — when the Lord Jesus is brought in, not as the Nazarene to suffer and to die, but when He comes with divine power to judge. The "stone cut out without hands," though in a sense applicable to Him at any time, applies really and fully then. We have the interpretation here. It does not refer to His person, so much as to the kingdom that the God of heaven shall set up in Him and by Him. No doubt He is the stone; but this is a destructive stone extinguishing the kingdoms of the earth. Can any one deny it? The stone was "cut out of the mountain without hands, and it brake in pieces the iron, the brass, the clay, the silver, and the gold." There was the crash of all the image. Was that the case when Christ was born Did Christ attack the Roman Empire? Did He destroy it? On the contrary, Christ was killed, and it was its minister that was the official means of His crucifixion. The image, we may say, smote Him, instead of His smiting the image. Such an interpretation is unworthy of serious attention.

The stone falls upon the feet of the image, the toes of which were part of iron and part of clay; that is, upon the last condition of the Roman Empire. After all the division, the stone smites it. Thus its action is not grace, but judgment. It is not a sower sowing seed, to produce life; still less is it leaven diffusing itself over certain limits. Its blow falls destructively upon the image and shatters it completely. It is evident, then, that the first coming of Christ is not the question here. His birth is wholly passed by. It took place during the course of the Roman Empire and in no way destroyed it. Whereas what will deal with the Roman Empire yet, is the coming of the Lord Jesus Christ in a day that is future.

But some will say, How can that be? There is no Roman Empire now. But let me ask, How does this show that there is not to be a Roman Empire? Can you prove that the Roman Empire is not to revive? What is given me here is that the iron, the clay, the brass, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing-floors.

Further, we are told in the Revelation that the beast, representing the imperial power of Rome, is remarkably characterized as "the beast that was, and is not, and yet is." (Rev. 17: 8) The last clause, which in the English version is so obscurely rendered "and yet is," should be "and shall be present."* There is no doubt about this at all: no man that knows the Apocalypse properly would dispute it. If so, it follows that the beast, or empire that existed, when John was there, was to be in a state of non-existence, and then to appear again, ascending out of the bottomless pit. That is, it will be the power of Satan that will accomplish the reunion of the fragments that make up the Roman Empire. And it is remarkable that when the beast is seen again, this chapter shows that there will be ten kings who will agree to give their power to "the beast," or person then raised up of Satan to organize and govern the empire. He will use this vast power against God and the Lamb; every appearance of Christianity will be destroyed, idolatry will be restored, and Antichrist set up. Then God, as it were, will say, I will endure this no longer; My hour is come. The Lord Jesus will leave the right hand of God, and will execute judgment upon these vile pretenders.

* It depends on an indisputably good various reading.

"In the days of these kings shall the God of heaven set up a kingdom . . . it shall break in pieces and consume all these kingdoms, and it shall stand for ever." The first action of that stone is to destroy. It is not a question of saving souls; it is judgment and destruction: putting down kingdoms and everything that exalts itself against the true God.

But a difficulty may arise here as to how it is that, when this destructive blow falls, we have the gold, the silver, and the brass all jumbled together, with the iron and clay — as if these successive empires existed together at the end. The truth is that though Babylon, for instance, lost its imperial place, it existed subordinately under the powers that succeeded; and so with each following empire till Rome. (Comp. Dan. 7: 11, 12) So that when the final judgment of the fourth empire takes place, there will still be the representatives of its three predecessors, distinct from itself. And this makes evident that by the last empire is meant what is exclusively western, and not that which had belonged to the previous empires.

Thus it is the great seat of modern civilization (i.e. the ten kingdoms of the beast) that will be the scene of this tremendous apostasy. And this will be allowed in the judicial wisdom of God, because men have not received "the love of the truth that they might be saved." God will send them strong delusion, that they should believe a lie: "that they all might be damned who believed not the truth, but had pleasure in unrighteousness." I have not a question that this is the future history of the world, on the authority of the word of God. This remarkable prophecy brings us down from the first beginning of imperial power, and finally shows us in the last days, before God sets up His kingdom, the judgment of the world as it is, when God will deal with the quick, not with the dead merely. "He will judge the [habitable] world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead."

Daniel 3.

The chapters which fill up the interval between Dan. 2 and 7 are devoted to the statement of historical facts, and therefore might not seem, at first sight, to have a prophetical character. But we must bear in mind that Scripture in general has an infinitely larger scope than the bare statement of circumstances, be it ever so instructive and important morally. Indeed, this is true of all the Bible. Take such a book, for instance, as Genesis. Though it is clearly historical, and one of the simplest narratives in the Bible, yet it would be wrong to strip it of an outlook into the most distant future. We have the Spirit of God in the New Testament referring over and over again to its most significant facts. Thus, in the incident of Melchizedek; we see the bearing that is given it by the Holy Ghost in the Epistle to the Hebrews, and the allusion to it in other parts of Scripture. A priest and king, two characters that were often united in those days, meets Abraham on his return from the slaughter of the kings, brings forth suited refreshment for the victors, pronounces blessing in the name of Him whose priest he was, and receives tithes as well from Abraham. Yet we must remember that the word of God reasons on this, as indicative of a vast change which has already come in, and leaves open a good deal more, looking onward to the day of Christ, as I conceive. In the Hebrews, where the subject of Christ's priesthood, as now in heaven, is discussed, some important features of the type are barely alluded to, not applied. The primary drift there is to show, from the Jewish Scriptures, a higher character of priesthood than that of Aaron — a priesthood that was not derived from any predecessor, nor handed down to a successor. I only refer to this to show that Scripture gives a typical (and what is that, in other words, but a prophetical?) value to what might appear to be an authentic account of an historical event. Such a character I claim for these facts in the Book of Daniel. For it is plain that, if in the most unvarnished books of inspired history, such as Genesis or Exodus, where prophecy is not the ostensible object or peculiarly marked feature, you have incident on incident, clearly used in the New Testament, as foreshadowing good things to come, we may still more strongly infer that, in a prophecy such as this of Daniel, we are to read not only the visions as directly prophetic, but also the facts connected with them as instinct with a kindred spirit. It were easy to produce analogous examples from elsewhere. Let us look for a moment at the prophecy of Isaiah. There, after a long series of prophetic strains, you have a break. Certain well-known historical facts are related — the invasion and destruction of the Assyrian; and as to Hezekiah, his sickness and his recovery, the wonder done in the land, and the visit of the embassy from the king of Babylon. Then you have the prophecy recommencing, and following on its course. It could be readily proved that the facts related of Sennacherib and Hezekiah have a definite and most instructive bearing upon the prophecies in the midst of which they are imbedded. So that merely to regard them as facts introduced historically into such a connection, and, with no further or deeper reason, dividing one half of the book from the other, would be to deprive them of at least half their value. Am I too bold, therefore, in assuming it as a general truth, applicable to the word of God as a whole, that Scripture is not to be lowered down to the mere recital of the facts it records; but that those facts were chosen expressly in the wisdom of God, and were given in an orderly manner, for the purpose of representing the awful ways of man and Satan, and the glorious scenes before the mind of God Himself, that are to be re-enacted in the latter day? And if this be the case with the strictly historical portion of God's word, it is only reasonable that it should be emphatically true of a prophetic book such as this.

The evidence, however, of this will much more appear as we follow the facts as they are given here. We shall then see what is the connection, and what the special bearing, of the chapters themselves, better than by more laboured presumptions than one might gather from other parts of the word of God. For that is and must be the grandest testimony of all to the real meaning of Scripture. Revealed truth is like the light. It is not that which requires illumination from without in order to let us know what it means, but it displays itself. You do not need a taper or a torch from man to find out the light of day. The sun, as it wants none, entirely eclipses all such artificial helps; it shines for itself and rules the day. So it is that, wherever you find a man capable of seeing, the truth commends itself. He has, what the evangelist Luke calls, "an honest heart," and what other scriptures speak of as "a single eye." Wherever the truth is really brought to bear upon a man who is open to receive it as the precious light of God in Christ, they answer mutually to each other. The heart is prepared for it — desires it; and when the truth is heard, bows, receives, and enjoys it. When the heart, on the contrary, is occupied with itself, or with the world, there is no truth that can possibly bend it. The will of man is at work; and that is the constant, unvarying enemy of God. Therefore it is said (John 3) that no man can see or enter the kingdom of God without being born again — born of water and of the Spirit. That is, there must be a direct, positive work of the Holy Ghost, dealing with the soul, judging it and giving a new nature, which has as decided an affinity for the things of God as the old life has for the things of the world. The Spirit acts upon the new creature, and gives intelligence; and the truth is, we may say, its natural sustenance.

I do not doubt, therefore, that we shall find, in this third chapter of Daniel, as in the three which follow, that each has its distinctive features; and that these were not merely seen in what was passing in the days of Daniel, but that they were registered by the prophet to indicate the course now past, and the future destiny of the great Gentile powers. We are to view them in the light of the prophecies that surround them — to take them, not as facts put down, as any man might do it, at haphazard. In short, God has given them here, linked in the most intimate way with the prophecy where they are found.

In Dan. 2 we saw God's sovereign dealing with a man, raised up from among the Gentiles, to be the minister of His authority. This takes a new form, in consequence of the people of Israel and their kings having definitely proved themselves unworthy of God's purpose and calling. Thereon God introduces the imperial system of government in the world. It was not merely allowing a single nation to grow in power, and be the terror of its neighbours; or creating a blessed example of the ways of God. One ruler is allowed to be the master of the world — one great sovereign, not only himself mighty, but a ruler of kings, who were but subordinate or satellites. This began with Nebuchadnezzar, and it characterizes the Gentile empires. An objection might be raised, that we do not find any such power existing now. That is true. There exists no such imperial rule in the world, nor has there been since the fall of Rome; though there have been certain pretenders to it. But it has failed. The Book of the Revelation shows us this suspension. There was such a ruler once, while imperial Rome subsisted — one who had kings for his servants. But now there is an interval, when all that is over. Still it is to be revived. And this, I believe, is one great fact that awaits the world at the present time. It will take men by surprise; and when accomplished, it will be the means of concentrating the power of Satan, and of bringing about his plans on the earth.

All this has a very serious interest for us. We stand near the crisis in the world's history; and even those who look for signs own that we are drawing near the close of the age, and of the times of the Gentiles. The reorganization of the empire is not far off. And it is solemn to remember that, when revived, it will not be a mere repetition of what has been done before; but the power of Satan will be put forth in a way never yet witnessed. God shall send strong delusion that men should believe a lie, because they "believed not the truth, but had pleasure in unrighteousness." Very many of my Christian brethren may cry out that I speak uncharitably. The word of God, however, is wiser than men. It is not a thought of mine, nor of any other man. None would have gathered such a prospect from their own minds. But God has most clearly revealed it. People may plead the wonderful works of God of late in one distant country and another; and the answer of blessing that is, as it were, echoing back from some quarters near us. But these things in no way contradict what has been stated. We may always see these two things going on together, when men approach the verge of some mighty change. On the one hand, the general power of evil increases, and the pride of man swells to an unprecedented height. On the other hand, the Spirit of God works energetically, winning souls to Christ, and separating those that are to be saved from the destruction which is the necessary end of sin and pride. Hence, I believe, when any crisis of evil is at hand, what we ought to expect is this increase of blessing from God, during the time of suspense which immediately precedes judgment.

But, turning to the immediate subject of the chapter, imperial power is in the hands of the Gentiles; and the first thing told of that power, is, that it was used to set up idolatry — abused, rather, to give a splendour to idolatry unexampled in the old world. And a most humbling consideration it is: the evident connection between the golden idol that Nebuchadnezzar set up in the plain of Dura, and that image which he had seen in the visions of the night. It is true that the image he had made was not an exact copy. Still, is it not grave to find that the first thing that Nebuchadnezzar does, as far as Scripture gives it to us, is to command a golden image to be set up, that all the peoples, the nations, and the languages, might fall down and worship it? One thing, at least, is plain: that whether the golden head of the great image had suggested the thought or not, at any rate it did not hinder him. On the contrary, here we find that the authority which God had put into his hands, is turned to this frightful use. The reason, I believe, was this: Nebuchadnezzar was a man as wise according to the flesh as he was wilful. He stood most evidently in a place that no man had ever occupied before. Not only the sovereign of a vast kingdom, but the absolute master of many kingdoms, speaking different tongues, and having all sorts of contrary habits and policies. What then was to be done with them? How were all these various nations to be kept and governed under a single head? There is an influence that is mightier than any other thing, which, if common, binds men closely together; but which, if jarring, on the contrary, more than anything else, arrays people against people, house against house, children against parents, and parents against children, nay, husbands and wives against each other. There is no social dislocation to be compared with that which is produced by a difference of religion. Consequently, to avert so great a peril, union in religion was the measure that the devil insinuated into the mind of the politic Chaldean as the surest bond of his empire. He must have one common religious influence in order to weld together the hearts of his subjects. In all probability, to his mind it was a political necessity. Unite them in worship, unite all hearts in bowing down before one and the same object, and there would be something that would give the hope and opportunity of consolidating all these scattered fragments into a whole. Accordingly, he projects the idea of the gorgeous image of gold for the plain of Dura, near the capital of the empire: and there it is that he summons all the leading men, the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, all in power and authority, to come together to the dedication. He surrounds it, too, with everything that could attract nature and act upon the senses. All kinds of music must contribute to the scene. When the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, etc., was heard, this was the signal for the representatives of that vast realm to "fall down and worship the golden image that Nebuchadnezzar the king had set up." Man can but make an idol; he cannot even find out the true God. If it is a question of having the world's homage, the only thing that will carry away men on a vast scale must be something of this creation, something adapted to the nature of man as he is. You cannot unite hearts that are true with such as are false. But if the true God is shut out, Satan is there to find something which, if introduced by the authority of man, may command all but universal acquiescence. So it was here. The authority, therefore, of the empire was put forth, and all were commanded to worship the golden image on pain of death. "Whoso falleth not down and worshippeth, shall the same hour be cast into the midst of a burning fiery furnace."

"Therefore, at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up." (Verse 7)

But there were some apart from that idolatrous throng; very few, alas! though, no doubt, there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that be, his three companions were not there; and this made them obnoxious to others; especially as their position, exalted as it was in the province of Babylon, exposed them to more public notice. Of course they were singled out for the king's displeasure. "Wherefore at that time certain Chaldeans came near and accused the Jews." Then they remind the king of the decree that he had made, and add, "There are certain Jews, whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego. These men, O king, have not regarded thee; they serve not thy gods, nor worship the golden image which thou hast set up. Then Nebuchadnezzar, in his rage and fury, commanded to bring Shadrach, Meshach, and Abed-nego," etc.

Now this appears to me a fact of very great importance. The use which the Gentile makes of his power is to set up a religion connected with the polities of the kingdom, a religion for present earthly purposes. Where this is the case, religion cannot be left between God and the conscience. It is no longer a question of having a real conviction as to God and His truth, nor is there liberty to judge the imposture. The worship devised by the Gentile king is bound down upon the subject under penalty of death.

There may be certain things which hinder, for a season, the natural results of the world's will in having its religion condemned. And this has been the case for some time. For the last fifty years and more, every one knows there has been a certain system of opinion, commonly called "liberalism." This has got hold of men's minds. In no way does it respect God and His word as such. Its great stock-in-trade is the rights of man. Its cardinal virtue is, that all should be left free to think, act, and worship as they please. As long as the idea of man's rights is allowed to have play, the mercy of God turns it into an occasion for Christians, having a conscience towards Himself, to pass quietly through, and worship God according to His will. And as it was always unquestionable that God claimed the right over His own people; as His revealed will alone can rightly govern them; so, as the Father, He now seeks His children, that they may worship Him in spirit and in truth. The renewed heart and conscience delight in His will and find the chief blessedness here in exalting Him. To the believer, that will is more peremptory than the absolutism of the heathen king. Liberalism really dislikes this exclusive claim over the conscience. Still, it has led to a sort of calm in the world; and the full exercise of its authority, as to religion, is in abeyance for the time. For, apart from temporary circumstances, none can deny that, wherever there is a religion introduced by the monarch, for the guidance of his realm, necessarily it does not admit of difference, contradiction, or compromise. This would defeat the purpose for which it is imposed. But it is to fight against God. The monarch himself may have a conscience, and he is, of course, bound to worship God according to His will. But the using the authority of the realm to coerce others is the denial, practically, of God's direct control over the individual conscience.

The lesson, then, that we have here, is that, at the very outset, this was what the Gentile made of the power God gave: to set up his own religion, and bind it upon the whole of his subjects. That is, all his authority from God was turned to deny the true God, and to compel universal obedience to his own idol, with a frightful death held up as the immediate forfeit in case of disobedience. This was the great characteristic of the first of the Gentile empires.

But the evil of man and the craft of Satan only serve to bring the faithful into view. The king commands them to be cast into the burning fiery furnace. He first, no doubt, remonstrates, and gives them the opportunity of yielding. "Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? Now, if ye be ready, that at what time ye hear the sound of the cornet, flute, harp, etc., . . . ye fall down and worship the image that I have made, well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace: and who is that God that shall deliver you out of my hands?" It is solemn to see how evanescent was the impression made upon the king's mind. The last act recorded before this image was set up, was his falling down on his face before Daniel, paying him all but divine honours. He had even said, "Of a truth it is that your God is a God of gods and a Lord of kings, and a revealer of secrets, seeing thou couldst reveal this secret." But it was another thing, when he finds his power disputed, and his image despised, spite of the burning fiery furnace.

It was all very well to acknowledge God for a moment when He was revealing a secret to him. That was plainly decided in Dan. 2. And Daniel there represents those who have the mind of God and who are found in the place of fearing God. "The secret of the Lord is with them that fear Him."

But God had delegated power to the head of the Gentiles, Nebuchadnezzar. And now that these men had dared to brave the consequences rather than worship the image, he is filled with fury, which vents itself in scorn of God Himself. "Who is that God," he says, "that shall deliver you out of my hands?" The consequence was that it became now a question between him whom God had set up and God Himself.

But a most beautiful and blessed feature comes out here. It is not God's way, at the present, to meet power by power. It is not His way to deal with the Gentiles in destruction, even where they may be abusing power against the God who has set them in authority. And I call your attention to this, believing it to be an important thing practically. Shadrach, Meshach, and Abed-nego do not in any way take the ground of resisting Nebuchadnezzar in his wickedness. We know afterwards that his conduct was so evil that God stripped him of all glory, and even intelligence as a man, for a long time. But still these godly men do not pretend that he is a false king because he sets up and enforces idolatry. For the Christian, the question is not about the king, but how he ought to behave himself. It is not his business to meddle with others. He is called to walk, relying on God, in obedience and patience. In the great mass of everyday obligations we can obey God in obeying the laws of the land in which we live. This might be the case in any country. If one were even in a popish kingdom I believe that, in the main, one might obey God without transgressing the laws of the land. It might be necessary, sometimes, to hide oneself. If they were coming, for instance, with their processions, and required a mark of respect to the host, one ought to avoid the appearance of insulting their feelings, while, on the other hand, one could not acquiesce in their false worship.

But it is extremely important to remember that government is set up and acknowledged of God, and it has, therefore, claims upon the obedience of the Christian man wherever he may be. One of the New Testament epistles takes up this question, the very one that, more than any other, brings out the foundations, characteristics, and effects of Christianity, as far as regards the individual. I allude to the Epistle to the Romans, the most comprehensive of all the Pauline epistles. There we have, first of all, man's condition fully developed; then the redemption that is in Christ Jesus. The first three chapters are devoted to the subject of man's ruin; the next five to the redemption that God has wrought as the answer to the ruin of man. Then, in the three chapters which follow, you have the course of the dispensations of God — that is, His dealings, on a large scale, with Israel and the Gentiles. After that, we have the practical, or, at least, the preceptive part of the epistle: first, in Romans 12, the relations of Christians, one to another; and then, after a gradual transition, to enemies at the close; and, next, their relation to the powers that be. (Rom. 13) The very expression — "the powers that be" — seems intended to embrace every form of government under which Christians might be placed. They were to be subject, not merely under a king, but where there was another character of sovereign; not only where the government was ancient, but let it be ever so newly established. The business of the Christian is to show respect to all who are in authority, to pay honour to whom honour is due, owing no man anything save love. What makes this so particularly strong, is, that the emperor then reigning was one of the worst and most cruel men that ever filled the throne of the Caesars. And yet there is no reserve or qualification, nay, the very reverse of an insinuation that, if the emperor ordered what was good, the Christians were to obey, but, that if not, they were free from their allegiance. The Christian is always to obey — not always Nero or Nebuchadnezzar, but always to obey God. The consequence is, that this at once delivers from the very smallest real ground for charging a godly person with being a rebel. I am aware that nothing will of necessity bar a Christian from an evil reputation. It is natural for the world to speak evil of one that belongs to Christ — to Him whom they crucified. But from all real ground for such an accusation this principle delivers the soul. Obedience to God remains untouched; but I am to obey "the powers that be" in whatever is consistent with obeying God, no matter how trying.

The light of these faithful Jews was far short of what the Christian ought to have now: they had only that revelation of God which was the portion of Israel. But faith always understands God: whether there is little light or much, it seeks and finds the guidance of God. And these men were in the exercise of a very simple faith. The emperor had put forth a decree that was inconsistent with the foundation of all truth — the one true God. Israel was called expressly to maintain that Jehovah was such, and not idols. Here was a king who had commanded them to fall down and worship an image. They dare not sin; they must obey God rather than man. It is nowhere said, that we must ever disobey man. God must be obeyed — whatever the channel, God always. If I do a thing, ever so right in itself, on the mere ground that I have a right to disobey man under certain circumstances, I am doing the lesser of two evils. 'The principle for a Christian man is never to do evil at all. He may fail, as I do not deny; but I do not understand a man quietly settling down that he must accept any evil whatever. It is a heathenish idea. An idolater that had not revealed light of God could know no better. Yet you will find Christian persons using the present confession of the condition of the Church as an excuse for persevering in known evil, and saying, Of two evils we must choose the lesser! But I maintain that, whatever the difficulty may be, there is always the path of God for the godly to walk in. Why then do I find practical difficulty? Because I wish to spare myself. If I compound for even a little evil, the broad way of ease and honour lies open, but I sacrifice God and come under the power of Satan. It was just the advice that Peter gave our Lord when He spoke of being put to death. "Far be it from thee — pity thyself, — Lord." So with the Christian. By doing a little evil, by compromising the conscience, by avoiding the trial that obeying God always entails, no doubt a person may thus often avoid a good deal of the world's enmity, and gain its praise, because he does well to himself. But if the eye is single in this, God always must have His rights, always be owned in the soul as having the first place. If God is compromised by anything required of me, then I must obey God rather than man. Where this is held fast, the path is perfectly plain. There may be danger, possibly even death staring us in the face, as it was on this occasion. The king was incensed that these men should dare to say, "O Nebuchadnezzar, we are not careful to answer thee in this matter." Not careful to answer him! And what were they careful for? It was a question that concerned God. Their care was to "render unto Caesar the things that are Caesar's, and unto God the things that are God's." They were in the very spirit of that word of Christ before it was given. They had walked dutifully in the place the king had assigned them: there was no charge against them. But now there arose a question that deeply affected their faith, and they felt it. It was God's glory that had been interfered with, and they trusted in Him.

Accordingly they say, "If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace." How beautiful this is! In the presence of the king, who never thought of serving any but himself, and who saw none but himself to serve, they say, "Our God, whom we serve." They had served the king faithfully before, because they had ever served God: and they must serve God still, even if it had the appearance of not serving the king. But they have confidence in God. "He will deliver us out of thine hand, O king." This was not the mere abstract truth: it was faith. "He will deliver us." But mark something better still. "But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." Even if God will not put forth His power to deliver us, we serve Himself; we will not serve the gods of this world. Oh! beloved reader, in what a place of dignity faith in the living God puts the man who walks in it. These men were at that moment the object of all the attention of the Babylonish empire. What was the image then? It was forgotten. Nebuchadnezzar himself was powerless in presence of his captives of Israel. There they were, calm and undaunted, when the king himself showed his weakness. For what can be more evident weakness than to yield to a fury that changes the form of his visage, and that utters menaces which utterly failed of their purpose? The furnace was ordered to be heated seven times more than it was wont to be heated. The mighty men, the king's agents to cast them in, were themselves devoured by the flames.

And now, when the deed is done, a new marvel passes before the eyes of the king. It was no vision now, but the manifest power of God. When the sword of the king was drawn out against God, how miserably futile it was! In the midst of this burning fiery furnace was a sight which arrested him. Astonished, the king "rose up in his haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt." What was to be said of the power of Nebuchadnezzar now? What did it avail to be the mightiest monarch of the world, surrounded, too, with all that constituted the sinews of his force and the grandeur of his empire? There were these men, who had been bound and cast into the midst of the burning fiery furnace, apparently the most pitiable case in his realm. But now he is obliged to behold their bonds burnt, and themselves only set free by what he meant for their destruction. But not this merely. There was another to be seen, and that other he can but say is like the Son of God. "Lo, I see four men loose . . . and the form of the fourth is like the Son of God."

Just as God might use a Balaam or a Caiaphas to speak the truth when they little thought of it and had no communion with Himself in it, so, in this expression of the king's, "the Son of God," there seems to be amazing propriety. We cannot suppose that he entered into its meaning with intelligence. Still there was striking propriety in this respect. There are other titles he might have used. He might have said, "Son of man," or "the God of Israel," or many more. But "Son of God" seems exactly suited to describe the scene: and therefore, I think, the overruling power of the Spirit of God was manifest in leading the king to use this expression. In the New Testament, where all truth comes out with distinctness we find our Lord Himself referring to these two titles, both of which occur in Daniel — Son of man and Son of God. Son of man is the title of Christ in His judicial glory. He is Son of man "because all judgment is committed to Him." As Son of God He gives life: He quickens in the midst of death. As Son of God, He frees those that were bound: and "if the Son shall make you free, ye shall be free indeed." That verse seems to me a doctrinal commentary upon this very scene. There was the Son, and He was making the prisoners free. Man had bound them, had attempted to execute his threat of vengeance against any who should acknowledge the true God. These three men had jeoparded everything upon the truth of God Himself against all rivals and images; and God had come in for them with delivering power. The proud king not only owns his word changed, but associates their names with the most high God, who was not ashamed to be called their God.

The Gentile dominion is not over yet. And I believe that the close of it will bring in the same thing with as great force as ever. The Book of the Revelation shows us that the last great Gentile king will employ all the authority of his government to enforce what might be called the "religion" of that day. And then God will put forth His power miraculously to preserve His witnesses for their appointed work. There may be some that will suffer unto death, there may be differences in the ways in which God will act. But the Revelation shows us that there will be persons preserved in the midst of the power that enforces idolatry in the last days.

When this takes place, we shall not be upon the scene. Hence the mention of the Jews is emphatic at the time of the last great tribulation. For while men in general will be forced at the end to acknowledge the true God, before that there will be a fiery persecution put forth. There will be such a thing as "glorifying God in the fires"; an expression decidedly used about the remnant of Israel in the last days. The wonderful hand of God will be at work, but it will be with the Jews, not with Christians. As far as we are concerned, tribulation is our constant and proper portion in the world. The New Testament shows this from beginning to end. Nothing is plainer than that the Holy Ghost never acknowledges the Christian in any way except as separate from the world, the object of its animosity and persecution, cast out, despised, unknown by the world. That is our place as recognized by the word of God. It is for Christians to account for the fact, that they have lost it; for clearly, what I have been describing, somehow or another, does not apply at the present time. Is it that the world is getting better, or that they themselves have become worse? Conscience ought to answer, and God will use it, if upright, as the means of bringing one back to the place that ought never to have been left. All through the time of the Gentile supremacy, the Christian's place is obedience. For the most part what the power insists upon is that which the Christian can render with a ready mind; but when there comes a collision between the world's authority and God's, we must obey God rather than men, let the consequences be what they may. This is the only thing that God owns in His people.

The chapters that follow have each of them an increasingly marked connection with the course of the Gentile empire. But this is sufficient to bring out the fact, that idolatry — worldly religion — a religion that is intended for every one, and bound down upon all, under pain of death — is the first great feature recorded of the Gentile empire, and will be found, more or less, to run through the whole of it. As this was the first exercise of authority, so it will be at the end of the age. The Book of the Revelation shows us the last stage of the last Gentile empire; and there we find that what it began with, it will end with: that the same compulsion used here, to make all its subjects bow down and worship in a way of its own setting up, will reappear at the close.

But we find another analogy. God at that time had His witnesses. And as the Jews were the persons that then withstood Gentile idolatry, they will come again upon the stage of God's dealings, and will be especially the witnesses that God will put honour upon. This godly remnant of Israel is represented by the disciples in the days of our Lord's earthly ministry. They will be a godly seed, cleaving to Him and loving His name; and this, because they will have got hold, with more or less light, of the Messiah. These persons will be found waiting for Jesus to come and take His kingdom, after the Church, properly so called, has passed out of the scene of God's dealings on the earth.

Thus, then, as Gentile authority began with this idolatry forced upon all, and the only witnesses for God were among the Jews; so, at the close, idolatry will reappear, and God will have a faithful remnant again among that poor people — a testimony for Himself in the midst of apostasy.

But I hope, in looking at future chapters, to enter a little more into details. May we remember, that what we have been now seeing is not merely for that day, nor does it concern the witnesses of that time only! If God will have a faithful people among the Jews then, may we who are Christians not be found disobedient unto the heavenly vision! We have a brighter prospect than any which Daniel saw. He was not privileged to see Jesus, because of the suffering of death, crowned with glory and honour. He could testify, on the one hand, of the rejection of Messiah, and, on the other, of His universal and everlasting dominion. Between the one past and the other future, we know other and higher glories in Him now, and Himself, in whom these blessings are treasured up. We know that "He is the true God and eternal life," and ourselves blessed with all spiritual blessings in heavenly places in Him. We are called out from this world to follow Him and be the sharers of His heavenly glory. It is but "a little while, and He that shall come, will come, and will not tarry." And if this is so, how ought we to be apart from this present evil world! How ought we to keep clear of its attempt to put on the appearance of reverence for the name of Jesus! Alas! how often people get perplexed, and ask, Where and what is the world? The truth is, that all this is a lamentable proof that they are so mixed up with the world that they do not know it. The Lord grant that we may have no difficulty in knowing where the world is, and where we are. The Jew was obliged to enter it with the sword in his hand, executing judgment. But that is not the place of the Christian. We began with the sword against Christ, and Himself bowing to it. We began and should go on with the cross, looking for the glory of the Lord Jesus Christ. All our blessedness is founded on the cross, and all our hopes centre in His glory, and His coming again for us.

The Lord grant that we may live thus, in the increasing knowledge of the Blessed One, with whom we have to do, and to whom we belong. Whatever, then, may be the danger and trial, we shall have the Son of God with us in it.

May we know more and more what it is to walk with Christ in liberty and joy! So shall we have Christ with us in every time of need.

Daniel 4.

We have seen, after the vision of the great image, that a chapter followed, presenting at first sight little appearance of connection with the prophecy, but which, I trust, was shown to have a very important bearing upon it. For in Dan. 2 we had merely the general history of the Gentile powers, not their moral qualities. Empire after empire rose on, and disappeared from, the scene of God's providence. But what was the character of these empires, how they used the power that was given into their hands by God, we saw not. These historical incidents were introduced purposely between the first grand outline in Dan. 2 and the details which follow from Dan. 7 to the end of the book. They show the conduct of the empires while in possession of supreme authority from God in the world. The first picture of their moral ways was given in Dan. 3: religion, such as it was, rendered compulsory by the Gentile power, irrespective of the claims of God and the conscience of man.

The principle of this from the first runs through the times of the Gentiles. No doubt it seemed necessary, in consequence of the immense extent of the empire, to have some one controlling religion that would bind together the various lands and subject nations. What a return for the place of honour in which God had put Nebuchadnezzar! Nevertheless, it only gave occasion for God to display His power, even in the Jewish captives now under the control of the Gentiles. In the chapter before it was plain that the wisdom of God was found among them. All the lore of the Babylonish empire was completely at fault. Daniel alone. could explain the visions. But although divine wisdom was there, power is another thing and God took advantage of the terrible punishment, as it seemed, of the three Hebrews, and showed Himself most conspicuously as the Deliverer of the faithful in the hour of their need. The beginning of Gentile empire is only the foreshadowing of what will be the closing scene. And as there was then deliverance by divine power at the beginning, so there will be by-and-bye: and this specially found in connection with the faithful of Israel, the Jews. I do not mean, of course, with the Jews in their present state; because, now, a Jew remaining such is an enemy of God. But that will not always be the case. The time is coming when the seed of Abraham, without ceasing to be Jews, will be converted to God — will receive the Messiah, according to the prophecies. I do not mean the Jew will enter into the same blessed knowledge and enjoyment that we have now; but that he will be among the faithful to be found in the latter day, as is predicted in many prophecies. Of course, a very important change is supposed, which is to take place in the history of the world; or rather, God will remove from the world that which is not of the world, in order that He may resume His interest in what is taking place upon the earth. Because, at the present time, God's work is not immediately connected with the movements of the world. Its stages of progress and decline are not the expression of His will, although He always exercises a providential control over them.

But there was a time, we know, in the world's history, when God took a direct and immediate interest in what was going on among men. Even their battles were said to be the Lord's battles; and their defeats, famines, etc., were sent as a known infliction from God for some evil that He was dealing with. Now, while it remains perfectly true, that there is no war or sorrow of any kind that happens without God, and all is decidedly under His sovereign control, it is not in the way of the same direct government. So that a person cannot now say, This war is at the word of God; or, This famine is a chastening for such and such an evil. That would be indeed both ignorance and presumption. No doubt there are persons quite ready enough to pronounce as to these matters. Their mistake arises from not appreciating the great change that has taken place in God's government of the world. As long as Israel was the nation in which God was displaying His character for the earth, these things were found directly and immediately from God. But from the time God gave up His people Israel, it has been merely the indirect, providential control of a general kind, that God exercises over human affairs.

Another thing has come in. When the true Christ was rejected by Israel, and Israel thereby lost their opportunity of being restored to their place of supremacy, God, we may say, took advantage of this to bring in another thing — the calling of the Church. It was no longer God governing a nation like Israel under His law; nor was it simply an indirect government of the Gentiles; but the revelation of Himself as a Father to His children in Christ, and the Holy Ghost sent down from heaven, not only to act upon their hearts, but to dwell in their midst, and to baptize them, Jew or Gentile, into one body, the body of Christ the Head in heaven. That goes on now. And therefore God has no particular relations with the Jews now: He does not deal with them any more than with others, save that they have a sentence of judicial blindness upon them. They were blind before. God did not oblige them to refuse Christ. He never makes any person blind in that sense: only sin thus blinds. But when men refuse the light of God, and obstinately reject its every testimony, He may and does give up sometimes to a total darkness, in the sense of its being a judicial one, added to what is natural to the human heart. The nation of Israel is under that judicial blindness now. But while this is the case with the great mass, it is not so with all. There is always to be a remnant of Israel. They are the only nation indeed of which that can be said — the only nation that God has never absolutely given up. Other nations may know God visiting them for a time, and visiting them remarkably in grace. Our own country God has most marvellously blessed — given men His word freely, and many other privileges. But while such is the case, there is no obligation on God's part always to keep England in that position. If the country show a deaf ear, turning away from the truth, and preferring idolatry, which is not at all impossible, it will certainly be given up, and will fall under the delusion which God will send upon the world by-and-bye. But God bound Himself by special promise to Israel, and He will never give them up entirely. In Israel there will always be a holy seed in the very darkest times. And this is connected with a remark that I made before. While God is occupied with the work of gathering out the Church, there cannot be any special relation with Israel in bringing them out as His people, and delivering them out of their distresses, and the like. But when God is pleased to remove the Church out of this present scene, Israel will come forward again; and it is in that day, when their hearts are touched by the Spirit of God, that there will be the fulfilment of a deliverance, the type of which we see in the end of Dan. 3.

Upon that occasion, I may just observe, the king was so far moved, that he commanded, as a sort of ordinance of his realm, that the God of Shadrach, Meshach, and Abed-nego, should be honoured; and that any person who attempted to speak against that God should be cut in pieces, and their houses made a dunghill. But we do find this: that, whether it was the special honour that he paid to Daniel, in Dan. 2, or the command that his subjects should honour the God of Shadrach, Meshach, and Abed-nego, in Dan. 3, it had but little permanence. It was merely a passing feeling, which, like the morning cloud, faded away from the mind of the king. He himself records in this chapter how little the ways of God had reached his heart, however he might for the moment have been struck with the display of His wisdom. It is one thing to show honour to a prophet, and to compel the subjects of his realm to honour the God who delivered as none other could. But how was it with Nebuchadnezzar himself? "I, Nebuchadnezzar," he says, "was at rest in mine house, and flourishing in my palace.

Thus, you see, it is plain, from his own account, although he gives it to show the mercy manifested towards him, that, after all the wondrous transactions of the previous chapters, Nebuchadnezzar was just the same man at bottom still. There was no thorough change in his soul — no such thing as his heart brought to God. He was at rest in his house and flourishing in his palace. As the man of the earth, all that God had given into his hands only fed his pride and self-complacency. In this condition God sends him a fresh testimony. "I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me." Therefore he makes a decree, commanding to bring in all the wise men of Babylon, that they might make known the interpretation of the dream. It was in vain. They came, and he told the dream. But he says, "They did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god," etc. To him he speaks with confidence. "O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof." He may speak to him in a heathenish style; the wisdom of the Most High God in him he may attribute to his own gods; but still he does acknowledge that there is something special and peculiar in Daniel. He also alludes to the vision in the same style. Daniel, when he hears the dream, and realizes its meaning, was troubled and amazed for one hour. Nor must we confine this to the story of Nebuchadnezzar. Just as we saw in Dan. 2 that the king was said to be the head of gold, so in this chapter he was the tree. But in Dan. 2 it was not the king personally alone, but his dynasty that was represented by the head of gold. In a certain sense, what was true of Nebuchadnezzar would characterize the Gentile empire to the close. So in this present scene. Daniel had the pain and horror of seeing what awaited Nebuchadnezzar. And this, alas! too plainly foreboded the issue of this new system that the God of heaven had set up.

But following simply the chapter before us, Daniel explains the vision. "My lord," said he, "the dream be to them that hate thee, and the interpretation thereof to thine enemies. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth . . . It is thou, O king, that art grown and become strong." Every one must be familiar with the way in which troth the psalms and prophets use the figure of the tree to describe the position assigned by God to Israel, as well as to other people. Thus, the vine in Ps. 80. is clearly what Israel was intended to be in the purpose of God. But there was total failure. And so we see in Jer. 2, Ezek. 15, etc., God's purpose seemed to be broken. But He never gives it up. He may repent of creation. But wherever there is that, which is not barely the work of His hand, but the fruit of the action of His heart, — and that His purpose is, — God never abandons it. Where He merely calls into being that which did not exist before, a change may come in. But there is no change where God sets His love upon a person, and gives certain suited gifts. "The gifts and calling of God are without repentance." (Rom. 11: 29) This is a very important thing, as connected with individual souls. Doubt the faithfulness of God in any one respect, and you weaken it as to everything else. If God could call His people Israel, and afterwards give them up absolutely, how could I be sure that God would keep me always as His child? For if ever it was tried, it was in Israel. If I believe in the faithfulness of God to myself, individually, why doubt it as to Israel? The question always is, Is God faithful! Has He departed from His purpose, or withdrawn His gifts? If not, whatever appearances may say for a time, God will vindicate His truth and mercy in the end.

But to return, the figure of the cedar-tree in Ezek. 31: 3, may yet more help to illustrate what we have in Daniel. "Behold the Assyrian was a cedar in Lebanon, with fair branches and with a shadowing shroud, and of an high stature; and his top was among the thick boughs." Then later on we find "the cedars in the garden of God could not hide him." Those were the other powers in the world. "The fir-trees were not like his boughs," etc. And, further still, we find that there is an allusion to Pharaoh king of Egypt. (Verse 18) But I will not dwell upon it further. My desire has been to prove, from these various passages, that it is a common thing in Scripture to use the tree, either as the symbol of fruit-bearing or of a place of high dignity and importance. In the New Testament the figure extended to that which for a season supersedes Israel Matt. 13 shows us that the dispensation of the kingdom of heaven is, in one of its phases, compared to a tree sprouting up from small beginnings. The Lord unfolds the history of professing Christendom. In Matt. 12 He had given His sentence upon Israel. The last state should be worse than the first. Such will be the state of the wicked generation of Israel, that put the Lord Jesus to death, before God judges it. Then the Lord turns to Christendom, and shows, first of all, His own work on earth. He sows seed. In the next parable an enemy appears upon the scene, intrudes into the field, and sows bad seed. It is the inroad of evil into the field of Christian profession. The parable following discloses that what was little in its commencement grows into a vast towering thing in the earth. The little mustard-seed becomes a great tree.

Now, we may see by these passages that in every case, whether it be an individual as expressive of power, as Nebuchadnezzar, or a nation, which takes the ascendant, or a system of religion, as in Matt. 13, the symbol of a tree points to greatness in the earth, unless fruit be the object. Such is its universal teaching. Of course I am speaking now not so much of those trees, that were merely for bearing fruit, as of such as were chosen for their size and stateliness also. Earthly power is clearly meant by the tree in Daniel. (Dan. 4: 21) "In it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth." This tree was the admiration of men. There was everything that gratified the heart: its own magnificent proportions, the beauty of its boughs and leaves, the abundance and sweetness of its fruits, the kindly shadow, under which all these creatures, the beasts of the field and fowls of heaven, found protection. All this and more was found in it, and such were man's thoughts about it. But what was God's estimate? "And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down and destroy it." Observe, it is merely a destruction for a time; there is no such thing as annihilation in any one thing in the mind of God. "Yet leave the stump of the roots thereof in the earth." There must be means used of God to maintain it alive. Leave it, therefore, He says, "with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him." "This is the interpretation," he says, "O king, and this is the decree of the Most High, which is come upon my lord the king." And then he gives its personal application to Nebuchadnezzar. In this case all was perfectly simple. Nebuchadnezzar was warned of what was to come upon him. He was to be driven from men, and his dwelling was to be with the beasts of the field. But more than that, he himself was to be reduced to their condition. "They shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven." And this for a certain defined time. "And seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." We need not dwell upon this history of Nebuchadnezzar. No simpleminded believer would be disposed to raise difficulties about it. Men have done so, explaining it as a mere delusion in the king's mind. But these are not questions that a Christian ought even to consider, except for the good of another. The word affirms that king Nebuchadnezzar was, by God's power, reduced in appearance to a bestial condition. If we own that God could and did set aside the laws of nature, giving some to walk unhurt in the fiercest of fires, and preserving another intact in a den of lions, we must feel that it is a mere question of His will and word whether Nebuchadnezzar was brought into this terrible debasement; hunted about among the beasts of the field, and made to eat grass like the oxen. The man that believes the one must believe the other. God's power alone could so work, and God's word is the warrant for all.

But while that is plain and simple enough, we have a further image of the Gentile power, its self-exalting character, and the judgment of God upon it. I apprehend that Nebuchadnezzar, personally, only showed what would be the general tendency of the Gentiles, as having power given him from God. He would admire and exalt himself; turning all the greatness that God had conferred upon him to his own credit. He was clearly shown the judgments that would come upon him; but the warning was unheeded. Therefore, "all this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee." The sentence was executed. Exactly so have the Gentile powers acted with regard to God. I am not now speaking of individuals who may arise from time to time. Godly persons may have been in the position occupied even by Nebuchadnezzar; but, as a general rule, his successors, from that day to this — those that have had the supremacy of the world, and the world's glory — have used it in the main for themselves. I do not now speak so as to allow a feeling of disrespect towards these powers for a moment; but am only stating the well-known facts of Gentile rule. They were heathen for many centuries down to Christ, and after Christ; and when Christianity was accepted by Constantine, and its profession was by degrees taken up by the empire, no one can suppose that it was more than a system of religion adopted. But this did not hinder the general course of things. The only difference was: that the heathen profession, which was dominant before, was put down, and Christianity, which was trampled down before, was set up. Heathenism and Christianity changed places. Constantine may have thought it right to put down the heathen and show honour to the Christians; but there was no such question as his taking the Bible and inquiring, What is the will of God about me? How shall I show my obedience to God? That never has been the case, since Nebuchadnezzar's time, with any one that has swayed the world's destinies. It could not be. I speak of the great masters of the world, when the empire was an unbroken thing. And even since that, though there may have been exceptional cases of kings who have had the fear of God before them, yet even then it has not been in their power to change the substantial course of policy in their kingdoms. Those who have attempted to do so have completely failed. God's authority in the world is one thing, and God's having a soul obedient to Him as His servant is quite another.

This chapter shows us, then, the turning of all the power, and authority, and glory that God gave men, into a means of gratifying their own pride. The consequence of this is, that all understanding of God's mind would be taken from them. Nebuchadnezzar had remarkable visions and revelations from God. But what did they avail? He had had this warning, the most personal one of all. But what did it avail? Daniel had counselled him to break off his sins by righteousness, and his iniquities by showing mercy to the poor. He heeded it not. Twelve months passed away, when, in pride of heart, he attributed all the greatness and splendour, with which he was surrounded, to himself and the work of his own hands. That great Babylon was what he had built "for the house of the kingdom, by the might of my power, and for the honour of my majesty." At once the sentence takes effect upon himself; and what was then literally true of him individually, was morally true of the Gentile powers as a whole. The character of the Gentiles all through would be without intelligence of God and without subjection to Him.

"The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws." In verse 16, it had been said, "Let his heart be changed from man's, and let a beast's heart be given unto him." All thought of God was entirely lost. He had no more idea about God than the beast of the field. Even a natural man has a conscience in him. But Nebuchadnezzar lost all thought; he was reduced to the non-intelligence of a beast. Man was formed to be the being on earth that looked up to God, and stood in dependence upon Him. That is his glory. A beast enjoys, so to speak, what is its own sphere of enjoyment, according to the capacity that God has conferred upon it naturally, but it has no idea of the God that made it and all things. Man has. That is, recognition of God is the great essential difference between a man and a beast, if one may speak now in a sort of practical way of the truth intended to be taught by the history. I apprehend that we are shown by this history, if we read it typically, that the Gentile powers would give up the recognition of God in their government. They might use His name outwardly, but as for any owning of God as the source of all they possessed, it would completely pass from their minds; and so it has.

But there was a physical change, which was what really took place in Nebuchadnezzar's case. Reduced to the condition of a beast, he lost what characterizes a man — all recognition of God. He had a beast's heart, as it is said here. He had nothing of the character and glory of a man. Man is put here below as the image and glory of God. He is responsible to make God known; and he can only do it because he looks up to God. There are those that have an outward semblance of man, but "man that is in honour and understandeth not, is like the beasts that perish." This received its most remarkable confirmation in the case of Nebuchadnezzar; but the same thing is true, in principle, of every man that has got self and not God before his eyes. That was exactly true of the Babylonish king. He understood not. He attributed all to himself and not to God; and so, by a terrible retribution, he is reduced to the most abject state. Never had a Gentile possessed such glory and majesty as Nebuchadnezzar; but in a moment all is changed. In the height of his pride the sentence of God falls upon him. "He was driven from men, and did eat grass as oxen," etc. But all this had its limit. It was to be "till seven times had passed over him," "Times" may have been used rather than years, perhaps, because this judgment of Nebuchadnezzar is the type of the condition to which the Gentile powers are reduced during the whole course of their empire. Hence a symbolic term may have been chosen rather than one of ordinary life. The Gentiles, spite of God's gift of supreme power, would be without any adequate recognition of Him in their government. They would use their power for their own ends and interests As to really and honestly conforming themselves to the will of God, when was such a thing ever heard of as the great object of any nation's policy since they got their power? I am not aware that it was ever even thought of. So truly does this figure apply to the whole course of the Gentiles.

Let us look a little at the effect of the judgment on Nebuchadnezzar. The seven times passed over the king. "And at the end of the days I Nebuchadnezzar lifted up my eyes unto heaven." Then was the first great sign of returning intelligence. A beast looks downward. He never looks upward, in the moral sense of the expression. Man, acting morally as man, acknowledges in his conscience One from whom he has derived all, and One whom he is bound to honour and obey. Nebuchadnezzar, when the term of the judgment was passed, lifted up his eyes unto heaven. He is taking the true place of a man. "And mine understanding returned unto me." What was the consequence? "And I blessed the Most High, and I praised and honoured Him that liveth for ever." Mark the difference. On previous occasions, he might have bowed down before the prophet, and commanded sweet odours to be offered to him: he might send out statutes and decrees that the God of the Jews should be honoured by all his subjects. But what does he now? He drops all others for the moment, and bows before God. Nebuchadnezzar is not occupied with compelling other people for good or ill, but himself, blessing, praising, and honouring the Most High. Observe, too, the expression, "Most High"; because it is used here with particular emphasis. "I blessed the Most High, and I praised and honoured Him that liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest thou? "

When the times of the Gentiles close, the stump will assert its vitality, which was left in the earth protected by divine providence, and allowed still to be a stay in the midst of the anarchy that would otherwise have overspread the earth. We must remember, that the world's government is a signal mercy for the earth compared with having no government at all. Yet, while God has controlled it and kept it in His providence for the good of the world, there is a time coming, when it will sprout up again and will be found really fulfilling the object for which God has established it in the earth. And when will this be "When thy judgments are in the earth, the inhabitants of the world will learn righteousness." When everything that has come from God will really be accomplished according to His will — when man will be blessed fully, and will no longer be as the beasts that perish — when Israel will not any more be found rejecting their own Messiah, nor the Gentiles arrogating to themselves the power conferred on them by God, in His sovereign bounty. That same day will see all these glories shining out; but it can only be "when Christ, who is our life, shall appear," and when we shall "appear with Him in glory." It is reserved for Him to be the head of the Gentiles as well as of the Jews. All nations and tribes and tongues shall serve Him. For God can only be known where Christ is known — can only be seen in His goodness and glory where Christ is recognized as the expression and substance of it. And so it will be in that bright day. The Lord Jesus Christ Himself will come and establish, in perfection, everything that has only crumbled under man's hand, and had, at best, only a negative effect in the world, staying the evil here and there, but far short of the full means of blessing that God intends. When that day comes, it will be seen that Gentile government, not in its present corrupt state, but cleared of evil, and expanded according to the thoughts of God, will flourish in the earth, and be the channel of nothing but blessing. It is only sin which has hindered God's mercy in it hitherto. Thus, when the grand fulfilment will take place of this typical history of Nebuchadnezzar — when the time of the "beast's heart" towards God, caring only for self, gratifying pride and lust of power, shall have passed away, God will take the reins into His own hands as the Most High God, and Gentiles shall bow in praise and thankful joy.

When that expression, "Most High God," first occurs, there is a very striking scene. And in Scripture we must often recur to the first use, in order to get the full meaning. "Most High God" appears first in the case of Melchizedek, when Abraham was returning victorious from pursuing the kings who had taken Lot prisoner. So it will be at the close of this dispensation, when there will be not only victory over all the powers that assemble against God's people, but the answer to the blessed scene that followed. Melchizedek meets Abraham, and Abraham gives him tithes of all, and receives his blessing. And Melchizedek is the type of Christ in this, that He unites the kingly glory with the priestly. He was the King of Salem, and his very name was King of righteousness. Then will be the day of peace founded on righteousness. But he was the priest of the Most High God also. It is not the offering of sacrifice or of incense that characterizes his action, but the bringing out of bread and wine for the refreshment of the conquerors. He blesses, and pronounces the blessing of the Most High God, possessor of heaven and earth. For in that day, there will be no longer a moral chasm between heaven and earth, but complete union. It will be no confusion or amalgam of the two, but a link of most intimate harmony; and the Lord Jesus will be that uniting bond. The Head of those that belong to heaven, He is also the King of kings, and Lord of lords — the sovereign Disposer of all earthly power. To Him all will bow, of things in heaven and things in earth, and things infernal too. This will be the full epoch of the restoration of Gentile intelligence and blessing.

If any persons are called to honour the truth of God, and to walk in the intelligence of His ways, it is His own children who enjoy the consciousness of their Father's love. And may we, understanding this our place, be enabled to remember what will be the end of all things, as far as man is concerned! That day of judgment approaches which is coming upon the world, and the weight of which will fall upon the Jew and Gentile, both in a state of apostasy. Still, we know that it will see a remnant of both brought out to shine with greater blessedness than ever — the Jews exalted, the Gentiles blessed, in their true places. No longer a poor, mutilated stump, but again sprouting up into its normal strength and majesty, under the dews of heaven. The Lord grant that we may expect good from God, remembering that in the midst of judgment there is mercy that triumphs over judgment in every case, save in that which utterly rejects Christ — which lives, refusing His mercy — which dies, counting itself unworthy of everlasting life. Remember, that no soul that hears the gospel is lost simply because it is evil. There is a sure remedy for all we are. Men are lost because they reject and despise eternal life, pardon, peace, everything, in the Son of God.

Daniel 5.

Dan. 5 and 6 form a part of the series of, what we may call, moral chapters. They are historical, but withal stamped with the character of a foreshadowing of the future, receiving light from and casting light upon the prophecies which precede and follow them. Of these practical illustrations of the Gentile powers we have had already two following the dream of Nebuchadnezzar. We are now to enter upon the first of two more, before we examine the more precise communications made to the prophet himself in Dan. 7. Dan. 5 and 6 have this peculiarity, that they bring out, not so much the general characteristics of the Gentiles, as certain particulars to be found in them at the close, the forerunners of speedy destruction. In short, they typify special acts or outbreaks of evil, rather than what pervaded their whole standing and history. Nevertheless, there is a marked difference between each of these chapters, and we must now proceed to look briefly at the first of them.

"Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand." It was a scene of gorgeous, and perhaps unwonted, revelry. The sacrilegious king, "whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives and his concubines, might drink therein. Then they brought the golden vessels. . . . They drank wine. and praised the gods of gold, and of silver, of brass; of iron, of wood, and of stone." History may tell us that it was an annual festival, when a loose rein was given to licentiousness; and that thus was furnished a favourable opportunity for the besieger to seize an unguarded moment, and turn his vast preparations to account. Scripture shows us that the king, wrapped in that false security which precedes destruction, used the occasion for insulting the God of Israel. Rash, blinded man! It was the eve of his ruined dynasty, and of his death.

For Belshazzar, the past was a profitless blank. for him it was a lesson, unheard and unlearnt, that God had in His providence made his forefather to be the instrument of just but terrible judgments. The city, the holy city of God, was taken, the temple burnt, the vessels of the sanctuary, with people, priests, king, carried into the enemy's land. It was an astonishment to men everywhere when Israel thus fell. The importance of the fact was entirely out of proportion to the number of the nation or the extent of their territory. For poor as they might be individually, the halo encircled them of a God who had brought them of yore out of Egypt, through the Red Sea — who had fed them with angels' food for many a long year in the dreary desert — and who had shielded them for centuries, spite of sad ingratitude, and a thousand perils in the land of Canaan. Was it not a strange sight for the world, when God gave up His own elect and favoured people to be swept out of their land by a Chaldean king, the chief of the idolatry of that day? For Babylon was ever famous for the multitude of her idols.

Nebuchadnezzar, in all the pride of successful ambition, had not been so insensate He had bowed to the wonderful truth, that the God of heaven, who had abandoned Israel for their sins, had raised himself in His sovereignty to be the golden head of Gentile empire. He had owned the God of Daniel to be a God of gods and a Lord of kings; he had confessed the God of Shadrach, Meshach, and Abed-nego to be the Most High God — a deliverer and a revealer of secrets beyond all others. Nebuchadnezzar had been guilty of much sin — had been proud and self-complacent, spite of warning, and had been abased as no king nor man ever was because of it; but he had acknowledged throughout his wide realm his own sin and the mighty wonders of the King of heaven — all whose works are truth, and His ways judgment. But before this bright end, even in his most reckless days, (when all trembled before him, and "whom he would he slew, and whom he would he kept alive, and whom he would he set up, and whom he would he put down,") never had he proceeded to such an act of contemptuous profanity as that now perpetrated by his grandson.

But the sentence of instant, inevitable judgment at once made itself heard. For the cup of iniquity was full; and long had the mouth of the Lord proclaimed the punishment of Babylon's king. (Isa. 13; Jer. 25, etc.) Yet, even the stroke does not fall without a solemn sign from God. "In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote."

It was no dream of the night now; but a silent monitor of awful omen in the midst of their wild revelry and impious defiance of the living God. The hour of the execution of wrath was now come. Bel must bow down, Nebo stoop before an indignant but most patient God. The king needed no intimation from another. His conscience, corroded with depravity, trembled before the hand which traced his doom, though he knew not a word that was written. Instinctively he felt that He whose hands none can stay, was dealing with him. "Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another." Forgetful of his dignity in his fright, "the king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers." But all was vain. The highest rewards are offered; but the spirit of deep sleep closed all eyes. "They could not read the writing, nor make known to the king the interpretation thereof."

In the midst of the still-increasing alarm of the king and astonishment of his lords, the queen (doubtless the queen-mother, if we compare verses 2 and 10,) comes into the banqueting-house. Her sympathies were not in the feast, and she reminds the king of one who was yet more outside and above it all — a total stranger in person to the impious king. "There is a man," etc. (Verses 11-14)

This fact of Daniel's strangership to Belshazzar is one that speaks volumes. Whatever the pride and audacity of the great Nebuchadnezzar, Daniel sat in the gate of the king — ruler over the whole province of Babylon, and chief of the governors over all the wise men. His degraded and degenerate descendant knew Daniel not.

This reminds me, by the way, of a well known incident in the history of king Saul, the moral force of which is not always seen. When troubled by an evil spirit, a young son of Jesse was sought out, whose music God was pleased to use as a means of quieting the king's mind. "And it came to pass when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him." (1 Sam. 16: 23) Not long after, Saul and all Israel were in sore dismay when the giant of Gath challenged them in the valley of Elah. God's providence brought there, in the humble path of unwarlike duty, a youth who heard the vainglorious words of the Philistine with different ears. Instead of terror, his feeling was rather amazement that the uncircumcised should dare to defy the armies of the living God. The victory was no sooner won than the king turns to the captain of the host with this question, "Whose son is this youth?" And Abner confesses his ignorance. Here was a strange case: the very youth who had ministered to him in his malady unknown to king Saul! The interval was certainly not long; but Saul knew not David. This has perplexed the critics immensely; and one of the most distinguished of Hebraists has tried to make out that the chapters must have been shuffled somehow, and that the close of 1 Sam. 16 should follow the end of 1 Sam. 17; so as to remove the difficulty of Saul's ignorance of David after he had stood in his presence won his love, and become his armour-bearer. But I am convinced that all this arises from not apprehending the very lesson that God teaches in the scene. The truth is, that Saul might have loved David for his services: but there never was a particle of sympathy; and where this is the case we readily forget. Strangership of heart soon ends in actual distance, when the service of the Lord comes in. It is the very spirit of the world towards the children of God. As John says, "Therefore the world knoweth us not, because it knew Him not." They may be acquainted with many things about Christians, but they never know themselves. And when the Christian passes away from the scene, there may be a passing reminiscence, but he is an unknown man. Saul had been under the greatest obligations to David. But although David had been the channel of comfort to him, yet all knowledge of David completely passed away with the service that he had rendered. So of Daniel the queen could say, "In the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers." Yet there was no thought about him now. He was comparatively unknown by those at the feast. The only one who thought about him was the queen, and she was only there because of their trouble.

Accordingly Daniel is brought before the king, and the king asks him, "Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?" Then he tells him his difficulty, and speaks of the rewards he is prepared to give to any who should tell the interpretation of the writing. Daniel answers as became the occasion. "Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known unto him the interpretation." But first he administers a most painful word of admonition. He brings before him in a few words the history of Nebuchadnezzar, and God's dealings with him. He reminds him withal of his own entire indifference; nay, of his reckless insults against God. "And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven . . . and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified." He brings before him what that scene was in the eye of God. For this is what sin, what Satan, seeks ever to hide. Before the Babylonish court, it was a magnificent feast, enhanced by the memorials of the success of their arms, and the supremacy of their gods. But what was their gorgeous revelry in the eye of God? What was it to Him that the vessels of His service were brought up so proudly to vaunt the triumph of Babylon and her idols? To one who knew Him it must have been a most painful moment, however sure and speedy the issue. Yet there are scenes that take place in the world now that give forebodings of a character at least as grave. The question is, Are we in the secret of God so to read His judgment on all these things for ourselves? We may readily and without cost pronounce, in a measure, on the presumption of Nebuchadnezzar and on the open impiety of Belshazzar; but the great moral criterion for us is this: Are we discerning aright the face of the sky and of the earth in this our day? Are the lowering aspects of this time lost upon us? Are we identified simply and solely with the Lord's interests at the present time? Do we understand what is going on in the world now Do we believe what is coming upon it? Clearly the king and his court were but the instruments of Satan; and the contempt they showed for the God of heaven was not the mere working of their own minds, but Satan was their master. And it is a true saying that wherever you get the will of man, you invariably find the service of Satan. Alas! man knows not that the enjoyment of a liberty without God is and must be to do the devil's work. King Belshazzar and his lords might think that it was but celebrating their victories over a nation still prostrate and captive in Babylon; but it was a direct, personal insult offered to the true God, and He answers to the challenge. It was no longer a controversy between Daniel and the astrologers, but between Belshazzar himself and God. The command to bring the vessels of the house of the Lord, might seem but a wicked drunken freak of the king's; but the crisis was come, and God must strike a decisive blow. Depend upon it, these tendencies of our day, although not met at once by God, are not forgotten; there is a treasuring up of wrath against the day of wrath. The present is not a time when God lets His judgments fall. Rather is it a day when man is building up his sins to heaven, only so much the more terribly to fall when the hand of God is stretched out against him.

But there is even then a warning, solemn, immediate, and before all. And observe, as to this writing seen upon the wall, what was the great difficulty of it? The language was Chaldean, and those who saw the hand and the characters were Chaldeans. We might have judged then, that the mere letters must be more familiar to the Chaldeans than to Daniel. It is not the way of God, when He communicates anything, to put it in an obscure form. It would be a monstrous theory, that God, in giving a revelation, makes it impossible to be understood by those for whom it is intended. What is it that renders all Scripture so difficult? It is not its language. A striking proof of it is found in this: — if any one were to ask, what part of the New Testament I conceive to be the most profound of all, I should refer to the Epistles of John; and yet if there be any part, more than others, couched in language of the greatest simplicity, it is these very Epistles. The words are not those of the scribes of this world. Neither are the thoughts enigmatical or full of foreign, recondite allusions. The difficulty of Scripture lies herein, that it is the revelation of Christ, for the souls that have their hearts opened by grace to receive and to value Him. Now John was one who was admitted to this pre-eminently. Of all the disciples he was the most favoured in intimacy of communion with Christ. So it was, certainly, when Christ was upon earth; and he is used of the Holy Ghost to give us the deepest thoughts of Christ's love and personal glory. The real difficulty of Scripture, then, consists in its thoughts being so infinitely above our natural mind. We must give up self in order to understand the Bible. We must have a heart and an eye for Christ, or Scripture becomes an unintelligible thing for our souls; whereas, when the eye is single, the whole body is full of light. Hence you may find a learned man completely at fault, though he may be a Christian — stopping short at the Epistles of John and the Revelation as being too deep for him to enter into; while, on the other hand, you may find a simple man who, if he cannot altogether understand these Scriptures or explain every portion of them correctly, at any rate he can enjoy them; they convey intelligible thoughts to his soul, and comfort, and guidance, and profit too. Even if it be about coming events, or Babylon and the beast, he finds there great principles of God that, even though they may be found in what is reputed the obscurest of all the books of Scripture, yet have a practical bearing to his soul. The reason is, Christ is before him, and Christ is the wisdom of God in every sense. It is not, of course, because he is ignorant that he can understand it, but in spite of his ignorance. Nor is it because a man is learned, that he is capable of entering into the thoughts of God. Whether ignorant or learned, there is but one way — the eye to see what concerns Christ. And where that is firmly fixed before the soul, I believe that Christ becomes the light of spiritual intelligence as He is the light of salvation. It is the Spirit of God that is the power of apprehending it; but He never gives that light except through Christ. Otherwise man has an object before him, that is not Christ, and therefore cannot understand Scripture which reveals Christ. He is endeavouring to force the Scriptures to bear upon his own objects, whatever they may be, and thus Scripture is perverted. That is the real key to all mistakes about Scripture. Man takes his own thoughts to the word of God, and builds up a system which has no divine foundation.

To return, then, to the inscription upon the wall, the words were plain enough. All ought to have been intelligible, and would have been, had the souls of the Chaldeans been in communion with the Lord. I do not mean that there was not the power of the Spirit of God needed to enable Daniel to understand it; but it is an immense thing for the understanding of the word, that we have communion with the God that is making known His mind to us. "Therefore," said Paul to the elders, "I commend you to God, and to the word of His grace."

Daniel was entirely outside the revellings and such like. He was a stranger to those that were at home there. He was called in from the light of the presence of God to see this scene of impiety and darkness; and coming, therefore, fresh from the light of God, he reads this writing upon the wall, and all was bright as the day. And nothing more solemn. "This is the interpretation of the thing." (Verse 25-28) He at once sees God in the matter. The king had insulted God in what was connected with His worship. "TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided and given to the Medes and Persians." It was not that anything appeared then; nothing was seen at the time that made it even probable. And I call attention to this, because it is another proof, how utterly false is the maxim, that we must wait till prophecy is fulfilled before we can understand it. If a man is an unbeliever, to see the fulfilment of prophecy in the past, is a powerful argument that nothing can surmount. But is that what God wrote prophecy for? Was it to convince infidels? No doubt God may use it for such. But was that what God intended the writing upon the wall for on that night? Clearly not. It was His last solemn warning before the blow fell, and the interpretation was given before the Persians broke into the city — when there was not a sign of ruin, but all was gaiety and mirth. "In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old." In short, Babylon was judged.

Daniel 6.

We have now another and final type of the Gentile powers brought upon the scene. But in looking at types we must always bear in mind that the question is not about the personal character of him that affords the type. Thus, Aaron officially was a type of Christ, but we are not therefore to suppose that his ways were like His. In some respects he was a very guilty man. It was he who made the calf of gold and who even sought to deceive about it. But this does not disqualify him from being a type of Christ. He was a type of Christ in spite of all that, not in that. David typified Christ, not as a priest but as a king — as a suffering and rejected king first, and then as one reigning and exalted. There are two parts in the life of David. First, the time when he was anointed king but when the power of evil was still allowed and he was hunted about and persecuted; and secondly, when Saul died, he takes the throne and puts down his enemies. In both respects, David was a type of Christ. But there was manifestly also the contrast of Christ in the failure of king David, and the dreadful sin into which he fell.

But if on the other hand, we find a type here, as I believe there is, of an awful scene, that closes the present dispensation, we are not to suppose that it cannot be its type, because there were good qualities in the king. King Darius, rather than Belshazzar, foreshadows the way in which man will take the place of being God. It was what Darius did, or suffered to be done, that sets this forth in principle. While Belshazzar was one of the most degraded of the human race, Darius was a person who, in his own character and ways, had much that was exceedingly amiable, if not something better. But I am not now raising a question of Darius personally. We have had the type of Babylon's fall, and the judgment of God that will come down upon it, because of its wickedness in insulting and profaning what belongs to the true God, and in mixing up its own idols, and giving its praise and worship to them, in indifference to the sorrows of God's people. This will be verified a great deal more in future history. There is that upon the earth which takes the highest place as being the church of God. There is that, which boasts of its unity, of its strength, and antiquity; which boasts of its uninterrupted lineage; which takes credit to itself for sanctity and the blood of martyrs. But God is not indifferent to its sins, which have been going on increasing and deepening from generation to generation; and they are only awaiting the day of the Lord to come, for judgment to be executed and to receive the sentence that is due to them. In the Revelation there are two great objects of judgment — Babylon and the beast. The one represents religious corruption, and the other violence; two different forms of human wickedness. In the latter form of it, we see a man, urged on by Satan, presuming to take the place of God upon the earth. Now this is what Darius permits to be done. He might not know it himself, but there were others around him that led him to the dreadful deed.

The historical circumstances that led to it were these: — They wanted an occasion against Daniel, and they well knew that it was impossible to find one except they found it against him "concerning the law of his God." So they put their heads together, and taking advantage of the usage of the Medes and Persians for the nobles to form the law and for the king to establish and sign it, they devise a decree that it should be lawful for none to ask a petition of any god or man for thirty days save of the king. What was this but for a man to take the place of God? That no prayer was to be offered to the true God, and that every prayer that was offered at all was to be offered to the king: if that was not giving the rights of God to man, I know not what is. The king fell into the trap, and signed the decree.

But now we have to mark the beautiful conduct of Daniel. There is no intimation that the decree was a secret to Daniel. On the contrary, he was perfectly aware (v. 10) of what had passed into law. But, on the other hand, he could not compromise his God. His course, therefore, was taken. He was an old man, and the faith that had burned within him from early days was at least as bright as ever. So when he knew that all was signed, and sealed, and settled, as far as man could, and that the unchangeable law of the Medes and Persians demanded that no knee of man should bow down to God for thirty days, — knowing it all, he goes to his chamber. There is no ostentation, but he does not hide it. With his windows open, as usual, toward Jerusalem, he bows down before his God three times a day, and prays and gives thanks as he had done aforetime. He gives his enemies the occasion that they sought. They at once remind the king of the decree that he had made, and proceed to arraign Daniel before him. "That Daniel," they say, "which is of the captivity of the children of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day." Then the king "was sore displeased with himself," and labours in vain till the going down of the sun, to deliver the one whom he respected at least. Miserable though he was, yet, on the appeal of the nobles to him on the ground of the immutability of the laws of the Medes and Persians, he sins again. He gives up the prophet to the rage of his enemies, to be cast into the lions' den, with the hope, which perhaps he scarcely allowed himself, that his God would deliver him. And God appears for His servant. God does deliver: and the dreadful fate, that was intended for the prophet, fell upon those who had accused him to the king. "The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. The Lord is known by the judgment which He executeth: the wicked is snared in the work of his own hands." (Ps. 9: 15, 16) Nothing can be plainer than the bearing of this on the deliverance of the godly remnant at the close by the outpouring of wrath and destruction upon the traitors within and the oppressors without of the last days. The end will be as here — the acknowledgment on the part of the Gentiles, that the living God is the God of delivered Israel, and that His kingdom shall not be destroyed.

Here we have then, in Daniel 5 and 6, the combined types of that which will close the present dispensation. For if you look later on in this Book of Daniel, you have a person introduced called "the king." (Dan. 11: 36, etc.) You have there a direct prophecy of similar deeds. "The king shall do according to his own will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods," etc. Not that Darius personally did these things. I am speaking of what his act or decree meant in the eye of God. The question is, what God thought of the sin Darius had been drawn into, and this, as a type of the future.

It is said, further, of "the king," in Dan. 11, "Neither shall he regard the God of his fathers . . . for he shall magnify himself above all." In the New Testament we have this alluded to in more than one place. A person might say to me, That is about the Jews, and does not concern the present dispensation. Well, then, taking up what does refer to it, I would cite in proof 2 Thess. 2: 3, 4: "Let no man deceive you by any means: for that day [that is, the day of the Lord's judgment upon this world] shall not come except there come a falling away first, [strictly, it means 'the apostasy first,'] and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the temple of God, showing himself that he is God." Now, it is plain, that what Darius did was in effect to exalt himself above all that is called God or is worshipped. Because, to forbid prayer to God, and to demand that the prayer that was offered to God usually should be offered to himself, only for a certain space of time, was nothing more nor less than the type of him who would take this place in a far more dreadful and gross and literal way. We have clearly a New Testament proof that these days spoken of in Daniel, and typified then, are yet to come; that this person, who is looked forward to by prophecy, is one who is to set himself up as God, not as the vicar of Christ merely, having persons ready to bow before him and kiss his foot. All this is wicked and superstitious; but it is not a man saying that he is God, setting himself up in the temple of God, and saying, There is no prayer to be offered except to myself. Whatever be the evil of Popery and the presumption of the pope, there is a great deal worse to come. And the solemn thing to remember is this, that it will not be merely the issue of Popery, but of Popery AND Protestantism, etc., without God. Not even the spread of truth will be an infallible preservative against it. Most guilty and foolish were those who once fancied, that because Israel had the ark of the covenant of the Lord, they were necessarily safe in the conflict with the Philistines! The ark returned in triumph, but where were they?

Beware of the fond conceit that, because of religious zeal, no harm can befall this country. Rather be sure of this: the more light, the more Bibles, the more preaching, the more of everything that is good there is, if men are not conformed to it, and not walking in it, the greater the danger. If they treat it as a light thing, and despise it; if they have no conscience about practical bowing to the light of Scripture, they are most sure to fall under one delusion or another. For who is to say what is not of importance in Scripture, or by what means the devil gains power over the soul? Wherever the soul commits itself to a refusal to listen to God, gives itself up to disobedience to God in anything, who is to say where it is to end? There is no security except in the path of holy dependence upon God and obedience to His word. We are not to be choosing one part of Scripture above another because we get more comfort from it. There is no security save as we take all Scripture. It is very sweet to be enjoying the presence of the Lord, but; more than that, it is a fearful thing to be found in disobedience to the Lord. Disobedience is as the sin of witchcraft. There is nothing more terrible. To disobey God is virtually to destroy His honour. It was so in Israel, and yet there is much worse to come, arising out of the lax and evil state of Christendom.

We have first, then, the apostasy. Christianity will be given up, and the more light, the more certainly it will come for the mass who refuse that light. There never was a time in Israel that appeared so promising as the day when our Lord was upon earth, never such a time of religious activity, the scribes and Pharisees compassing sea and land to make one proselyte. They showed zeal, apparently, in the reading of the Scriptures. They had the priests and Levites; there was no idolatry, nothing gross. They were a Bible-reading people, and a Sabbath-keeping people; they called our Lord Himself a Sabbath-breaker, so rigid did they appear outwardly to observe the day. All this was going on, but what did it end in? What did they do? They crucified the Lord of glory, and they rejected the testimony and the gracious working of the Holy Ghost, so that the end was that the King sent forth His armies, destroyed those murderers and burned up their city. Nor was it that there was no conversion going on. God put forth His power and they were converted by thousands. James says, "Thou seest, brother, how many thousands [rather myriads] of Jews, there are, which believe." There were, then, thousands and tens of thousands converted after the cross of Jesus, and people might think that all Israel and the world were going to be converted. But what was the fact?, God was merely gathering out these thousands in His grace to leave the rest to be destroyed in the judgment that fell upon Jerusalem. That is a little foreshadowing of the judgment which is to fall upon the world by-and-bye. And if God is now putting forth His power and gathering out souls everywhere from the world, it is a solemn question for every one whether they are converted or not. And if they are converted, it is a call to them to be walking in the path of obedience, submitting in all things to the word of God, and looking for Christ. The idea that some have of universal conversion is a delusion. Babylon or the beast: these will be the two great snares of the latter day. The one will be the source of corruption coupled with religion and a profaning of all things holy. The other will be characterized by the last degree of pride and violence. It will appear that Christianity has been a complete failure, and men will think they have a new panacea for all the ills and miseries of man better than the Gospel. And they will praise up their idols of gold, and silver, and brass, glorying in the fact that Christianity, save the outward form, has disappeared from the face of the earth. Then will come the judgment.

Rev. 17 shows us that as with Babylon in Daniel, so it will be with the New Testament Babylon, the corrupted form of religious apostasy. Man will be used as the instrument of the downfall of Babylon, the woman drunken with the blood of the saints and with the blood of the martyrs of Jesus. We have men wreaking their vengeance upon her. She is no longer seen riding upon the scarlet-coloured beast, but trampled upon, hated, and desolate. And then what do we have? Not Christianity everywhere overspreading the world. On the contrary, the beast fills the scene, and assumes the place of God. Instead of merely having an intoxicating, debased Christianity, it will then be man that sets himself up in proud defiance of God. He takes God's place upon the earth. I do not pretend to say what space of time will elapse between the destruction of Babylon and the fall of the beast. Rev. 17 proves that so far from the destruction of Babylon making the world to be an improved scene, we have only bold evil in place of hypocritical evil; and instead of religious corruption, you have irreligious pride and defiance of God. "The ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings for one and the same time with the beast. These have one mind and shall give their power and strength unto the beast" — not to God. All is given to the beast for the purpose of exalting man. The hour will have come for man to have the supreme place in the world. But, contrary to the ambition of man generally, there will be the giving up of their own will to the will of another — the desire to have some one very high and exalted, to whom all must bow When this is achieved, "These shall make war with the Lamb, and the Lamb shall overcome them." That this follows the destruction of Babylon is plain. For it says afterwards, "The ten horns which thou sawest, and the beast [so it ought to be read], these shall hate the whore, and shall make her desolate and naked." This is exactly what answers to the type of Darius. Darius comes in and destroys Babylon and takes the kingdom immediately; and the next thing is, he is led on by his courtiers to take the place of God Himself. He passes a law, or confirms one, that no prayer shall be offered to any save to himself, for thirty days. That is, he assumes, in effect, to be the object of all worship; he arrogates that which is exclusively due to the true God.

These two types are highly instructive, as closing the general history of the Gentiles. They show, not what had characterized them from the beginning and during their progress, but the main features of evil at the close. There will be destruction falling upon Babylon, because of its profaneness in the religious things of God; and then the height of blasphemous pride to which the head of empire will rise by assuming the honour and glory due only to God Himself. I was anxious to connect the two things together, because we cannot otherwise get the true force of them so well.

We have now concluded what I may call the first volume of Daniel, because it divides exactly into two portions at the close of this chapter; and that is one reason why it is mentioned that Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian. In the next chapter we shall find that we come back to the reign of Belshazzar, when Daniel is again brought before us. But this I must leave, only praying that this sample of the great importance of reading Scripture typically, where it is so intended to be read, may stir up the children of God to see that there is much more to be learnt from Scripture than what appears on the surface at a first glance. What God says has got a character about it that is infinite. Instead of being exhausted by a draught taken from it here and there, it is the well itself; the constantly flowing spring of truth. The more we grow in the truth, the less we are satisfied with what we have got, and the more we feel what we have yet to learn. It is not to affect words of humility, but the real, deep feeling of our own total insufficiency, in presence of the greatness and goodness of our God, that has taken such poor worms as we are to set us in His own glory — for such indeed are the mighty ways of His grace.

Daniel - Part 2

Daniel — Part 2.

Notes on the book of

W. Kelly.

Daniel 7.

We enter now upon the second great division of the book. The Spirit of God gives us here not merely the history or visions of heathen, such as Nebuchadnezzar or others, but communications from God to the prophet himself. Hence what related to the Jews as the object of God's special favour at that time, and more particularly what was in store for them in a blessed day that is coming, are the uppermost thoughts in the mind of the Spirit. Daniel was the fitting channel for such revelations. Accordingly, the Spirit again goes over the ground of the four great Gentile empires, as well as the fifth empire, the kingdom of heaven, to be introduced by the Lord Jesus. But all is presented, though of course with perfect consistency, from a different point of view. It is not now a great image beginning with that which was gorgeous, the gold and the silver, and descending, with evident deterioration of splendour, to the belly and thighs of brass, and the legs of iron and feet of clay. Here we have ravening wild beasts. The very same powers are meant, but it is another aspect of them. Most fitly was the figure of the image presented to the eye of the great head of Gentile empire, their changes and relations to each other; but it is now God's view of these same powers, and their relation to His people.

Thus we have in this simple consideration the key to the different way in which these powers are depicted. We shall find also in the details that wisdom which we may always look for in what comes from the mind of God.

The prophet, in the vision, sees a mass of waters, agitated by the winds of heaven. Out of this troubled sea four wild beasts emerge, successively I may add; for it is very plain that, as in the empires set forth by the metals, etc., in Dan. 2, so in the same powers here, we have to look at empires not contemporaneous, but succeeding each other in rule over the world under the providence of God. "The first was like a lion, and had eagle's wings." There, beyond question, we have the empire of Babylon. Nor is it at all a novelty to find the Holy Spirit applying the figure of a lion to Nebuchadnezzar, nor of an eagle either. Jeremiah has already employed the same. "The lion is come up from his thicket, and the destroyer of the Gentiles is on his way." (Jer. 4: 7) Ezekiel, as well as Jeremiah, represented him also under the figure of an eagle. Indeed, he is mentioned both as the lion and the eagle in Jer. 49: 19-22. In the vision of Daniel the Holy Ghost combines the two figures in one symbol, in order fitly to represent what the Babylonish empire was in the mind of God.

But, besides these symbols of grandeur and rapidity of conquest, we have the sign of a remarkable change that was to pass over this beast, and one of which there was no appearance, humanly speaking, at that time But all was open to the eye of God, whose object in giving prophecy is, that His people should see beforehand what He sees. God has been pleased, in the perfect wisdom and goodness that belong to His nature, to impart such a measure of knowledge of the future as He sees to be for His own glory; and an obedient child hears and keeps the words of his Father.

Now He brought before the prophet the knowledge that the Babylonish empire was to be humbled. It was not to be absolutely destroyed as a nation, but completely put down as a ruling power in the world. This was what was signified by the wings being plucked, and the animal made to stand upon the feet as a man, which would of course destroy its strength. For however proper such an attitude may be to a man, it is plain that to a ravening beast it would be rather a humiliation. In accordance too with this, "a man's heart was given to it." There may be in this a sort of contrast with what was actually done in the case of Nebuchadnezzar, who had a beast's heart given to him. The proud king was not looking up to God, which clearly is the bounder duty of every soul of man. He is not properly a man who does not recognize the God that brought him into being, and that watches over him and abounds in beneficence towards him every day: the God that claims the allegiance of the conscience and that alone can convert the heart. In Nebuchadnezzar's case man was occupied with himself. The very gift of universal dominion from God was perverted by the power of Satan, so as to make self and not God the object of his thoughts. In the emphatic phrase of Scripture, his was not a man's heart which looks up, owning One above him, but a beast's that looks down in the gratification of itself and the pursuit of its own instincts. This was the case with Nebuchadnezzar, and therefore a most solemn and personal judgment was executed upon him. But the mercy of God interposed after a certain time of humiliation, and he was restored. This was a token of the condition to which the Gentile powers were to be brought from not recognizing the true God; but there was also the witness of their future blessing and restoration, when they shall own the kingdom of heaven by-and-bye. In the case before us, the lion was reduced from its power as a beast to a position of weakness. This actually took place when Babylon lost its supremacy in the world, which seems clearly the meaning of the latter part of the verse. We have first, Babylon, in the fulness of its power, and then the great change that occurred when it was stripped of the empire of the world.

In the next verse (verse 5) there is a description given of the Persian empire, which had been represented in the great image as "the beast, etc., of silver." "And behold another beast, a second, like to a bear, and it raised up itself on one side," — a remarkable feature, which, at first sight, might not be obvious, but which is soon explained. It was an empire not so uniform as the Babylonish. It consisted of two peoples joined under one head. Another remarkable feature is this: it was the inferior of the two kingdoms that prevailed. The Persian takes the upper hand of the Mede. Thus we saw in Dan. 5 that Darius the Median took the kingdom; but Cyrus soon followed, and from thence onward it was always the Persian that governed, and not the Median. We have in this circumstance a fresh instance that we do not really need history for the understanding of prophecy. Inattention to this plunges people into uncertainty. We may have recourse to history as a sort of homage paid to prophecy, but the historical confirmation of fulfilled prophecy is a very distinct thing from its interpretation. Prophecy, like all Scripture, is explained only by the Spirit of God; and He need not leave the written word for human help to explain what He has inspired: only He who is the author of Scripture is really capable of explaining it. I ought not to have to press this, as it is a first principle of truth; but we have to insist on first principles of truth quite as much now as ever.

Here then Scripture furnishes us with the evident fact, that while the second empire consisted of two parts, and while the Medes were the elder branch of the empire, yet it was Cyrus the Persian that was to be most prominent. This was the side that raised itself up. "It had three ribs in the mouth of it, between the teeth of it," clearly, I think, the sign of the extraordinary rapacity that would characterize the Persian empire. If we were to see presented to us, in a kind of panorama, different beasts, and if one of the animals were painted with a quantity of prey and actually devouring it, at once we should have the idea of a singularly voracious appetite. Such was the case with the Persians. There were frequent outbreaks which they had to encounter, because of their extortion and cruelty. It is true that God wrought providentially through them in behalf of the Jews; but this only made the contrast with their ordinary ways the more striking. For while the Persians were excessively hard upon others, there was leniency and favour shown towards Israel; but this was only the exception. In general, as depicting their character, a rapacious wild beast sets it forth. Hence the bear is said to have three ribs in its mouth between its teeth. It was in the very act of showing its ravening propensities. "And they said thus unto it, Arise, devour much flesh." That was the explanation in words of the vision: it referred evidently to its predatory habits.

In the third case, we have a leopard, with some notable features about it, though we are not to look for the regularity of pictorial consistency. There are certain truths intended by every figure; but if men try to put all the particulars into a formal harmony, they will not hold together. In the present case there was nothing in nature like this leopard; but God takes from different things that existed in nature features that were necessary to give a combined idea of this new empire. Hence, while the leopard is remarkable for its agility in pursuing its prey, yet, in order to give something beyond nature, we hear that it had "upon the back of it four wings of a fowl." If ever there was a case in which impetuous courage in pursuing great designs and speed in achieving a succession of conquests were united, we find it in the history of Alexander the Great. The Macedonian or Grecian kingdom has a character of swiftness attached to it that no other empire ever had; and hence the leopard, on the one hand, and the four wings of the fowl on the other. But, besides that, "the beast had also four heads; and dominion was given to it." There you have not so much what was found in Alexander himself, but rather in his successors. The four heads refer to the division of his empire into four different parts after his death. It is not, therefore, merely a symbol of what the Greek empire was in its first origin, but it presents thus its future also. It is emphatically the empire that separated into four distinct divisions. Not that there were only four, because it is clear that at one time there was a sort of division among his generals, six of whom reigned over different parts, but they gradually subsided into four. This we know from the next chapter: there is no need to go to history for it. All facts, all science, must confirm the word of God; but the word of God does not need them to prove that itself is divine. If it did, what would become of those who understand nothing of science and history? Persons who dabble much in either one or other for the purpose of confirming the Scriptures, have never reaped anything but the scantiest gleanings, as far as the Scripture harvest is concerned. It is another thing if a person feeds upon the word, grows in the knowledge of the Scripture, and then is called on, in the course of duty, to take up what men say about it: he will find that there is nothing, even down to the most recent discoveries of science, that does not pay unwitting obeisance to Scripture. The man that takes his stand upon Scripture, looking up to God, and using whatever means are given through the word and Spirit of God, has the real vantage ground: his confidence is in God, and not in the discoveries or the thoughts of men. The man that is searching here below is subject to all the uncertainty and mists of this lower world. He who derives his light from the word of God has a sun brighter than that at noon-day; and, therefore, just as far as he is subject to it, he will not, cannot, stray. And the Spirit of God is able and willing to produce this subjection in us. We all do stray, more or less, as a fact; but the reason is not from any defect in the word of God, or any lack of power to teach on the part of the Holy Ghost. We err because we have not sufficiently simple faith in the perfectness of Scripture, and in the blessed guidance which the Spirit loves to exercise in leading us into all truth.

The next verse (ver. 7) is the opening of another vision. For, properly speaking, from the first verse down to the seventh is one section or vision, each being introduced by the words, "I saw in the night visions." Daniel first beheld the four beasts in a general way; if any were particularly specified, it was the first three. But the fourth beast was evidently that which more peculiarly occupied the mind of the Holy Spirit, and the prophet, therefore, gets a fresh view of it. "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth." Here is, clearly, a prophetic figuration of the fourth or Roman empire. I will not now enter into the many proofs of it. Hardly any person who reads these pages is likely to combat the thought, that in the four well-known empires we have the statue of Dan. 2, and the beasts of Dan. 7. Some have denied this, but it is such an eccentricity that one need say no more about it.

Admitting this, then, we have in the fourth beast the Roman empire plainly set forth. What marks it politically is all-overcoming strength. It is represented by a monster to which nothing in nature can be found to answer. We have a fuller account of it in the Revelation; because the Roman empire, being then established, and its future destiny carrying us on to the end of the age, it became the exclusive object of attention — the beast. Accordingly we have a description of it in Rev. 13, where we find it represented as a leopard, the "feet as those of a bear, and its mouth as that of a lion." And this composite creature is further distinguished (verse 1) by having seven heads and ten horns, and upon its horns ten crowns. That was the power under which John was at that very time suffering in the isle of Patmos; and as greater sufferings were in reserve for God's people, and blasphemy against God, we need not wonder that we have a minute account of it.

Here it is seen as "a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it." That is, there was unexampled power of conquest and aggrandizement, and what it did not incorporate into its own substance, it stamped upon and thus spoiled for others. "And it was diverse from all the beasts that were before it." It was an empire that maintained a strong feeling of the will of man — of the people. It combined certain republican elements with as iron a despotism as ever ruled in this world. These two things were brought into distinct, but apparently harmonious play. Besides this, there is another and most distinctive mark: "it had ten horns." In other empires it was not so. The Greek empire gradually devolved, after its founder's death, into four heads; but the peculiarity of the Roman is the possession of ten horns. Yet we are not to look for the actual development of history in this vision. Had this been the case, it is clear that the ten horns would not have been seen in the Roman beast, when it first met the eyes of the prophet. In fact, it was not until hundreds of years after Rome had existed as an empire, that it had more than one ruler. The Spirit of God clearly brings into the very first view the features that would be found at the close, and not at the beginning. It was strong and fierce; it was one that devoured; it stamped the residue with its feet; it was diverse from all others. Rome may have been all this during the time of the Caesars; but it had not then ten horns. There can be no possible pretence for such a notion until the empire was broken up; and after that, properly speaking, the Roman empire ceased to exist. There might be the keeping up of the name and title of emperor, but it was the emptiest thing possible. How, then, could this prophecy be accomplished if, as long as there was an undivided empire, there were no horns; and if, on the other hand, the empire, as such, expired when once broken up into separate kingdoms? How are we to put these two facts together? Because it is clear from what is given us here, that a beast is a totally different thing from a horn. A beast represents imperial unity. But in Rome, as long as the empire subsisted, there were no "ten horns": and when the divided kingdoms sprang up, there was no such thing then as imperial unity.

How, then, are the two things put together in the prophecy? The Spirit of God was, I believe, looking onward to the last stage of the Roman empire, when both features shall reappear, and that together. This last stage ends in a divine judgment; as it is written a little after, "I beheld till the thrones were set up" (for so it ought to be, instead of "cast down"; and this is not merely my opinion, but the uniform way in which it is understood in the best ancient and modern translations of Scripture), "I beheld till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire." There you have evidently a figure of the divine glory in judgment, not some mere providential dealing on the earth, but the process of judgment that God Himself will institute. "A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened." At whatever time this may be supposed to take place, it is manifest that it is a divine judgment. "I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame." The horn alluded to here is the eleventh one, the one that came up among the ten. And it was this little horn that began with small beginnings, that, by some means or another, managed to root up three of the first horns, and that subsequently became the guide and governor of the whole beast. "I beheld because of the great words which the horn spake," not "till the horn was put down," but "till the beast was slain," so that it is implied that this little horn had managed to govern the entire beast. This verse shows that there was to be a divine judgment that would deal with the little horn and with the beast, and destroy them. Has that taken place? Clearly not.

It is plain, that whatever has fallen upon the Roman empire in past times, has been the ordinary course and decline of a great nation. Barbarian hordes tore it up, and separate kingdoms were formed. But prophecy tells us of another thing altogether. It warns of a judgment that disposes of the beast in a totally different way, and in contrast with the others. "I beheld till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time." That is, the remains of the Chaldeans, or of the races that were called so, we have still. Persia abides a kingdom, and the Greeks have lately become one. They exist, therefore, though not as imperial powers. We have these races of men, more or less, representing those powers; smaller, it is true, and no longer having dominion as empires. This is the meaning of ver. 12. Their dominion was taken away as rulers of the world, but "their lives were prolonged for a season and time." In this last empire, when the hour of its judgment comes, the fact is far otherwise. In the case of the first three beasts, they lost their imperial dignity, but themselves might be said to exist. But in the case of the fourth empire, the hour when its dominion is destroyed is the same hour in which it is itself destroyed. "The beast was slain, and his body destroyed, and given to the burning flame." Who can doubt that this is the same scene that we have alluded to in Rev. 19, where we are told, "And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army"? The prophet had come to the last beast. Further back in divine revelation we had the other three beasts; they had had their day, and there only remained the last. Consequently, when John says "the beast," we are to understand the Roman empire. This beast, then, and the kings of the earth, are warring against the Lord. "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both [mark] were cast alive into a lake of fire burning with brimstone." Now, this is very remarkable; because here we have the lake of fire, which answers to the judgment of the burning flame in Daniel: only it is a fuller statement. It was not a mere control of circumstances, but a divine power that casts straight into hell without the necessity of a previous judgment. For it was perfectly plain what they were about. They were found in open antagonism to the Lord of glory, and were cast into the flames. Has that ever been verified in the Roman empire? Clearly not. What then follows? The Roman empire has passed away; for the last thousand years and more it has had no existence, except as an unmeaning title, which has been the object of contention among ambitious men. Separate kingdoms have taken the place of the undivided Roman empire.

But what have we here? The Roman empire reappearing. And this exactly agrees with other parts of the word of God. For there is a remarkable expression in the Revelation, that has been alluded to more than once. It is Rev. 17: 8, etc., "The beast that was, and is not, and shall be present." I do not know how persons could have used the expression, "and yet is." It is not even sense, and the real thought is particularly simple. No enigma is meant here. The Roman empire was to have three stages. The first is its original imperial form, when John suffered under the last of the Caesars. Then next is its condition of non-existence, from about the fifth century, when the Goths, and Vandals, etc., broke it up; in that condition it is now. But then there is a third stage, and it is in that last condition that it is to be found in open opposition to God and the Lamb. This is the future of the Roman empire. It is to be reorganized, it is to come out again as an empire, and in this last phase it will fight against God to its ruin. And mark how this leaves room for the point which I wished to illustrate. We could not in the past have had ten horns as well as the beast; in the future we can, and that is what the scene in Rev. 17 shows. "The ten horns which thou sawest are ten kings, which have received no kingdom as yet." But it is added, "They shall receive power as kings one hour with the beast." So that when the beast should make its reappearance, there would be this singular feature: that while there would be a great head of imperial unity, it would not be to the exclusion of separate kings. There would still be the kings of France, Spain, etc. Let none suppose that to say this is prophesying. The true way to be kept out of that presumption is to study prophecy. In the one case you are learning what God says; in the other you are but giving out your own thoughts. In this passage the point is, not an empire alone without the ten kings, nor the ten kings without the empire, but the union of these two things. There is the imperial unity, which answers to the beast; at the same time there are these separate kings. It is their co-existence which will mark the Roman empire in its last phase. To that everything is tending now.

The prophet saw the last condition of this empire with its ten horns. "I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." (Verse 8) Men used to apply all this to the pope. No doubt the Roman pontiff was extremely obnoxious to every one that valued the word of God. But we must always take care, when we read Scripture, not to be too anxious about applying the word of God to what is in our way, or to what we may think extremely evil — as no doubt the pope and popery are. But we must seek to understand what God means by His word. Granted that there is a remarkable analogy between the papacy and the little horn. It may have been intended to be applied by the children of God in different ages, who were suffering through the papacy, for their help and encouragement. The changing of times and laws (verse 25), as well as his great words and persecution of the saints, may have been accomplished in its canons, bulls, and political influence. But it remains to be inquired, Is that the full meaning and the proper design of the prophecy? Take an example from Matt. 24. There was the beginning of sorrows; then the abomination of desolation set up in the holy place, and a warning to flee from Jerusalem; unexampled tribulation, etc. I can understand all this having a measure of application to the destruction of Jerusalem by Titus. But who will say that this is the end of all, and that the full meaning is realized there? It is impossible that any one can think so who examines it attentively. When God gives a prophecy, He very often allows that there should be a sort of earnest in the accomplishment of it; but we are never to take that as the full thing. The Roman Empire has fallen, and, out of the fall of that empire, a new and singular power, with divine claims, has started up and set itself against God. But to say that this is the full accomplishment of the prophecy, would be as great a mistake as to suppose that God never alluded to it at all. There was to be Mahommedanism in the east, and the papacy in the west; but still the question recurs, Is that all that the Holy Ghost meant? I say, No, for the reason already given — that if the history of the papacy be looked at, the beast was gone, properly, when the pope took his place.

More than that. The pope has never acquired three of the ten kingdoms. He might receive Peter's patrimony, but it has always been a petty power politically, of no consequence as to territory. Instead of acquiring three of the ten kingdoms, all its weight has arisen from its spiritual delusion over the souls of men. Clearly, then, a power, small in its beginnings, is to rise and put down three of these greater powers, acquiring all their dominion. The pope never has done any such thing. So that, although there has been a measure of likeness, there is enough difference to make their distinction quite plain.

The empire is in full force at the time that these ten horns and the little horn appear. This last subsequently aggrandizes itself, and rules the whole beast. Instead of this, the pope has long lost almost the half of his influence in Europe, and has been of late stripped of the chief part of his dominions in Italy; and what may be the end of agencies now at work no man can say.

We have here a most vigorous power, that has the ten horns in subjection to itself. The Revelation tells us that all the ten kings conspired to give their power and strength unto the beast. God has given all up, because it is the time when there shall be strong delusion, and men will believe a lie. I gather from that, not that this has no bearing upon the papacy, but that its full accomplishment is in the future. Scripture is explicit that the Roman Empire, which has ceased to exist, will be reorganized, and will be the instrument, under the direction of the false prophet, for carrying out the last great effort of Satan against the Lord Jesus Christ.

In Daniel we find that this little horn overthrows three powers. Then we have its moral characteristics. It has eyes like the eyes of man, and a mouth speaking great things. It is marked by immense intelligence — not by brute force. The description of it contrasts with that of the Lord, the Lamb that was slain, who is characterized as having seven horns and seven eyes — that is, the perfection of intelligence and of power. In this case it is not so. The power outwardly looks much greater. It has ten horns instead of seven — a monster instead of perfection. The result is a sort of grotesque exaggeration of the power and wisdom of Christ that wretched man, energized of Satan, will arrogate to himself. Then comes the overthrow (verse 11) because of its fearful blasphemy against God.

A new vision follows (verses 13, 14,) in contrast with the powers that were represented by ravening beasts. The new and prominent object is "one like the Son of man." Just as in the second chapter it was an insignificant stone that struck the great image, and all crumbled to pieces from head to foot. Here the Son of man "came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him." The Ancient of days represents God as such, "the high and lofty One that inhabiteth eternity."

In the Revelation the two glories are both united in the Person of Christ. Rev. 1 shows us one like the Son of man: but when we find the description of Him, some of the features are exactly the same as are attributed here to the Ancient of days, whose garment is said to be as white as snow, and the hair of His head like the pure wool, etc. The Jewish prophet sees Christ simply as man. The Christian prophet sees Him as man, but as God withal.

"And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." There will be no such thing as its being taken from Him, or as another power succeeding Him. It will be everlasting in the sense of as long as the world shall endure. But, strictly, this is not an eternal scene. The Jewish prophets show you the millennium; but they do not unfold, as the New Testament does, that when all things are subdued to God, even the Father, God shall be all in all. This was reserved for another day; and the Revelation follows it up in the most blessed manner, in Rev. 21: 1-8.

Just mark, by the way, a feature of some importance. The latter part of the chapter consists of explanations; but we are never to suppose that the explanations of Scripture merely refer to what has already been given. This is the case in human writings, but in God's explanations there is always further truth brought out. This is of moment. Through not understanding it, the kingdom of Christ has been supposed to be merely the ascendancy of His saints. There will be the kingdom of the Son of man and the kingdom of His people, but we are assuredly not to suppose that thereby is meant the reigning of the saints in a figurative way to the exclusion of the Son of man. The explanation brings out the saints, which the vision does not. It is no less than denying the personality of the reign of Christ, if you make the explanation merely tantamount to the vision. But the principle is false, and so is the deduction.

In verse 17, the person to whom the prophet appeals tells him, "These great beasts, which are four, are four kings which shall arise out of the earth." Their origin was purely earthly. There is no contradiction at all between this and the fact that we are told in verse 2 that they came up from the sea. The reason why they are said to rise thence is that the sea represents a mass of men in a state of political anarchy. It is out of this troubled state of peoples that empires arise. Take the French Empire for example. A revolution broke up the old system of government. Then followed a state of confusion, like the sea torn with the winds, and out of it all emerged an empire. From such a state of things in the world the four great empires arose. It was, too, very much about the same time that the beginnings of the four great empires were laid. There was an immense difference in the degree of development in the East as compared with the West. The Western powers were comparatively only in the cradle; but the beginning of these various powers was traceable to much the same date and the same state of confusion and anarchy. That seems to be what is meant by their coming up out of the sea. But in verse 17 they are said to arise out of the earth. They have not a heavenly origin. The force of the sea was merely to show that it is out of a previously troubled state of society that they grew. Such was their providential origin. But here their moral origin is looked at as being purely earthly, in contrast with the Son of man, who comes in the clouds of heaven.

What makes this still plainer is that in the next verse (verse 18) it is said, "But the saints of the Most High shall take the kingdom, and possess the kingdom for ever." The margin says, the saints of the "high ones." It is the origin of the expression in the New Testament, "heavenly places." The phrase is the same whether applied to our blessings, "blessed with all spiritual blessings in heavenly places in Christ," in Eph. 1, or to the foes in "high places," in Eph. 6. The saints of the heavenly places (that is, probably, of God in connection with the heavenly places) "shall take the kingdom." This gives the contrast. As for these four great powers, the best that could be said of them, if you look at their political origin, was that they arose out of a confused and tumultuous state of things in the world; or, if at their moral origin, it was not from heaven. If, on the other hand, you look at the saints of the heavenly places, they are those destined to take the kingdom, which they possess for evermore. This adds an important truth to the fact of the Son of man's getting the kingdom. When dominion is given Him, He will not take it alone. All that have ever waited for this kingdom, in all ages, will come along with Him. It will be the time when He will manifest His risen ones, when Abraham, Enoch, David, no matter who they may be that have known Him by faith, will be there in their changed and glorified bodies, and will reign along with Him. "Know ye not," the apostle says, "that we shall judge the world?" That clearly must mean in this kingdom of the Son of man. Because if it were merely a question of going to heaven to be with Christ, that is not judging the world. So that, while it is true that we are to go up to heaven, it is not all. "Know ye not that we shall judge angels?" If we have not known it, how comes it to pass? Some truth has been let slip, if we have not looked for such things. And mark the practical importance of it. The very fact that you do not know it proves that you lack something that God makes a great deal of. And how does God use it in the Epistle to the Corinthians? It was to reproach those saints for carrying their questions before the world. Do you not know, he reasons with them, that you are called to this place of dignity? It is not merely that you will have it by-and-bye; but God makes it known and true to faith now. Just as the heir to the kingdom is instructed and fitted for the throne that he is to occupy, so God is educating His saints now to share the kingdom of the world which is to belong to Christ. It is a revealed truth of God that the kingdoms of the world shall become that of our Lord and of His Christ; but when He does reign, the saints will reign also. The saints of the heavenly places — who are they? Those whose hearts are with Christ above, those who will be converted before Christ comes, and will govern a people gathered upon the earth; those who have in past ages died in Christ, or who are now waiting for Christ; those too who will pass through the great tribulation: all these are saints of the Most High. They are in contrast with others. For there will also be saints when Christ comes to reign, who will be blessed upon the earth. There will be a great harvest there. The Lord will bring those saints into all the promised blessings of His kingdom. But we are chosen in Christ before the foundation of the world, and shall reign over the earth. That is distinguished from the kingdom and dominion under the whole heaven. There are certain saints that are in the heavens; but there is another class spoken of that is here below. The kingdom shall be given to the people of the saints of the Most High. Those are some of the persons that the saints will reign over. "Know ye not," urges Paul, "that the saints shall judge the world?" Accordingly, here we have "the people of the saints of the Most High" as a distinct class.

There are many details in this chapter that I have not entered into. But there is a description of the evil conduct of the little horn that I must say a few words upon, although a little out of order. It is said (verse 20) that "it had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." Then, in the further account, it is said (verse 25) that this little horn "shall speak great words against the Most High' and shall wear out the saints of the Most High [referring to his persecutions], and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." It is necessary to understand what the little horn will do. The meaning is, that he will destroy the Jewish worship, at that time carried on upon the earth. By the "times" is meant their festivals or feast-days. He will interfere with these as Jeroboam did; "and they shall be given into his hand," etc. It has been often supposed that "they" means the saints. But this is a total mistake. It is "the times and laws" that are to be given into his hand, for a certain limited period of time. God will allow him to have his way. He shall think to do it. And the fact that they are to be given into his hands shows that he succeeds for a time in carrying out his desires. But God will never give His saints into the hands of His enemies, even for a time ever so short. He always keeps them in His own hands. Job was never more in the hands of God than when Satan desired to have him that he might sift him as wheat. The sheep are in the hands of the Father and the Son, and none shall ever be able to pluck them thence. There is no such thought in the word as God leaving or forsaking them. Here it is simply the outward arrangements of worship, of which the Jews will be the representatives on the earth ; and they will be allowed for a time to fall under his power. For it is plain that at that time there will be Jewish saints owning God and Jesus, too, in a measure: as it is said (Rev. 14), "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." These saints will be in a very peculiar position. There will be a sort of combination of the law with a recognition of Jesus to a certain extent. During this state of things, they will come under the power of the little horn, "for a time, times, and the dividing of time" — that is, for three years and a half, closed by the coming of Christ in judgment.

Daniel 8.

There is a remarkable change which takes place at the point where we are now arrived, anti it may not be known to all readers of the Book of Daniel. The language in which the Spirit of God reveals this vision, and those that follow, is a different one from that in which He had conveyed the previous portions of the book. From the early part of Dan. 2 up to the end of Dan. 7. the language was that of the Babylonian monarch — Chaldee: whereas from Dan. 8 to the close, it is Hebrew — the ordinary language of the Old Testament. Now this was not without purpose. And I think the clear inference that we are to gather from it is this: that what particularly concerned the Gentile monarchies was given in the language of the first great Gentile Empire. They were immediately concerned in it: and, in fact, as we know, the first vision (of the image) was seen by the Gentile king himself — Nebuchadnezzar. From that to the end of Dan. vii. is in his own tongue.

But now we are about to enter upon visions which specially concern the Jews. Dan. 8, e.g., alludes to the sanctuary, to the holy people, to the daily sacrifice, and a number of other particulars, which would hardly have been intelligible to a Gentile, and which had no sort of interest for him. But although they may even be little in our eyes now, although it may seem only something of the past, concerning a people broken to atoms, scattered over the face of the earth, yet, nevertheless, it has a real and enduring interest in the mind of the Spirit. For the Jews are not done with yet. Far from it. The Jews have known, throughout their whole history, the misery of attempting to deserve the promises that were given to the fathers; and they have been allowed to work out the terrible experiment of the folly and ruin that necessarily follow man's attempting to earn what the grace of God alone can bestow. That has been, and is, the whole secret of their past and present history. They were brought out from Egypt by the power of God; but at Sinai they undertook to do all that the Lord spoke unto them. They did not say one word about what God had promised. The Lord alluded to it. But in no way did they remind Him that they were a stiff-necked nation — a rebellious, unbelieving people. And when God proposed that they should obey Him, instead of acknowledging their utter incapacity, instead of throwing themselves only on His mercy, their answer betrayed, on the contrary, that boldness which always characterizes man in his natural state. "All that the Lord hath spoken," say they, "will we do, and be obedient." The result was that they did nothing that the Lord had said. They were disobedient at every turn, and God was obliged to deal with them as they deserved. No doubt there was divine goodness in it all; and every step even of their failure only brought out, through God's grace, some type or shadow of the blessings that God will give them by-and-bye, when, cured by His mercy of this fatal mistake of the flesh, and being disciplined in suffering and trial and that fearful tribulation through which they are destined yet to pass, they will then fall back upon the Blessed One whom their fathers despised and crucified, and will own that the mercy of God alone can give them any blessing, and that it is His faithfulness which will accomplish all that He had spoken to their fathers. This we saw beginning to dawn in a particular way in the prophecies of Daniel. For although in the previous parts there had been types of it — Daniel himself in the den of lions — or as interpreter to the king — the three Hebrew children who refused to worship idols — all these things foreshadowed what God will work in the latter day for Israel, in a little seed that He will reserve for Himself. But they are not types so clear, but that many Christians now would think it fanciful to consider them as such at all. We are now about to find what none ought to gainsay for a moment. Yet there are many true Christians who take these prophecies as finding their only answer in what concerns the Christian Church. Such suppose that the little horn of Dan. 7 is the papacy. And in this chapter many have been disposed to find Islamism, the scourge of the eastern world, as the papacy is of the west. Whatever may be the analogies that would readily occur to any thoughtful mind, and that I by no means denied as to the little horn in Dan. 7, I admit there are the same with regard to Mahommedanism in the east. But what I would desire to bring out clearly is the direct intention of the Spirit of God in these scriptures. It is all very well to find that there are seeds of evil germinating in the world, and that the horrors of the last days have their heralds — admonitory signs that arise ever and anon over the surface of the world, to show us what is coming. But in looking at the word of God, it is of importance to be divested of any desire to find the answer to prophecy in the past or present. The great thing is to go to it with an unbiassed mind, desiring nothing but to understand what God is teaching us. Therefore, whether it be about the past or the future, just as about the present, the chief requisite is, that we should be subject to God and to the word of His grace. I desire, in this spirit, to endeavour, as far as the Lord enables me, to explain the meaning of our chapter.

As in Dan. 7, so here, the vision was during the reign of Belshazzar; whereas the subsequent visions were after the power of Babylon was overthrown. But up to this time there was no judgment of Babylon. Notwithstanding, the very place where the new vision was seen prepares us for a certain change. It was in the east — still farther east — "at Shushan in the palace, which is in the province of Elam." Elam is the Hebrew name for Persia, or one of the names, at any rate. "And I saw in a vision, and I was by the river of Ulai." I only mention this to show that we have certain clues as to the bearing of the prophecy that follows. He lifts up his eyes and sees a ram — a well-known symbol, used in Persia itself, and very familiar in its monuments and public documents. "Behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last." Clearly the allusion is to the composite character of the Persian Empire. There were two elements in that empire, as distinguished from others — the Medish, which was the first, and the Persian, which was the younger element of the two. But the younger becomes in course of time the greater. Therefore it says that one horn was higher than the other, and the higher came up last. Although Darius the Mede takes the kingdom on the fall of Babylon, yet Cyrus the Persian is the one who acquires the supremacy in due time, and after that it is always the Persian that is more particularly mentioned. But still earlier even, in the language of the nobles to Darius, we find them saying, "the law of the Medes and Persians." The ram had two horns.

"I saw the ram pushing westward, and northward, and southward" — that is, the direction of the various conquests of the Persian Empire — "so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great." We find as to this how entirely all profane history is obliged to bow to the word of God. But we need not go farther than Scripture itself. Let any one read the books of Ezra, Nehemiah, etc., and he will see how wide and undisputed was that dominion. Even in profane history this was the term used about them — "the great king" — emphatically so about the Persian monarchy. It is manifest how entirely this goes along with the prophetical account given of them here. "He did according to his will, and became great."

"And as I was considering, behold, an he-goat came from the west." Now this was the first inroad that the west had ever made upon the eastern world. And nothing seemed more improbable, because the east was the cradle of the human race. It was in the east that man was put when he was first made. It was in the east that he began his second history in the world — I mean in the world after the flood. It was from this centre that the various races of men, after the Lord had confounded their language at Babel, spread themselves all over the world. It was also in the east only that there was any considerable development of civilization, for hundreds of years before the west had emerged from barbarism. Yet here we find, from this striking prophetical figure, that when the Persian kingdom was still without a rival, not declining, but in the very plenitude of its power, there suddenly comes from quite another quarter a power represented in the vision as a he-goat — a western adversary. And this power advances with the greatest possible swiftness; as it is said here, he "touched not the ground." No person of the least openness to conviction could question for a moment what is meant, even supposing he had not a divine interpretation of it in the chapter. There was but one ancient empire that it could be conceived to set forth — the Grecian Empire — and the great horn in its head was clearly its first chief, Alexander. "And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns." Here we have the Spirit of God giving in a few words what all history confirms. A new empire should rise after the fall of the Babylonian, symbolized by the ram, peculiar in this, that it had two different peoples which composed its strength. This empire might go on in fulness of power for a certain time; but then, from another quarter, where there had been no kingdom of any note known before, comes a power of amazing swiftness in its progress, led on by a king of extraordinary courage and ambition. And this personage smites the Persian Empire so completely that "there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand." "Moved with choler" is said more particularly about the Greek Empire and Alexander. The Greeks had a ground of hatred against the Persians, which was not the case with the other empires. There was much of personal feeling in it, and this is admirably expressed by the word choler here. Why so? We do not read of that in the attacks of the Persians on the Babylonians, ferocious as they might be, or in those of the Romans upon the Greeks; but it was peculiarly true of this Greek inroad upon the Persian Empire. The Persians had before invaded Greece, and thus had roused the strongest feeling against themselves. This traditional resentment descended from father to son, so that the Greeks considered themselves the natural enemies of the Persians. Such was the provocation that the Persians had given to the Greeks, who were but a petty nation at that time, and who had not at all sought to extend their bounds beyond their own native country. Now the moment was come that this blow should be returned, and the Persians attacked in their own land: and the he-goat with this notable horn in its head comes, moved with choler, and smites the ram and breaks his two horns, casts him down to the ground and stamps upon him. Nothing can be clearer, nothing more exactly descriptive as giving an idea of the relative position of these two powers to one another. If you were to read history all your life, you could not have a more vivid picture of the Persian downfall than what the Spirit of God has furnished in a few lines.

In this case it was rather less than three hundred years from the time of Daniel till these great events took place — a time long enough to show the wonder of God's perfect wisdom and the way in which He unveils the future to His people, but a comparatively short space in the history of the world; yet this is not His great object. The Spirit always looks forward to the close. He may introduce what is to be fulfilled in a comparatively brief time, but His main attention is directed to the end of this age, and not to those events that actually surround the parties of the world. God has a people that His heart is set upon: a people, it is true, who, through their own folly and want of leaning upon God, have been most feeble and failing, and who are, to this day, the scorn and by-word of the nations, according to the word of God. But whatever might be the apparent might of Persia, if not of Greece, and the importance of their controversies as filling up the history of the world, God thinks but little of them. He disposes of the records of centuries in a few words. The point to which God hastens forward might be small then in the eyes of the world, but being connected with the interests of His king, and His people, He goes on to the great events connected with them in the last days. This gives the key to the verses that follow. Their importance is because of their connection with Jewish history, and because they reflect what is to take place before the great day of the Lord come.

"Therefore the he-goat waxed very great: and when he was strong, the great horn was broken." This was exactly the case with Alexander. He was cut off, while quite a young man, in the midst of his victories. "And for it came up four notable ones toward the four winds of heaven." There was a certain time that elapsed after the death of Alexander, when his generals were squabbling together, and trying to set up a number of kingdoms; but the end of all was that there were four kingdoms formed out of the proper dominions of Greece. So that I do not question that the allusion here is to the well-known division of Alexander's empire, into four kingdoms, which took place about three hundred years before Christ.

"And out of one of them came forth a little horn," otherwise called in Scripture the king of the north. Being in the north, he pushes his dominions down "toward the south, and toward the east, and toward the pleasant land." My reasons for so thinking, beyond that of the direction of his conquests (which shows where his own power lay, and the point from which he started), will more particularly appear when we come to verse 11. What we have here is the succession of these two empires — Persia first, and then Greece. For out of one of the fragments of the Grecian Empire there sprang a king that was afterwards to play a most important part in connection with the land and people of the Jews. This is the great point of the chapter.

Here then we find that this little horn "waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them." Thereby is meant, I apprehend, those that were in a position of honour and glory before the Jewish people. Thus, stars are used, in the New Testament, as the symbol of those who are set in a place of authority in the Church. Just so, I conceive, the "host of heaven" here alludes to persons that held a place of authority in the Jewish polity. It is the key-note to all this part of the prophecy. The importance of all that affects Israel is now more and more coming into view. Hence you find an expression used that may seem strong — "the host of heaven." But we must not be surprised at this. God takes the utmost interest in His people. Bear in mind that this does not imply that His people were in a good state. On the contrary, in judging of failure, we must take into consideration the position the people occupied, and for which they are responsible. If you look at Christendom you must remember that all who profess the name of Christ, whether truly or falsely — every baptized person — every person that has come under the outward recognition of the name of Christ, is in the house of God. People fancy that it is only those who are really converted that have any moral obligations. This is a total mistake. A new kind of responsibility, no doubt, flows from the fact of conversion and the relationships of grace.

But there is a responsibility that involves a vast accession of guilt when men are in any place of privilege. This is a very solemn truth, and God attaches importance to it. Look at the Second Epistle to Timothy. God's house is there compared to a great house among men, and in it there are vessels to dishonour as well as to honour. The former are not converted at all; they might be altogether bad people, but still they are said to be vessels in the house of God The Church, that which bears the name of Christ upon the earth, is always responsible to walk as the bride of Christ. Yet you cannot allude to such a privilege and responsibility as that, without seeing the utter ruin, and failure, and declension of what bears His name. And this is the practical importance of keeping in view the position which God has assigned us. We never can judge how low we have got till we see the place in which God first put us. Supposing I have to examine my ways as a Christian, I must bear in mind that a Christian is a man whose sins are blotted out; that he is a member of the body of Christ, and loved with the same love wherewith the Father loved the Son. Some are accustomed to think that, if a man is not a Jew or a Turk, or heathen, he must be a Christian. But when a believer hears that a Christian is one who is made a king and a priest to God — a purged worshipper, having no more conscience of sins — he becomes anxious, and feels that he has not one right or full idea of his own calling and responsibility. He then begins to find a different standard of judgment in Christ, to measure how he ought to feel, and work, and walk for God.

The same thing applies to Israel here. Those that held this place of responsible authority in Israel are alluded to here as the host and stars of heaven. They were put in a place of authority by God. For we must remember, in connection with Israel, that they are the people that, in the mind of God, have the first place upon the earth. They are the head, and the Gentiles the tail. This, I am aware, is a new thought to persons who are wont to look at Jews with an air of contemptuous pity, only judging of them by their present degraded condition. But, in order to judge rightly, we must look at things with God, we must feel with God; and God uses this strong language in regard to persons put of old in a position of outward authority among the Jews. Commentators have supposed that, because certain were spoken of in such exalted terms, Christians must be meant. But, as God's nation, Israel held the first place in His mind in the government of the world. That is their calling; and "the gifts and calling of God are without repentance." God will never give up the great thought, that He has called Israel into this place; and they are judged according to it. This vision is while the power of Babylon is not yet judged. It gives you a view of what will be realized in the last days with regard to Israel, before the power that began with Babylon has been completely set aside.

This little horn waxed great, and cast down some of the host and stars of heaven, and stamped upon them. That is, certain Jewish rulers are overthrown that were in this place of great authority; treating them with the utmost cruelty, and degrading them "Yea, he magnified himself even to the Prince of the host," which, I suppose, means the Lord Himself. The marginal note is right in the next clause. "From him the daily sacrifice was taken away." This at once makes it all plain. On the contrary, it introduces the utmost confusion to take "by him" to mean the little horn, and then "the place of his sanctuary" to mean that of the Prince of the host. The person that was represented by this little horn is to magnify himself even to the Prince of the host. "And from him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression." And then we go back to the little horn again. "And it cast down the truth to the ground; and it practised, and prospered." In other words, the 11th verse and the first half of the 12th form a parenthesis. Then in the latter part of the twelfth verse we again have "it," which designates the little horn of verse 10. The "it" takes up the horn that was to appear and deal in a cruel way with the Jewish people, and with their rulers, in an aggravated form.

Then we have, as the prophet says, "one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." I strongly suspect that, in the main, what we have here, save the portion which is marked parenthetically, has had a partial accomplishment in the past. We shall read of a personage in Dan. 11 where the characteristics alluded to here, as marking this little horn, are still more minutely stated. He is called, in profane history, Antiochus Epiphanes, and was a particularly bad man. If you have read the Books of the Maccabees (which, though not Scripture, are in the main historically true, at least two of them), you will know that they describe this king of Syro-Macedonia, and show the dreadful feeling he cherished against Israel. He attempted to force heathen worship upon them, especially that of Jupiter Olympus; and he put to death all the Jews who resisted his designs, till at last, partly by the Romans and partly by the force and courage of the Maccabees themselves, he was repressed and defeated, and the temple was once more cleansed again, and the Jewish worship resumed. No doubt, this was the person meant historically by the little horn. But he shows the same kind of features, which will reappear in another great leader of the last days, and I think that this will be made evident from the last part of this chapter. For when the prophet is spoken to by the angel Gabriel, he says, "Understand, O son of man: for at the time of the end shall be the vision."

The statement denotes, that what he is going to explain more particularly looks onward to that time. But it gives me the opportunity to repeat a remark which has been before made — that we are never to suppose that the explanations of a vision in Scripture are merely a repetition of what has preceded. They allude to the past, but they add fresh features not given before. This is particularly plain in the present case. The past portion of the vision (that which had already been seen by the prophet) has been in the main accomplished; whereas the explanatory part adds fresh information that looks onward to the last days. Nevertheless, there is an explanation in measure of what is gone before. But it is observable how frequently, in the explanations of the angel, the last days are brought before us.

"And he said" (verse 19), "Behold I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be." There can be no question, if we are at all familiar with the prophets, what this means. Take the first of them. There I find this very expression, "the indignation." In the end of Isaiah 5, and then in Isa. 9, Isa. 10, this word, "indignation," is repeated over and over again. The prophet shows, that, in consequence of the idolatry of Israel, and especially of their kings, God's indignation was roused against His people. He sends a chastening upon them. But, whatever the first effects of the chastening might be, the evil burst out again with fresh fury, as evil always does, unless it is put away. Therefore sounds forth that terrible word, "For all this His anger is not turned away; but His hand is stretched out still." His wrath burns again and again. Then, in Dan. 10: 25, we find the Lord saying His "indignation shall cease." But wherein? There is a personage brought forward there, called the Assyrian; and this scourge of Israel was set forth in measure by Sennacherib, the then king of Assyria. He was the first who was particularly mixed up with the affairs of Israel, or rather of Judah. And what do we learn? The Assyrian there is to be used as the rod of God's anger; but when God has performed His whole work upon Mount Zion, and on Jerusalem — when He has allowed, as it were, the indignation to burn out, it will cease in the destruction of the Assyrian himself, because he forgot that he was merely a rod in the hands of the Lord. He flattered himself that it was all his own wisdom and might; but the Lord says, that He will deal with the rod itself, and destroy it. Accordingly, that very chapter shows us the indignation of the Lord ceasing in His destruction. The indignation is solely connected with His people Israel.

It is evident to me, that this confirms what was before said, that here we are upon Jewish ground. It is not a question of what popes or Moslems may do, nor about the inroads of the eastern or western apostasy. It concerns Israel — the last indignation of God against Israel. But it may be asked, Why is not the fourth empire introduced here? The reason is this: that while the dominion of these empires is taken away, upon which we have the successive rise of a new empire, yet the body remains in existence. Because it is out of the third empire, and not out of the fourth, was to rise this power that plays so important a part in the last days. So that we must remember, that the little horn of Dan. 8 is an entirely distinct power from the little horn of Dan. 7. That of Dan. 7 is the last leader of the Roman Empire, who arises out of the fourth empire when it is divided into ten kingdoms; whereas this power rises from the third empire, wherein there was a division into four parts — not into ten. Nothing can be more distinct. Although the chief dominion of the world has passed away from the third to the fourth empire; and although we have had in Sennacherib a representative of the third empire, yet in the last days there will also be an inheritor of the third empire, who will meddle with Israel in a particular way. As there will be a grand leader in the west, so there will also be one in the east, springing out of the Greek Empire. Further, we must remember, that, although being the Grecian Empire, it was west in comparison with Babylon and Palestine, it was east in comparison with Rome. This little horn we shall see more of afterwards.

In verse 20, the ram with two horns is explained to represent the kings of Media and Persia; and, in verse 21, "the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king." Then, in verse 22, we have the breaking up of the Grecian Empire; and in verse 23, it is added, "And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up." This, I think, does not refer to Antiochus Epiphanes, but to the person whom Antiochus typified. Mark the expression again, "In the latter time of their kingdom, when the transgressors are come to the full." "And his power shall be mighty, but not by his own power": a remarkable word, which is not said at all about the little horn of Dan. 7. There, I apprehend, it was by his own power. Satan might give him power, too; but in his own person he wielded the force of the Roman Empire. But, in the case of this ruler, though his power will be mighty, it will not be by his own power. He depends upon the strength given him by others. He will be the instrument of foreign policy and power, not his own. "And he shall destroy wonderfully, and shall prosper, and practise, and destroy the mighty and the holy people." That is, we find that he is principally and expressly mentioned in connection with the Jews as a people. Observe here, that you have not the saints of the Most High. What we find now is merely a figurative expression of the great men of the Jewish people, and this, as contrasted with Gentiles. There is no allusion to their character personally; that does not come into view in chapter 8.

This king shall meddle with them, and destroy the mighty and the holy people. "And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many." That is, he will take advantage of their being in a state of ease and unprepared for his wily encroachments. "He shall also stand up against the Prince of princes; but he shall be broken without hand." He will be utterly helpless in this last struggle; as in another scripture it is said (Dan. 11: 45), "He shall come to his end, and none shall help him."

Let me point out scriptures that will make the importance of this clearer than by confining ourselves to Dan. 8. Is there light from other passages as to who this personage is and what he will do? I answer, Yes. He is the same person that is spoken of, in various parts of the word of God, as the "Assyrian," or "king of the north." He is always described as the great foe of the Jews in the last days. The Jews at that time will be exposed to two evils. They will have an evil within in their own land — the Antichrist setting himself up as God in His temple; and they will have another evil from without — the Assyrian. He comes up as an enemy against them; and he is one also marked by a subtle policy. It is not merely by warlike power that he is distinguished. He is, no doubt, of fierce countenance, but he understands dark sentences. He will take the place of a great teacher, which would naturally have much influence over the Jewish mind; for they have always been a people given to research and intellectual speculations of all kinds. Of late years, the mass of them have been too much occupied with money-getting to pay much attention to these things; but there have been constant representatives of the intellectual class among the Jewish people. And over such the influence of this king will be immense, when they are re-established in their own land, and are becoming important again, as the objects of the dealings of God in the way of judgment. For the indignation will not have ceased. Thus it is that these two evils will afflict the Jews. The Antichrist, or the wilful king, will take the place of the true Messiah in the land of Israel. For, it is plain, that if any one assumes to be Messiah, it must be in the midst of the Jewish people, and in the land of the Jews; whereas the Assyrian is one who is opposed to them as an open enemy. This I take to be the king alluded to by the other prophets as the king of the north.

I would now refer to a few Scripture proofs, that the Assyrian and Antichrist are totally distinct and opposed powers. The Assyrian will be the enemy of the Antichrist: the one will be the great self-exalting man inside, and the other the leader of the enemies outside. Isaiah 10 gives us the first plain intimation that we have of him in the prophets. "Wherefore it shall come to pass that when the Lord hath performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks." Many persons will tell me, the Assyrians are all gone; there is no such nation existing. But, I ask, has the Lord performed His whole work upon Mount Zion and on Jerusalem? No! Then the Assyrian is not all gone. The Lord tells me here, that when He shall have performed this whole work, He will punish the fruit of the stout heart of the king of Assyria. But the Jews are not in their land, and Jerusalem is still trodden down of the Gentiles. Who knows it not? But does it prove that the Jews are not to be in their land again, nor Jerusalem to be delivered from Gentile bondage? When the power of God gathers the Jews back into their own land, that same providence will bring out the representative of the Assyrian in the last days. And as the Assyrian was the first great enemy of Israel, so he is the chief one at the last. He it is that will come up for his judgment, when the Lord shall have performed His whole work upon Zion and Jerusalem. God has not performed the whole. He has performed a part of it, but His indignation still continues against Israel. This is the reason why they are not in their land. Even when they do get back, the indignation will still break out. There will be a return of the Jews in unbelief; and then will come this great crisis; and God will gather the scattered ones that remain, and set them in their own land; and the Assyrian will be judged. There is a certain great personage, typified by the Assyrian in the past, that will reappear in the last days. He is spoken of as this redoubtable king. He will govern in the very quarter where this little horn had its power — Turkey in Asia. Whether the Sultan will be the then possessor of these dominions, I do not pretend to say; but, whoever he may be, he is the person referred to by our prophet (Dan. 11) as the king of the north. He will come down towards the pleasant land and will attack the Jews; but will afterwards be broken to pieces. "He shall come to his end, and none shall help him."

Look again at Isaiah 14. And what makes it remarkable is this: that, in the beginning of that chapter, you have the king of Babylon spoken of. (Ver. 4) "Take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!" The king of Babylon does not represent the Assyrian. Babylon and Assyria were two distinct powers. Babylon was only a little province when Assyria was a great empire. And when the Assyrian was in ruins, Babylon rose to an altogether new rank, as an imperial power.

Isaiah 14 opens by showing, that "the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. And the people shall take them, and bring them to their place," etc. It proves the intense interest that God will give the people of the world in seeing them back in their place. "And the house of Israel shall possess them in the land of the Lord for servants and handmaids." The Gentiles, instead of being masters, will be glad to be servants in those days. "And they shall take them captives, whose captives they were; and they shall rule over their oppressors. And it shall come to pass in the day that the Lord shall give thee rest from thy sorrow .... that thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! The Lord hath broken the staff of the wicked, and the sceptre of the rulers." There evidently you have what has never yet been accomplished. No person with knowledge of Scripture can suppose that ever, from the time of Babylon's supremacy, Israel had been in a position to take up such a proverb as that. The "times of the Gentiles" began with the Chaldean power being established over the Jews. And Jerusalem is, to this day, trodden down by the Gentiles. One power after another has taken possession of the city. Now, in these last days spoken of here, we have the Jews putting these Gentiles under them — making them their servants. And when that time comes, and not till then, they will take up this proverb, "How hath the oppressor ceased!" etc. And this prophetic strain looks at the king of Babylon, of whom Nebuchadnezzar was the type — the last holder of that same power that came in with Babylon. Who is this? The beast — the last inheritor of the power that commenced with the king of Babylon, whose strange destruction calls forth the joy and triumph of Israel. When the king of Babylon got this power, where was the Assyrian? Gone — broken. The empire of Babylon, that had been a little power, rose upon the ruins of the Assyrian. But mark, in this chapter, verse 24, "The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: that I will break the Assyrian in My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed upon the whole earth." There, evidently, we have the fact, that when the day of Israel's restoration comes, not only will they triumph in the fate of the king of Babylon, but the Lord will put down the Assyrian. How can this refer to the mere historical Assyrian of the past? He was already gone when Babylon came into power: so that he can only have been a type of a power yet to come. This shows that there will be two great powers in the latter day — the beast, represented by the king of Babylon, who at that time will be the enemy of the true-hearted Jews, though he purports to be the friend of the nation, that is, of the ungodly mass; as the Assyrian, on the contrary, will be the leader of the openly adverse coalition of the Gentiles against Israel.

Other scriptures prove the same thing. Thus in Isaiah 30 you will find the same two powers coming into view again. In verse 27 it is said, "Behold, the name of the Lord cometh from far, burning with His anger .... And the Lord shall cause His glorious voice to be heard, and shall show the lighting down of His arm .... For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod" — (evidently alluding to his being the instrument of the Lord's chastening His people, as in Isa. 10: 5); "And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. For Tophet is ordained of old; yea, for the king it is prepared: He hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, shall kindle it." This shows that it is not merely a judgment of the earth, but a deeper thing. Tophet, or the pit, is ordained of old. "For the king also" is the true meaning of the next clause. Tophet is not merely for "the Assyrian," but also for "the king." There are two distinct personages referred to, as we saw also in Isa. 14. "The king" will be in the land of Israel, and will reign there, under the auspices of the inheritor of the power of Babylon in that day. He will there assume to be the true Messiah. Tophet is prepared for him — but also for the Assyrian. They will be both consigned to divine judgment. I need not refer to all the passages that refer to them; but you will find a great deal that is deeply interesting in Isaiah and other prophets as to "the king."

But so far is it from being true, that Antichrist, or "the king," most occupies the mind of God, that, on the contrary, the prophets speak far more of the Assyrian. Christians are not generally aware of the large extent of prophecy. One of the most important powers in it is hardly thought of by them. If you look at the minor prophets — for instance, Micah 5 — you will find an allusion to the same ruler, which is very plain. The chapter opens with a call. "Now gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the Judge of Israel with a rod upon the cheek." There is the rejection of the Messiah. Then the second verse is a parenthesis, which shows us who the Judge of Israel is. "But thou Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel." They may smite Him upon the cheek; but, after all, not only is He to be the Ruler, but He is the everlasting God, "whose goings forth have been from of old, from everlasting." Then he resumes, in connection with verse 1, "Therefore will He give them up, until the time that she which travaileth hath brought forth": that is, till the great purpose of God come to pass about His people. "Then the remnant of his brethren shall return unto the children of Israel. And he shall stand and feed in the strength of the Lord.... And this man shall be the peace, when the Assyrian shall come into our land." Mark that — "when the Assyrian shall come," and "when he shall tread in our palaces": a thing that never has been accomplished yet. When the Assyrian came of old into the land of old, it is clear there was no such fact as this Judge of Israel there, nor had Israel been given up at that time; but the Assyrian of that day was only the type of the great heir of the same name and power of the last days. And then will the Judge of Israel go forth on behalf of His people. The Judge, that was once smitten upon the cheek, will be received by His people, when God's great purposes are accomplished. "This man shall be the peace, when the Assyrian shall come into our land." Then we find (verse 6), "Thus shall He deliver us from the Assyrian, when he cometh into our land, and when he "readeth within our borders. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord . . . and the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep; who, if he go through, both "readeth down and feareth in pieces, and none can deliver." So that it is very plain, that we have the encroachment of the Assyrian and his final overthrow in connection with the final deliverance of Israel.

I have endeavoured to show, that while Antiochus Epiphanes was the type of this Assyrian, yet that after all it was only in a very small part indeed that he meets the requirements of the prophecy; which, while it makes use of him, as a type, looks onward to the latter times of the indignation of God against Israel, when their foe comes up to receive his judgment from God. You will see how important it is to keep clearly in mind, that God has these great purposes about Israel, and that what man makes so much of — the episode of Popery now or of Mahommedanism — is passed over very slightly indeed. I acknowledge, that we find a certain measure of accomplishment in both, but the Church is never allowed by God to be an earthly people. When the Jews again come into view, then we have the importance of what touches them, and the Assyrian will come down from without, at the same time that there will be "the king" within: and both will fall under the unsparing judgment of God who will put down all enemies. And His people, purged by their trials, and looking to Jehovah-Jesus, will be thus made meet for the purposes of God in mercy, and goodness, and glory, throughout the world to come.

The Lord grant that we may know His purposes about us. We have nothing to do with this world, being strangers in it. We are entitled to read all these visions in the light of heaven. It is not said that Daniel did not understand them: the others did not. But, whatever may have been the case then, we, by the Holy Ghost, are entitled to understand these things now. And the Lord grant, that our minds may be heedful of what He puts before us as to our own path.

Daniel 9.

The fall of Babylon was connected, in the prophecies of Isaiah, as well as in those of Jeremiah, with brighter hopes for the Jew. The partial restoration, that took place in consequence, furnishes the type of the final ingathering of Israel. This accounts for the notion, which has prevailed among some Christians, that what happened then is all that we are to look for in behalf of Israel as such, and that their subsequent sin in rejecting their Messiah, and the mercy of the gospel to the Gentiles, has involved them in irreparable national ruin.

Although there are true elements in such thoughts, they are very far indeed from being the whole truth. God does not abandon the people that He called. Never does He give a gift of grace and then withdraw it utterly. For the same grace which promised deals with the person and heart of the believer, and works till it is brought home morally by the power of the Holy Ghost. Thus, along with the mercy, whether to an individual or to a people that He calls, there is also the long-suffering faithfulness and power, which in the end always triumph.

The history of the past, no doubt, has been a total failure. The reason of this was because Israel chose to stand upon their own strength with God, and not upon the goodness of God towards them. This is always and necessarily fatal for a time. "This generation shall not pass away till all these things be fulfilled." That is, all that was threatened and predicted must yet befall the generation of Israel, which presumed upon its own righteousness, and which finally showed its real character by rejecting Christ and the gospel. A real sense of moral ruin (that is, repentance towards God) ever accompanies real, living faith. Israel have gone through this phase of self-confidence, or are still going through it. "This generation" has not yet passed away: all things are not fulfilled. They have not yet suffered the full results of their own folly and hatred of God's Son. They have yet to suffer the severest chastening for it: for, although the past has been bitter enough, there are still more terrible things in the future. But when all has taken place, they will begin a new scene, when it will be, not the Christ-rejecting generation going on, but what Scripture speaks of as "the generation to come": a new stock of the same Israel, who will be children of Abraham by faith in Christ Jesus — children, not in word only, but in spirit. Then will follow the history, not of man's failure, but of a people whom the Lord blesses in His grace; when they will joyfully own that same Saviour, whom their fathers with wicked hands crucified and slew.

This chapter is especially occupied with Jerusalem and the Jews. It is a sort of episode in the general history of Daniel, but by no means an unconnected one. For we shall find, that the closing history of Israel peculiarly connects them with these personages that are yet to figure against God and His people, as we have read in previous chapters. It must be evident to any person who reads the chapter intelligently, that its main object is the destiny of Jerusalem and the future place of God's people. Now Daniel was exceedingly interested in this. He was one that loved them, not merely because they were his people, but because they were God's people. He resembles Moses in this — that even when the moral condition of the people hindered God from being able to speak of them as His people (He might care for them secretly, but I speak now of God's publicly owning them), Daniel still continues to plead that they were His people. He never gives up the truth, that Jerusalem was God's city, and Israel His people. The angel might say, Daniel's people and city — that was all quite true; but Daniel still holds to the precious truth, which faith ought never to give up — Let the people be what they may, they are God's people. For that very reason they might be chastened more and more sorely. In truth, nothing brings more chastening upon a soul who belongs to God, and who has fallen into sin, than that he does belong to God. It is not merely a question of what is good for the child. God acts for Himself and from Himself; and this is the very hinge and pivot of all our blessing. What would it be to us if it were merely true that God was working for our glory? We rejoice in hope of the glory of God. We shall have something far better, because it will be God blessing us according to what is worthy of Himself.

Now Daniel was one that emphatically entered into this thought. It is the prominent feature of faith. For faith never views a thing barely in connection with oneself, but with God. It is always thus. If it is a question of peace, is it merely that I want peace? No doubt I do want it, as a poor sinner that has been at war with God all my life. But how infinitely more blessed when we come to find that it is "peace with God": not merely a peace with one's own heart and conscience, but with God! He gives a peace that stands in His sight. All His own character comes out in giving it to me, and in putting it upon such a basis that Satan shall never be able to touch. It is to deliver me, to break the very neck of sin; and nothing does it so completely as this — that God met me when I deserved nothing but death and eternal judgment, and spent His beloved Son in giving me a peace worthy of Himself. And He has done it; He has given it; and all Christian practice flows from the assurance, that I have found this blessing in Christ.

Here, then, we have Daniel deeply interested in Israel, because they were God's people. He consequently seeks in God's word what He has revealed about His people. This took place "in the first year of Darius, the son of Ahasuerus, of the seed of the Medes.'' It was not some new communication. "In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem."

Besides being a prophet, Daniel understood that Israel were to be restored to their land, before the event took place. He did not wait to see it accomplished, and then merely say, The prophecy is fulfilled. But he understood "by books," not by circumstances. No doubt there were the circumstances in the fall of Babylon; but he understood by what God had said, and not merely by what man had done. This is the true way of understanding prophecy. So that it is remarkable that when we are about to enter upon a very distinct prophecy, occupied almost exclusively with the narrow sphere of Israel, God shows us the true key to the understanding of prophecy. Daniel read the prophecy of Jeremiah; and he saw from it clearly, that, Babylon once overthrown, Israel would be allowed to return. And what is the effect of this on his soul? He draws near to God. He does not go to the people whom the prophecy so intimately concerned, telling them the good news, but he draws near to God. This is another feature of faith. It always tends to draw into the presence of God him who thereby understands the mind of God in anything. He has communion with God about that which he receives from God, before even he makes it known to those who are the objects of the blessing. We have seen the same thing in Daniel before, in Dan. 2. Now, we may observe, it is not with thanksgiving, but with confession. We could understand readily, that if the people of Israel were just going into captivity, he must feel it as a deep chastening, and would be before God to acknowledge the sin and bow under His rod. But now God had judged the oppressor of Israel, and was about to deliver the people. Nevertheless, Daniel draws near, and what does he say? When he does speak to God, it is not merely about their deliverance. It is a prayer, full of confession to God.

As to this, I would make another remark of a general kind. If the study of prophecy does not tend to give us a deeper sense of the failure of God's people upon the earth, I am persuaded we lose one of its most important practical uses. It is because of the absence of this feeling that prophetic research is generally so unprofitable. It is made more a question of dates and countries, of popes and kings; whereas God did not give it to exercise people's wits, but to be the expression of His own mind touching their moral condition: so that whatever trials and judgments are portrayed there, they should be taken up by the heart, and felt to be the hand of God upon His people, because of their sins. This was the effect on Daniel. He was one of the most esteemed prophets — as the Lord Jesus Himself said, "Daniel the prophet." And the effect upon him was, that he never lost the moral design in the bare circumstances of the prophecy. He saw the great aim of God. He heard His voice speaking to the heart of His people in all these communications. And here he spreads all before God. For having read of the deliverance of Israel, that was coming on the occasion of the downfall of Babylon, he sets his face unto the Lord God, "to seek by prayer and supplications, with fasting, and sackcloth, and ashes. And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love Him, and to them that keep His commandments, we have sinned, and have committed iniquity, and have done wickedly," etc.

Another thing observe here. If there was one man in Babylon who, from his own conduct and state of soul, might be supposed to have been outside the need of confession of sin, it was Daniel. He was a holy and a devoted man. More than that, he was carried away at so tender an age from Jerusalem, that, it is clear, it was not because of anything he had taken part in, that the blow had fallen. But not the less he says, "We have sinned, and have committed iniquity." Nay, I am even bold to say, that the more separate you are from evil, the more you feel it: just as a person emerging into light feels so much the more the darkness that he has left. So Daniel, being one whose soul was with God, and who entered into His thoughts about His people — knowing the great love of God, and seeing what He had done for Israel, (for he does not keep this back in his prayer,) he does not merely notice the great things that God had done for Israel, but also the judgments that He had inflicted upon them. Did he, therefore, think that God did not love Israel? On the contrary, no man had a deeper sense of the tie of affection that existed between God and His people; and for that reason it was, he estimated so deeply the ruin in which the people of God were. He measured their sin by the depth of divine love, and the fearful degradation that had passed upon them. It was all from God. He did not impute the judgments, which had fallen upon them, to the wickedness of the Babylonians, or the martial skill of Nebuchadnezzar. It was God he sees in it all. He acknowledges that it was their sin — their extreme iniquity; and he includes all in this. It was not merely the small people imputing their sorrows to the great, nor the great to the small, as is so often the case among men. He does not dwell upon the ignorance and badness of a few; but he takes in the whole — rulers, priests, people. There was not one that was not guilty. "We have sinned, and have committed iniquity." And this is another effect wherever prophecy is studied with God. It always brings in the hope of God's standing up on behalf of His people — a hope of the bright and blessed day when evil shall disappear, and good shall be established by divine power. Daniel does not leave this out. We find it put as a kind of frontispiece to this chapter. The details of the seventy weeks show you the continued sin and suffering of the people of God. But before this, the end, the blessing is brought before the soul. How good this is of God! He takes occasion to give me, first of all, the certainty of final blessing, and then He shows me the painful pathway that leads to it.

I need not enter now upon the thoughts suggested by this beautiful prayer of Daniel, save one thing of practical importance. It is this — that the prophecy came from God as the answer to the state of soul which was found in Daniel. He took the place of humble confession before God, became the expression of the people, the representative of the people, in spreading out their sins before God. Perhaps there was not another soul that did so, certainly there were not many. It is rare, indeed, to find many souls taking the place of real confession before God. How few now have an adequate sense of the ruin of the Church of God! How few feel the dishonour done even by the faithful to the Lord! In Babylon, those who were the most guilty felt it the least; whilst the man, who was the most free from guilt, was he who spread it out the most honestly before God.

In answer to his genuine and deep feeling of Israel's state, God sends the prophecy. The soul that refuses to examine such words of God as these, knows not the loss it thus sustains. And wherever the child of God is kept from what God communicates as to the future, (I speak not now of mere speculations, which are worthless, but of the grand moral lessons contained in prophecy,) there is always feebleness and want of ability to judge of the present.

But there is another thing to notice, before passing to the seventy weeks. Although Daniel spreads out before God their great failure, and falls back upon His great mercies, yet he never pleads the promises that were given to Abraham. He does not go beyond what was said to Moses. This is of interest and importance. It is the true answer to any who suppose that the restoration of Israel, which took place at that time, was the fulfilment of the Abrahamic promises. Daniel did not take this ground. There was no such thing then as the presence of Christ among His people as their King. Now, the promises made to the fathers suppose the presence of Christ, because Christ is, in the only full and proper sense, the Seed of Abraham. Without Him what were the promises? Accordingly, with divine wisdom, Daniel was led to take the true ground. Whatever restoration was to take place then was not the complete one. This prophecy does bring us to the final blessing of Israel when the seventy weeks are consummated. But the return, after the fall of Babylon, was the accomplishment of what was partial and conditional, not the fulfilment of the promises to the fathers. This is worthy of observation. The promises made to Abraham, etc., were absolute, because they depended upon Christ, who is the true Seed in the mind of God, though Israel were the seed after the letter. So that until Christ came, and His work was done, there could not be the full restoration of the people of Israel. When Israel took the ground of the law, in the time of Moses, they soon broke it and were broken. Even before it was put into their hands, on the tables of stone, they were worshipping the golden calf. The consequence was, that Moses from that time took a new place — the place of a mediator. He goes up again into the mount, and pleads with God for the people. God would not call them His people. He says to Moses, "thy people," and would not own them as His. Moses, however, will not let God go, but pleads with Him that, let the people have done what they may, they are "Thy people"; rather let me be blotted out than Israel lose their inheritance. This was what God delighted in — the reflex of His own love to them. You may have got some fault to find with one whom you love, but you would not like to hear another person finding it. So Moses' pleading on behalf of Israel was what met the heart of God. No doubt they had sinned a great sin, and Moses felt and confessed it, but he insists withal that they are God's people.

God draws out the heart of Moses more and more; puts grand things before him, offers to exterminate the people, and make of him a great nation. No, says Moses, I would rather lose everything than that they should be lost. This was the answer of grace to the grace that was in God's heart about His people. Consequently, when God gave the law a second time, it was not given as before; but the Lord proclaimed His name as One that was abundant in goodness and truth, while He showed at the same time that He would by no means clear the guilty. In other words, the first time it was pure law, pure righteousness, which terminated in the golden calf, i.e. pure unrighteousness on the part of the people. And they must justly have been destroyed, but that, on the pleading of Moses, God brings in a mingled system, partly law and partly grace.

This was the ground Daniel takes here. He pleads that, although they had broken the law, God had pronounced His name as "abundant in goodness and truth." He believes that. He does not go back to the promises made to Abraham; on which ground the restoration would have been full and final, whereas this was not. And if you take a man now, who is partly standing upon what Christ has done for him, and partly upon what he does for Christ, will you ever find such a one happy? Never. That was the ground the Israelites were on. Daniel, therefore, does not go beyond it there. Christ was not yet come. On the other hand, when Christ is born, you will find, if you look at the song of Zacharias (Luke 1) or of the angels (Luke 2), that the ground taken was not what God had said to Moses, but the promises made to the fathers. Up to the moment appointed of God, Zacharias had been dumb, a sign of the condition of Israel. But now that the forerunner is named, on the eve of the coming of Christ, his mouth is opened.

Before we enter upon the prophecy of the seventy weeks more fully, as the Lord may enable us, I would first call your attention to this: — "Whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel." Observe, all his thoughts are about Israel and about Jerusalem. The prophecy is not about Christianity, but about Israel. There is no understanding it, unless we hold this fast. "Whiles I was speaking . . . and presenting my supplication before the Lord my God for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." Then, in verse 24, the prophecy begins. It has to do with Daniel's people — "upon thy people." It speaks of a special period that was defined in connection with Israel's full deliverance. "Seventy weeks are determined upon thy people, and upon thy holy city." Any one must see that the Jews and Jerusalem are meant. It is "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy [or Holy of holies]." From first to last this was a period that was marked out in the mind of God, and revealed to Daniel, touching the future destiny of the city and the people of God here below.

Some are startled, and ask, Have we, then, nothing to do with "reconciliation for iniquity" and "everlasting righteousness"? I ask, Of whom does the verse speak? You will find other scriptures, which reveal our interest in the blotting out of sin, and the righteousness which we are made in Christ. But we must adhere to this golden rule in reading the word of God — never to force Scripture in order to make it bear upon ourselves or others. When a person is converted, but not yet in peace, if he sees something about "an end of sins," he at once applies that to himself. Feeling his need, he grasps, like a drowning man, at what cannot bear his weight, or at least is not said about him. If directed to the declarations of the grace of God to us poor sinners of the Gentiles, instead of loss, great would be his gain; he would have far more definite Scripture to meet his need, and, if assailed by Satan, he would feel no weakness, nor fear, nor uncertainty. Whereas, if he were taking passages that applied to the Jews, Satan might touch him as to the ground of his confidence, and he would be obliged to say, This is not literally and certainly about me at all. The "seventy weeks are determined upon thy people, and upon thy holy city." But I do not belong to them. There is the importance of understanding Scripture, and seeing what God is speaking about.

Had this been borne in mind, the greater part of the controversy that has arisen about the passage never could have taken place. People were hasty and anxious to introduce something about themselves as Gentiles or Christians; whereas the attitude of the prophet, the circumstances of the people, and the words of the prophecy itself, exclude all thought, save of what concerns the Jews and their city. We must look elsewhere to find what relates to the Gentiles. Allow me, however, to remark, that the end of sins for that city and people rests upon exactly the same foundation as our own. Thus the apostle John tells us, Jesus died "not for that nation only, but that also He should gather together in one the children of God that were scattered abroad." (John 11: 52) There I find two distinct purposes in the death of Christ. This prophecy only takes in the first. He died for that nation — the Jewish nation. But He also, in the very same act of death, made provision, not only for the salvation that God has brought in for sinners, but also for gathering together "the children of God that were scattered abroad."

Thus, if we take the Bible as it is, without being too anxious to find ourselves here or there, instead of losing, we shall always be gainers, in extent, depth, and, above all, in clear firm hold of the blessing; and we shall not feel that we have been taking other people's property, and claiming goods upon a tenure that can be disputed, but that what we have is what God has freely and assuredly given us. This will never be the case, if I take up prophecies about Israel, and found my title to blessing upon them; for they are neither the gospel for the sinner, nor the revelation of the truth about the Church.

This, then, is the proper bearing of the closing verses of the chapter before us. The details of the weeks follow the first general statement. "Seventy weeks," he says, "are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy." Then, in verse 25, the first particular comes in, after defining the starting-point. "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks." Now, in the Book of Ezra, we have a commandment from the king Artaxerxes, called in profane history Artaxerxes Longimanus, one of the monarchs of the Persian Empire. The first commandment was given to Ezra, the scribe, "in the seventh year of Artaxerxes the king." In the twentieth year of the same monarch's reign, another commandment was given to Nehemiah. Now it is important for us to decide which of these two is referred to by Daniel. The earlier of them is recorded in Ezra 7, the second in Nehemiah 2. A careful examination of the two will show which is meant. Many excellent persons have interpreted it in a way which differs from that which I believe to be correct. But Scripture alone can decide the questions that arise out of Scripture. Foreign elements often lead to perplexity. Remark, that it is not merely a general order to the Jews, like that of Cyrus permitting their return, but a special one to restore their polity. Now, what is the difference between the two in the reign of Artaxerxes? The one to Ezra was mainly with a view to the rebuilding of the temple; the other to Nehemiah looks toward the city. Which is it here? "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem." Evidently the city is intended in Daniel; and if so, then we must see which of the two commandments concerns the city. There can be little doubt it was the second, not the first. It was the commission given to Nehemiah in the twentieth year of Artaxerxes, not that to Ezra thirteen years before. A comparison with Nehemiah will confirm this.

What led some to take the first of these decrees, as the one meant here, was the idea, that the seventy weeks were to terminate with the coming of the Messiah. But this is not said. Verse 24 gives us much more than the coming of the Messiah. "Seventy weeks are determined . . . to make an end of sins and to make reconciliation for iniquity." There you have at least His work. His suffering and death, we know, are implied. But more than that: "To bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Holy of holies," by which last every Israelite would understand the sanctuary of God. It is plain that all this did not take place when the Messiah came, nor even when He died. For though the foundation of the blessing was laid in His blood, yet the bringing it in was not yet realized for Israel; and these seventy weeks suppose, that Israel will after them be fully blessed. This shows us the great importance of attending to the prophecy itself; not merely looking at the events, but interpreting the events by the prophecy. "From the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince [without defining what time], shall be" — not seventy weeks — but "seven weeks, and threescore and two weeks"; that is, sixty-nine weeks. There at once I learn that, for a reason unexplained at the beginning of the prophecy, sixty-nine weeks out of the seventy are rent from the last week. The chain is broken: one week is severed from the rest. I am told that, from the word to restore and build Jerusalem (which is here made the starting-point, or the time from which we begin to reckon the seventy weeks), there are seven weeks, and sixty-two weeks — somewhat separate periods, but making in all sixty-nine weeks to the Messiah, the Prince. There evidently we have a very notable fact. And why, we may ask, are the seven weeks separated from the sixty-two weeks? The next words show: "The street shall be built again, and the wall, even in troublous times" The seven weeks, I apprehend, were to be occupied with reconstituting the city of Jerusalem. In the lapse of seven weeks, or forty-nine years (for I suppose no reader will doubt that they are weeks of years), from the point of departure, the building that was begun would be finished. The street was to be built again, and the walls, even in troublous times. Now the accounts of these times of difficulty and strait we have in the Book of Nehemiah, who gives us the latest date that Old Testament history records. Then, taking up the other period, after not only the seven weeks, but the sixty-two weeks, "shall Messiah be cut off."

Before proceeding, I may observe, that there are several little inaccuracies. It is "after the threescore and two weeks." The article is left out in verse 26, where it ought to be inserted, and put, where it ought not to appear, in verse 27. "After the threescore and two weeks" — that is, in addition to the seven weeks spent in building the city of Jerusalem — "shall Messiah be cut off, but not for Himself." The proper meaning of that last expression, no one can doubt, is "and shall have nothing." The margin is here more correct than the text, and gives it so. The idea is, that Messiah, instead of being received by His people, and bringing in the blessing promised at the end of the seventy weeks, should, after sixty-nine weeks, be cut off, and have nothing. The entire rejection of the Messiah, by His own people, is intimated in these words. And here is the consequence. The key comes in now, and explains the difficulty, stated at the beginning, why the sixty-nine weeks are severed from the seventieth. The death of Christ rent the chain, and broke off the relations of the people of Israel with God. Hence, the Jews having rejected their own Messiah, the last week is for a time set aside. This week terminates in full blessing; but the Jews are themselves rejected for their sin against their own Messiah. That is the reason why we read, after this, "And the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.'' He had said before, that seventy weeks were determined to make an end of sins, and to bring in everlasting righteousness, etc.; that is, at the end of this appointed time, full blessing should be brought in. Whereas now we find that, so far from the blessing coming in, they have cut off their Messiah, who has nothing; and the consequence is, that the city and sanctuary are not blessed, but on the contrary, "the people of the prince that shall come shall destroy the city and the sanctuary," etc. There will be nothing but wars and desolations upon the Jewish people. The interruption of the seventy weeks takes place after the death of Christ, and the next events related are no accomplishment of that series at all.

None can deny, that a long period elapsed between the death of Christ and the taking of Jerusalem. Until Christ are sixty-nine weeks, and then events occur which the prophecy clearly reveals, but as clearly reveals that they are after the sixty-nine weeks, and before the seventieth. We have another people, belonging to a prince quite different from the already rejected Messiah, and this people come and destroy the city and the sanctuary. It was the Romans who came, spite of the dreadful expedient of Caiaphas — nay, because of it. They came and destroyed the city and the sanctuary. But thus was brought the accomplishment of this part of the prophecy. The Messiah was cut off, and the Romans, whom they had so desired to propitiate, swept them away from off the face of the earth, and there has been nothing but misery in their city up to the present time. Jerusalem was thenceforward to be trodden down of the Gentiles, until the times of the Gentiles are fulfilled. There is a period still going on. Since then Jerusalem has only been changing one master for another. In our day we have seen a war undertaken about that very city and sanctuary, and none can say how soon there may not be another. The objects of that war have been anything but gained and at rest. The same elements of strife and combustion still exist. It is an unsettled question. Like Jonah in the ship, such will Israel prove to the Gentiles by-and-bye. There will be no rest for them — nothing but storms, if they meddle with that people with whom the Lord has a controversy. The Jewish people are in a miserable state; they are suffering the consequences of their own sin. But those Gentiles will find their danger who mix up with that city and sanctuary, which God does not destine yet to be cleansed. If we are not arrived at that period of blessing yet, it must be granted, that the seventieth week is not yet accomplished. On the arrival of that week, full blessing comes in for Israel and Jerusalem. But no such blessing is realized; and therefore we may be quite sure, that the last of the seventy weeks has not been fulfilled.

The prophecy itself ought to prepare us for this. There is a regular chain up to the close of the sixty-ninth week, and then comes a great gap. The death of Christ broke the bond of connection between God and His people, and there was now no living link between them. They cut off their own Messiah, and have since lost, for a time, their national place. A deluge of trouble broke upon them. "The king sent forth his armies, and destroyed those murderers, and burned up their city." The last part of verse 26 shows us the continuous desolation which has befallen their city and race, and this subsequent to the cross of the Messiah: and, as none can pretend that anything like this occurred within the seven years subsequent to the crucifixion, a gap, more or less extended, must necessarily be allowed between the sixty-ninth and seventieth weeks.

Mark the accuracy of Scripture. It is not said, that the coming prince was to destroy the city and sanctuary, but that his "people" should. Messiah the Prince had already come, and been cut off. Now we hear of another and future prince, a Roman prince; for all know, that it was the Romans who came and took away both the place and nation of the Jews. It is simply said, "The people of the prince that shall come," implying, that the people should come before a certain prince who was yet in the future. This I hold to be very important. No doubt there was a prince that led the Roman people to the conquest of Jerusalem, but Titus Vespasianus is not the personage alluded to here. If the people come first, and the prince here intended was to follow at some future epoch, nothing more simple. "The end thereof will be with a flood, and unto the end of the war desolations are determined." A long period of enmity and desolation is intimated. This is exactly where Israel are now. They have been turned out of that city and sanctuary, and have never had it since. It is true, they have made a remarkable footing for themselves in most countries of the earth; their influence extends into every court and cabinet of the world; but they have never obtained the smallest power in their own land and city — they are of all persons the most proscribed there. And there we see these desolations going on.

In verse 27 comes the closing scene. "And he shall confirm a covenant with many for one week." The margin gives it correctly. It is not "the" covenant. The little word "the" has misled many. It is "a," or rather the idea is general, meaning to "confirm covenant." If you read it "the covenant," the reader is at once apt to infer, that "the prince" means the Messiah, and that He was going to confirm His covenant. But the passage runs, "He shall confirm covenant [or a covenant] with the many for one week." No doubt the Messiah brought in the blood of the new covenant; but is that meant here? It supposes the desolations going on all this while, after which comes the end of the age, which includes, or occurs in, the seventieth week. The death of the Messiah took place long ago; the destruction of Jerusalem thirty or forty years after. After that followed a long period of desolations and wars in connection with Jerusalem. After all this, again, we have a covenant spoken of. Thus, we must examine the passage to see who it is that makes this covenant. There are two persons mentioned. In verse 25 there is Messiah the Prince; but He has come and been cut off. In verse 26 there is "the people of the prince that shall come." It is to this future Roman prince that verse 27 alludes. He it is that shall confirm covenant with many, or rather with "the many," i.e. the mass' or majority. The remnant will not have any part in it. Observe that now it is, for the first time, that the seventieth week comes forward. "And he shall confirm covenant with the mass for one week."

Now I ask those who contend for the supposition that Christ was meant, what sense does it give here? One week can mean nothing but a period of seven years. Was the new covenant ever made for seven years? Such a thought involves mere nonsense. Is it not quite plain, that the idea of interpreting this to be the covenant of Christ carries absurdity upon the face of it? For Christ's is an everlasting covenant — this is only made for seven years. When and how did Christ make a covenant for seven years? "And he shall confirm a covenant with the many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease." I am aware that persons apply this also to the death of Christ. But we have had Christ's death long ago — before the seventieth week began; then the desolations of Israel flood in after that; and subsequently another prince comes, who confirms a covenant for one week. He, not Christ, makes it with them for seven years. But, in the midst of the term, he puts an end to their worship. They have got sacrifice and oblation again at this time, and he causes all to cease.

But have we not other light upon this passage? Is it only here that we read of such a covenant, and of the sudden termination of Jewish rites and ceremonies by a certain foreign prince? As to the covenant, if we refer to Isaiah 28, it is said, in verse 15, "Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us." And in verse 18, "And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it." I have no question that this is the covenant referred to here. And the meaning of it is confirmed by another thing: that is to say, that in consequence of this Roman prince having made a wicked covenant with the Jewish people, and then interrupted their sacrifices and brought in idolatry (or what is called in Scripture, "the abomination of desolation"), he will stop the Jewish ritual, and set up an idol, and himself to be worshipped there. When open idolatry is in connection with the sanctuary, God sends a dreadful scourge upon them. They had hoped to escape by making a covenant with this prince they fondly thought, as it is said in Isaiah, to be thus delivered from the overflowing scourge, i.e., I suppose, the king of the north that becomes the great head of the eastern powers of the world arrayed against the western. The mass of the Jews will make a covenant with the great prince of the west, who will then be nominally their friend. And when the half of the time is expired, this personage will introduce idolatry, and force it upon them. Then will come the final catastrophe for Israel.

The stopping of the Jewish ceremonies, be it remarked, does not depend upon this scripture only In Daniel 7 the little horn is the emperor of the west or "the prince that shall come." Of him it is said that "he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times, and the dividing of times." Mark the analogy between that statement and what we have here. What is meant by "a time and times, and the dividing of time"? Three and a half years, to be sure. And what is meant by half a week? Exactly the same period. In the midst of the term for which the covenant was made with Israel, he will arrest their worship, and will take all their Jewish ceremonials into his own hands. Nor will he allow them to keep their feasts. "They shall be given into his hand" — that is, the Jewish times and laws. God will not own Jewish worship then; and therefore He will not preserve them in it. He will let this man have his own way; who, although he has made a covenant with Israel as a friend, will break it and substitute idolatry. Then will come the overflowing scourge. "In the midst of the week, he shall cause the sacrifice and the oblation to cease."

But I am obliged to claim another and more correct representation of the words that follow. The English translators were very doubtful of its true meaning. There are different ways of taking it, but the literal version is this: "And for [or, on account of] the wing of abominations, a desolator." That is, because of his taking idols under his protection, there shall be a desolator, namely, the overflowing scourge, or the Assyrian. "The prince that shall come" does not desolate Jerusalem. At this time he has made a covenant with them; and, although he breaks his covenant, still, being their head and patron, and having his minion, the false prophet, who will have his seat there as the great arch-priest of that day, he will carry on, with the aid of this false prophet, the worship of his image in the temple of God. Compare the abomination of desolation in the holy place. (Matt. 24: 15) In consequence of this, the king of the north shall come down as a desolator. There will thus be two enemies at that time for the righteous Jews. The desolator, or the Assyrian, is the enemy from without. The enemy from within is the Antichrist, or their wilful king, that corrupts them in connection with the Roman prince. Thus, the true meaning of this text is: "Because of the protection of abominations [there shall be] a desolator, even until the consummation, and that determined, shall be poured upon the desolate." Jerusalem is meant by "the desolate." And the whole consummation, or what God has decreed against the Jews, must take its course. "That generation shall not pass away till all these things be fulfilled." These will be the last representatives of the Christ-rejecting portion of Israel, and God will allow all His judgments to come down upon them. They will be swept away, and then will remain the holy seed, the godly remnant, whom God will constitute the great nucleus of blessing to the whole world under the reign of the Lord Jesus.

Daniel 10, 11.

It is plain that chapters 10, 11, 12 are one continuous subject, and show us the circumstances in which Daniel received this last, and in some respects most remarkable of all his prophecies. For, in the whole compass of divine writ, there is no such circumstantial and minute statement of historical facts, and that, too, running down from the Persian monarchy, under which Daniel saw the vision, till the time when all the powers of this world shall be obliged to bow to the name of the Lord. Not that the prophecy runs on from the time of the Persian Empire to the reign of Christ without a single break: that would indeed be contrary to the analogy of all the rest of God's word. But we have, first of all, a concise, and, at the same time, clear, statement of the facts, until we come to a remarkable personage, who was the type of the great and notorious leader of the opposition to God's people at the close of the present age. Having brought us up to this, the prophecy breaks off, and then at once spans over the interval, and gives us "the time of the end"; so that we can understand how it is that there is that gap. For the present I must close where the break comes in. Upon a future occasion, I hope, the Lord willing, to take up the antitypical crisis at the close, which begins with Dan. 11: 36. We shall find that it is not confined to any particular evil one; but that in the end of the chapter we have the conflicts of the leaders of that day in and round the Holy Land. And then Dan. 12 shows us the dealings of God with His own people, until they and Daniel himself shall stand in their lot at the end of the days: this last — that is to say, the blessing of God's people, or at least of the godly remnant — being the great object of the close.

"In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar," etc. Daniel, we find, had not taken advantage of the decree of Cyrus, which went out two years before, leaving the Israelites at liberty to return to their own land, according to prophecy. Daniel was still in the scene of the captivity of the Jews. But more than that, the Spirit of God draws attention to the state of the prophet's soul. He was not enjoying himself in a stranger-land, but mourning and fasting; and this, in circumstances where he had all, of course, at his command. He was found, as it is said, eating no pleasant bread, "neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled." Now surely it is not for nothing that the Spirit of God has shown us Daniel, not only before the decree of Cyrus was issued, but afterwards, in such an attitude before the Lord. We can all understand, when the moment approached for the little remnant to leave Babylon and return to the land of their fathers, that he should be found chastening his own soul before God, and passing in review the sin that had occasioned so fearful a chastening upon the people from the Lord — although he was even then doing exactly the contrary of what the flesh would have sought under these circumstances. For when some great outward mercy is vouchsafed, then is the time when man naturally is apt to give rather a loose rein to his enjoyment. In Daniel we see the contrary of this. He took the place of confession; and of confessing the sins, not merely of Israel, but his own. All was before him. None but a holy man could have so deep a sense of sin. But the same energy of the Holy Spirit, which gives real self-abasement, enables one also in love to take in the sad and abject condition of God's people. Such thoughts as these seem to have filled the soul of Daniel when he found out, by the prophecy of Jeremiah, that deliverance was just at hand for Israel. There was no kind of exultation over a fallen enemy — no shouts of triumph because the people were to go free; although Cyrus himself considered it a high honour that God had made him to be the instrument of both. Well might a man of God ponder over what sin had wrought, when the Lord could not even speak of Israel as His people, although faith in Daniel only the more led him to plead that they were.

Here the decree had gone forth according to his expectation. The Persian conqueror had opened the door for the prisoners of hope to leave Babylon, and those who pleased had gone back to their own land. Daniel was not among these. Instead of now anticipating nothing but bright visions of immediate glory, he is still found, and found more than ever, in a posture of humiliation before God. When the reason of this prolonged term of fasting comes out, we are let into the connection of the world that is seen with that which is unseen. The veil is not merely raised from the future, for all prophecy does this; but the statement of the vision here given us discloses, in an interesting light, what is around us now, but unseen. Daniel was permitted to hear it, in order that we might know it, and might also have the consciousness for ourselves, that, beside the things that are seen, there are things invisible, far more important to the people of God than all man looks upon.

If there are conflicts upon earth, they flow from higher conflicts — the angels contending with these evil beings, the instruments of Satan, who constantly seek to thwart the counsels of God with regard to the earth. This comes out remarkably here. We know that angels have to do with the saints of God; but we may not have discerned so clearly, that they have to do also with the outward events of this world. The light of God here shines upon the subject, so that we are enabled to understand, that there is not a movement of the world but what is connected with the providential dealings of God. And angels are the instruments of executing His will; they are expressly said to do His pleasure. On the other hand, there are those that oppose God constantly: evil angels are not found wanting. Those who are not alive to this certainly lose something, because it gives us a far stronger view of the necessity of having God as our strength. Were it a mere question between man and man, we could understand that one person, in the consciousness of his strength or his wisdom, or other resources, might not fear another. But if it is a fact, that we have to contend with powers that are immensely superior to us in everything of outward intelligence and might (for angels "excel in strength," as we are told), it is clear that we are thrown, if we are to be conquerors, upon the support of Another, who is mightier than all that can be against us. The faith that thus counts on God is a deliverance from anxiety about all that is taking place in the world. For although there are wicked spirits, and men are only as the pieces that are moved by them in the game of this life, yet, in fact, there is a supreme hand and mind that leads to the moves, behind the scene and unknown to the persons acting. This gives a much more solemn character to our thoughts of all that occurs here below.

Besides these angels, another appears on the scene: "a certain man clothed in linen, whose loins were girded with fine gold of Uphaz." He, of whom we have so magnificent a description in verse 6, and whom Daniel alone sees, does not appear to have been a mere angel. He may have been seen in some features of angelic glory; but I conceive this is One, who often appears both in New and Old Testament history — the Lord of glory Himself. He appears now as a man — as One, who had the deepest sympathy with His servant upon the earth. All others had fled to hide themselves, Daniel abode: nevertheless, there remained no strength in him his comeliness was turned into corruption. Even a beloved man and faithful saint of God must prove that all his past wisdom was unavailing; for he was now a very aged man, and had been singularly faithful to the Lord. At this very time he was the one who best realized the true condition of Israel. For he saw well that a long time must elapse before the Messiah must come, and the revealing angel had announced that the Messiah should be cut off and have nothing. No wonder, then, that he was mourning. Others might be full of their bright hopes, that the Messiah would soon appear and exalt them as a nation in the world. But Daniel was found mourning and fasting; and now the vision passes before him, and this blessed Person reveals Himself to him. Yet, spite of all the love that rested upon him — spite of his familiar knowledge of God's ways, and the favour that had been shown him in previous visions, Daniel is made thoroughly conscious of his own utter weakness. All his strength crumbled into dust before the Lord of glory. And this has a moral for us of no little moment. However much may be the value of what a saint has learnt, the past alone does not enable us to understand the new lesson of God. God Himself is necessary for this — not merely what we have learnt already. I think that this is a weighty truth, and most practical. We all know the tendency in prudent men to lay up a store for the time to come. I do not deny the value of spiritual knowledge in various ways — whether in helping others, or in ourselves forming a right and holy opinion of circumstances that are passing round. But where the Lord brings out something not previously learnt, then Daniel, spite of all that he had known before, is utterly powerless. He is most of all prostrated in this last vision, and realizes more than ever the nothingness of everything within him. He is thrown entirely upon God for power to stand up, and enter into what the Lord was about to make known to him. The same thing appears as to John, who had lain in the Saviour's bosom while on earth, and of all the disciples had most entered into His thoughts. Yet, let that Saviour stand before him in His glory, to make known to him His mind about the future, and what was even the apostle John? The Lord has to lay His hand upon him, bidding him fear not. He has to encourage him by what He was himself — the Living One, who had died but was alive again, and had the keys of death and hades. Therefore it was that he was to listen with the most perfect confidence, because this was what Christ is. There was no power but must fail before Him.

Here Daniel, in his measure, enters into this. The death of the flesh must always be realized before the life of God can be enjoyed. This is important, practically. In the grace that brings salvation, it is not that death must be learnt first, and life afterwards. Life in Christ comes to me as a sinner, and that life exposes the death in which I lay. If I must realize my death in order for that life to come to me, it would be evidently man set into his true place, as a preparation for his blessing from God. This is not grace. "That which was from the beginning . . . which we have looked upon, and our hands have handled, of the Word of life." That is to say, it is the person of Christ Himself, who comes and brings the blessing. After that, the soul learns that "God is light, and in Him is no darkness at all." It learns that if we say we have light, or fellowship with Him who is light, and yet walk in darkness, we lie, and do not the truth. All the practical learning of what God is, and what we are, follows the manifestation of life to us in the person of Christ. If you speak of the order as to a sinner, it is sovereign grace which gives life in Another; but if of the order of progress in the believer, it is not so. The believer, having already got life, must mortify all that pertains to him merely in nature, in order that the life should be manifested and strengthened. This is all-important for the saint, as the other is for the sinner. Man in his natural state does not believe that he is dead, but he is labouring to get life. He wants life; he has none. It is Another alone that brings and gives it to him in perfect grace — seeing only evil in him, but coming with nothing but good, and bringing it in love. This is Christ. But in the believer's case, having already found life in Him, there must be the judgment of the evil, in order that the new and divine life should be developed and grow. So that, while to the one it is life, exposing the death, and meeting the man in death, and delivering him from it, to the other it is the practical putting to death everything that has already existence naturally in him. All this must have the sentence of death put upon it, in order that the life be unhindered in its growth and manifestation.

Daniel was proving this, as the practical means of entering into, and being made the suited witness of, the wonders that the Spirit of God was about to bring before him. Hence, whatever might have been the favour in which he stood — and he was "a man greatly beloved" — nevertheless, death must be realized by his soul. "And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words." And then we have an intimation conveyed to him how it was that there had been such a delay. "But the prince of the kingdom of Persia withstood me one-and-twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia." Here, I apprehend, we have another person speaking. Not the first and glorious One that Daniel had seen, but one used as a servant — an angel, in fact, that the other employed. The last chapter will prove clearly that there was more than one person sent: and it is plain, from the language of the speaker, that he is subordinate. Daniel is encouraged by learning that, from the first day that he had set his heart to understand and to chasten himself before God, his words were heard. He did not receive the answer the first day nor the second. Not until one-and-twenty days after did the answer arrive, and yet it was sent from God the very first day. Of course, He could at once have given it. But what then? First of all, the terrible struggle, that is always raging between the instruments of God and the emissaries of Satan, would not have been so clearly understood. Then, again, faith and patience would not have had their perfect work.

I am not forgetting, that the Holy Ghost is sent down now to dwell in the hearts of believers in a way not known then. For, although the Spirit of God was always at work in the holy prophets and in holy men, yet the abiding indwelling of the Holy Ghost was that which was not, and could not be, till Jesus was glorified, and the great work of redemption was wrought, in virtue of which the Holy Ghost was sent down from heaven to take His abode in the hearts of those that believe, the seal of the blessing which is theirs in Christ. So that, besides the outward providential care of God, so beautifully brought out here, we have that blessed Divine Person constituting our bodies the temple of God. Yet the outward struggles go on. The same thing, that hindered Daniel from having the manifest answer to his prayer, may hinder us from having the answer of circumstances. The answer of faith we ought always to reckon on at once; the answer of circumstances, governed of God, so as to bring out a manifest answer, we may have to wait for. Daniel had to wait, and the reason is given us. From verse 13 we learn, that although God had sent the answer from the very first day, the prince of the kingdom of Persia withstood for twenty-one days — exactly the time that Daniel was kept in mourning and fasting before God. "But, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia." Plainly it is an angel that speaks. It would be derogatory to the Lord to suppose, that He was the One who needed help from one of His own angels. But Michael was mentioned here, because he was well known to be the archangel, who took a special guardian care over the nation of Israel. So that, however people may make a mock at the truth of the interposition and guardianship of angels, yet Scripture is quite clear about it. Romanism, as we know, has made them objects of adoration. But the truth itself is of special interest.

That angels are employed of God in particular services is plain from the word of God. Nor was this merely a new truth. We find that Jude mentions, as a well-known circumstance, the contention of Michael the archangel with the devil about the body of Moses. The same truth comes out again in this. It was Michael's care over the Jewish people. He knew their tendency to idolatry, and that the man, whom they had rebelled against during life, they would make an idol of after his death. And thus, Michael, as the instrument of blessing on God's part to Israel, contends with Satan, so that the body of Moses was not found; the Lord is said to have buried it, though the instrument that the Lord employed was Michael. Now here we have this interesting ray of light cast upon earthly circumstances. The powers of this world may be governing, but angels have not given up their functions. There are the devil and his angels, and Michael and the holy angels with him, brought forward again in the last book of the Bible. The facts of Christ having come, and of the Holy Ghost having been given, do not supersede this. On the contrary, we know that there will be one most tremendous conflict at the close between the holy angels and the wicked ones, when the heavens shall be for ever cleared of those evil powers, which had for so long defiled them. This is most interesting, as showing the perfect patience of God. Because we know, that with a word He could put down the devil and all his host. But he does not. He allows Satan even to venture into the lower heavens — nay, still to have possession of them. Therefore it is that he is called "the prince of the power of the air," as he is called elsewhere "the prince" and "the god of this world." But I believe it is only there that he is prince. We never read of such a thing as Satan being prince in hell. It is a favourite dream of great poets, and of small ones too; but we never read of it in Scripture. The Bible shows us, that his real power now is either in the heavens or on the earth; but that when he is broken, both in his heavenly usurpation first, and then in his earthly power, he is cast down to hell; and that, instead of being a king in hell, he will be the most miserable object of the vengeance of God. The solemn thing is, that he is reigning here now, and people do not feel it. His worst reign is that which he acquired — not that which he had before. The death of Christ, although it is the ground on which he will eventually lose all his power, was, nevertheless, the means by which he became the great usurping power, opposing God in all His thoughts about this world. But here is a thought that is of importance for us. If God permits such a thing as this — if He allows the presence of this evil one, the enemy of His Son in heaven itself — if, instead of the crucifixion of Christ leading God to deprive Satan of all his power, we find him after this displaying His greatest long-suffering, what a lesson it all is for us not to trouble ourselves about circumstances! No man has ever trodden these unknown regions; there has been none to tell us about them except the word of God, which lays it bare before us. We do not know all, of course; but we know enough to see that there is this tremendous power of evil opposed to God, and that the power of God is always and infinitely mightier than the power of evil. Evil is but an accident, which has got into the world through the rebellion of the creature against God. By "accident," I mean that it was only the creature's interrupting for a time the purposes of God; while in truth it but served to bring them out with brighter lustre. To bless heaven and earth was the plan of God, and this will stand. Evil will be banished from the scene, and evil men will suffer the awful consequences of having rejected the only good and blessed One in Christ, the Lord.

But while the certainty of all has been made known to faith before the execution of the thoughts of God, we have the view opened to us of the grave conflict meanwhile that is unseen. This puts faith to the test. Daniel had to go on waiting, mourning, praying, spreading out all before God. We see in him the perseverance of faith — praying always. And how was not his faith rewarded! For when the angel does come, he makes known this at the bidding of the glorious One, who had first appeared to Daniel. It was the prince of the kingdom of Persia who had withstood him one-and-twenty days; but Michael had come to his help.

I may also observe, that we have an important hint, in the next verse, of the main objects to which God had an eye in this prophecy. Only persons who have read much know the torture the chapter has suffered through men bringing their own thoughts to explain it by. The pope, of course, has been very prominently introduced into it. And then the daring soldier of the early days of this century was found in it too: I allude, of course, to Napoleon. In short, whatever has been going on in the world of extraordinary interest persons have tried to find in Daniel 11. Dan. 10: 14 puts to the rout all such thoughts. "I am come," says the angel, "to make thee understand what shall befall thy people in the latter days. for yet the vision is for many days." Nothing can be plainer. It is put as a sort of frontispiece to the prophecy to show, that the great thought of God for the earth is the Jewish people, and the main design of this prophecy is what must befall them in the latter days. We have the series of the history almost from the day in which Daniel lived, but the latter days are the point of it. Prophecy in general may afford to give a little earnest close at hand, but we never see the full drift of it, save in the latter day; and then the thoughts and plans of God always have, as their earthly centre, the Jews and their Messiah. I do not mean to deny that the Church is a far higher thing than the Jews, and the relations of Christ to the Church nearer and deeper than His relations to the Jews. But you do not lose Christ and the Church, because you believe in His link with Israel Nay, if you believe not this, you confound them with your own relations to Christ; and both are lost, as far as definite knowledge and full enjoyment go. This is for want of looking at Scripture as a whole. If Dan. 10 had been read as an introduction to Dan. 11, such a mistake might not have been made. But some read Scripture very much as others preach it. A few words are taken, and are made the motto of a discourse, which perhaps has no real connection with the scope of that passage — perhaps not with any other in the Bible. The thoughts may be true enough abstractedly, but what we want is a help to understand the word of God as a whole, as well as the details. If you were to take a letter from a friend, and were merely to fasten upon a sentence or a part of one, in the middle of it, and dislocate it from the rest, how could you understand it? And yet Scripture has infinitely larger connections than anything that could be written on our part; and therefore there ought to he far stronger reasons for taking Scripture in its connection than the little effusions of our own mind. This is a great key to the mistakes which many estimable people make in the interpretation of Scripture. They may be men of faith too; but still it is difficult to rise above their ordinary habits. The prophecy before us shows the importance of the principle I have been insisting on. Take the ordinary books on this prophecy — no matter when, where, or by whom written, and you will find that the great effort is to make a centre of their own days, etc. Here is the answer to all. Neither Rome, nor the papacy, nor Napoleon, is the object of the prophecy, but "what shall befall my people [Daniel's people, the Jews] in the latter days."

We then find Daniel expressing in humbleness of mind his unfitness for receiving such communications. First, one like the similitude of the sons of men touches his lips, and he is instructed to speak unto the Lord. He confesses his weakness — that there was no strength left in him. But "there came again and touched me one like the appearance of a man, and he strengthened me, and said, O man, greatly beloved, fear not: peace be unto thee, be strong, yea, be strong." Men, until they are thoroughly established in peace, until their hearts know the real source of strength, are not capable of profiting by prophecy. Here we find Daniel set upon his feet, his mouth opened, his fears hushed, before the Lord can open out the future to him. His heart must be in perfect peace in the strength of the Lord, and in the presence of his God. Anxiety of spirit, the want of settled peace, has more to do than people think with the little progress that they make in understanding many parts of God's word. It is not enough that a man have life and the Spirit of God; but there must be the breaking down of the flesh and the simple, peaceful resting in the Lord. Daniel must go through this scene, in order to fit him for what he is to learn; and so must we in our measure. We must realize that same peace and strength in the Lord. If I am in terror of the Lord's coming, because I am not sure how I shall stand before Him, how can I honestly rejoice that it is so near? There will be a hindrance in my spirit to the clear understanding of the mind of God on that subject. The reason of this lack of competence is not want of learning, but of being thoroughly established in grace — the want of knowing what we are in Christ Jesus. No matter what other things there may be — nothing will repair this sad deficiency. I speak now of Christian men. As for mere scholars dabbling in these things, it is as completely out of their sphere as a horse would be in being set to judge of the mechanism of a watch. "The natural man receiveth not the things of the Spirit of God: . . . neither can he know them, because they are spiritually discerned." It is only a scribe of this age meddling with what belongs to another world, of which he knows nothing.

We have a rapid survey of what was about to befall Israel in the latter days. It is the same speaker here as in Dan. 10. "Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia." There we have the succession of Persian monarchs from Cyrus. Scripture does show us who these were, although their names are not mentioned here. I would refer you to Ezra 4, where will be found these very three kings mentioned. In Ezra 4 the occasion arose out of the attempt of the enemies of Israel to stop the building of the temple; and these hired "counsellors against them to frustrate their purpose, all the days of Cyrus, king of Persia, even until the reign of Darius, king of Persia." Now in order to understand that chapter, you must bear in mind that, from the sixth verse down to the end of verse 23, is a parenthesis. The beginning and end of the chapter refer to events during the reign of Darius. But the Spirit of God goes back to show that these adversaries had been working from the days of Cyrus till the days of Darius. Consequently, in the parenthesis, from verse 6-23 inclusively, you have the various monarchs that had come between Cyrus and Darius, whose minds the adversaries had been trying to work upon. "In the reign of Ahasuerus" (i.e. the successor of Cyrus, called in profane history Cambyses), "in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem." Then we have the next king. "And in the days of Artaxerxes wrote Bishlam," etc. This is a different person from the Artaxerxes mentioned in Nehemiah, who lived at a later epoch, and is called in profane history Smerdis the magician, who by wicked means acquired the crown for a time, and lent an ear to the accusations against the Jews. This usurper was put to death through a conspiracy headed by Darius, not the Mede of Daniel, but the Persian spoken of in the Book of Ezra. Darius Hystaspes was his historical name. He follows immediately. Hence we have these three kings enumerated in Ezra 4, exactly answering to the three in Daniel 11: 2. Thus we find one part of Scripture throwing light upon another, without the need of going into the territories of man at all. "Behold there shall stand up yet three kings in Persia." These came after Cyrus, and were called in Scripture, as we have seen, Ahasuerus, Artaxerxes, and Darius; and in profane history Cambyses, Smerdis the magician, and Darius Hystaspes. "And the fourth shall be far richer than they all; and by his strength through his riches he shall stir up all against the realm of Grecia." It is the celebrated Xerxes, who stirred up all against Greece. This confirms an idea thrown out on a former occasion, that the reason why the he-goat rushed with such fury against Persia was in return for the Persian assault upon Greece. Xerxes was the man who made that great attempt. His riches are proverbially known, and no event made so profound an impression on the world then as that expedition against Greece and its consequences.

In verse 3, Persia, the ram of Dan. 8, is dropped, and we find the he-goat of that chapter, or rather its horn. "A mighty king shall stand up, that shall rule with great dominion, and do according to his will." This is Alexander. "And when be shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven." That was true at his death: the Greek Empire was then shivered into fragments. "And not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others besides those." It was not to be a single head getting rid of the family of Alexander, and taking possession of all. His kingdom was to be divided into a number of parts, four more particularly; and out of these four divisions two acquire an immense importance. But what constitutes their chief importance here? When God speaks of things upon the earth, He always measures from Israel; because Israel is His earthly centre.

Hence it is, that the powers which meddle with Israel are those that in God's view are important. This is the reason why the other kingdoms are not noticed; only those of the north and of the south. And why are they so described? Palestine is the place from which God reckons. The king of the north means north of the land that His eyes were upon: and the southern power means south of that same land. These are the countries commonly called Syria and Egypt. They are the two referred to throughout the chapter, the other divisions of Alexander's empire being put aside. Only those are looked at which had to do with Israel. Now we are told that "the king of the south shall be strong" — he is the person well known as one of the Ptolemies or Lagidae — "and one of his princes" (i.e. of the chiefs of Alexander); "and he shall be strong above him, and have dominion; his dominion shall be a great dominion." This is another person, the first king of the north, who rises in strength above Ptolemy. In profane history he is called Seleucus. The descendants of both these and their strife are often spoken of in the history of the Maccabees. There minute accounts are given of the transactions predicted in this chapter; and of the two, what God says in few words is infinitely more to the point that man's elaborate detail.

Put let us look a little at some of these events. "And in the end of years they [i.e. the kings of the north and of the south] shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement." One remark before going further. In this chapter it is not the same king of the north, nor the same king of the south, that we have all the way through, but a great many that succeed each other. The same official title runs throughout. As people say in law, The king, or the queen never dies. That is just the way we are to fool; at it here. This sixth verse is an instance. "In the end of years they shall join themselves together." They are not the same kings of the north and south, who had been spoken of in verse 5, but their descendants. "In the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement." They made, not only an alliance, but a marriage between their families. "But she shall not retain the power of the arm." The attempt to make a cordial understanding between Syria and Egypt, by marriage, would be a failure. Of course, this was exactly verified in history. There was such a marriage, and the king of the north even got rid of his former wife in order to marry the daughter of the king of the south. But it only made matters a great deal worse They had hoped to terminate their bloody wars, but it really laid the foundation of an incomparably deeper grudge between them. As it is said here, "Neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and prevail." It was not her seed, but her brother — out of the same parental stock. She was one branch, and he another. The brother of this Bernice, daughter of the Egyptian king, comes up to avenge the murder of his sister, and prevails against the king of the north. Here we have the explanation confirmed of what the kingdom of the south is. "He shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land." There we see Egypt triumphant for a time; but the tide was soon to turn. "His sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come [the other disappeared], and overflow and pass through: then shall he return, and be stirred up, even to his fortress. And the king of the south shall he moved with choler." Now comes another war al a subsequent date; and this time it is the south returning the blow of the north. "The king of the south. . . shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand." There the Spirit of God refers to several notable facts. The two principal actors are the kings of Syria and Egypt. The land of Israel, that lay between them, was a sort of burdensome stone to these kings who made it their battle-field, which ever went to the conqueror. If the king of the north was victorious, Palestine fell under Syria; and in the same way if the king of Egypt got the better. But God never allowed rest to those who took His land. They might intermarry and contract alliances; but it only proved the prelude to graver outbreaks — brothers, sons, grandsons, etc., taking up the quarrels of their kindred. "The Scripture cannot be broken." All was distinctly laid down beforehand.

"And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it." Then we find that the king of the north returns and "sets forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision." Allow me to call attention to these words. It at once settles the question that might be asked — How do you know that Daniel's people do not mean God's people in a spiritual sense? The answer is given here — "the robbers of thy people." This at once puts aside the plea for a spiritual sense. We could hardly talk about "robbers" in that case. This confirms what ought not to have needed further evidence — that Daniel's people mean the Jewish people, and nothing else. Here we find that some of the Jews form a connection with one of these contending monarchs of the north. These are called here "the robbers of thy people," and take the part of Antiochus, the king of the north, against Ptolemy Philopater, or rather his son; but all came to nought. The Syrian king might hope that, by bringing in this new element, by getting the countenance of the Jews, perhaps God would be with him. But no. They were the robbers of the people — unfaithful to God, and not holding fast their separation from the Gentiles. They, too, might think to establish the vision, "but they shall fall."

"So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will [that is, the king of the north], and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed." Another remarkable thing that we see here is, that the Spirit of God still holds to the importance of that little strip of land — the territory of Palestine. It was God's gift to God's people. Whatever might be its deplorable condition, it is the glorious land still. God repents not of His purposes: "He will yet choose Israel, and set them in their own land." And if, when it is a question of God's earthly purposes, He thus holds to them, spite of every hindrance, what will He not do for His heavenly people? Who can doubt that He will bring them to heavenly glory with Christ?

"He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him." This is another attempt at marriage; only it is the converse. It is not now the king's daughter of the south coming to the king of the north; but the king of the north gives his daughter Cleopatra to the king of the south, hoping that she will maintain Syrian influence at the court of Egypt That is what is called here "corrupting her"; because it was plainly contrary to the very essence of the marriage-tie: it was an attempt to use her in order to serve his political purposes "But she shall not stand on his side, neither be for him." The reasons of state — the innermost secrets of their hearts, alike come out here.

There is another disgrace, which is not only known to God, but is made known to His servants. "After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.'' That is, Antiochus meddles with Greece, and takes many of the isles; but this other prince, for his own behalf, takes up the contest against the king of the north. Here we have the entrance upon the scene of a new power — the first allusion to the Romans. A Roman consul is meant by the prince that comes on his own behalf against the king of the north. He will not allow Greece to be touched. It was one of the Scipios who interfered. "Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, — and not be found." He is obliged to return to Syria, but he shall stumble and fall.

'''Then shall stand up in his estate a raiser of taxes in the glory of the kingdom. The Romans, who defeated the father, obliged his son to raise a heavy annual tribute. That was all that the. poor man did during his life. "Then shall stand up in his estate a raiser of taxes.... but within few days he shall be destroyed, neither in anger, nor in battle." He was killed by one of his own sons. "And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people." This is the man who typifies the last king of the north. Called in profane history Antiochus Epiphanes, he was morally abominable, but most notorious for his interference with the Jews; first by flattery and corruption, and afterwards by violence. This is the man the Spirit of God dwells most on, because he most meddled with Israel, the glorious land, and the sanctuary. He it was who enforced idolatry in the temple itself, setting up an image to be worshipped even in the Holy of Holies. Therefore it is that he acquires importance. Otherwise he was a man little known, except for daring wickedness. Nothing can be more simple. His history consists of intrigues, first against the king of the south, and shell against the Jews; and of various expeditions, in some of which he was successful at first but afterwards entirely defeated. "He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers.... And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand." These kings meet and plan against each other, but all is vain. "Both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land [ie. in the north]. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter." Then we have further details.

"For the ships of Chittim shall come against him." There are these indefatigable Romans that come in again. They had dealt with his father when he had made an attack upon Greece; and now that the son had his hand over the throat of his prey, the Roman consul came, and at once forbade his doing anything further. He even drew a circle round him, as is well known, when the artful king wished to gain time to evade. The answer was demanded before he stepped out of the circle, and he was obliged to give it. This was a death-blow to all his policy. He went home a miserable, defeated man, with a heart vexed and infuriate, though putting on a humble appearance before the Romans. What should hinder him from wreaking out the anger of his heart upon the Jews? As it is said here, "Therefore shall he be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant." Poor as the Jews were, they were witnesses for God upon the earth; and Antiochus hastens to pour out his fury upon whatever bore a testimony to God among them. This was his ruin, and brought God's vengeance upon him. "He shall even return, and have intelligence with them that forsake the holy covenant," i.e. with the apostates of the Jews. "And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate." He will put an end to the Jewish service, and will set up an idol, "the abomination that maketh desolate," in the temple of Jerusalem. It is a mistake to suppose that this refers to the last days. It is only a type of what will take place then. The latter part of the chapter, and the next chapter, do refer to the latter day in the full sense of the word. But here is the step of transition from what is past to the future.

We come down in regular historical order to Antiochus Epiphanes, and then meet with a great break. Scripture itself intimates as much. But Antiochus did on a small scale what the great northern king of the latter day will do on a larger one. It is said (verse 35).... "even to the time of the end: because it is yet for a time appointed." There God stops. He says, as it were, I have come to the man that shows you in type what is to befall you in the latter days; and so He dwells emphatically upon this king, laying before them the extreme wickedness of his heart and conduct. The Spirit then cuts short the course of the history, and plunges at once into the last scene. This, however, must be reserved for another occasion. What we have seen shows us that whatever may be the general outline of events elsewhere, God can be, and sometimes is, singularly minute in the details of a prophecy, and nowhere more so than in this very chapter. And what is the main objection raised by infidels against it? That it must have been written after the events had taken place! Certain it is, that there is no historian since these times who gives us such an admirable account as we have in these few verses. If I want to know the history of these two contending monarchies, Syria and Egypt, I must look here. How entirely we can confide in the word of God about everything! It may be an exception to His general rule to dwell upon the kings of the north and of. the south, but He does so at times. The great thing on which He bestows care is the souls of His people. May our hearts answer to the interest He takes in us!

From the twenty-first verse we have had the account of the king of the north, known in profane history as Antiochus Epiphanes. The Spirit of God has entered into much fuller detail in speaking of his history, because his conduct, specially at the close, in meddling with the Jews, and their city, and their sanctuary, furnished the occasion for a type of the last king of the north, who will be found following in his predecessors' wake, save that his guilt will be incomparably graver in the sight of God — so flagrant indeed, that His judgment can tarry no longer. This accounts for a circumstance that has often perplexed the students of Daniel's prophecy. We read of an ''abomination that maketh desolate" in the predicted account of Antiochus (Dan. 11: 31); and it has been commonly supposed that our Lord refers to this in Matthew 24: 15. Those who looked for the future fulfilment of this abomination have sought to reconcile it with the facts by the assumption that the Spirit of God must have branched off to the future personage that Antiochus represented. But in my judgment there is no need for anything so unnatural. Antiochus Epiphanes was only a type, and verse 31 does not go beyond his history, save as a foreshadowing.

In other words, to the end of verse 31 all is strictly historical — typical, of course, of the future, but nothing more. And therefore the answer to the difficulty that some find in our Lord's quoting, as they suppose, Daniel 11: 31, is really as plain as possible. He does not quote this verse. The passage He refers to is in Dan. 12. In Dan. 12: 11, you will find an expression similar to this. "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety Jays." There we. have a defined date, which connects this last setting up of the desolating abomination with the deliverance our Lord predicts in Matthew 24; for Jacob's most fiery trial is that which just precedes his deliverance.

Now there are more reasons than one for believing this passage in Daniel 12 to be what our Lord cites. Some of them depend upon considerations more fit for the study than for public ministry. But the sum of the matter is, that the expressions the Holy Ghost employs, in Dan. 11: 31 and in Dan. 12: 11, differ. In Dan. 11: 31 it means the abomination of him that desolates, or of the desolator. Whereas, in Dan. 12: 11, the true meaning is that which is given in our Lord's words — not the abomination of him that maketh desolate, but the "abomination of desolation"; which is, I suppose, what is meant in the English version by the words, "that maketh desolate." Thus the two phrases are distinct. Although there is a resemblance between them, there is also a difference; and that difference is enough to show that our Lord spoke not of the abomination set up by Antiochus, but of that mentioned in Dan. 12. Consequently, there is, in fact, no difficulty to be removed; because the desolation spoken of in Dan. 11 is past, and the desolation of Dan. 12, that our Lord draws attention to, is future.

That this is so, will appear from other considerations also. Thus, in the verses that follow, we have a state of things distinct from what will be in the future tribulation of Israel. "Such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits." Now we find from the Revelation, and other parts of Scripture which speak about the future of Israel, that the godly remnant could hardly be said to do exploits. They will suffer; but I do not think that deeds of power thus characterize the blessed ones who are to pass through the dreadful crisis of the future. In the days of Antiochus, it was not so much suffering, but being "strong," and doing "exploits" — exactly what was true of the Maccabees and others, who undoubtedly were not so much a band of martyrs as a set of men who roused the spirit of Israel, and resisted the cruel and profane scourge of that day. Again, we read, "And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days." There is a long period, observe, of sorrow and trouble, that follows the outbursts of courage and prowess against the desolator, and this is still continued in the following verses. "Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed." Clearly, then, these trials are before the time of the end. The Spirit of God is here referring to what has already taken place. Accordingly we have a picture of terrible disaster that goes on, as it is said, "to the time of the end."

From all this, I infer, then, that the Spirit of God singles out the desolation which then befell the people of Israel, and the defiling of the sanctuary under Antiochus or his generals. This brought vividly out the circumstances of the last days; but, along with them, certain other circumstances were added, which ought not to be expected in those days. In other words, we arrive at what may be called the long and dreary blank that severs the past history of Israel, and the struggles in their land against neighbouring aggressors, from the great crisis of the last days. This is where the true break occurs. Certain disasters were to go on "to the time of the end: because it is yet for a time appointed." There is no place in the chapter where the interruption of the history so well fits in as after verse 35.

But now, in verse 36, we have another person abruptly introduced into the scene. We are not told who he was, or whence he came; but the character that is given of him, the scene that he occupies, the history that the Spirit of God enters into in connection with him — all declare, too plainly, that it is the terrible king who will set himself up in the land of Israel in personal antagonism to the Messiah of Israel, the Lord Jesus. He it was of whom our Lord spoke, when He said that, if they refused Him who had come in His Father's name, they would receive another coming in his own name. Nor is this the only passage of Scripture, where this same false Christ, or rather Antichrist (for there is a difference between the terms), is described as "the king." Not only are there different references to him under other epithets, but in the greatest and most comprehensive prophecy of Scripture, Isaiah, like Daniel, introduces "the king," as if he must be known at once. In Isa. 30 we have an enemy of Israel, called the Assyrian. Doubtless, looking at past history, Sennacherib was their great head in that day. But he only furnished the opportunity to the Spirit of God to bring out the future and final adversary of Israel. His fall is here brought before us. "For through the voice of the Lord, shall the Assyrian he beaten down, which smote with a rod. And in every place where the grounded star shall pass, which the Lord shall lay upon him, it shall he with tabrets and harps: and in battles of shaking will He fight with it." After the end of that victory there will be exceeding joy for Israel; instead of the train of sorrow, which most victories bring, there follows unfeigned gladness before the Lord. "It shall be with tabrets and harps." For the enemy there will be proportionate misery. Something still more awful and unending than temporal destruction falls upon the proud foe. "For Tophet is ordained of old: yea, for the king it is prepared; He hath made it deep and large: the pile therefore is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it." In our version there is a singular obscurity' remarked by another, in this verse At first sight it might appear that the Assyrian and "the king" were the same person. The true rendering is, "For the king also it is prepared" — that is, Tophet is prepared for the Assyrian, but besides, for THE KING also. Just as in our passage in Daniel, we have the Assyrian or king of the north on the one hand, and "the king" on the other. The same frightful end awaits them both. But I only refer to this now for the purpose of showing, that the expression, "the king," is not unprecedented in Scripture, and that it applies to a notorious personage the Jews were taught in prophecy to expect. God, in judicial retribution for their rejection of the true Christ, would give them up to receive the Antichrist. This is "the king." He would arrogate to himself the royal rights of the true King, the Anointed of God. Tophet was prepared for the king of the north, and also for "the king."

But this is not all. In Isaiah 57 we have him introduced quite as unexpectedly. In Isaiah 55 are shown the moral qualities that God will produce in His people. In Isaiah 57 He shows us the fearfully iniquitous state then also found in Israel. And in that day God will no longer endure anything but reality. Forms of piety, covering uncleanness and ungodliness, will have passed away. There "the king" is suddenly introduced to us. (v. 9) "Thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off; and didst debase thyself even unto hell." To have to do with him was to debase oneself unto hell. No wonder that for "the king also" Tophet was prepared. This shows that, before the mind of Israel from the first, there was one that the Spirit of God led them to expect to reign over the land in the last days, who is called "the king."

Thus at once is furnished a most important clue to Daniel 11. We are come to the time of the end. The blank is closed — the long dark night of Israel's dispersion is well-nigh over. The Jews are in the land. In what condition'' Are they under Christ? Alas! there is another and a terrible scene that must first be enacted there. "The king" that we have read of is there, and the course he pursues is just what we might expect from the landmarks of the Holy Ghost. "The king shall do according to his will." Ah! are any of us sufficiently aware what a fearful thing it is to be the doers of our own will? Here is the end of it. It was the first great characteristic of sin from the beginning. It is what Adam did, and the fall of the world was the immediate result. Here is one who at that day may seem to be the loftiest and most influential of Adam's sons. But he does "according to his will." And nothing worse. Are we to read such a history as this without moral profit to our own souls? To forget what an evil thing it is ever to be the doers of our own will? Let none suppose that, because they may be in a position to rule, they are therefore outside the danger. Alas! it is not so: no one thing so unfits a person for righteous rule as the inability to obey. It is good first to know what it is to be subject. Oh! may it strike deep into all our hearts, that "the king," the Antichrist, is first stamped as one doing his own will. May it test us how far we are seeking ours! — how far, under any circumstances, we are doing, or allowing anything, that we would not wish every soul in this world to see — perhaps even those that are nearest to us. Alas! one knows, from experience and observation, the difficulty and danger in these things from one's own heart. Yet there is no one thing more contrary to that Christ whom we have learnt. We are sanctified "unto the obedience and sprinkling of the blood of Jesus Christ." It is not only to the blessing, in the sprinkling of the blood, but to the obedience of Jesus Christ — to the same spirit and principle of obedience; for that is the meaning of the expression. We are not like the Jews who were put under the law, and whose obedience had the character of obligation to do such and such things under penalty of death. We are already alive unto God, conscious of the blessedness in which we stand, and awakened to see the beauty of the will of God; for His will it is which has saved and sanctified us. This is our calling, and our practical work here below. Christians have no other business, properly speaking, than to do the will of Another. We have to do God's will according to the character of the obedience of Christ — as sons delighting in the will of the Father. It does not matter what we may have to do. It may be one's natural daily occupation. But do not make two individuals of yourselves — with one principle in your business or family, and another for the Church and worship of God. Never allow such a thought. We have Christ for everything and every day. Christ is not a blessing for us merely when we meet together or are called to die; but if we have Christ, we have Him for ever, and from the first moment we are emancipated from doing our own will. This we learn is death; but it is gone now in Christ's death. We are delivered, for we are alive in Him risen. But what are we delivered for? To do the will of God. We are sanctified unto the obedience of Jesus Christ.

As for "the king," you have in him the awful principle of sin which has always been at work, but which here exceeds all bounds. The moment has come when God will remove the providential checks which, up to that time, He will have put upon men, when Satan will be allowed to bring about all his plans; and that, too, in the very land whereon the eyes of God rest continually.

"The king shall do according to his will, and he shall exalt himself, and magnify himself" — not only above every man, but "above every god." And it is not only that he takes his place above these so-called gods, but "he shall speak marvellous things against the God of gods." And strange to say (if one did not know the perfect wisdom of God, and could not wait for His counsels to be matured), in spite of his fearful profanity, "he shall prosper till the indignation be accomplished; for that that is determined shall be done." This clause contains a word that gives us the key to the passage. For some have found immense difficulties in this portion of the word of God. Many have transported into this verse the Pope of Rome, others Mahomet, or Buonaparte. But here we find that "the king" is to prosper till the indignation be accomplished. What, or about whom? Has God indignation against His Church? Never. This is the time, too, of God's patience with man — not of His indignation. With whom, then, is it connected? The word of God is perfectly plain. It is when dealing with Israel that God speaks of indignation: I have already shown this fully from Isaiah 5, 10, 14, and other passages, as it is entirely confirmed by the whole nature of the revelation here. For we read of one that would be the king of Israel — not in Constantinople or Rome, but in Palestine. And the time is a future outburst of indignation against Israel in the promised land. He (the false king) shall prosper till the indignation be accomplished. "Neither shall he regard the God of his fathers, nor the desire of women." The expression, "the desire of women," clearly, to my mind, refers to Christ — the One to whom all Jews were looking forward, and whose birth must have been above all things desired by Jewish women. It is plain from the connection that such is the true meaning. For it occurs between "the God of his fathers" (Jehovah) and "any god." Nothing is less likely than, if it had merely referred to natural relationships, that it would have been thus placed. It was, probably, from the wish to apply this to the pope that such an interpretation has found currency. But let us only understand that the prophecy concerns Israel and their land, and all is plain. He shall not "regard the God of his fathers, nor the desire of women." Christ is distinguished from "the God of his fathers," perhaps, because the Son was to become incarnate. But Christ is regarded no more than the God of his fathers — an expression, by the way, which implies that he himself is a Jew. It is "the God of his fathers." "For he shall magnify himself above all. But in his estate shall he honour the god of forces." It is not that he goes forward as Antiochus did, trying to force Jupiter Olympus upon the Jews; but he adopts a new superstition. This also disproves the reference to the Syrian king, who was a Gentile. Here it is a Jew, who will take the place of the Christ, and who, of course, regards neither the true Christ nor Jehovah. It is a self-exalting personage who opposes the true God, i.e. who equally sets aside the superstitions of men and the faith of God's people. Self-exaltation is his marked feature.

But this is not all. The Antichrist will be infidel, but not merely infidel. He will have rejected the God of Israel, and the Messiah. Nor will he honour any of the gods of the Gentiles. But even this man, although he sets himself up as the true God upon the earth, will, for all that, have some one to whom he bows and causes others to bow along with himself. The human heart, even in Antichrist, cannot do without an object of idolatry. So, in ver. 38, there is this apparent inconsistency that comes out in the Antichrist. "But in his estate shall he honour the God of forces." He makes a god, as well as setting himself up to be God. "A god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things." It is entirely an invention of his own. More than that. He will divide the land among his adherents. "He shall cause them to rule over many, and shall divide the land for gain." Such, then, is God's account of the king that will be found in Palestine in the last days. And it is plain that this last verse is a most conclusive proof that he is in Palestine reigning. It is "the land." The Spirit of God never so speaks of any other country. It was that land which was nearest to God — a sort of centre for all others.

Then we have a change in the history. "And at the time of the end shall the king of the south push at him." This confirms what was said before — that "the king" is found "at the time of the end." Then "shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships." The Spirit of God had long before spoken about the kings of the north and of the south. It was important to show, that at the time of the end these powers will have successors, who will make their push at "the king" in the Holy Land. "The king of the south" — that is, Egypt — and the "king of the north" — that is, the holder of the present Syrian possessions of the Sultan — these two persons shall make a movement against "the king" Not that they have a common policy: on the contrary, they seem bitter enemies one of another. But "the king" so exalts himself, arrogating to himself such pretensions in the Holy Land, that God permits the final catastrophe to arrive. The king of the south comes first, and then the king of the north, who it appears will be the great military and naval leader of the east in those days. "The king of the north shall come against him like a whirlwind, with chariots, and horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land." This can be no other land than that of Israel. The king is there. The northern king is a totally different person, an antagonist of "the king," as well as the king of the south. The Spirit of God having introduced "the king," without telling us whence he came, now drops that personage without telling us what became of him. His frightful destiny is shown us fully in other scriptures. But it was important to introduce him as an episode in Dan. 11, for the purpose of showing the last great conflict between the kings of the north and of the south. Accordingly he drops "the king," and the rest of the chapter is occupied with the king of the north. He not only enters the glorious land, but he goes on with conquests elsewhere. "Many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon." We find from Isaiah 11 that this is a very notable fact. These borderers lived on the outskirts of the Holy Land. God so orders that, if they escape the king of the north, they are to be ravaged by the triumphant Israelites. God will not permit that the early and bitter enemies of Israel should meet with their righteous retribution from the hands of any but the people whom they had so sought to oppose and injure. Accordingly, it would appear from Isaiah, that, a very little after, the Israelites execute God's judgment on them.

"He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps." From this we learn, that the king of the north is not acting as a colleague with the king of the south. He proceeds down to the south, where, it would appear (ver. 43), there will be a great development of material prosperity, whether from the resources of the land itself, or more probably from its becoming the great emporium of western and eastern commerce in that part of the world. "But tidings out of the east and out of the north shall trouble him" It is when he is down in the south, beyond Palestine, that he hears these rumours of perplexity in the north and east. He had come himself from the north, and was the conqueror over the east also; and now he has tidings from these quarters which agitate him. He hastens back from the land of Egypt and reaches Palestine. "And he shall plant the tabernacles of his palace between the seas [that is between the Mediterranean and the Dead seas] in the glorious holy mountain; yet he shall come to his end, and none shall help him." This is the doom of the once victorious king of the north — not of "the king" who was introduced by the way to show us the occasion of the final struggle between the north and south.

I would now desire to inquire whether there be not other scriptures of interest to connect with what we have just been looking at. In the close of Zechariah, we shall find information of great interest. Just a word or two first on Zech. 11: 16. The Spirit of God there says, "Woe to the idol shepherd that leaveth the flock!" This I conceive is clearly the Antichrist — "the king." For, looking at verse 16, we learn that this idol shepherd is in the land. "Lo, I will raise up a shepherd in the land, which shall not visit them that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces." This utter selfishness, and self-exaltation, and spoiling the flock, instead of feeding it and carrying the lambs in his bosom, is in frightful contrast with Christ, the Good Shepherd. Thus the false shepherd, Antichrist, is to be raised up in the land of Israel, and there he does not spare the flock of God.

But in Zech. 12 we have another power. It is said, in verse 2, "Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem." There are nations gathering against Jerusalem: just as in Daniel 11, the king of the north comes down, and the king of the south. Nations assemble against Jerusalem while this idol shepherd is there. Jerusalem and the Jews are the object of attack. "And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it." Victory seems to incline to the assailants of Israel. But none can then harden themselves against them and prosper, because the Lord will have identified Himself with them in that day. "In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah"; and then we have the way in which the Lord will defend His people in that day. But what may make it still plainer is that which we read in Zech. 14: 2, "For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half the city shall go forth into captivity, and the residue of the people shall not be cut off from the city." Here we have additional disclosures that you would not have gathered from Zech. 12. Thus we learn that "the city shall be taken .... and half of the city shall go forth into captivity"; evidently distinguishing this future siege from the past. When the Chaldeans took the city, they carried all away captive. When the Romans took it, all they spared were made prisoners. Here we have another siege, in which half will be taken and the other half not. And if anything can more clearly mark off the future from the past, it is that the nations, having taken half of the city, will not pursue their victory farther. Why? "Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle. And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the cast." Who can pretend that this has ever been accomplished? Who can say that the Lord has thus come and stood upon the Mount of Olives? How can you reconcile the past with such a statement as this? The Lord has never been on Jerusalem's soil as a conqueror since that day. Was it thus when Titus besieged it? Do you try to explain it away as merely a providential deliverance? But, I ask, Were they delivered then? They were taken captive. Jerusalem' to this day, remains trodden down of the Gentiles, and must, till the times of the Gentiles be fulfilled. But the passage indicates the times of the Gentiles closing in, the end of Gentile oppression. When this day is verified, and the Lord goes forth to fight against those nations, His feet shall stand upon the Mount of Olives. And, as a mark that this is not to be allegorized, we find that the Spirit adds, that the Mount of Olives is to split in twain — an outward physical proof that the Lord God has planted His feet there. "The Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south." "Ye shall flee to the valley of the mountain," — that is, it will form a valley between the two — "for the valley of the mountains shall reach unto Azal .... and the Lord my God shall come, and all the saints with Thee." There, again, we find a most clear proof that there is a future siege of Jerusalem, and that this siege will be characterized by two attacks. The first attack will be successful against Israel: half the city will be taken, and all the miseries of a frightful siege will follow, as far as half the city is concerned; but the other half is reserved for the Lord, who will bring the third part through the fire. He will put Himself at their head, and crush all the nations of the earth that come together against Jerusalem. Thus the second attack will be to the ruin of those that make it. If we connect this with Daniel, how plain is the additional light that we get! The king of the north first comes down when the king of the south is pushing at "the king" in the Holy Land. There is a simultaneous assault made upon Israel, to destroy the people in the land, who, alas! deserve it. But in the midst of evil there will be a godly seed. God will employ these assailants to do the work of the executioner. The wicked will be taken away; and, when God has purged those that remain, there will come another scene. The king of the north, having been successful in his first attack, pursues his way towards Egypt, against the king of the south. He comes there, but tidings from the north and east trouble him, and he returns to his own destruction.

Meanwhile, we may ask, what is become of "the king"? Has he been destroyed in the collision between the kings of the north and of the south, that had taken place in the land? No. What then is become of him? How does he fall? "By the brightness of the appearing" of the Lord from heaven. He is reserved for the hand of God Himself. He will be cast alive into the lake of fire burning with brimstone. "For the king also it is prepared." Thus we have the Old Testament and the New giving us one concurrent testimony. It will be by no ordinary doom of ruined man that he will perish. It is God departing from all His ordinary ways of dealing with the wicked. Men have been from time to time taken up in the grace of God from this world without passing through death; and there are men for whom it is destined of God to be sent down alive into hell — the terrible contrast of those, who are alive when Christ comes, waiting to be taken up to heaven. It will be so with that wicked one, the idol shepherd — "the king" — and not with him only. The king of the north is a bolder enemy still. "The king" has set himself up in the land, corrupting and apostatizing the people of Israel. He has met with his doom. If only the slightest word of the judgment that had been executed in the land were to reach the king of the north, we can understand how he would be troubled. Whether that is the cause of his hasty return to Palestine, or because the ten tribes were in movement, I do not pretend to say. We are not told. But he comes up to the Holy Land again; and, this time, it is to fall under the immediate hand of God — not with the sword of a mighty man, nor with the sword of a mean man. Not man, but God, will execute the vengeance upon him. Here we find the reason why there were two attacks. After his first assault on Jerusalem, he has gone down into the south, and has pursued certain conquests there. Excited by the tidings referred to, he hastens to return, hoping now to have it all his own way. "Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle."

But I must also ask you to look, before closing, at one or two other passages. Take Isaiah 28 and 29, where you will find abundant confirmation of all that I have touched upon in this closing scene. In Isaiah 28 you will observe that there are two great powers of evil connected with the land of that day — one "the king," who is in relation with the people, and in the land; the other the king of the north, who comes down as an antagonistic power.* We shall find both these in this chapter. First, Ephraim is mentioned, and the Lord pronounces woe upon "the drunkards of Ephraim, whose glorious beauty is a fading flower.... Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand." There, I apprehend, you have the inroad of the Assyrian as the dreadful storm from the north, that would break forth upon Ephraim. If we look at the middle of the chapter, we shall find another thing. We have seen what was the condition of Ephraim, who dwelt in the outskirts of the country. But what was the destiny of Jerusalem, the capital? "Because ye have said" (ver. 15), "We have made a covenant with death, and with hell are we at agreement." There we have evidently what is connected with "the king" who will be in Jerusalem, and who will form a compact with "the beast," the great imperial power of that day, to whom Satan will have given his throne. There is full harmony between what we have in Isaiah and Revelation and Daniel. "We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us." Mark that. The overflowing scourge is the king of the north, the outside power that is coming down upon them. They of Jerusalem have made a covenant with death and with hell (that is, with instruments of Satan) in that day: and they hope by this means to escape the king of the north. I have already shown that "the beast," the great power of the west, will be in connection with "the king" at Jerusalem — that the western parts will be the great seat of the beast — that he will command all Europe that properly belonged to the Roman Empire. When that empire is reorganized, he will be the main instrument of using its strength. "The king" will have made a covenant with him; or, as it is said in Dan. 9, he, that is, the Roman prince, will make a covenant with the mass of the Jews. At the close, both are found in Jerusalem, fighting against the Lord and His saints coming from heaven. They will find their supposed strength in this covenant, but it will not stand. The overflowing scourge (the Assyrian) sweeps on, and half the city of Jerusalem is taken. How marvelously does Scripture hang together! Then (Isaiah 28: 16) comes in the reference to the Lord's laying a foundation stone in Zion, which is evidently a word for the faithful remnant of that day, however true for us who believe now.

* Mr. Elliott (Horae Apoc., 5th ed., vol. iv., p. 735, note 4, ) makes it to be an essential part(!) of the futurist theory that the Antichrist is, during part of the last three and a half years to be occupied in besieging Jerusalem from without. That some writers, ancient and modern, have fallen into this stupendous mistake, is plain enough. but Mr. E's assertion is totally unfounded. The truth is (and Mr E. ought to know it well), that very many authors, both historical and futurist, have been guilty of confounding "the king" with "the king of the north,'' at the close of Daniel 11, and elsewhere, but it is false that the error is essential to futurism more than to the Protestant school. Not a few beside myself had seen and avoided this confusion before Mr. E's book was written.

Isaiah 29 is the last portion to which I wish to refer. There we have the closing desolation of the city. "Woe to Ariel, to Ariel, the city where David dwelt! . . . Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. And I will camp against thee round about and will lay siege against thee with a mount, and I will raise forts against thee." This is the siege spoken of in Zechariah. "And thou shalt be brought down, and shalt speak out of the ground," etc. That is their condition when they are desolated. But mark, in verse 5: "Moreover the multitude of thy strangers shall be like small dust.... Thou shalt be visited of the Lord of Hosts with thunder, and with earthquake .... And the multitude of all the nations that fight against Ariel .... and that distress her, shall be as a dream of a night vision." The Lord has gone forth and fought with those nations as when He fought in the day of battle. Sufficient evidence is thus brought from various parts of the word of God, which entirely falls in with, and throws light upon, the very interesting portion of Daniel now before us. All concur in showing most clearly that there is a terrible future for the apostate Jews and their western associates; and no less terrible for their confederate eastern adversaries. The covenant with hell will not stand. When the great powers of the world will have, apparently, swept all before them, and have gathered for the last great struggle before Jerusalem, God will take that opportunity for dealing with them after His long term of patience. It will be the closing scene. They will think that universal monarchy is to be in their hands; but it will be God's day for summoning them to judgment. Here I speak of a judgment of nations and of kings — not of the dead before the great white throne. (Rev. 20: 11-15)

God is about to deal with the earth — with men in the midst of all their plans. The regeneration of the world will be the great day when the Lord, having weeded out of Israel the transgressors, and used "the king" himself, and the judgment that fell upon him, to separate the true ones of Judah from the wicked, will cause the hour to chime when the account must be settled with the nations. This appears to me to be the simple, straightforward statement of the truth of God that we have here. We are not to suppose it is merely a question of one great power only. There will be different principles at work. And it is an awful thing to think that these lands, where we enjoy such privileges, are to be then overspread with the deepest darkness. The covenant with death and with hell will be because of an alliance made with the highly civilized western world. What a humbling thing for the pride of man! Civilization in a day that is past did not keep the mightiest minds from degrading idolatry and filthiness. Alas! we shall have a still worse scene at the close. Christendom will end in restored idolatry, in novel false gods, in man himself worshipped as God. Such, I believe, is the predicted future of this age. But love can keep the heart the same from being entangled with all that leads to it — Christ Himself. May we be occupied with Him, not building upon men's foundations, not hoping their hope, not trusting to progress, or even to religion, so called! If Christ is my object in everything, safety is found there, and nowhere else.

Daniel 12.

The trouble, of which the prophet speaks, at the beginning of this chapter, is not a thing long after and distinct from the conflicts described at the end of the preceding one, but, as he says himself, "at that time." So that we have now really come, in looking at the closing events of Dan. 11, to the latest period that Daniel brings before us. For it has been often remarked, that Daniel never enters upon the reign of glory, but just brings us up to that point. He shows us that which will introduce it, gives us the execution of judgment previous to it, without furnishing many details, and tells us of the kingdom of heaven, that is to fill the whole earth, but he does not describe it. The "people of the saints of the Most High" (Dan. 7: 27), as he calls the Jews, shall have the whole kingdom under heaven. The truth is, that the Spirit of God had already by others most fully entered into the reign of the Messiah over Israel, and the blessedness of their portion; and He was about to predict the same subject by others subsequent to the captivity. And this last was of importance. Because He well knew that many would suppose that the return of the Jews from the Babylonish captivity was the accomplishment of the prophecy. Therefore great pains were taken in some of the latest prophecies, to show that nothing was farther from the fact, and that the blessing of Israel was yet future. They are described as being in a miserable condition after they return from Babylon; and the Spirit of God launches out into a distant future as the period when Israel are to be really delivered and blessed according to God's mind. The past return was only a pledge of the full restoration which God intended for them. But Daniel does not enter into this time of blessedness. He brings you up to the moment, and then closes. His peculiar object was "the times of the Gentiles." This accounts for the remarkable character of his prophecy. He is simply a prophet of the captivity, and of its end.

In Dan. 12, we have what takes place between the judgment of the Gentiles and the ushering of the Jews into their blessing. We have seen "the king" and his wickedness in the Holy Land, and have also heard of the kings from the north and from the south. Whatever may have appeared to be the temporary power of the great leader of the north against the Holy Land, "yet he shall come to his end, and none shall help him.'' Such was his miserable close.

But now comes an interesting question — What will be the condition of Israel at that time? The answer is given in these first verses: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people." This was the people that Daniel was concerned about. He had no idea of what we call now a Christian people — no notion that there was a time coming, already settled in the counsels of God, when there should no longer be any distinction between Jews and Gentiles, and when both would be formed, by the faith of a crucified Christ, into one body by the Holy Ghost sent down from heaven. All this was unknown to Daniel, and the Lord never even gives him to anticipate such a state. Not one prophecy in Daniel, nor in any other, reveals it, though many intimate certain particulars which are now realized in it, as we see in Romans 9, 10, etc. "Thy people" means, simply and solely, the Jewish people. Daniel was rightly and deeply interested in them, as a true Israelite of God should be, that felt for the glory of God connected with His people. Accordingly, the Spirit of God communicates to him, that at that time there should be a turning-point in Israel's history. Instead of mere providential control — Michael resisting this prince or that, he will stand up for them, undertaking their case and putting down definitely their adversaries ; but, even then, not without a fearful struggle. Their defence was his habitual task. But now he shall stand up to complete the great earthly purposes of God in the deliverance of the Jews.

"And there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book." There we have the important information that at once distinguishes this standing up of Michael from all times that had ever been. So far from deliverance as yet, the trouble that fell upon the Jews under Titus was more terrible than that which had befallen them under Nebuchadnezzar. What follows then? That this time of trouble is yet to come. The Spirit of God is here describing that which, having had no answer in the past, must await the future. And, in fact, we have only to look at Jerusalem, and at the present condition of the Jews, to see that this is so. Are they delivered? On the contrary, there is not a country under the sun but what bears its witness, in one way or another, that they are degraded, and out of the land of their glory, where the Lord's eyes rest continually. But their misery ought to tell him who has ears to hear, that Jerusalem must yet be called the throne of Jehovah; and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem; when Gentiles shall walk no more after the stubbornness of their evil heart; and the house of Judah shall walk with the house of Israel, both settled and united in peace and love in the land given of God for an inheritance to their fathers.

There are those who regard what is spoken of here as future, but who say, that it must be taken spiritually, and be interpreted of the Church, or God's people now. But, first, it is enough to answer that we have had a long prophecy which was ushered in by the angel to Daniel with the positive announcement that it was what should befall his people in the latter days. This excludes such ideas. Next, observe throughout the prophecy that none but Jews are spoken of as the objects of God's interest up to this time. The Holy Land was in question, and the conflicts of the north and south around it. Under Christianity, there is no such thing as a holy land. It is mere Judaism or heathenism to regard one place as more sacred than another, now that the full light of Christianity has come in. But if there be a land that is in God's purpose glorious, it is Israel's. Only it loses. that character during the Gentile calling. There is the revelation of heavenly things now — not of earthly. And therefore, whatever was holy before, in a mere earthly point of view, is passed away for the present, being eclipsed by something brighter. God has other counsels now in view. The ancient people proved themselves to be false and unholy in rejecting their own Messiah. And until they are brought as a nation to Jesus, or, in the words of the Revelation, to "keep the commandments of God, and have the testimony of Jesus Christ" — until a remnant has got some sort of divine knowledge of Christ, God will not own them. Meanwhile, He has turned to another work, that of forming the Church, which is not referred to here. It is a blessed truth that God has gone out in rich mercy to the Gentiles; but what comfort would this be as to what lay so heavily upon the heart of the prophet? Whereas all is suitable and clear, if we see that his own people are described, and their passage through the terrible scene spoken of here, the eve of their deliverance, and this of God. "There shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered," etc.

I will show that this is not the testimony of one sacred writer only, but of several. Take the sorrowing prophet Jeremiah, Jer. 30. There we have a clear reference to Jacob's great trouble, followed by his mighty deliverance. "These are the words that the Lord spake concerning Israel and concerning Judah." Who will contest the meaning of that? "Thus saith the Lord, We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?" It is a state of things beyond all that is ordinarily reasonable. Men filled with the deepest anguish, depicted even in their faces, and their courage fled in presence of fearful trouble. The seventh verse explains it. "Alas! for that day is great, so that none is like it." As in Daniel, it is a time unprecedented. "It is even the time of Jacob's trouble; but he shall be saved out of it." Jacob, "that worm Jacob," is the name used for the people regarded in their weakness, as Israel is their name of power. It is the time of Jacob's trouble, but he shall be saved out of it. So far it is the same train of thought, in the mind of the Spirit, as we have in Daniel. We have Israel and Judah in question, called by the name that expresses their weakness as exposed to every kind of calamity from without. It is a day of unparalleled trouble, and the Israel of that day are to be delivered out of it.

If I were to look through Isaiah, I might show, from the beginning to the end of the book, the same thing, only more diffused. I need not dwell upon passages so well known. (Isa. 1, 2, 10, 14, 17, 22, 24-35, 49-66)

But it may be asked, if there be anything from the New Testament to bring forward. I have been producing passages from the Old Testament. Can I show you something from the New, giving the increased and full light of God through His beloved Son? The thought might arise, as it has indeed, that Christianity sets aside the Jews altogether, not merely during the present economy, but for ever; so that we are to read "the people" merely as the type of those whom God is now forming for His praise. Our Lord Himself decides that question in Matthew 24. He shows us that there is a destiny of Israel which Daniel brings before us and which is not to be applied to any other people under the sun. It is their own portion, both in its sorrows and deliverances. The disciples had said (verse 3), "Tell us, when shall these things be? And what shall be the sign of Thy coming, and of the end of the age?" Observe here that the end of "the age" is the only proper meaning. It has no reference to the last catastrophe of the world as a material system, but to a certain dispensation running out its course in the world, from which the term aeon is totally distinct. The Lord warns them that they were in danger of being deceived; that persons were to come pretending to be Christ; that there were to be outward troubles; that His testimony was in no way to change the ordinary current of human affairs, for nation is to rise against nation, and kingdom against kingdom; and, as regarded the physical state of the world, there would be famines and pestilences, and earthquakes. He is there only preparing them for a fearful crisis that was coming. "All these are the beginning of sorrows." "Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for My name's sake." Up to verse 15, we have general statements. Then He at once narrows the scene to Jerusalem and to the land of Judæa. He does not continue the account of the gospel of the kingdom traversing the whole world, but shuts up His view to that strip of ground, where God's people dwelt, and to that city near which He then pronounced this very prophecy. "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand)," etc. Here we have positive direction to look at the very book that we are examining. The Lord in this part of His discourse was speaking about the same things that Daniel predicted in his prophecy. "Then let them which be in Judea flee into the mountains."

I ask, Can there be a question as to the meaning of these verses? Does any one doubt what "the holy place" means? Is it ever used in any other sense than the sanctuary of God at Jerusalem? The holy place, as a spot on earth, is invariably, in Scripture, the Jewish centre for worshipping God. "The abomination of desolation" means an idol which should bring in desolation upon the Jews. When this, then, spoken of by Daniel the prophet, stands in the temple, those who heed Christ are to flee. There is not a word about Gentiles here — not a hint about the Church of God as such. Godly people, but Jews, in their own city, are warned, when they see this idol, to flee to the mountains of Judea in the vicinity. "And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day." It is not at all a Christian, but a Jewish scene. The Lord's day is that which Christians observe. It is the great symbol of our recognition of Christ risen, and of our blessing in Him; but the Sabbath was a sign between God and Israel.

"For then" (our Lord says) "shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." Many, I am aware, apply this to the destruction of Jerusalem by Titus, and to the great calamities that then broke up the Jews. But there is one essential point of difference that ought not to be overlooked. The Jewish people were not delivered then. Whereas, when Daniel's prophecy is accomplished, they are, and must be, delivered — not at a subsequent epoch, but at that time. If Daniel is a true prophet (and no one who reveres the Lord, and rightly weighs His words, will question it), it is not that his prophecy failed, but that it remains to be fulfilled. Our Lord distinctly and positively quotes from that prophecy, and from the very chapter (Dan. 12) we are considering. And what does He connect with Israel's deliverance? His own coming as the Son of man from heaven. Who can say that this has been? The Romans, instead of being broken down in the time of Titus, were allowed to enslave the Jews. These were not then delivered, nor, up to the present moment, have they ever been the masters of their own temple, nor allowed to be in their own land, even as ordinary men. If there is one race more peculiarly proscribed in the Holy Land, it is the Jewish. The Turks, the present possessors of it, have held it for many a long year; and all, whether Crusaders or Saracens, have agreed to shut out the Jews. So that there has been nothing like the Son of man coming to deliver Israel. Michael has not stood up for them in that sense yet.

Thus, what I have shown from the Old Testament is amply confirmed by the New. Prophet after prophet, all distinctly furnish the same outline, i.e. a time of trouble, such as never was before, followed immediately by a deliverance such as Israel has never yet enjoyed. It is perfectly plain, as we all believe, that these prophecies are of God, that it is only a question of waiting God's time for Himself to accomplish them to the very letter. As our Lord says in this same chap. 24 of Matthew, "Heaven and earth shall pass away, but My words shall not pass away." It is not only that the general strain is true, but not one jot nor one tittle shall pass till all be fulfilled. The notion that God has cast away His people, Israel, because He is now in mercy filling up the blank season of their rebellion against the Lord Jesus and the gospel, is distinctly treated in Romans 11, as the offspring of Gentile conceit. For not only is God able to graft the natural branches into their own olive tree, but when the fulness of the Gentiles is come in, all Israel shall be saved according to clear prophecy. They are to become objects of divine saving mercy at the end, as we now; only in their case it will be in their land. "And the Redeemer shall come to Zion," etc.

If this be so, we have an important key to the prophecy of Daniel. Although the destruction of Jerusalem by the Romans was so near, yet the Lord distinctly looks onward to another time. And what makes it the more remarkable is, that one evangelist does give us the destruction of Jerusalem by the Romans, but also distinguishes it from this future time of trouble. In Luke 21 is the chief reference of a positively prophetic kind to the Roman destruction of Jerusalem. And mark the difference of the language: "And when ye shall see Jerusalem compassed about with armies." Not a word about the abomination of desolation standing in the holy place. Luke passes over this entirely, and introduces what Matthew does not mention — Jerusalem encompassed with armies. "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out," etc. That is, the Lord prescribes exactly the same course to be taken by the Jews in Jerusalem, whether at the approaching sack of the city by the Romans (as in Luke), or at the future desolation that should fall upon it (as in Matthew). So far there was an analogy between the two things: the godly were to flee away; they were not to trust to vain hopes of deliverance through some pretended Messiah, but were to know from the lips of the Lord Himself, that Jerusalem was to fall under the hand of the Gentiles. If any wanted to escape, it must be outside Jerusalem. "And let not them that are in the countries enter thereinto." No matter what people may say of the necessity of any keeping their feast, their path of safety is to avoid Jerusalem. There is no deliverance for Israel yet. "For these be the days of vengeance, that all things which are written may be fulfilled."

Luke, it will be observed, does not say, This is the time of trouble, such as was not since the beginning of the world. There is the most surprising perfectness of expression. Luke takes up first the destruction of Jerusalem by Titus, and Matthew nothing but the last siege, before the Jews are delivered. "For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations." This was not, therefore, the time of Jacob's trouble, when he should be delivered. At the time spoken of by Luke, instead of deliverance, they only fell into the trouble of a captivity, after the trouble of the war. "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." That is accomplishing to the present hour. "The times of the Gentiles" are going on still. The Gentiles have always lorded it as yet. The Jews have not got a land or a city that they can call their own on the face of the earth. Who has their city and their land? The Gentiles. "The times of the Gentiles" are not expired. "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." They are its masters, and, as such, they will tread it down till the allotted times are fulfilled — not for ever. Nowhere is it said that this is to go on till the end of time. On the contrary, Gentile dominion over the Jews is soon to close. We have this in the next verse.

We have already seen a most regular, orderly setting forth of the troubles that were to befall Jerusalem. And the times of the Gentiles have been running on ever since the days of Titus to the present moment. But in verse 25 begins the closing scene, which is the only thing mentioned in Matthew 24, from verse 15 and onwards — and this, because of the question put by the disciples, "What shall be the sign of Thy coming, and of the end of the age?" But in Luke they simply ask, "What sign will there be when these things [i.e. the overthrow of the temple] come to pass?" Accordingly, the Lord gives them the coming up of the Romans; and then He goes on, down the Gentile stream of time, till the end. But Matthew confines himself to the close in answer to the question which he records. This is the simple reason, and nothing can be more beautiful than the way in which the truth comes out. After this in Luke we have the great events when the times of the Gentiles close. "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity . . . . men's hearts failing them for fear, and for looking after those things that are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory." All this is kept distinct from the past siege.

People who apply Matthew 24 in a figurative way to the destruction of Jerusalem by Titus, are obliged to make out that the coming of the Son of man from heaven is a mere figure, representing the providential acting of God through Titus to put down the Jews. But Luke 21 gives a complete refutation to this idea. For here the Spirit of God shows that Jerusalem has been taken, and the Gentile times run on: when they are about to expire, the Son of man comes in the clouds of heaven with power and great glory — hundreds of years after Titus. The closing scene is brought in as finishing up, or consequent on, the times of the Gentiles.

But there is more. "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." And then, a little further on (verse 32), we find this remarkable expression, "Verily I say unto you, This generation shall not pass away, till all be fulfilled." It is a misuse of this term which has led to a good deal of the confusion on the subject. When does the phrase "this generation" come in? After the Son of man has already come in power and glory — not when they saw Jerusalem compassed with armies. That is an important point to help in determining its true meaning. If "this generation" really meant a man's lifetime, such a place in the prophecy would be incongruous. The vulgar notion might have been reasonable if the phrase occurred just at the compassing of Jerusalem with armies. But it has no sense if put in after the times of the Gentiles are accomplished. So that "this generation," if taken temporally, must plainly embrace a scope of eighteen centuries at the least. What then, is its true force? It means — what it does very often in Scripture — this Christ-rejecting race of Israel, and not a mere period of time. It is used in a moral sense to describe a race acting after a particular way, good or evil. Moses, reproaching them, says, "They have corrupted themselves .... they are a perverse and crooked generation. .... And He said, I will hide My face from them, I will see what their end shall be: for they are a very froward generation." (Deut. 32) Here, most clearly, their moral condition as a people is meant, and not the time in which this was manifested. In the Psalms we have a further key to the proper meaning. Thus, in Psalm 12, "Thou shalt keep them, O Lord, Thou shalt preserve them from this generation for ever." If by "generation" were merely meant a term of thirty or forty years, what sense would there be in the words "for ever"? This refers, not at all to a course of a few years, but to the moral state of a people, and that of the people of Israel. In like manner, the force of the words in Luke is quite plain. "This generation shall not pass away, till all be fulfilled." The race of Israel still going on in unbelief and rejection of Christ is what the Lord means. He is saying, as it were, I will prepare you for the terrible truth, that this Christ-rejecting generation is to continue till all these things are fulfilled. Apart from prophecy, how could such an issue have been anticipated? For it might have been supposed that, while Christianity was going over the whole earth, and making conquests everywhere, if one nation more than another was to be brought under the power of Christ, it must be Israel loved for the fathers' sake. But no. The Jews are to proceed in the same unbelief. There might be a line of faithful ones among them, but the wicked generation which Christ then denounced shall not pass away till all is fulfilled. And what will follow? Even as the Psalms say, "the generation to come." Israel will be born again — will have a new heart given them. Then are they to be the people that shall praise the Lord.

This, I must add, entirely falls in with the rest of Scripture. For the Lord; under the figure of a fruitless fig-tree, had set forth the then Israel. On that tree He consequently pronounced a curse. When it is said in one of the Gospels that the time of figs was not yet, it means the season of their ripeness or of their ingathering was not yet arrived. Hence the figs could not have been taken from the tree. Had it borne any, they must have been there. It was merely when the figs were still unripe, that our Lord came to seek fruit; but there was not one. There was plentiful profession — leaves, but no fruit. Therefore said He, "Let no fruit grow on thee henceforward for ever!" Such, in figure, is "this generation." But how is that to be reconciled with Israel's being to the praise of the Lord by-and-bye? Israel must be born again. "This generation" will never produce fruit for the Lord. It is to be destroyed under the judgment of God; and a new race will be born. The type of the past makes room for a striking figure of the future.

From these prophecies that we have looked at, two out of the Old and two out of the New Testament, it is clear that the time of trouble of which Daniel speaks, is entirely future; and that Luke distinguishes expressly the time of great distress just about to fall, and which, in fact, has fallen on Jerusalem, from a closing time of far more intense trouble which is yet to come. We now return to Daniel, with the clear light of other scriptures from both Testaments, showing God's word to be positive and precise, that Israel must pass through an unheard-of sea of trouble, but out of that they are to be delivered. It is, in fact, the precursor of their great salvation from God.

Still there was another question unanswered. However important Daniel might feel it to know that his countrymen would infallibly be delivered, yet there was another question: What will be the condition of the Jews who are not in the land? What will become of those not in Jerusalem or in Judaea, who consequently are not the immediate objects of the great deliverance wrought there? The second verse of this chapter answers it. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." The verse is constantly applied to the resurrection of the body; and it is true that the Spirit founds the figure, which is here used to foreshadow the revival of Israel, upon that resurrection. But it can be shown that it has not the least reference to a bodily resurrection either of us or of Israel. As this may seem difficult to some, I am bound to produce evidence from Scripture that the Holy Spirit uses resurrection as a figure of a blessed restoration from ruin.

In Isaiah 26 you have what I suppose will not be questioned: an account of Israel's trouble — their trouble under Gentile lords. In verse 13, it is said, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy name." That is not said by or about the Church, though it may be applied to us ever so frequently. We have not got other lords over us — the Jews have. They have had masters over them for thousands of years, and they have still. "But by Thee only will we make mention of Thy name. They are dead, they shall not live; they are deceased, they shall not rise." These lords who had dominion over them are gone: they are dead — they shall not rise. Can these words be about literal resurrection? If it were meant, they must rise like others. It is clearly said of their perishing in this world. That is, the figure of the resurrection is applied. They are gone and shall not be lords over Israel any more. "Therefore hast Thou visited and destroyed them, and made all their memory to perish. Thou hast increased the nation, O Lord, Thou hast increased the nation: Thou art glorified." Who can doubt that the passage speaks of Israel only? "Thou hadst removed it far unto all the ends of the earth." Could that be said about the Church? When the gospel extends itself all over the world, it is the power of love in men — the activity of God's grace going out everywhere. Not so with Israel. They have a central city, where, had they been faithful, God would have maintained them; — so that their removal to the ends of the earth was a divine judgment upon them, not a mission of love. "Lord, in trouble have they visited Thee, they poured out a prayer when Thy chastening was upon them." That was the effect of it. Israel humbles himself. He that had waxed fat and kicked, was now penitent; and the Lord listens to his confession, and looks on his anguish. "Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in Thy sight, O Lord." And then in verse 19, the Lord answers. "Thy dead men shall live, my dead body shall they arise." He claims them as His own, even though they had so sinned and were in that deplorable, degraded condition. "My dead body shall they arise." Mark that expression as connected with Daniel. "Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead."

Can it be questioned by any one who has followed the reasons already advanced, that the Spirit is not speaking about the Church there, but about Israel, in contrast with their Gentile lords now prostrate, never to domineer again? Israel, on the contrary, though in the most dismal condition, was only as the dead body which the Lord claims as His own, and as pertaining to Him they shall arise. The resurrection of the body, of the dead, is a blessed and fundamental truth which underlies and is assumed in the prophetic imagery. But the passage speaks of the nation as yet to arise according to God spiritually, but withal as a nation, too, as the next chapter (Isaiah 27), which is the conclusion of the strain, makes yet more evident. Use, enjoy, apply this scripture as you will, but deny not its strict and primary force.

Turning to Daniel, now, see what a light is thrown upon the passage. Not only will there be deliverance for the Jews in the Holy Land, who have witnessed all the conflicts between Antichrist and the king of the north, but for many that sleep (that is, many who had not yet come forward, who had been apart from the troubles of their nation, who had been in total obscurity, as it were sleeping in the dust of the earth). "Many of them. . . shall awake, some to everlasting life, and some to shame and everlasting contempt." The text shows plainly that it is not the resurrection of the just; because when this takes place, nobody rises to shame and everlasting contempt. The passage has no direct reference to a bodily resurrection, which simply furnishes a figure for the national revival of Israel, who are described as sleeping in the dust, to express the greatness of their degradation. Now they were to awake and sing, according to Isaiah.

But we must turn to another passage — the clearest, perhaps, of any upon the subject. It is in the prophecy of Ezekiel, where, in a most plain prediction of the restoration of Israel, the same figure is used. Isaiah called them a dead body, and spoke of them as dwelling in the dust, from which they were to awake. Daniel also called it an awaking out of their sleep in the dust. Ezekiel goes yet farther, and speaks of them as not only dead, but buried in their graves. Now, if it can be proved that this does not refer to a literal bodily resurrection, but to a national restoration of Israel, the chain of evidence will be complete. That it is so, I doubt not; for in this prophecy we are not left to gather from the context what the meaning is, but there is a divine interpretation. We have not only the prophecy, but the prophecy explained. And the explanation of the prophecy given to and by Ezekiel shuts out every other thought save the one I have been endeavouring to set before you. In the beginning of Ezekiel 37 we find an open valley full of dry bones. "And He said unto me, Son of man, can these bones live? And I answered, O Lord God, Thou knowest. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them." Can any one seriously think this is the way in which the Church will rise from the dead? Is there a soul so deluded as to take this for a description of the order in which our bodies are to be raised? Bones coming together first; then the flesh and skin covering; and then breath put into them? Can it be with sobriety maintained that this is primarily intended as a figure of the work of the gospel in giving life to souls? If so, what is the meaning of the bones first, etc.?

"Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel." What more simple than the explanation God gives of the vision? He applies it to the whole house of Israel, though, no doubt, it was the vision of a resurrection. Ezekiel saw the bones live, and the men stand on their feet. But, then, we have God giving us the real meaning and proper application of it. The resurrection of the body we have most fully elsewhere, as in the New Testament, and in Job also. In the Gospels, the Acts, the Epistles, and the Revelation, we have the resurrection, both of the just and of the unjust — a blessed resurrection for the one, and another resurrection that will have awful consequences of sorrow for those involved. But here we have the same God, using the figure of resurrection to describe the blessing that He is to confer upon the people of Israel. Similarly the figure is applied in Luke 15 to the conversion of the prodigal son: "This my son was dead, and is alive again; he was lost, and is found." Paul gives us the blessing that will result to the world by-and-bye through the restoration of Israel under the same figure: "What shall the receiving of them be, but life from the dead?" (Rom. 11: 15) I maintain, then, that no other interpretation of this passage bears the stamp of the Spirit of God. People may preach the gospel from it, or apply it figuratively: I am not objecting to such an employment of it. But the word of God gives us both the vision and the interpretation. And I have no more reason to believe the one than the other. God says it means the house of Israel; therefore it does not mean the resurrection of the body. When men are raised from the dead in proper physical sense, there will be no such thing as the house of Israel among those so raised. Resurrection terminates all relations of time and the world. Hence, what we have here is simply a figure taken from resurrection, and applied to the future blessing of Israel — then to be a holy nation, but a nation still.

"These bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." Nothing can be plainer. All the evidence of the chapter confirms the same thing. But more than that: "And ye shall know that I am the Lord, when I have opened your graves, O My people, and brought you up out of your graves, and shall put My Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord." The next portion throws yet more light upon it. We have another vision connected with this. Two sticks are taken and joined in one, presenting another aspect of the blessing in store for Israel. If all Israel were to be brought out of their graves, the twelve tribes might still have formed two separate parties as in earlier days. But now comes in a new condition, to show that, when the resuscitation of Israel takes place, their once-divided interests will coalesce. That does not refer to the Church, nor to our condition when raised from the dead. We shall not be planted in the land of Israel under David as our king. Even if we take David as a type of Christ, yet this is not our relationship. We are Christ's body and bride — not a people merely, reigned over by a king.

Thus, by comparing these different portions of the word of God, we have strong proof that the passage in Daniel refers solely to Israel. And as the first verse shows us the deliverance of the Jews in their land at the time of their sorest trouble, the second verse shows us that which is the key to so many of the prophecies — the coming out of the race of Israel from their hiding-places and deep degradation, set forth under the figure of sleeping in the dust, and being raised up out of it. But whether it be those in the land or those who come out of the dust of the earth, or from among the Gentiles, none will be delivered except those that are the objects of the counsels of God, i.e. "found written in the book." Some of them may awake, as the figure expresses it, to take their part in the great struggle at the close; but not being registered in God's book, they shall be abandoned to shame and everlasting contempt. For the rest it is not a mere national deliverance, but much more. Those that are delivered will be truly born of God. A spiritual character will attach to their rise, as well as a national one.

But let us pursue the rest of the chapter briefly. The Spirit of God shows us that some among them will have a remarkable maturity. They are those who are said to be "wise." "They that be wise shall shine as the brightness of the firmament.'' These have been distinguished in a time of trouble among the Jews. "And they that instruct the many in righteousness as the stars for ever and ever." We are obliged thus to change the version, because the expression that is used here — "turn many to righteousness" — is unhappy. The real sense is "they that teach righteousness to the many." It is not a question of their success — whether they actually turn them to righteousness, or not, is not the point; but "they that instruct the many," or the mass of the Jews, are thus promised the blessing. They might, perhaps, have scanty results; but the question is, whether they are labouring for God, and maintaining the authority of His truth. The same Hebrew word is used in other parts of the Scripture, where it no doubt means to justify. The English translators — judging, with good reason, that "justify" would not suit in a clause which describes the action of men, whereas justification certainly belongs to God — have changed it into "turn to righteousness.'' But I take the liberty of preferring the version already mentioned — "instructing in righteousness." Thus it would appear, that there are certain of the Jews that will have shown comparatively a great degree of intelligence in the mind of God. They are called "the wise." But besides the intelligent, others go out in spiritual energy, as we have seen, to teach the mass of the Jews, who then were, or afterwards fell under the power of Antichrist. "The many" is a technical phrase in Daniel for the faithless mass or those that are lost. They that instruct the many in righteousness are to shine as the stars for ever and ever.

And, further, I must take the opportunity of saying that this is the true meaning of a verse in Isaiah 53, that has amazingly perplexed the critics: "By His knowledge shall My righteous servant justify many." No doubt many Christians have connected it with "by His obedience shall many be made righteous." But there is no connection whatever between the two thoughts. Take it as has been suggested in the passage before us, and all is plain. Nor have I the least doubt that such is its true meaning. It is to instruct in righteousness; justification is not the point there. In the Lord's case the instruction of course will be perfect; but even there the object is "many" (not "the many," as in Daniel). Here we find that these godly souls among the Jews have a certain knowledge of divine truth, and they instruct the mass in righteousness. It will not be a question of showing and preaching grace at that day. They will instruct them in righteousness. They may bring out the blessed thoughts of God in connection with Israel; but it will be instruction in righteousness. The sense of "justify" would not be true, if we look either at the subjects or the objects of the action. We could understand, perhaps, that of the Lord in Isaiah 53. But even so; ask any person, what is the meaning of His justifying many through His knowledge, and he will have to travel far enough for a probable answer. Some advocates for it may try to understand, "by the knowledge of Him," but that will not stand. The true meaning is that the Lord would use His knowledge as the means of instructing many. In Isaiah and Daniel, it refers to instructing in righteousness, not justifying nor turning to righteousness.

In the next verse comes an important principle, upon which a few words must be said, "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased." Daniel is here informed that the things which he had seen, and the communications which he had heard, though they were, no doubt, of God, were not to be turned to use for the present. All was to be a sealed book until a distant day; in a word, until the time of the end. In a later verse, Daniel puts the question, "What shall be the end of these things!'' And the answer is, "Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand." Thus clearly are we shown that the understanding of the words of God is a spiritual thing, and not a matter of mere intellect. If it were so, then the wicked might understand as much as the righteous. It is expressly said, that "none of the wicked shall understand; but the wise shall understand." That is, these intelligent ones, of whom we have heard before. Mark the importance of this. In the last chapter of the Apocalypse, we have the prophet John addressed at the close of his prophecy. The contrast is most striking. In the last of Daniel, he is told that all is to be closed up and sealed until the time of the end. In the last chapter of the Revelation, John is told not to seal "the sayings of the prophecy of this hook: for the time is at hand." In other words, there is an exact contrast between the injunction given to the two prophets. To the Jewish prophet all is sealed till the time of the end. To the Christian prophet nothing is sealed: all is open. How comes this? The answer is, that the Church — the Christian — is always supposed to be at the time of the end. The gift of the Holy Ghost has changed everything. From that time nothing has been sealed to the Christian. All the mind, the affections, the counsels of God, yea, and His secrets about the world, in the Scriptures of truth, are opened to him by the power of God.

The Christian, even if you take the weak and ignorant, has the Holy Ghost dwelling in him. Therefore, in writing to the babes, does John say, "Ye have an unction from the Holy One, and ye know all things." All the learning in the world can never make a man understand the Bible; whereas, if a soul is born of God, he is capable of understanding anything that God reveals: he only requires to be led on, and more perfectly instructed. The apostle is not speaking of the actual requirements of the babe, which might be very slight. In whom, then, do we boast, and ought we to boast? In God, who has given us such an amazing privilege. Whoever has the Spirit of God, has therein a divine capacity of entering into the things of God. He only wants to be in proper circumstances, dependent on God, and valuing His word, and what is of God will be manifest and proved to be divine. This is connected with the fact, that the Spirit of God is given to the Church, in a special sense, which not even the prophets knew. For although they had the Spirit to inspire them, as we, of course, have not, yet we have the Holy Ghost always dwelling in us; one consequence of which is, that we have spiritual intelligence, "the mind of Christ," which they had not. And therefore, as you may remember, the Spirit of God in 1 Peter 1 contrasts the condition of the Christian now with that of the saints, yea, of the prophets themselves, under the Old Testament. He shows us that they were "searching what and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories that should follow. Unto whom it was revealed that, not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven." That is, we stand in the present knowledge and enjoyment of things which, they were told, did not concern them but us of the New Testament. This is very important. They had the promise, and it was salvation to them. But we have much more: we have positive, accomplished blessing — redemption not merely promised, but effected. And the Christian now, relieved by grace from all question about his sins, is free to enter into the blessed things of God.

God accordingly says now, You are not to seal the book. The time of the end is that in which we are contemplated, the end morally being come. And therefore we are waiting for the Lord to come at any time. Where the Jewish thought prevails, people are always looking out for an antecedent time of great trouble. They do not see that God has a purpose about Israel, as well as about the Church; that, when He has removed us to our own proper place in heavenly glory, He will again take up the Jews; and that they, not we, must go through the great tribulation, and see the appointed signs which herald the approach of the Son of man to the earth.

This also serves to explain how it is that we can understand these prophecies. Daniel could not: as he says here, "And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end." Then comes in Christianity, and not one of the words is sealed — not one shut up. They are all open. To us the end is always nigh; we are said to be in the end of the world: as it is written in 1 Corinthians 10: 11, "These things were written for our admonition, upon whom the ends of the age are come." And it is always so. "Christ is said. to have appeared once in the end of the world, to put away sin by the sacrifice of Himself." The Church is ever supposed to be in the end, and, by virtue of the Spirit, anticipating the godly, intelligent remnant. Indeed, the Church began with a remnant of Jews that had faith in their Messiah. Thus Pentecost began with that which will be true again after we are removed to heaven. For when God has translated the saints, and the time of the end is literally come, there will once more be a remnant of faithful Jews. "But the wise shall understand." The Church is always supposed to be standing in these privileges, and is essentially above the mere discoveries or progress of the age.

As to the "days" spoken of in the close of the chapter, what is their meaning? In verse 11, it is said, "From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days." It had been previously said in verse 7, by the man clothed in linen, that it should be "for a time, times, and an half" — that is, for 1260 days. Verse 11 adds thirty days, or one month more, to the 1260 days. Then, in verse 12, we find a further epoch: "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days." That is, a month and a half are added still. So that we have, first of all, 1260 days; then 1290 days; then 1335 days. What, we may ask, is the meaning of this? and from what time are we to reckon these days? The answer is, "From the time that the daily sacrifice is taken away, and the abomination that maketh desolate set up."

And now I would make a remark of some importance, as linking together all which had been said, and yielding a conclusive proof of the true interpretation of this prophecy. It is the very verse that our Lord quoted in Matthew 24: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand!) then let them which are in Judea flee into the mountains." The question is, Where does Daniel speak of this? I answer, in verse 11 of this chapter. It is the only verse that properly answers to the one in Matthew.

We are told that from that time there are to be 1290 days; next, a further period of 45 days, and then full blessing. Has that been the case? If you apply it to anything past, as for instance, to the destruction of Jerusalem by Titus; when you reckon 1335 days from the time when the Romans took Jerusalem, is the blessing really come? It matters little how you take the days. Let them be conceived to be 1335 years from that destruction of Jerusalem: still have you got the blessing of the Jews and the saint's blessing according to the word of God here? Nothing of the sort. What then follows? That you have dated it from a wrong epoch. "The abomination that maketh desolate" is not yet come; when it does come, in the sense of which our Lord speaks, 1335 days follow, and then will be the full blessing.

But now another word as to these differences: first the 1260, then the 1290, and then, lastly, the 1335 days. I think the reason is, because the blessing of Israel will not be brought in at once. The first great turning-point will be the destruction of "the king." That takes place when the 1260 days expire. But as we saw in Daniel 11, the king of the north has to be disposed of, after "the king." Accordingly, there is another period of delay. But whether that will coincide with the thirty days more (or 1290), or with the subsequent 45 days (1335), I am not prepared to say. Of this, however, we may be assured, that the last of them bring us down to the accomplishment of the whole work: and I am inclined to think that the destruction of the king of the north is rather one of the latest, if not the last, of these acts of judgment before the epoch of blessing begins. In Isaiah 10: 12, it is said, "When the Lord hath performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks." Does not this seem to indicate that it is the last act of the Lord in judgment connected with the blessing of Israel? Thus we have a brief interval or two after the destruction of Antichrist, during which the Lord is still putting down His and Israel's enemies. "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."

I now close the book, praying the Lord to make it of real profit as well as interest. One of the most important points of profit will have been this — to deliver God's children from the idea that the Church is everything. That is not a true system. It is to fall into the same sort of mistake that the old astronomers used to make, when they viewed the world as the centre of the solar system, because it was the place where they were living. This always spoils man. He makes himself the centre of everything. The same error is made in theology. The Church, because we are in it, has been made the centre of Scripture, whereas Christ is the true one. He is the centre of heavenly blessedness, and the Church circles around Him; He is the centre of Jewish blessing, and the Jews circle around Him. Therefore, whether in heaven or earth, Christ is the kernel of all God's thoughts of blessing. And when our hearts are fixed in Him, there is peace, progress, and blessing. The reason why souls very often have not peace, is because they are occupied with themselves; for they do not find what they think ought to be in a Christian. Whereas, if I am looking at Christ, there is no difficulty. The question then becomes: Does Christ deserve that such a one as I am should be saved? Can I deny it? The effect of this is that I am happy, and God can use me in His service. But if I am troubled about the salvation of my own soul, how can I be occupied in the service of others? The great question of self never will be settled till Christ is the centre of everything to us. May it be so! He is the centre for all God's thoughts of love and righteousness as well as of glory.

Ecclesiastes.

W. Kelly.

INTRODUCTION.

It is difficult to conceive a stronger contrast than this book affords to Canticles in aim, character, and handling. For the latter, of all the O.T., presents Messiah's affection for the object of His choice with a fulness and particularity beyond what is found in any or all others of the Holy Writings; and the effect is produced on that object in drawing out a suited return, with experiences of the deepest interest in its course till the consummation. Here on the contrary it is the sorrowful converse of the utter incapacity of all that is under the sun to satisfy the heart-cravings of one who had personal capacity and unlimited means of finding happiness in the creature if it had been possible. It is the negative counterpart of Proverbs, with the sententious wisdom of which it has not a little in common. The difference of the design accounts for "God" in Ecclesiastes, and "the LORD" or Jehovah in Proverbs. For in the one it is simply a question of man as he is, and therefore of God as such; whereas the other looks at the scene of moral government and those set in relation to it. The Song on the other hand is so full of the Bridegroom and the bride, as to have neither; for one can hardly regard Ecclesiastes 8: 6, admirably strong though the last word be, as an exception — it at any rate just proves the rule. The reserve of the Bridegroom's person, elsewhere unveiled, preserves the divine glory intact; but the plain bearing of the Song gives the fullest scope for the reciprocal love that reigns throughout, and this is best expressed without introducing either of the divine names.

But it is not hard to conceive the Holy Spirit employing the same vessel for His power in writing all these books. Nor did the man ever live who could be a more fitting instrument than Solomon if God so pleased. For He gave him "wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And Solomon's wisdom excelled the wisdom of all the sons of the east, and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol: and his fame was in all the nations round about. And he spoke three thousand proverbs: and his songs were a thousand and five. And he spake of the trees, from the cedar that is on Lebanon even unto the hyssop that springeth out of the wall; he spake also of cattle, and of birds, and of creeping things, and of fishes. And there came of all peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom" (1 Kings 4: 29-34).

But other elements entered which God could use in His wisdom. The range which Solomon traversed was immense in his unique position, not only of royalty over the throne of Jehovah (1 Chron. 29: 23), but as endowed, with wisdom and knowledge beyond every other, and, as he did not ask, with riches and wealth and honour beyond what any king possessed before or since. Alas! this was not all. Magnificence, luxury, commerce, reputation, and even the most intimate relations with the heathen became a snare; and the largest wisdom is not faith or righteousness. The king was forbidden in Deut. 17 to multiply to himself horses and wives; Solomon disobeyed flagrantly in both respects. The king was commanded to write him a copy of Jehovah's law in a roll, that he might learn to fear Him and keep all those words; but his wives when he was old turned away his heart after other gods, which was far from being perfect with Jehovah like his father David. If God employed David as the vehicle of the noblest psalms and hymns for his people's praise, spite of his grievous falls, there is nothing on that ground to deny His choice of Solomon, not only in his earlier years when His pleasure in this king is express, but even in such a writing as Ecclesiastes brimful of bitter and humbling experience. On the contrary, bearing in mind the difference between Israel and the church or Christianity, we may readily perceive how Solomon, as in fact he was the writer if we believe scripture, was also the most adapted to the purpose of God.

If the Preacher or Convener had not described himself as son of David, king in Jerusalem, who else could have written it but Solomon? He tells us too that he was "king over Israel in Jerusalem"? Who could this possibly be but Solomon? Even his immediate heir quickly ceased to be king over Israel, losing ten out of the twelve tribes, and became distinctively king over Judah as opposed to Israel. But even if the book had no such marks as Ecclesiastes 1: 1, and 12, who does, who could, speak of wisdom as in the latter half of Ecclesiastes 1 but Solomon? Who could sit in judgment of all that is done under the heavens, and pronounce on its nothingness as in Ecclesiastes 2, but one with the weight of that great king? Was any one that ever lived after him in Jerusalem entitled so truly as he to speak of great works that he made, of building and planting with every accessory; of servants within and without; of such possession of herds and flocks and on such a scale of grandeur; of wisdom remaining, notwithstanding vast accumulations of silver and gold and the peculiar treasure of kings? There is no real ground to imagine an anonymous writer personating Solomon: an idea quite alien to scripture, though reasonable in the eyes of worldly men used to fiction, Here all is intense and solemn reality, as he had proved too well who could speak beyond any.

The colloquial character just suits one who loved to unbend from a court; and the Aramaic forms, one who had vast peaceful intercourse with the neighbouring peoples in every grade. Never was a mind less tied to time or place.

ECCLESIASTES 1: 1-11.

"The words of the Preacher (or Convener), son of David, king in Jerusalem. Vanity of vanities, saith the Preacher, vanity of vanities; the whole [is] vanity. What profit hath man in all his toil wherewith he toileth under the sun?"

"Generation cometh and generation goeth, and the earth for ever abideth. And riseth the sun and setteth the sum, and to its place hasteth (lit. panteth) where it riseth. Going toward the south and turning round toward the north, turning continually goeth the wind, and in its turnings returneth the wind. All the rivers go to the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again. All things [are] fatiguing; one cannot express [them]: the eye is not satisfied with seeing, nor is the ear filled with hearing. What hath been [is] what will be, and what hath been done, what will be done; and there is not all new under the sun. Is there a thing whereof one saith, See, this is new? It belonged to the ages that were before us. [There is] no remembrance of former things, nor shall there be remembrance of things that are to come with those that shall be after them" (vers. 1-11).

The introduction lays the thesis clearly before us; and this by a man not inspired only but suited personally to impress the homily beyond all that ever lived. Hence the importance of its emanating from king Solomon, and of the reader knowing on the highest authority that the words were his, and none other's. Impossible to convey this more simply and affectingly than by the way the Holy Spirit has chosen to effect it. Such a communication, strange at first sight, solemn increasingly on reflection, tells from God its own tale; which man has been always slow to learn, ready to believe that his life consists in the abundance of the things he possesses. It is not guilt, as in Ps. 32, Ps. 51, which is here discussed, but the unhappiness of man whose heart rises not above the creature. The amplest means, the highest capacity, the most exalted rank the most active mind, the most cultivated taste, yea, and wisdom above all men, only give intensity to the dissatisfaction and the misery; and Solomon was the man both to experience it in his departure from God and to give us the profit of it, when grace gave him to review and communicate it all for everlasting admonition. It is the fruit of the fall and of sin: what else could it be? "Vanity of vanities," and not here and there only but "the whole is vanity" or evanescence, including most of all man without God; not the faith that looks above the sun to the resources of grace and in the fear that keeps His commandments. Our own idiom, "taking pains," answers in its measure to the toil of man "under the sun," profitless for happiness (ver. 3). "The shadow" earnestly desired by the hireling, how unsubstantial! Job. 7. On the other hand, "he that doeth the will of God abideth for ever; and this is the more apparent when "the world passeth away and the lust thereof." "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride (or vain glory) of life is not of the Father, but is of the world." So clear and trenchant a revelation as this, however, awaited another day, when the Son of God was come and has given us an understanding that we may know Him that is true. Real repentance is but pessimism in unbelieving eyes.

The thesis is followed by four illustrations from the natural sphere (vers. 4-7), and by as many from the moral (vers. 8-11).

There is all the difference between the inanimate earth, and what has life upon the earth or in it. But what a gap between a sentient creature and that which but vegetates! still more between what has but a soul of life natural, and the human body into which Jehovah Elohim breathed the breath of life, and man, only man thereby, became a living soul; or, as this very book expresses it, "the spirit of man that goeth upward, and the spirit of the beast that goeth downwards" (Ecclesiastes 3: 21). Yet "generation goeth, and generation cometh, and the earth for ever abideth." What is there here to meet the void of man's heart?

Let him look up then at the sun, that brightest orb of a man's vision, which above all to his senses sheds light and heat; without which what would be the earth, and all its denizens, and most of all man? What of profit, or happiness, does he thence derive, as he looks from under it? "And the sun riseth, and setteth the sun, and hasteth to its place where it riseth." Is this the spring of happiness that his spirit pines after? Orderly and unfailing movement is apparent in connection with the earth; but does this affect man's sense of evanescence in all his being and environment save to aggravate it?

Well, but the wind, which is the same Hebrew word as that which expresses the highest part of sentient and even intelligent nature, the wind whose movements are in the strongest contrast with mundane motion, is there any relief to be found for his tired spirit there? "Going toward the south and turning round toward the north, turning continually goeth the wind, and in its turnings returneth the wind." Nought is there here to console his anxious spirit.

There remain the rivers or mountain streams: can they refresh a mind diseased? "All the rivers go to the sea, yet the sea is not full; unto the place whither rivers go, thither they go again." Admirably for the earth and its atmosphere and every living creature; but not a drop of comfort. for him that was made in God's image after His likeness; now that all creation is ruined and wretched through sin, all subjected to vanity, the whole of it groaning and travailing in pain together till now; and man its chief most of all feeling and lamenting, unless he renounce God and Satan sear him, and he be given up to the fatal dream of perfectibility through education and science and all the other devices of his unbroken will.

But these devices are just what the next four verses cover and expose in their futility to supply the needed value.

"All matters are fatiguing; one cannot express [them]: the eye is not satisfied with seeing, nor is the ear filled with hearing." Here the Preacher turns to all the things of nearer experience and direct human interest, and declares that all the things or words, fatigue (or as some think, feebleness), are beyond one's expression: not only so, but even for the senses of largest range and the easiest to please, the eye is not satisfied, nor the ear filled. The result is weariness and disappointment, not happiness. What a difference where one beholds the Son and believes on Him! For He is the Bread of life, and the believer feeding on Him hungers not nor ever thirsts more; and no wonder, seeing that the water He gives becomes in him a fountain of water springing up into eternal life. Fallen man becomes increasingly wretched, unless when under deadly opiates which end in the deeper misery of reaction.

Then is there not the enjoyment of novelty? "What hath been is what will be, and what hath been done, what will be done, and there is not all new under the sun." Granting this is the moral province, seen especially in what has been done; but is there not a matter of which it may be said, See, this is new? Even this hath been in, or belonged to, the ages that were before us.

But is there no pleasure thence, from the last infirmity of noble minds, as men say? "No remembrance of former things [is there], nor will be remembrance of those to come with persons that will be afterwards." Such is experience under the sun.

ECCLESIASTES 1: 12 - 2.

After the abstract introduction the Preacher enters on an experience, so personal that one might call it autobiography, and so full that it covers all human life. This is unbroken and evident in the portion that follows.

"I the Preacher was king over Israel in Jerusalem. And I applied my heart to seek and to search out by wisdom concerning all that is done under heaven: it is a sore travail that God hath given to the sons of men to be exercised therewith. I have seen all the works that are done under the sun; and, behold, all [is] vanity and a striving after wind. [That which is] crooked cannot be made straight: and that which is wanting cannot be numbered. I communed with mine own heart, saying, Lo, I have gotten me great wisdom above all that were before me in Jerusalem: yea, my heart hath had great experience of wisdom and knowledge. And I applied my heart to know wisdom, and to know madness and folly: I perceived that this also was a striving after wind. For in much wisdom [is] much grief: and he that increaseth knowledge increaseth sorrow" (vers. 12-18).

"I said in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this  -  also [was] vanity. I said of laughter, [It is] mad: and of mirth, What doeth it? I searched in mine heart how to cheer my flesh with wine, mine heart yet guiding me with wisdom, and how to lay hold on folly, till I might see what [it was] good for the sons of men that they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards; I made me gardens and parks, and I planted trees in them of all [kinds of] fruit: I made me pools of water, to water therefrom the forest where, trees were reared; I bought men-servants and maidens, and had servants born in my house; also I had great possessions of herds and flocks, above all that were before me in Jerusalem.

"I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, concubines very many.* So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them: I withheld not my heart from any joy, for my heart rejoiced because of my labour. Then I looked on all the works that my hands had ,wrought, and on the labour that I had laboured to do: and, behold, all [was] vanity and a striving after wind, and there was no profit under the sun.

* The discrepancies in translations are here extraordinary. "Wagons and chariots" says J. Leeser; as others "wife and concubines"; the LXX. "a butler, and female cupbearers"; the Vulgate, "pitchers and vases" and so one might run on rather wearyingly.

"And I turned myself to behold wisdom, and madness and folly: for what [can do] the man that cometh after the king? That which hath been already done. Then I saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man's eyes [are] in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so will it happen even to me; and why was I then more wise? Then I said in my heart, that this also [was] vanity. For of the wise man, even as of the fool, [there is] no remembrance for ever; seeing that in the days to come all will have been already forgotten. And how doth the wise man die even as the fool! So I hated life; because the work that is wrought under the sun was grievous unto me: for all [is] vanity and a striving after wind.

"And I hated all my labour wherein I laboured under the sun: seeing that I must leave it unto the man that shall be after me. And who knoweth whether he shall be wise or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed wisdom under the sun. This also [is] vanity. Therefore I turned about to cause my heart to despair concerning all the labour wherein I had laboured under the sun. For there is a man whose labour [is] with wisdom, and with knowledge, and with skilfulness; yet to a man that hath not laboured therein shall he leave it for his portion. This also [is] vanity and a great evil. For what hath a man of all his labour, and of the striving of the heart, wherein he laboureth under the sun? For all his days [are] sorrows, and his travail is grief; yea, even in the night his heart taketh no rest. This also is vanity.

"[There] is nothing better for a man than that he should eat and drink, and make his soul enjoy good in his labour. This also I saw, that it [is] from the hand of God. For who can eat, or who can have enjoyment, more than I? For to the man that pleaseth him God giveth wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that pleaseth God. This also [is] vanity and a striving after wind" (Ecclesiastes 2: 1-26).

What gives peculiar point is the personal position of the Preacher. If exemption from the sense of wretchedness, in the survey of man as he is on the earth, could be the portion of any, it might have been conceived to be the lot of king Solomon. It is his appraisal in the Spirit which lies before us, that faith might profit by all he tells. It is not from lack of power, interest, or research, any more than of capability or resources. He gave his heart to seek and search out by wisdom all that is done under the heavens. The sense of its fruitlessness, and sorrow over its evil, were only the deeper In one who could best appreciate all. What he began with as a truth he only sealed as facts he had proved. "I have seen all the works that are done under the sun; and, behold, the whole is vanity and vexation of spirit." Somehow death was in the pot. Crookedness was here; failure or defect there.

It was not so before sin entered into the world; on the contrary God saw every thing that He had made, and, behold, it was very good. When sin was there, God made the evil felt; and the consequence is here laid bare by the most conspicuous type of Him who will yet come in power and glory as well as righteousness, and bring the days of heaven upon the earth, seasons indeed of refreshing,, from the Lord's face; not simply witness to them as now, and of things higher still for the heavens, but of prophecy fully accomplished in times of restitution of all things. The honour is reserved for Him Who is worthy, the conqueror of Satan, the effectuator of God's will in and for the universe, the reconciler not only of us who believe, but of all things for that day and for ever. Far different is this day, when crookedness and defect abide, too great for man, and not yet the time for God; but the misery meanwhile is felt fully and expressed in detail. Solomon's vast experience of wisdom and knowledge only probed the sore, whether on the side of wisdom to cultivate, or of madness and folly to eschew. This too he felt to be but pursuit of wind, "for in much wisdom is much grief, and he that increaseth knowledge increaseth sorrow" (Ecclesiastes 1: 12-18).

Hence mirth is tried next, and natural alleviation for those bitter of soul, as we hear in Prov. 31. It was all in vain, and the feeling of disappointment recurs (Ecclesiastes 2: 1-3). Might not activity in great works succeed better? This Solomon essayed and carried out with extraordinary diligence and splendour; but reviewing all this work he wrought and the toil he toiled, he could rest in none of it: the whole was vanity and vexation of spirit, and no profit under the sun (vers. 4-11). His reflections follow on wisdom and madness and folly; for he knew what it must be for the man that enters after the king: at best a repetition of the same vain pursuit of satisfaction here below. Still it is allowed that there is a profit to wisdom above folly, as in that of light above darkness: the wise has his eyes in his head, while the fool walks in darkness; yet if to all is the same result, what an irony of event! So he had found it himself; and soon all would be alike forgotten here below, the one dying as the other: so that he had a disgust of life and hated all his toil; especially as it must be left to a successor, and who knows whether he will be wise or infatuated? Yet must he have power in all that toil and fruit of wisdom under the sun. This too was vanity. A feeling of despair ensued over all his toil, as he thought of an untoiling heir. For what was there but pain and vexation in his employment, even in the night his heart forbidding rest. Was not this too vanity? (vers. 11-23.)

The conclusion come to in vers. 24-26 is to receive thankfully what comes from the hand of God, Who gives man good in His sight, wisdom and knowledge and joy, but to the sinner travail to gather and heap up, that it may be given to the good in God's sight. And what is this but vanity and vexation of spirit?

ECCLESIASTES 3, 4.

The next division of the book embraces chaps 3, 4. Whatever be the misery of man as such, and no creature under the heavens is so exposed or so sensitive to sorrow, with the awful dawning on his guilty conscience of what may and must be after death, he cannot but also perceive that he is under a system that orders providentially all that affects most nearly the changing life that now is. This is drawn out in what follows, comprehensively and clearly.

"To all is a season, and a time to every purpose under the heavens: a time to he born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace" (vers. 1-8).

Man's anxious toil can alter none of the facts. God's hand arranges man's place is to bow. Cain rebelled and gained nothing but bitter loss; and many another has taken the way of Cain with the same issue invariably, no doubt. Man likes to rule, and none the less since he is fallen, sinful, and wilful; but as creatures, none can rule aright, who does not serve One Who is over him, over all persons and all things. To fear Him is the beginning of wisdom; to forget and above all to deny Him is folly, ruinous now and evermore.

Hence the question asked in ver. 9, and negatived in what follows.

"What profit hath he that worketh in that wherein he laboureth? I have seen the travail which God hath given to the sons of men to be exercised therewith. He hath made everything beautiful in its time: also he hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end. I know that there is nothing better for them than to rejoice, and to do good so long as they live; and also, that every man should eat and drink, and enjoy good in all his labour, is the gift of God. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it; and God hath done it, that men should fear before Him. That which is hath been already; and that which is to be hath already been; and God seeketh again that which is passed away" (vers. 9-15).

It is wholesome for man to feel how little he can find out from the beginning to the end the working that God works. Of Himself we can only receive what God reveals; but this is not the question here discussed. The Preacher accordingly speaks his conviction that there is nothing better for them — nothing good in them — but to rejoice and to do good; as He had shown in His work (whatever man or Satan had done to the contrary) only what is excellent and appropriate. Man should in Him confide, endowed as he is, yet in a scene altogether beyond him; and then what must the Maker be? As man, he is to receive what his nature needs, provided ungrudgingly for him to see or enjoy good in all his labour. What could man's toil have availed, unless it were God's gift? Then he enlarges beautifully on "whatsoever God doeth." How indeed could it be otherwise? As our Saviour said, "There is one good, even God", nor would He be called good by one who did not confess Him to be God: if not God, not good in the real absolute sense of the word; yet became He man in the fullest dependence on God, as He calls us to be.

From ver. 16 the Preacher shows that God's judgment is the key to all the present confusion. So it is for man, till the Son of God came and brought in grace and truth which gives the light of God fully.

"And moreover I saw under the sun, that in the place of judgment wickedness was there; and in the place of righteousness wickedness was there. I said in mine heart, God shall judge the righteous and the wicked: for there is a time for every purpose and every work. I said in mine heart, It is because of the sons of men that God may prove them, and that they may see that they themselves are but as beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; and man hath no pre-eminence above the beasts: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? Wherefore I saw that there is nothing better, than that a man should rejoice in his works; for that is his portion: for who shall bring him back to see what shall be after him?" (vers. 15-22).

How vivid the picture revelation even then drew, when only the first man stands before us, not as now the Second man in Christ risen and glorified! The world was not so old in wickedness when the wise king reigned and preached; nor was it of heathen only he spoke, but of the favoured people too. Alas! Christendom has only brought in more subtilty in impiety and unrighteousness for all professors who are not born anew. Outwardly, and this is what he speaks of here, the same end of death awaits men and beasts. It is avowedly but what is under the sun. The veil is not removed. Yet he takes care to raise the question: who knoweth the spirit of the sons of men that goeth upward, and the spirit of the beast that goeth downward to the earth? If man knows not with certainty, and hence is prone to vain discussion, God not only knows but has revealed fully by and in our Lord Jesus, Who brought life and incorruption to light through the gospel. If man is bad, and he surely is, God is good beyond all creature measure; and as this was always true, so it is now proved perfectly in Christ.

ECCLESIASTES 4.

Here the Preacher turns, from unjust judgments, where there was most guilt, to the sufferers under them often without succour or sympathy: a state apt to provoke reprisals and revolution, only increasing yet more the disorder of sin.

"Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter. Wherefore I praised the dead which are already dead more than the living which are yet alive; yea, better than them both did I esteem him which hath not yet been, who hath not seen the evil work that is done under the sun.

"Then I saw all labour and every skilful work, that for this a man is envied of his neighbour. This also is vanity and a striving after wind. The fool foldeth his hands together, and eateth his own flesh. Better is an handful with quietness, than two handfuls with labour and striving after wind (vers. 1-6).

Till Christ return, there is no adequate correction or redress. The Preacher, who only speaks here of things present, could but praise the dead who had passed away, or the unborn who saw nothing. Such is man, that success only excites envy in the neighbour, and bitter self- mortification in the fool. The quiet thankful soul here, as before, alone is wise.

Then the vanity of selfishness is portrayed from ver. 7, and the value of fellowship from ver. 9, from which the king is not exempt, especially as he may be foolish and the people fickle (vers. 13-16). Vanity and vexation reign everywhere.

"Then I returned and saw vanity under the sun. There is one [that is alone], and he hath not a second; yea, he hath neither son nor brother; yet is there no end of all his labour, neither is his eye satisfied with riches. For whom then, do I labour, and deprive my soul of good? This also is vanity, yea, it is a sore travail. Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he faileth, and hath not another to lift him up! Again, if two lie together, then they have warmth: but how can one be warm alone? And if a man prevail against him that is alone, two shall withstand him; and a threefold cord is not quickly broken.

"Better is a poor and wise youth than an old and foolish king, who knoweth not how to receive admonition any more. For out of prison he came forth to be the king; yea, even in his kingdom he was born poor. I saw all the living which walk under the sun, that they were with the child, the second, that stood up in his stead. [There was] no end of all the people, of all them over whom he was: yet they that come after shall not rejoice in him. Surely this also is vanity and a striving after wind" (vers. 7-16).

Never will the state of man and the world be a joy to the glory of God, till He come again and come in power to reign, Who first came to glorify God in obedience and suffering for sin, and thus to lay the foundation for blessing in righteousness evermore.

ECCLESIASTES 5, 6.

A natural division begins with chap. 5, which may be said to stretch over the following chapters also. It has the form of exhortation at the start, but soon passes into the prevalent character of the book. The first of rights is that God should have His; all is wrong when God is left out; and this is quite the root of the misery in man and the world. Yet neither the house of God, nor utterance before Him, nor vows to Him, can rescue from folly or vanity. Hearing from God takes precedence of speaking to Him. The weakness of man, fallen as he is, pursues him everywhere. The sole resource for the wise man is to fear God. Without this the religious effort but increases the danger. And the conviction of One higher than the high preserves from wonder. As yet all is out of course. So far is rank or wealth from Him all. A king depends on the field; and no resources satisfy the possessor, but fall to others; so that the labourer's lot is often preferable, and riches a hurt instead of a comfort, and no permanency either, and thus he goes as he came naked. Where the profit of such labour? When things are received from God as His gift, how sad to see riches, possessions, honour, with incapacity to enjoy! Long life, and numerous offspring, in such a case do not extract the sting: he is worse off than an abortion. Insatiable desire ruins all. Contention is vain with Him that is mightier than he. God, not man, knows what is good for him, and God reveals an inheritance incorruptible, and undefiled, and unfading reserved in heaven; but till Christ died and rose, it was comparatively hidden. Misery here was plain, especially to the wise.

"Keep thy foot when thou goest to the house of God; for to draw nigh to hear is better than to give the sacrifice of fools: for they know not they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon the earth: therefore let thy words be few. For a dream cometh with a multitude of business: and a fool's voice with a multitude of words. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou vowest. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thy hands? For in the multitude of dreams and many words [are] also vanities: but fear thou God.

"If thou seest the oppression of the poor, and the violent taking away of judgment and justice in a province, marvel not at the matter: for one higher than the high regardeth; and there are higher than they. Moreover the profit of the earth is every way: the king is served by the field.

"He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this also is vanity. When goods increase, they are increased that eat them: and what advantage is there to the owner thereof, save the beholding of them with his eyes? The sleep of a labouring man is sweet, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

"There is a grievous evil which I have seen under the sun, riches kept by the owner thereof to his hurt; and those riches perish by evil adventure; and if he hath begotten a son, there is nothing in his hand. As be came forth of his mother's womb, naked shall he go again as he came, and shall take nothing of his labour, which he may carry away in his hand. And this also is a grievous evil, that in all points as he came, so shall he go: and what profit hath he that laboureth for the wind? All his days also he eateth in darkness, and he is sore vexed and hath sickness and irritation.

"Behold, that which I have seen to be good and to be comely is for one to eat and to drink, and to enjoy good in all his labour, wherein he laboureth under the sun, all the days of his life which God hath given him: for this is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. For he shall not much remember the days of his life; because God answereth him with the joy of his heart" (vers. 1-20).

ECCLESIASTES 6.

There is an evil which I have seen under the sun, and it is heavy upon men: a man to whom God giveth riches, wealth, and honour, so that he lacketh nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease. If a man beget an hundred children, and live many years, so that the days of his years be many, but his soul be not filled with good, and moreover he have no burial; I say, that an untimely birth is better than he. For it cometh in vanity, and departeth in darkness, and the name thereof is covered with darkness; moreover it hath not seen nor known the sun; this hath rest rather than the other. Yea, though he live a thousand years twice told, Yet hath he seen no good: do not all go to one place? All the labour of man is for his mouth, and yet the appetite is not filled. For what advantage hath the wise more than the fool? what hath the poor man, that knoweth to walk before the living? Better is the sight of the eyes than the wandering of the desire: this also is vanity and a striving after wind.

"Whatsoever hath been, the name thereof was given long ago, and it is known that it is man: neither can he contend with him that is mightier than he. Seeing there be many things that increase vanity, what is man the better? For who knoweth what is good for man in life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun"? (vers. 1- 12).

What a contrast is this life of "days" and "vanity" and "shadow" with life eternal, now given in Christ to the believer and the bright hope of being with Him Who is its source and fulness where He is, and we shall have its perfect unhindered expansion and display in its proper heavenly sphere! But all was veiled then. Now life and incorruption Christ has brought to light through the gospel.

ECCLESIASTES 7.

Here the Preacher turns from the argumentative strain of what precedes to hortative maxims of a practical kind, however paradoxical in form. They are wise words in the midst of vanity and sorrow, to guard the man when the evil cannot yet, be judged in power or redressed.

"A [good] name is better than precious ointment; and the day of death than the day of one's birth. [It is] better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay it to heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made glad. The heart of the wise is in the house of mourning, but the heart of fools in the house of mirth. [It is] better for a man to hear the rebuke of the wise, than to hear the song of fools. For as the crackling of thorns under a pot, so [is] the laughter of the fool. This also [is] vanity. Surely oppression maketh a wise man foolish; and a gift destroyeth the understanding. Better [is] the end of a thing than the beginning thereof: and the patient in spirit [is] better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Say not thou, How is it that the former days were better than these? for thou dost not inquire wisely concerning this. Wisdom [is] good with an inheritance: yea, more excellent [is it] for them that see the sun. For wisdom is a defence, [even as] money [is] a defence: but the excellency of knowledge [is, that] wisdom preserveth the life of him that hath it. Consider the work of God: for who can make straight [that] which he hath made crooked? In the day of prosperity enjoy good, and in the day of adversity consider: God hath even made the one side by side with the other, to the end that man should not find out any thing that shall be after him" (vers. 1-14).

Prov. 22 opens with a kindred sentiment: "A name is rather to be chosen than great riches, favour is better than silver and gold." Men do not think so, still less so act; but thus it is; and the loss is irreparable. The day of death closes the sorrow of the world, into which birth ushers fallen man. No doubt, Christ changes all; but this is not the truth discussed here, but the present scene. Hence the profit of going to the house of mourning over that of feasting, and of rebuke from the wise over the song of fools: which is mere noise and blaze for a moment. Again, the affliction of life, or oppression, is apt to daze a wise man, as a gift to destroy the heart's purpose; so that the end of a matter is better than its beginning, and longsuffering than highmindedness. And as it is well to guard against hasty anger, so especially against retaining it. Nor do they enquire wisely who assume that the former days were better than these. Wisdom with an inheritance is good and profitable here below. It is a shadow or shelter, as is money, yet how differently! For the excellency of knowledge is, that wisdom giveth life to him that has it. Hence the folly of fighting against the goads, of lack of sympathy with what God orders of joy or sorrow. Our true wisdom is in dependence on Him.

"All [this] have I seen in the days of my vanity: there is a righteous one that perisheth in his righteousness, and there is a wicked one that prolongeth [his life] in his evil-doing. Be not righteous overmuch; neither make thyself overwise: why shouldest thou destroy thyself? Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? [It is] good that thou shouldest take hold of this; yea, also from that withdraw not thine hand: for he that feareth God shall come forth of them all. Wisdom is a strength to the wise man more than ten rulers that are in a city. Surely [there is] not a righteous man upon earth, that doeth good, and sinneth not. Also take not heed unto all words that are spoken, lest thou hear thy servant curse thee; for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

"All this have I proved in wisdom: I said, I will be wise; but it [was] far from me. That which is far off, and exceeding deep, who will find it out? I turned about, I and my heart, to know and to search out, and to seek wisdom and the reason [of things], and to know [that] wickedness [is] folly, and [that] foolishness [is] madness: and I find a thing more bitter than death, even the woman whose heart [is] snares and nets, whose hands [are] bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her. Behold, this have I found, saith the Preacher, [laying] one thing to another, to find out the account; which my soul still seeketh, but I have not found: one man among a thousand have I found; but a woman among all those have I not found. Behold, this only have I found, that God made man upright; but they have sought out many inventions" (vers. 15-29).

The Preacher notices like Job a just man suffering to the utmost thereby, and a wicked prolonging his days by his wickedness, and lays down a caution against pushing even good to excess. There is such a thing as being righteous and wise overmuch. Exaggeration is never of God in truth or anything else. It sacrifices other relationships. and exposes to ruin. But righteousness binds, as spurious wisdom must be shunned: the fear of God guides one safely. Wisdom then strengthens more than mighty allies, bearing in mind too the failure of even a just man, and guarding against sensitiveness to detraction the resources of the mean, as the report of it is of the impudent. Besides, have you never been guilty of it? Lastly, a most touching confession follows (from ver. 28) of the wise man's conscious lack of wisdom. Christ is made wisdom unto us. In Him we find and have what Solomon found altogether beyond him — beyond him how far! a double depth: how could any find it out? He turned, he and his heart, to know and to investigate, to seek wisdom and device, and to know wickedness as folly, and he found a bitterness beyond death in woman when ensnaring with a seductive heart and with hands that keep fast hold. How deeply the king had drunk of this fatal cup! By God's good hand alone could come deliverance: the erring one is taken captive. He that had sought his pleasure there was miserably disappointed: one man in a thousand had he found to his mind, but not a woman. Others have looked to God for one as a helpmate, and not in vain; but not the king who trusted his wisdom and had seven hundred wives, princesses, and three hundred concubines. It was the old, old story: God made man upright, but they have sought out many devices. Life is only a failure where God and His way are forgotten; and the wise made his folly in departing from it more conspicuous. Here he tells the tale sadly for universal profit.

ECCLESIASTES 8.

The close of the last chapter is the manifest transition to the beginning here. Bitter to the royal Preacher was his reflection on an experience he had proved so thoroughly. Nevertheless self-reproach did not lessen his sense of the value of wisdom.

"Who [is] as the wise man? and who knoweth the interpretation of a thing? A man's wisdom maketh his face to shine, and the hardness of his face is changed. [I counsel thee], Keep the king's command, and [that] in regard of the oath of God. Be not hasty to go out of his presence; persist not in an evil thing: for he doeth whatsoever pleaseth him, because the king's word hath power; and who may say unto him, What dost thou? Whoso keepeth the commandment shall know no evil thing; and a wise man's heart discerneth time and judgment: for to every purpose there is a time and judgment; because the misery of man is great upon him: for he knoweth not that which shall be; for who can tell him how it shall be? There is no man that hath power over the day of death; and there is no discharge in that war: neither shall wickedness deliver him that is given to it. All this have I seen, and applied my heart unto every work that is done under the sun: there. is a time wherein one man hath power over another to his hurt. And withal I saw the wicked buried, and they came to the grave; and they that had done right went away from the holy place, and were forgotten in the city: this also is vanity" (vers. 1-10).

Wisdom is inseparable from the fear of the Lord, its beginning; and consists of entrance into His mind, and thus solves questions otherwise inscrutable in a skein so tangled as man every where offers as he is now. Nor this only; it transfigures himself, be he ever so plain, and changes the strength of his face, bold as it may be by nature. So in the N.T. let your moderation be known to all men, trying as circumstances may be. Obedience is a first principle, as the Preacher lays down emphatically and this not for wrath but for conscience' sake — the oath of God. Haste to go out of his sight is as dangerous as persisting in an evil; for power is of God, and he wieldeth not the sword in vain. Power from the people is a base falsehood, and a usurpation fatal to those that forget God and His word. Rulers are a terror not to good work but to evil. Wilt thou then not be afraid of the power? Do the good thing, and thou shalt have praise from it, for he is God's minister to thee for good. The wise heart discerns time and judgment: so we see in scripture and prove in daily life, and here dependence on God is invaluable. The king needs it at least as much as his subjects. So Solomon began; not so did he proceed when wealth and honour and pleasure filled his life; but so now in repentance he feels and teaches us all. For every purpose is it requisite; and as the wisdom that discerns time and judgment is rare, so is the misery of man great for the want of foreseeing. For he knows not what is coming and can find none on earth to tell him. Oh, if he but looked up to Him Who knows all and bowed to His will! This is part of divine wisdom and open to all that fear Him in the midst of creature changes, with death the closing scene of man here. Who has control over the spirit, who over the day of death? Where the discharge in that war? Wickedness assuredly shall deliver none given to it. All this had the Preacher seen, and set his heart to all the working which is done under the sun, the time when man ruleth man to his hurt. He had on the one hand seen the wicked buried and gone, and on the other those that had done right gone from the place of the holy and forgotten in the city. This too is vanity, and yet plain fact.

"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil a hundred times, and prolong his days, yet surely I know that it shall be well with them that fear God, because they fear before him: but it shall not be well with the wicked, neither shall he prolong his [days], which are as a shadow, because he feareth not before God. There is a vanity which is done upon the earth; that there are righteous [men], unto whom it happeneth according to the work of the wicked; again, there are wicked men, to whom it happeneth according to the work of the righteous. I said that this also is vanity. Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him in his labour the days of his life which God hath given him under the sun.

"When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also [there is that] neither day nor night seeth sleep with his eyes:) then I beheld all the work of God, that man cannot find out the work that is done under the sun: because however much a man labour to seek out, yet he shall not find; yea moreover, though a wise man think to know, yet shall he not be able to find" (vers. 11-17).

How vividly and unquestionably a true picture of mankind as they are! Evil abounds and flourishes till the Lord come; yet no less surely the moral government of God secures good to those that fear before Him, and retribution to those that fear Him not: were they to live long, it is but a shadow. Whatever vanity be in that reaching righteous ones according to the doing of the wicked, and to wicked ones according to the working of the righteous, God is not mocked nor man overlooked. But it is not yet the day when righteous power permits no evil and good openly triumphs? This is reserved for the kingdom, as the kingdom is for Christ appearing in glory and those who suffered with Him then glorified.

Meanwhile the Preacher again praises the thankful acceptance in this mingled scene of what God gives for the life that now is, without perplexity as to its riddles, which escape even such as sleep not day or night: they are beyond man's ken to solve, let him be ever so wise. Christ alone clears up, and. the Spirit sent to dwell in all that are His; for He searches all, yea, the depths of God; but this is lost, just so far as with a divided heart man is trusted.

ECCLESIASTES 9.

Things are in no such sort or degree an answer to God's government as to enable any one to draw from present events a just conclusion. Yet the Preacher lays down two axioms beyond dispute: the righteous and the wise, and their works, are in the hand of God; yet no man knows either love or hatred — the whole before them. Outwardly there is the one issue alike to all; one thing happens to bad and good.

"For all this I laid to my heart, even to explore all this, that the righteous, and the wise, and their works, are in the hand of God: whether it be love or hatred, man knoweth it not; all is before them. All things [come] alike to all: there is one event to the righteous and to the wicked; to the good, and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner,. he that sweareth, as he that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all: yea also the heart of the sons of men is full of evil, and madness is in [their] heart while they live; and, after that, they go to the dead. For to him that is joined with all the living there is hope; for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward, for the memory of them is forgotten. As well their love,. as their hatred and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.

"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God hath already accepted thy works. Let thy garments be always white, and let not thy head lack unguent. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in life, and in thy labour wherein thou labourest under the sun. Whatsoever thy hand findeth to do, do with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in Sheol whither thou goest" (vers. 1-10).

Conformity to nature, the pride of pagan philosophy, utterly fails. Sin has ruined and confused all things here below. To look to One above the ruin, Who abides the same for ever, was the only wisdom and righteousness; and now that He has revealed Himself in His Son, this is incomparably plainer. Death is the end of all here below; but in Him is life, and those who believe have it in Christ. Before He came death could not but be dreadful: so dim even to the believer was the light beyond. A live dog is better than the lion when dead, he says. Now we can pronounce it gain, and very much better than the life of this world; for it, is to depart and be with Christ. But of old the present life was the sphere of knowledge and activity, which death closed in darkness. Hence the advice to accept and enjoy thankfully what God gave "all the days of the life of thy vanity." Heaven is quite out of sight, and awaited His coming down to make it known, Who is now gone up, even the Son of man Who is in heaven, as He could say on the earth. And hence too the call to earnestness in what lay before each

Then is pursued from ver. 11 another consideration, not merely an end so dark and imminent, but a course meanwhile so precarious that no advantages can secure." I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of knowledge; but time and chance happeneth to them all. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falleth suddenly upon them" (vers. 11, 12). The providential season may never come, without which the swift and the strong, the wise and the prudent and the instructed fail; and ruin ensues, instead of the prize. Is then wisdom useless? Far from it; and this he illustrates in vers. 13-15. "I have also seen wisdom under the sun on this wise, and it seemed great unto me: there was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: and there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man."

The comment is two-fold. "Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. The words of the wise spoken in quiet are heard more than the cry of him that ruleth among fools. Wisdom is better than weapons of war: but one sinner destroyeth much good" (vers. 16-18). Yet this age does not always appreciate. The poor are despised by the first man, not by the Second; and one sinner destroys much good, even though wisdom excels weapons of war.

ECCLESIASTES 10.

This chapter, as well as those that follow, differs from those before in dropping almost entirely the language of personal experience, save the close of chap. 12 which fittingly recurs to it as a conclusion of the book. In the rest we have aphoristic remarks confirming the argument of the book: caution against the indulgence of folly even in the smallest thing; and commendations of wisdom in practical affairs, and for every class, subjects or rulers, in public as in private life, in word as well as deed.

"Dead flies cause the ointment (or conserve) of the apothecary to stink [and] putrefy: [so] a little folly him that is valued for wisdom and honour. The heart of a wise one is at his right hand, but a fool's heart at his left. Yea, also, when the fool walketh by the way, his heart faileth, and he saith to (or of) every one he is a fool" (vers. 1-3).

Men who stand out from their fellows for reputed wisdom are peculiarly exposed to the censoriousness of others far inferior in weight or worth, who cultivate the cheap ability of spying out a flaw to their disparagement. It is therefore of moment to cut off occasion from such as. seek occasion. For as literally the heart is at the left hand by nature, wisdom gives it figuratively a quite different place for prompt effective action as it is called for. The fool is slow to apprehend the bearing of a principle, and his measures are awkward and vain. More than that, even in the ordinary walk of the day, he never discerns the right thing at the right time, but blurts out his folly at every opening of his mouth to each companion or passer-by.

"If the spirit of the ruler rise up against thee, leave not thy place; for yieldingness pacifieth great offences. There is an evil I have seen under the sun, as an error that proceedeth from the ruler: folly is set in great heights, and the rich sit in low place. I have seen slaves upon horses, and princes walking as slaves upon the earth" (vers. 4-7).

This is an application of wisdom, and an exemplification of folly. The ruler's towering spirit naturally provokes; but wisdom strengthens propriety to keep the subject place, and, if an answer be called for, to give a soft one. Mere right never rectifies wrong, but the grace that gives up self and serves. And what the great king saw is not an uncommon sight in all ages, and trying enough even to the wise and meek, the error proceeding from the ruler, that exalts the unworthy and that abases the worthy. But wisdom can bow and wait without contention, which would not remedy the evil but add another.

"He that diggeth a pit falleth into it, and whoso breaketh through a fence, a serpent biteth him. Whoso moveth stones is hurt therewith; he that cleaveth wood is endangered (or wounded) thereby. If the iron be blunt, and one do not whet the edge, then must he apply more strength; but wisdom is profitable for success. If the serpent bite without enchantment, then the master of the tongue (or charmer) hath no profit. The words of a wise man's mouth [are] gracious, but the lips of a fool swallow him up. The beginning of his mouth's words is foolishness, and the end of his mouth mischievous madness. But a fool multiplieth words. Man knoweth not what shall be; and what shall be after, who telleth him? The toil of the foolish wearieth him (i.e. each one), for he knoweth not how to go to the city" (vers. 8-15).

The folly of the ruler is apt to awaken reactionary folly among the ruled. Wisdom is not given to change: and here the preacher presents the result which so often ensues on either side. The dug pit, the broken hedge, the removing of stones, and the cleaving of wood, especially with indifferent tools, are all dangerous enterprises, not for others only, but for those that essay them more particularly; none more so than breaking down a landmark whence issues a biting serpent. As wisdom is of profit to direct, so is it to enchant and escape the deadly. As a fool's lips are peculiarly destructive to himself, wise words are grace and minister it to others; instead of being like the words of a fool's mouth, folly at the beginning, and mischievous madness at the end. Nor is there a more frequent sign of a fool than multiplying talk, and resolving to have the last word. For man knows not what shall be even in his own time, still less what is to be after him. The toil of fools is but labour for nought save weariness; they cannot, for very heedlessness, tell the road into the city, though it would be hard to find anything that needs less intelligence.

Then we have an animated address of woe contrasted with blessing: woe, where a land has for its king a youth in character as well as years, and princes who live for self- indulgence instead of devotedness to their duty; blessing, where the king is bred in noble associations, and his companions cherish aims in accordance with their place. The view is generalised a little; and the danger of petulant speech pressed in closing.

"Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! Happy art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! By slothfulness the roof sinketh in; and through idleness of the hands the house leaketh. A feast is made for laughter, and wine maketh glad the life; and money answereth all things. Curse not the king, no, not in thy thought; and curse not the rich in thy bedchamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter" (vers. 16-20).

ECCLESIASTES 11.

In this chapter, or at least its first half, we find not so much warning as exhortation in the dark style of apothegm which the writer delights in.

"Cast thy bread on the face of the waters, for after many days thou shalt find it. Give a portion to seven, and also to eight, for thou knowest not what evil shall be on the earth. If the clouds be full of rain, they empty themselves on the earth; aid if the tree fall toward the north and toward the south, in the place where the tree falleth, there it shall be. He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. As thou knowest not what is the way of the wind, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the work of God who doeth all. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good" (vers. 1-6).

Earlier in the book is shown the folly of setting the heart on any object under the sun; and if any understood more deeply what, is in man and in the world, as the writer in fact did, it is only the more profound sorrow. Receiving what God gives and using it all in His fear is wisdom.

Now the Preacher exhorts to liberal action in assured faith, as he may well do who knows that the righteous and the wise and their works are in the hand of God. The waters may be unpromising for bread or even bread-corn; but casting in faith at His word is never in vain. One may have to wait many days, but He cannot fail, and thou shalt find it at length. Again, we are surrounded by need. The poor never pass away, as the world is full. The next word is "give a portion to seven," not to one here or another there, but all round where need exists. Even so arrest not that you have to the end; for more need may unexpectedly arise. Therefore he says,, and also to eight." For what does any one know of evil here below? Little indeed; yet we are in an evil world, and for what purpose? Behold the perfection of this in Christ Who went about doing good and healing all that were oppressed by the devil; for God was with Him. Yet was it from a resource above the world, as was plainly proved when He bade the crafty ensnarer show Him a denarius: He had none, but far better which passes not away.

Whether one look up or down, one may see how God orders on the earth for the help of needy man, constant object of His compassion. If the clouds be full of rain, they empty themselves on the earth; and if a tree fall toward the south or toward north, there it shall be. Goodly sights are they both! Yet God turns them to the use of an ungrateful race. Wherever we may be, we too can serve God by helping man in his wants, as Christ did, the perfect Servant no less than perfect Saviour. Never a cry without an answer of goodness, and as ready to act in the wilderness for man's need as if He had not invited His disciples apart there to rest awhile, Himself unwearied in love everywhere.

Nor is it true wisdom to trust one's own prudence, or to be turned aside by objections and difficulties. "He that observeth the wind will not sow; and he that regardeth the clouds will not reap." Whatever may not be, God is; and God's word is plain, as to fear Him is wise. Appearances are meant to try faith in a world departed from God, Who worketh hitherto where all is wrong, instead of keeping sabbath as if all were right. So Christ, to the horror and hatred of all who idolize man and the world as they are, could and did say, "I work" even on the sabbath. So ought those that know Him, with a fresh power, besides the sense that all here is vanity.

It is true that man knows little of the wondrous working or the end of God. Why, what does he know of his own being? To say nothing of that which follows death, with its alarm save for the most hardened of unbelievers, what does he know of what precedes birth? "As thou knowest not what is the way of the spirit, how the bones [grow] in the womb of her that is with child, even so thou knowest not the work of God who doeth all." But this is no excuse for self-indulgence, no right reason for inertness in the face of appalling need, suffering, sorrow, danger, death, in a world of sin and ruin. It is the louder call to act on His word Who deigns to direct our path in simple faith and earnest love, as we may surely add who confess the Lord Jesus; the spirit of which here dimly led him who saw dimly the Coming One. Therefore follows the word, "In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not which shall prosper, whether this or that, or whether they both [shall be] alike good."

The closing words return to the more wonted strain of chap. 11.

He begins with any, old or young; he winds up with a warning of grave pungent irony to him who in his levity and pride overlooked sin and sorrow, and withdraws for a moment the veil from his coming into God's judgment. Youth and the prime of life, like all the rest here, are vanity. Jesus Christ, we can add, as the blessed contrast for man now, is "the same yesterday and today and for ever," never more manifestly God, the true God, and eternal life, than when He became man and tabernacled among us, full of grace and truth. "Upon this rock I will build My church; and the gates of Hades shall not prevail against it."

ECCLESIASTES 12.

The last chapter drops the irony so evident just before and urges the solemn truth of judgment, which admitted only of the plainest and gravest appeal. It is accordingly the admirable conclusion of a book of telling truth (which unbelief readily misreads), but full of serious instruction where faith searches for profit.

"Remember also thy Creator(s) in the days of thy youth before the evil days come, and the years draw nigh of which thou shalt say, I have no pleasure in them; before the sun, and the light, and the moon, and the stars, be darkened, and the clouds return after the rain: in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the street; when the sound of the grinding is low, and one shall rise up at the voice of a bird, and all the daughters of song shall be brought low; yea, they shall be afraid of [that which is] high, and terrors [shall be] in the way; and the almond tree shall blossom, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets: before the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern; and the dust return to the earth as it was, and the spirit return unto God who gave it. Vanity of vanities, saith the Preacher; all [is] vanity" (vers. 1-8).

It is an affecting call from early days to set God before the soul on the one hand, and to forget not on the other the frailty of fallen man, with death and judgment its portion, as man is. Although it is the fashion to doubt and deny that there is an allegorical description, in itself it seems manifest, suitable to the writer, and worthy of the inspiring Spirit. There may be difficulty as to every detail in the application; but this is so true of scripture generally that none need wonder if it be so here.

Ver. 2 expresses external objects and conditions of the greatest power by day or night no longer influencing as they did; then in ver. 3 the infirmity of man's members, once strong to guard or sustain, no less than the feebler ones, so necessary for the nourishment of the body, and the perception of things great or small. Then in ver. 4 is described the failure of human powers for action or speech in public, or to revive what gave pleasure once; while ver. 5 represents the growing inability and fears and decay. The sign of old age is the hoary head and the shrinking from burden or effort, betokening the approach of the grave, with its accompaniments, when the internal powers all fail, and the body returns to its kindred dust, the spirit to Him Who breathed His immortalising breath into man alone on earth. So pungent a description of human decay, where the word of God is honoured, may well warn of the danger of deferring) the heed due to Him from such as we are. If fallen man, made in God's image, sink into infirmities more overwhelming than any creatures set under him in God's order, what folly to defer the prime wisdom of fearing God!

"And moreover, because the Preacher was wise, he still taught the people knowledge; yea, he pondered, and sought out, [and] set in order many proverbs. The Preacher sought to find out acceptable words, and [that which was] written uprightly, [even] words of truth. The words of the wise [are] as goads, and as nails well fastened are the words of the masters of assemblies, [which] are given from one shepherd. And further, my son, be admonished by them; of making many books [there is] no end; and much study [is] a weariness of the flesh. [This is] the end of the matter; all hath been heard: fear God, and keep his commandments; for this [is] the whole [duty] of man. For God shall bring every work into judgment, with every hidden thing, whether [it be] good or whether [it be] evil" (vers. 9-14).

It is not surprising that in a growingly self-complacent rationalistic age men should think themselves competent to question the wisdom of the Preacher, and his acceptable words. To such the words of the wise cannot be goads; their fatal self-sufficiency makes them pitfalls or stumbling-blocks. To the faithful they are words of truth, and the collections of them as nails fastened in. They are given from one shepherd, and the reader fails not to be warned by them. Of the many books of man there is no end, and their study is but weariness of the flesh.

But one thing is needful, as our Saviour said; and the royal Preacher pointed to the same conclusion. "Let us hear the end of the whole matter," and forget it not. "Fear God, and keep his commandments: for this is the whole duty of man." Christ alone, while confirming this, gives us far more as in Him, and lets us into heavenly things, and the divine nature in a way then impossible to be known and enjoyed. But to fear and obey Him is ever right. "For God shall bring every work into judgment with every secret thing, whether good or whether evil."

The Book of Esther.

Lecture by the late W. Kelly.

Woolwich, Tuesday Evening, March 18th, 1873

The Book of Esther is one of those few portions here and there of the word of God which are remarkable for the absence of His name. This has often surprised many: the Jews themselves were not able to understand it, and there are many Christians who are not much better; so much so, that it has been the habit, especially in these latter times, for some to treat the book with a certain measure of distrust, as if the absence of the name of the Lord were a just suspicion — as if it could not be of God because God's name was not there. Now, I hope to show that it is a part of the excellence of the book that the name of God is not there; for there are occasions when God veils His glory. There is no occasion where He does not work, but He does not always permit His name to be heard, or His ways to be seen. I shall show that it is precisely what the character of the book requires — that the name of God should not be there; and this, therefore, instead of weakening the claim of Esther to its place in the holy volume, will rather show the perfectness of the ways of God, even in so exceptional a fact as the absence of His name in an entire book.

We must understand, then, what God has in view. And the answer is this: He is here speaking of His ancient people under circumstances where He could not name His name in connection with them as their position was wholly irregular. Properly speaking, in the Book of Esther they have no position at all. We could not say that exactly about those Jews who had gone up from Babylon according to the leave that Cyrus the Persian gave them in fulfilment of the prophets. It is true that, even as to the remnant, God does not call them "my people." In allowing Nebuchadnezzar to sweep the land of the house of David, and the tribes that still continued faithful to their allegiance, God took away from them their title for a short time, and that title is not yet given back to them. Nevertheless, it is in sate keeping. He means to restore them to the land of their inheritance; but the title-deed, for the time, has disappeared. It is not that it is lost, but reserved. It is kept secretly for them by God. When the day comes for Israel to be brought back God will gradually bring them into their proper place, and into their due relationship, and then will come the days of heaven upon earth. But it was far from being so yet, even with the remnant that went up from Jerusalem. There, as we know, the Book of Ezra shows them centring round the altar of God, and building His house; and the Book of Nehemiah presents them marking their distinction. Even though they had lost their title, still they had not lost their God. If God would not call them His people, they, at least, would call Him their God. Faith clung to what God was to them when God could not call them His own. Therefore did they build the walls of Jerusalem that His people might have, even in their feebleness, the sense of their separation to Himself. This has characterised all their life. It was not merely their religious life, but their whole life. Ezra looks at the religious life: Nehemiah looks at all their life consecrated to Jehovah. But the Book of Esther brings out quite a different view. What became of the Jews that did not go up to Jerusalem? What became of those who were deaf to the leave, or valued not the liberty to go up to the land where God's eyes rested, and where yet He means to exalt His name, — His Son the Messiah — as well as the people of His choice, then indeed to be manifestly owned by Him?

The Book of Esther is the answer to that question, and shows us that when God could not own them in any way whatever, — and where, too, they were not owning Him publicly, — when there was no sign on God's part, nor on the people's part — where the name of God, therefore, is now entirely in the secret — is not named once throughout the book — yet where there is all this, there is seen the hand and working of God secretly in favour of His people, even in the most irregular condition in which they can be found. This is the nature of the book, and this, I believe, is the solution of the difficulty as to the name of God not being once named in it. We shall see abundant confirmation of what I have referred to when we look into the book. I just give, so far, a little intimation of its character in order that we may take heed to it the more, as the various incidents come before us.

Esther 1. We at once plunge into a remarkable feast made by the king Ahasuerus, who, I presume, is the one who is known in profane history as Xerxes. That is a matter of no great consequence — whether it was Xerxes or Artaxerxes, or even another who has been put forward as the true answer to it. We must remember that the title of Ahasuerus was a general one, just as Pharaoh was the general one in Egypt, and Abimelech among the Philistines; that is, there were many Pharaohs and many Abimelechs. So also among the Persians there were several that bore the name of Ahasuerus. Which Ahasuerus is meant is a question, but it is a matter of no importance; if it were, God would have told us. I presume, however, that it was really Xerxes, partly because of the character of the man — a man of prodigious resources, unbounded wealth, immense luxury and vanity — a man, too, of the most arbitrary and capricious character. We shall see this in his conduct towards his wife; we shall see it, too, in his conduct towards the Jew. We shall see, accordingly, the history of a remarkable part of this capricious monarch's reign; for if there was a single Persian king with whom it might have been supposed to go hard with the Jew it was this one. Darius was a great admirer of Cyrus, and, consequently, a great friend of the Jews. Xerxes was a friend of nobody but himself. He was just simply a man who lived to please himself — to gratify his tastes and passions according to the ample means which the providence of God had placed in his hands, but which he wasted on his own luxury, as, alas I most men do.

Well, he is here shown to us in that epoch of the Persian empire when it consisted, not of 120 provinces only, which was the case when Darius the Mede, and Cyrus the Persian, reigned. We find in the Book of Daniel that there were seven provinces added afterwards through conquest. Xerxes reigned at a time, therefore, when the Persian empire was in the height of its glory and its resources, and he has all the pomp and circumstance of the empire around him — all the grandees and satraps of his vast empire. Under these circumstances it is that he calls for Vashti, who refuses to come. This provoked the capricious and arbitrary monarch. Vashti disobeyed the king. She refused according to the peculiar love of retirement which characterised Persian women. She refused to meet his wishes. He would display her beauty to all the world, and she declined. The consequence was that the king seeks counsel with his nobles, and one of them ventures upon very bold advice, namely the dismissal of Vashti. This, accordingly, is the first great step in the providence of God brought before us in the book, and all the remarkable issues follow.

Now, this of itself even, is of the greatest interest; but then there is more than this. The book not only is a book of providence — God's secret providence — when He could not name His name in behalf of His people — in behalf of the Jews in their poor and dispersed condition among the Gentiles; but, further, it is typical of the great dealings of God that are yet to be, because what, mainly, does the book open with ? This — the great Gentile wife of the great king is discarded, and the singular fact comes that a Jewess takes her place. I cannot doubt, myself, that it is what will follow when the Gentile has proved himself disobedient, and has failed in displaying the beauty that should be in the testimony of God before the world. In short, it is what is going on now; that is, at this present time, the Gentile is the one that holds a certain position before God in the earth. The Jew, as you are aware, is not the present witness of God, but the Gentile. The Gentile has utterly failed. According to the language of the 11th of Romans, the branches of the wild olive — the Gentile — will be broken off, and the Jew will be grafted in again. Well, Vashti is the Gentile wife that is discarded for her disobedience and failure in displaying her beauty before the world. That is what Christendom ought to do. The Gentile, I say, will be broken off and dismissed, and the Jew will be brought in. This is what is represented by the call of Esther. She becomes the object of the great king's affections, and displaces Vashti, who is never restored. But I merely give this remark by the way to show the typical connection of the book with the great course of God's counsels in scripture.

Now I return to expound a little the facts that are traced in it as the grand development of secret providence when God's name cannot be named. God can work where He cannot proclaim Himself, and this is remarkably illustrated in the fact that when the command went forth for the young maidens to be sought for the king for him to take his choice, amongst others "in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar, the king of Babylon, had carried away. And he brought up Hadassah; that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful, whom Mordecai, when her father and mother were dead, took for his own daughter. So it came to pass when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him" (Esther 2: 5-9).

And, in short, when the turn of the different maidens came and, amongst others, Esther's turn, she not only found favour in the eyes of the chamberlain but, still more, in the eyes of the king. "Esther was taken unto king Ahasuerus into his royal house in the tenth month, which is the month Tebeth, in the seventh year of his reign" (ver. 16). I may observe, by the way, that it is a remarkable confirmation of these transactions of Ahasuerus belonging to the time of Xerxes, that it was in the third year of Xerxes's reign, as history tells us, that he held a grand council of all the grandees of his empire. The political object was his attempt to conquer Greece, and he returned again in the seventh year of his reign — the very same dates that are mentioned in this book of Esther. During that time he was away from his country and was occupied with that vain effort which ended in the most complete destruction of the Persian fleet, and the overthrow of their armies by the comparatively little power of the Greeks. But, however that may be, I merely make the remark by the way as showing the wonderful manner in which God's providence preserves even the dates, and the way in which the facts fit in. That, however, is a small point, but the great matter is this  - that the Jewess was preferred to all others. The Jewess is the one who alone will be the bride on earth of the great King. We know who the great King means. I suppose you are all aware that 'the great king' was a special title of the Persian monarch. Now Scripture uses "the great King" in reference to the Lord. I cannot doubt, therefore, that there is an intention in this typical manner, even, of speaking of Him.

Esther then becomes the bride — the queen of the great king, after the Gentile has been dismissed because of her disobedience, and the king makes a great feast thereon. He sends a release to the provinces, as we know will be the case. When the Jew is taken into favour it will be as life from the dead, whatever may be the mercy of God now, and it is most rich; but, as far as the earth is concerned, it is altogether spoiled by worldliness, by selfishness, by vanity. All these things have destroyed the character of God's kingdom as far as its witness upon the earth. No doubt God accomplishes His heavenly purpose, but that has nothing to do with this book. The type of heavenly things is not found here. It is only the earth and the earthly aspect of Christendom set aside by the calling in of the Jew by and by. She becomes the permanent bride of the King.

We are here told, in the end of the second chapter, that not only does Mordecai sit in the king's gate, but he becomes the means of making known to the great king an attempt to take his life. Two of the king's chamberlains, which kept the door, sought to lay their hands upon the king, but the thing became known. Inquisition was made, and they were both hanged upon a tree. We well know that every offender in that day that is coming will be found out and dealt with immediately. It will no longer be the uncertainty of law. In that day "a King shall reign in righteousness." There will be a great discovery and punishment of those that lift up their hands against the Lord.

In the third chapter we have a very different scene. "After these things did king Ahasuerus promote Haman, the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him."

It is only a type — only a shadow, and not the very image. In the millennial day there will be no Haman. Till that day come, whatever may be the vivid picture of coming blessing, there is always a dark shadow. There is an enemy; there is one that tries to frustrate all the plans of God: and, of all the races of the earth, there was one that was particularly hostile to God's people of old  - the Amalekites, — so much so that Jehovah swore and called upon His people to carry on perpetual war against that race. He would blot them out from under heaven. The Amalekites were the peculiar object of God's most righteous judgment, because of their hatred of His people. Now this Haman belonged not only to Amalek, but even to the royal family of Amalek. He was a descendant of Hammedatha the Agagite, as it is said, and Ahasuerus advances this noble to the very highest place. But in the midst of all his thick honours there was one thorn! Mordecai bowed not. The consequence was that Mordecai became an object of reproach. The king's servants asked him, "Why transgressest thou the king's commandment?" And after this went on for a time Haman hears of it. "He told them that he was a Jew."

There was the secret. God does not appear. There is no intimation in the history that God had spoken about Haman! Yet here was the secret reason; but the only public reason that appears is that Mordecai was a Jew. "And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. And he thought scorn to lay hands on Mordecai alone, for they had showed him the people of Mordecai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai" (Esther 3: 5, 6); and Haman accomplishes it in this manner. He reports to the king, as being the principal noble in favour, that there was "a certain people scattered abroad among the peoples in all the provinces . . . their laws are diverse from all people, neither keep they the king's laws; therefore, it is not for the king's profit to suffer them. If it please the king, let it be written that they may be destroyed; and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasures" (vers. 8, 9).

The king, according to the character I have already described, made very small difficulty of this tremendous request of Haman. He took his ring from his hand, he gave it to Haman, and told him to keep his silver. He sent out the scribes to carry out this request, so that the posts went throughout all the king's provinces. The Persians, you know, were the first originators of the postal system that we have continued to this day. "Letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month." The king and his minister sat down to drink, but the city of Shushan was perplexed.

Well might there be a great cry going forth from the Jew. Their doom was sealed. So it appeared. The more so as it was always one of the maxims of the Persian empire that a law once passed was never revoked — "according to the law of the Medes and Persians that altereth not." Nothing then, it might appear, could possibly have saved the people. The master of 127 provinces had given his royal word, signed with his seal, and sent it out by posts throughout the whole length and breadth of the empire. The day was fixed; the people named. Destruction seemed to be certain; but Mordecai rends his clothes and puts on sackcloth, and goes into the midst of the city, and cries with a loud and bitter cry (Esther 4: 1), and if God's name is not written and does not appear, God's ears, none the less, heard. Mordecai came unto the king's gate, for none might enter into the gate clothed with sackcloth. He came before it, not within it, and Esther heard. They told her, and the queen was exceeding grieved, little knowing the cause of the grief. And Esther sends, through one of the chamberlains, and Mordecai tells him of all that had happened unto him, and of what Haman had promised to pay, and the destruction that was impending over the Jew.

Esther upon this, we are told, gives Hatach commandment to Mordecai telling him the hopelessness of the case. The object was that she might go and make supplication to the king. But how? It was one of the laws of the Persian empire that nobody could go into the king's presence. The king must send, and the king had not sent for the queen for thirty days. It was against the law to venture there. Accordingly Mordecai sends her a most distinct but severe message. "Think not with thyself," said he, "that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place." Not a word about God. He is hidden. He means God, but so perfectly is there a preserving of the secrecy of God that he only vaguely alludes to it in this remarkable manner — "Then shall there enlargement and deliverance arise to the Jews from another place;" — for God would look down from heaven; but Mordecai only speaks of the place and not of the person — "but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?"

Esther, accordingly, is brought to a due sense of the situation. She enters perfectly into Mordecai's feeling for the people and his confidence of the enlargement that would come from another place. So she bids Mordecai ''Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day." She also, as she says, will do this. "I also and my maidens will fast likewise; and so will I go in unto the king." Not a word about the perfumes now. Not a word about the sweet odours to prepare herself for the presence of the king. To that she had submitted; it was the king's order; but now, although she does not mention God, it is evident where her heart is. She goes with this most singular preparation, but an admirable one at such a time — fasting — a great sign of humiliation before God; yet, even here, God is not named. You cannot doubt that God is above, and that God is behind, the scenes; but all that appears is merely the fasting of man, and not the God before whom the fasting was. "And if I perish, I perish." Her mind was made up.

Accordingly, on the third day (Esther 5), Esther put on her royal apparel, "and stood in the inner court of the king's house, over against the king's house, and the king sat upon his royal throne in the royal house, over against the gate of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight; and the king held out to Esther the golden sceptre that was in his hand," for faith was great in the goodness of God. All that appears is merely man, yet the unseen hand was there. This she looked for, and this she found. "So Esther drew near, and touched the top of the sceptre. Then said the king unto her, what wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom." So Esther answers, "If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him." God gave her wisdom. She does not at once bring out what was so heavy a burden on her heart. "He that believeth shall not make haste." The unseen God who was the object of her trust enabled her soul to wait. She asks not only the king to the banquet, but the king and Haman. How constantly this is the case. So with the Lord when He gives Judas the sop even before that terrible betrayal which led to the cross. Little did Haman know what the God who did not appear was preparing for him. And at the banquet the king again returns to the question, for he right well knew that there was something more than the banquet in the mind of queen Esther. ''What is thy petition and it shall be granted thee. What is thy request? Even to the half of the kingdom it shall be performed."

Again the queen asks that she may have their company at another banquet. "And I will do tomorrow as the king hath said." So Haman goes forth that day ''joyful and with a glad heart," but when he sees Mordecai the Jew and that he did not stand up or move for him, he was full of indignation against Mordecai. Nevertheless, Haman refrained himself. When he goes home to his wife and his friends, and tells them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king, he names as the crown of all the special honour paid, in queen Esther's inviting him to a banquet where none came but the king himself. "And tomorrow" says he, "Am I invited unto her, with the king also. Yet all this availeth me nothing" — such was the bitterness of his heart and hatred — "so long as I see Mordecai the Jew sitting at the king's gate." So the wife with the weakness that belongs to her nature suggested that a gallows should be made for this wicked Mordecai. "Let a gallows be made of fifty cubits high, and tomorrow speak thou unto the king that Mordecai may be hanged thereon; then go thou in merrily with the king unto the banquet." The thing pleased Haman well, and it was done.

But the unseen God was at work that night. The king could not sleep (Esther 6), else there had been a bitter feast for Esther before the feast with the king. "On that night the king could not sleep." He asked for the record of the kingdom. The providence of God was at work. It was found written that Mordecai had told of the treacherous chamberlains, and the king asks, "What honour and dignity hath been done to Mordecai?" "Nothing," said the servants. At that very moment Haman comes to the court. He wanted to see the king, to ask for Mordecai's life. Little did he know what was in the king's heart. He is ushered into the presence of the king, at his request, and the king, full of what was in his own heart, was providentially led to ask, what he was to do for one that he wished to honour. "What shall be done to the man whom the king delighteth to honour?"

Haman had no thought of any one but himself. Thus he was caught in his own snare. He asked with no stint. He suggested to the king the highest honours — honours higher than ever had been given to a subject before. "For the man whom the king delighteth to honour, let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head; and let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour" (vers. 7-9). So the king at once says to Haman, "Make haste, and take the apparel and the horse as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate; let nothing fail of all that thou hast spoken."

Oh, what a downfall! What horror of horrors must have filled the heart of this wicked man, that he whom he most hated of all men living, was the very one whom he himself as the chief noble of the empire was compelled to pay this honour to, according to his own suggesting! However it was impossible to alter the king's word. "Then took Haman the apparel, and the horse and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour." Very differently did Haman return to his wife and friends that day. "Haman hasted to his house mourning, and having his head covered. And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him." Such is the secret feeling of the Gentile as to the Jew. It may be all very well for the Gentile, as long as the Jew is driven out of the presence of God, but when the day comes for exalting the Jew, Gentile greatness must then disappear from the face of the earth. The Jew is the intended lord here below. The Jew will be the head, —  the Gentile, the tail.

So the banquet proceeds (Esther 7), and the king and Haman are found, for there was no time to lose. The chamberlain had come and summoned Haman to the banquet, and now the king, for the third time, demands from the queen her petition. "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request? and it shall be performed even to the half of the kingdom. Then Esther the queen answered and said, If I have found favour in thy sight O king, and if it please the king, let my life be given me at my petition." What! was it come to this? the queen to be a beggar for her life! "Let my life be given me at my petition and my people at my request; for we are sold, I and my people to be destroyed, to be slain, and to perish: but if we had been sold for bond-men and bond-women, I had held my tongue, although the enemy could not countervail the king's damage." She had struck the right chord. Not only all the affections of the king burst out at this insult that was done to the one that he loved above all in the kingdom; but more: there was the audacious presumption that should attempt the destruction of the queen and all the queen's people — of all her people without even the king's knowledge. Who could be the traitor?

"Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he that durst presume in his heart to do so? And Esther said, The adversary and enemy is this wicked Haman." "Then Haman was afraid" — as well he might be — "before the king and the queen. And the king arising from his banquet of wine in his wrath went into the palace garden." Well did Haman know that it was sentence of death that was pronounced upon him. "And Haman stood up to make request for his life to Esther the queen, for he saw that there was evil determined against him by the king." And when the king returns he finds Haman in his agony fallen upon the bed where Esther was, and the king willingly puts the worst construction upon it. The word goes forth from his mouth and they cover Haman's face for immediate execution. And Harbonah one of the chamberlains suggested to the king the gallows that was already made in Haman's own premises, and this also meets the king's wishes. "Then the king said, Hang him thereon. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified."

But this was not all. It is not only that God thus completely caught in his own toils the cruel adversary of His people, but God would care for the Jews throughout the whole dominions of the king, where they were still under sentence of death. The deliverance was not yet complete. The prime enemy was destroyed, but they were still in danger; and so Mordecai, it is said, came before the king (Esther 8.) "For Esther had told what he was unto her." The king takes off his ring and gives it to Mordecai. The Jew accordingly comes now into the place of government in the earth. Their enemies are destroyed, but still they have to be vindicated and to be delivered completely throughout the empire. And Esther falls down at the feet of the king and beseeches him with tears to put away the mischief of Haman, and the king again holds out the golden sceptre, and Esther explains that the posts that had gone forth with the king's letters were carrying destruction to the Jew throughout his provinces. The king answers, "Behold I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring; for the writing which is written in the king's name and sealed with the king's ring, may no man reverse" (vers. 7, 8)

How then was the thing to be met? In this way — that throughout the whole empire by a fresh post are sent out letters "wherein the king granted the Jews which were in every city to gather themselves together and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey." So it was done. "And Mordecai went out from the presence of the king," now with every sign of real honour. And "the Jews had light and gladness, and joy and honour. And in every province, and in every city whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day."

So accordingly it was done (Esther 9). The Jews did gather themselves together and laid their hand upon all that sought their life. No man could withstand them. It is the evident type of the day when the Jew will be again restored to his due and proper place throughout the earth. And "Mordecai was great in the king's house, and his fame went out throughout all the provinces; for this man Mordecai waxed greater and greater. Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them." And so we have the account given. But there is more. "The king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's provinces? Now, what is thy petition? and it shall be granted thee; or what is thy request further? and it shall be done. Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do tomorrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows."

There are many that cannot understand this. And no wonder! They take Esther as the type of the Lord's dealings with the church. One sees at once what profound confusion is made by that. Not so. It is the Gentile discarded, and it is the Jew called in; but righteousness will be the character of the reign of the kingdom by and by. Grace is what suits the church now. It would be perfectly unintelligible therefore to have Esther representing the church now. The execution of righteous vengeance would be altogether incompatible with the calling of the Christian — with the church's place. But with the Jew called in to share the kingdom by and by — called into the honours of the kingdom —  it is exactly in season. Then — when Messiah shall reign, and Jerusalem shall be His queen — will be found that word verified, "The nation and kingdom that will not serve thee shall perish."

So it was in this day. Thus you see, whenever we get the truth, the word of God falls into its due place. We understand it, and we distinguish between things that differ; we rightly divide the word of truth. When, on the contrary, we in our anxiety apply things to that which concerns ourselves, we fall into great mistake, and destroy the proper place of the church of God, and our share of God's heavenly affections. Our proper place now is to act suitably to Him who is at the right hand of God. But when the Lord Jesus leaves heaven for the earth — when He comes to reign, then righteousness will be the character of His kingdom, and terrible things will be done in righteousness, according to the 45th Psalm. Thus the execution of the ten sons of Haman is not the smallest difficulty when this is understood, for the Lord will not only smite at the beginning, but there will be a repetition of the blow: there will be a thorough clearance of the adversary, and of all that render but feigned obedience. The Lord will deal with them in that day that is coming.

And so the king commanded, and the Jews gathered themselves for another day. Not only those in Shushan "but the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and slew of their foes seventy and five thousand, but they laid not their hands on the prey.'' So that joy and gladness then fill the heart of the Jew. And Mordecai writes and sends letters to all the provinces, and thus the joy is spread throughout the whole earth. Not only so, but the Jews, as we are told, founded a feast upon this remarkable intervention of the providence of God.

The book closes, in the next chapter (Esther 10) with an account of the greatness of the realm of the king, and also of Mordecai his minister. "For Mordecai the Jew. was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed." Thus worthily closes this most remarkable book. The Jew, delivered from all his distresses, is brought into the nearest place to the great king, and instead of being himself the victim of the hatred of the Gentile he has authority over all to execute vengeance upon all that would slay the seed of Abraham.

May the Lord give us to delight in the ways of God! May we read His word and profit by His word in all wisdom and spiritual understanding! We shall not find the less profit from the book because we understand it. To apply it to ourselves is only to deceive ourselves. We see the place of the ancient people of God when the proud Gentile will be put down because of his disobedience, and when the Jew will be brought in all the loveliness that God can put upon him, into his own proper place before the earth. These are the prospects that this book gives us. Yet not this only, but the beautiful feature, I think, you will see completely preserved from first to last — that all this was given during the day of the cloud — of the darkness  - of the dispersion — of the non-recognition of the Jew. The name of God is entirely absent from it. It is the secret power of God working through circumstances that might seem awkward. But what a comfort to us! We, too, have to do with the same providence of God — not indeed working to the same end; for God's object is not to give us vengeance upon the foe, is not to exalt us into earthly greatness, but we have got to do with the same God; only — thank God! He does not disown us. He has brought us into a relationship which never can be lost, — a relationship which depends upon Christ and which is sealed by the Holy Ghost. Consequently, He never refuses that we should call upon Him, "Our God and Father"; nor does He ever refuse to own us as the children of His love.

Thus you see the book does not in the smallest degree apply to us in what is meant by Esther; but we are, surely, justified in taking all the comfort of God's mighty hand. Where men see but circumstances passing around us, we know that "all things work together for good to them that love God, to them that are the called according to his purpose." We may not see the way, but we know the God, we see the God, we can draw near to the God that controls all things in our favour. In short, therefore, the providence of God is a universal truth, till the day come when the dealings of God will be public and manifest, and His name will be named upon His people. Meanwhile we can count upon this for Israel. We know that now they are dispersed — that now they are in a wholly anomalous condition, but the day will come when God will set aside the Gentile, and bring in Israel once more, and our hearts can rejoice. It will be no loss to us even if that were the motive. But, in point of fact, it will be no loss to us. We shall be with the Lord Jesus on high, and it will be only after that that God will judge the Gentile and call back the Jew.

W.K.

Notes on Ezekiel.

W. Kelly.

PREFACE.

The work, now presented to the reader, cannot be said to be uncalled for; as the Book of Ezekiel is one of those least entered into and expounded as a whole in the Bible. There is little to reward the student in the Greek comments of Origen, Ephraem Syr., Greg. Naz., or Theodoret, less, if possible, in the Latin of Jerome or Gregory the Great. One need not speak of Mediaevals or Reformers, of Jesuits or Puritans, of modern Germans or their English admirers. All lacked the key. Which of them saw the heavenly glory of Christ and the church, as a distinct thing from the kingdom? Which of them did not deny the hopes of Israel? Hence, save pious moral reflections, there is nothing to speak of in these writings, some of them voluminous, like the architectural work of H. Pradus and J. B. Villalpandus, in three enormous folio volumes without a ray of heavenly light.

I am far from pretending, in this brief exposition, to do more than help the Christian to a general but true notion of the contents, aim, and character of the prophecy, as far as I at present understand it, though sensible of the defects of my little book more than most are likely to be.

BLACKHEATH, LONDON, January, 1876.

INTRODUCTION.

Of the prophet on whose book we enter we know few circumstances, none save the scanty personal particulars which he gives in the course of his prophecies, bound up with them and expressive of their character. We are told that he was a priest, son of Buzi; also of his wife and her sudden death, a sign to Israel; and of his residence at Tel-abib by the Chebar in the land of the Chaldeans. He speaks of Daniel his contemporary, in his own day famous for righteousness even as Noah and Job.*

*The traditions of the Jews that Ezekiel was servant of Jeremiah, or his son (identifying Buzi with J.) seem unworthy of credit. Even Josephus makes him too young when a captive, for in the fifth year he begins to prophesy.

But there are no writings in the Bible more characteristic, and none more used in furnishing imagery for the last book of the New Testament, the widest and deepest of all prophecies. Ezekiel and Jeremiah with Daniel are the prophets of the time of the captivity, not certainly without points of contact and the surest elements of sympathy, but as diverse in their tone and style and objects as they were in outward lot, and in the circumstances which God employed to give form to their predictions. It was the place of Jeremiah to be left with the poor in the land, and afterwards to be taken away with those who faithlessly fled to Egypt for a security they might have enjoyed in submission to their Babylonish master where they were; and so he wept and groaned with the beloved but unworthy remnant to the last. It was for Daniel to be carried captive in the third year of Jehoiakim when Nebuchadnezzar verified the solemn warning to Hezekiah; though in Babylon God did not leave Himself without witness, and showed where wisdom and His secret alone lay, even when He had raised up the Gentile empires and made His people Lo-ammi. Ezekiel was one of those carried into captivity in the subsequent reign* of Jehoiakin, son of Jehoiakim, when the king of Babylon swept away all the better sort from the land, and our prophet among the rest. There remained but one step lower, the calamitous reign of Zedekiah, that the anger of Jehovah might, cast them all out from His presence, because of manifold provocation and incurable rebellion. In view of this time, though also leaping over the times of the Gentiles of which Daniel treats, and dwelling richly on Israel's restoration at last, Ezekiel prophesied among the captives in Chaldea.

* "The thirtieth year" (Ezek. 1: 1) has greatly perplexed the learned. But it seems plain that the starting-point is the era of Nabopolassar, father of Nebuchadnezzar, who became king of Babylon, B.C. 625, about the date when Hilkiah found the book of the law in the temple so pregnant with blessing to Josiah and the righteous in Judah. This last is referred to in the Chaldee paraphrase of Jonathan ben Uzziel.

The holy energy, indignant zeal for God, and the moral authority of the prophet in reproving Israel, are strikingly apparent. Borne along, as in the majestic chariot of Jehovah's glory, which he describes with the resistless might of its wheels below and wings above, as the Spirit led, he nowhere flatters the people, but even in the captivity administers the sternest rebuke of the sins, not yet repented of, which had brought Israel so low. The roll spread before him and eaten by him was written within and without, lamentations and mourning and woe; and the prophet was to tell the rebellious people all Jehovah's words with his forehead made as an adamant, harder than flint. He, and he only save Daniel, it will be observed, has the title "Son of man," excepting, of course, the Master, but lowliest of servants, whose it was to appropriate every title of shame, suffering, and rejection, till the day come when they too shall be manifested with Him in glory.

Those who occupy themselves with the outer framework of the truth have not failed to notice the strong sense of clean and unclean, of Levitical sanctity, of temple imagery, of feasts and priests and sacrifices, so natural to one of the sacerdotal family. Of course these features are obvious and indisputable; but far from a rigid imitation of the Pentateuch we shall find that God asserts His title to modify, omit, or add in that day, when his fellow-prophet Jeremiah explicitly declares (Jer. 31: 31-34) that Jehovah will make a new covenant with the house of Israel and with the house of Judah, "not according to the covenant I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they brake, although I was a husband unto them, saith Jehovah! But this shall be the covenant that I make with the house of Israel: After those days, saith Jehovah, I will put my law in their inward parts, and write it in their hearts: and will be their God, and they shall be my people. And they shall teach no more every man his neighbour and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them to the greatest of them, saith Jehovah: for I will forgive their iniquity, and will remember their sins no more." No doubt this is true of the Christian meanwhile, for the blood of the new covenant is already shed and ours by faith; but it will be applied to Israel and Judah as such, through divine mercy, in that day, as the verses of Jeremiah which follow (35-40) most clearly show.

In vain, then, do Rabbins reason on the unchangeableness of the law given by Moses: their own prophets refute them. And so the famous D. Kimchi owns in his comment on our prophet, as Albo and Nachmanides acknowledge also against the absolute claim of immutability. Indeed Albo expressly refutes the use Maimonides makes of Deuteronomy 12: 22 to the contrary, showing that the real bearing of Moses' warning is to restrain the Israelites from arbitrarily or in self-will presuming to add to or take from the law. In no way did Moses mean to deny the authority of a prophet to do so, especially in view of the vast change to be introduced by the presence of a reigning Messiah and the new covenant. Ezekiel predicts some strikingly characteristic changes when Israel are restored and the theocracy is once more in force, the details of which will appear as we pass through the book.

* See especially Sepher Ikkarim, p. iii. c. 16.

Some have complained of our prophet's obscurity. But there is really no just ground, though the complaint be as old at least as Jerome, who designates the book "a labyrinth of the mysteries of God." The supposed darkness is owing to two things in particular. First, how could such a subject as depicting the divine government be simple? This, if done at all, must embrace immense height, depth, and breadth; and if symbol be used, it must require a compass entirely unexampled for the ordinary demands of the creature. Secondly, the mass of men in Christendom since Origen have adopted the vicious system of "spiritual alchemy," as Hooker terms it, which seeks to change the Jewish hopes into the predictions of proper Christian blessings. No wonder such men find a cloudy mistiness overhanging his pictures. Apply his visions aright, and they will in general be found remarkably explicit and full of force. It is absurd to suppose that details so minute and so circumstantial are mere literary drapery.

The structure of the book is evident. The first half consists of prophecies in strict chronological order before the final destruction of Jerusalem, when Zedekiah brought on himself the just punishment of his rebellion and perjury. (Ezek. 1-34) Ezekiel shows, under magnificent symbols, followed up by the plainest charges of sin, the hopelessness of every effort to shake off the Babylonish yoke, which Zedekiah was essaying through Egypt. But no; it was Jehovah who was judging Jerusalem, He who dwelt between the cherubim, though He might employ Nebuchadnezzar. Morally it could not be otherwise. The doom of the city, temple, king, and people are all shown in this first half. The second opens with a kind of parenthetic transition, in which he denounces seven objects of judgments among the nations surrounding or near the land, neglecting the time when these burdens were delivered, and grouping them in moral unity (Ezek. 25-32); after which the prophet recurs distinctly to Israel, opens the individual ground on which God henceforth would deal with them (Ezek. 32), denounces first the guilty shepherds or princes (Ezek. 34), and then the hatred of Mount Seir (Ezek. 35), next pledges first the moral (Ezek. 36) and then the corporate (Ezek. 37) restoration of all Israel, the overthrow of Gog and all his hosts (Ezek. 38, 39), and finally the return of the glory of God, with the re-established sanctuary, ritual, and priesthood in the land, now indeed holy, as well as the re-arrangement of the twelve-tribed nationality under the prince; for the name of the city from that day shall be Jehovah-shammah. (Ezek. 40-48) Whether in judgment or in peaceful blessing, it is the day of Jehovah for the earth, not at all the foreshown blessedness of Christianity, as the allegorists teach. Such doctrine, whether patristic or puritan, is misleading and a delusion. These extremes meet in the common error which robs Christ and the church of that answer to His heavenly glory which it is the Holy Spirit's function now to make good here below, and which shall be enjoyed yet more, yea, perfectly, when the Lord shall have come, changing our bodies into His likeness, and causing us to appear with Him in the heavenly glory of that day.

It is mere ignorance and malicious unbelief to call this Judaising. For it is no question of the sort when we speak of the future prospects of Israel according to the prophets. Judaising really means the mingling of Jewish elements with the gospel, and imposing them on Christians now. But the very point of the truth insisted on is, that Christians, caught up and glorified with Christ, will then have disappeared from the earth. Consequently it is the age to come, and another calling, when Israel shall be grafted into their own olive-tree. Hence, to look for the literal accomplishment of their visions is simply faith in the prophets, not Judaising, but rather a main safeguard against it; for we are thus kept the more from mingling their hopes with ours because we expect them to be fulfilled to Israel. The return from Babylon in no way met the closing prophecies; but this proves not the imperfection of Ezekiel's foreshadowing, but that his glorious anticipations are still to be fulfilled. The "all Israel" yet remains to be fulfilled when the Redeemer comes to Zion. Ezekiel 20: 33 is perfectly consistent with this; for Jeremiah and all the prophets teach the cutting off of apostates and rebels. Henderson therefore was not justified in saying that the discrepancies between the ancient temple and that described by Ezekiel are non-essential. They prove on the contrary that we must either give up the inspiration of the prophet, or maintain that he predicts a return yet future with a new temple, and modified ritual, a fresh distribution of the land among the twelve tribes restored and blessed after their last enemies have been destroyed by divine judgments. No one supposes that he ceased to be a man when he became a prophet; but we are bound to believe that he was inspired so that his writings should give us God's word, and therefore no mixture of error.

Ezekiel 1.

The circumstances in which Ezekiel was called to prophesy were new and strange. It was not in Judah, nor in Israel, but among the captives by the river Chebar. Hence Jehovah was pleased to accompany His word to him with peculiarly vivid marks. To him only in the Old Testament is it said that the heavens were opened, and he saw visions of God. (Ver. 1) But the opening of the heavens was in judgment of Israel's iniquity, not yet to express the Father's delight in the Son of God on earth, still less for the Christian to behold the Son of man in heaven.

Nor is the fifth year of king Jehoiachin's captivity without special reason. There had been ample space for those loft behind in the land to repent of their vain hopes, as well as of their rebelliousness and their idolatry. They had had the warning of their brethren removed from the land: had they laid it to heart? Zedekiah "did that which was evil in the sight of Jehovah his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of Jehovah. And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the Jehovah God of Israel. Moreover all the chief of the priests, and the people, transgressed very much, after all the abominations of the heathen; and polluted the house of Jehovah which he had hallowed in Jerusalem. And the Jehovah God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place; but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of Jehovah arose against his people, till there was no remedy."

It was in view of a final and yet more completely desolating stroke that Ezekiel was raised up to bear testimony. "On the fifth of the month, which was the fifth year of king Jehoiachin's captivity, the word of Jehovah came expressly unto Ezekiel the priest the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of Jehovah was there upon him. And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance they had the likeness of a man." (Vers. 2-5. )

Had this been all, it had been much to rebuke the Jewish pride which counted God so bound to their race and land, that they never weighed His threat of the change in progress for Israel till it came. Alas! they realise it not till this day, but, refusing to hear of His judgment of their sins, they would fain cheat themselves into the delusion that their dispersion is a mission to teach the Gentiles that God is the God of Israel, rather than that He has for thousands of years refused to be called their God because of their idolatry, crowned by the rejection of the Messiah and of the gospel. A fresh storm-cloud of divine indignation was about to burst on Judea out of the north, that is, from Babylon.

But there is much more. "Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man." (Ver. 5) If there could be any doubt left on the mind of him who reads this account, Ezekiel 10 distinctly shows that the living creatures are the cherubim. They are here, not two like the figures made out of the ends of the pure and beaten gold which formed the mercy-seat where God sat as on a throne, but four in relation, I presume, to the creature. The God of Israel, who dwelt between the cherubim on the ark, was in the midst of His people, and approached by blood according to divine righteousness, which was guarded by the witness of His judicial authority. Ezekiel was given to behold His judgments in providence from without. He would judge His guilty people by Babylon as His instrument. Here therefore it is fire (ver. 5) which characterises the display of His destructive judgment as the God of heaven.

It would be almost an endless genealogy, and certainly to little edification, if one set out in detail the strange misconception of these symbols which have prevailed among men, both Jews and Christians. In the former this is not surprising; for the unbelief which wrought the evils which the prophet denounced still works the same stiff-necked opposition to the truth. "This generation" is not passed away, nor will it till all that is predicted be fulfilled. But Christians are far less excusable. Having the true light, they ought to see; but they only see aright, as the eye is single. If Christ's glory had been before them, not the church's (that is, their own), they would have made room for His relation to others as well as to themselves. They need not deny the old, because they believe the new. Had the national judgment of Israel been seen at the beginning of the prophecy, and their restoration at the end, the ancient fathers and the modern divines could not have dreamt of interpreting the four cherubim as the evangelists, or as a description of Christ's redemption work, or of God's glory in the church, or as the four seasons of the year, or the four quarters of the globe, or the four cardinal virtues, or the four passions of the soul, or the four faculties of the mind, or whatever other conjectures men have indulged in. A more plausible but very imperfect view is that of Calvin, who takes them as angels, and four in relation to the various questions of the world, each with four heads, angelic virtue being thus proved to reside in all, and God shown to work not only in man and other animals, but throughout inanimate things. He takes it therefore as a vision of God's empire administered by angels everywhere, all creatures being so impelled as if joined with the angels, and as if the angels comprehended within themselves all elements in all parts of the world.

As to the four cherubs, then, they were composite figures. "And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went everyone straightforward." (Vers. 6-9) The likeness of a man was theirs, though each had four faces and four wings (ver. 6); but the feet were straight, the sole like that of a calf's foot, and the face of an ox answering to that of a cherub. (Ver. 7; compare also Ezek. 10: 14) Activity, or aptness in doing, seems represented by the hands of a man; swiftness of execution from above in the wings, without a moment's deviation from the object in hand, and with four sides, so as to move in all directions. The intimation of verse 10 I take to be that in front the face of a man was seen, and that of an eagle behind, with a lion's face to the right and an ox's or steer's to the left.* These compose the symbolical supports of the throne, being the heads of the creatures preserved in the ark from the flood; man setting forth intelligence, the lion strength, the ox patience or stability, and the eagle rapidity of execution, the attributes of God or the qualities of His judgments. "As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side; they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. And they went everyone straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning." (Vers. 10-14) They went forward and returned like a flash of lightning.

* Some consider it to mean that the four faces had the same aspect, the man and lion on the right, and the ox and eagle on the left.

Nor do we hear only of wings, but of wheels also. "Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels." (Vers. 15-21) It is the exact reverse of circumstances left to blind chance. Contrariwise, whatever the revolutions or changes among men, all is wittingly guided where it might be least expected. The instruments of the providential government, below the firmament or expanse were completely in accord with what was above, and over this was the likeness of a throne; and above all the likeness of a man exercising executory judgment, though with the unfailing pledge of mercy to an evil world.

Thus the throne of God was no longer in Israel, but the God of heaven was pleased and about to use the Gentiles to do His will in punishing guilty Jerusalem. It is His throne from heaven, not yet His throne in heaven, as in Revelation 4, where we have no wheels, but six wings to each. The living creatures there are accordingly not cherubim only, but seraphim, crying, Holy, holy, holy, and the whole creation is taken up under His dispensational titles, save what is distinctively millennial. Hence they are not the mere basis of God's throne in judging the Jew, providentially through the Gentile, but associated and identified with the throne of Him who judges all according to His nature. The world comes under His dealings, though above all apostate Jews and Gentiles, all "that dwell on the earth." The living creatures are in the circle of the throne and in its midst, no longer under it as in Ezekiel.

Hence we may easily understand that by the cherubim is set forth God's judicial executive, to whomsoever entrusted and in whatever circumstances displayed. There is a difference between that which was seen after man's fall, and when God called for the mercy-seat. So the sight vouchsafed to Ezekiel on earth was not the same as John beheld when in the Spirit he passed through the door opened in heaven. But in all there is the common principle, while each is modified exactly by divine wisdom according to the case and aim before Him, which we can learn only by the Spirit from His word, which has for its object His various glory in Christ.

The Supreme who directed all was revealed in the appearance of a man, and so in relation to men. His attributes here made known are governmental, and applied by instruments on earth according to a providence which overlooks nothing. There is no finer refutation of heathen darkness or of Jewish narrowness than this symbolical representation of the divine ways with Israel as seen in Chaldea. Yet is it all positive truth, with the simple effect of manifesting the glory of God as He was then pleased to deal, and as He will when He undertakes the renewed blessing of repentant Israel to the joy of all the earth. How vain in that day will Israel feel to have been their unbelief throughout the day of grace when they rejected Jehovah-Messiah because He became man in accomplishment of Isaiah 7, and in accordance with His appearance here, who, unseen of the world, but announced to deaf and blind Israel, lets the believer know that He guided the springs of every movement here below to His glory, at the time when He ceased to own what He once designated "the throne of Jehovah" in Zion. Far from governing in and by Israel, His judgment is seen to be directed against them by the Gentile as His servant, however unconsciously.

Ezekiel 2.

The new attitude is remarkably exemplified in another way by the title God gives to the prophet fallen on his face, in chapter 2, and thenceforward. For when the voice spoke from the likeness of the glory of Jehovah, the words were, Son of man, stand upon thy feet, and I will speak unto thee. So was Daniel styled once (Dan. 8: 17), and Ezekiel more than a hundred times. It is the title Jesus appropriated as the rejected Messiah who should suffer, be exalted, and return in glory as the Son of man. His servants have the same title, as identified with the glory of God, who now declares Himself outside Israel and even judging them by the Gentiles.

Strengthened by the Spirit, the prophet receives his mission to the children of Israel, though, yea, because, they had rejected God — "to rebellious Gentiles, Goyim [for such they really were in truth, no better than heathen morally and much worse in guilt], that have rebelled against me; they and their fathers have transgressed against me unto this very day. And the children are hard of face and stiff of heart. I send thee to them, and thou shalt say to them, Thus saith the Lord Jehovah. And they, whether they will hear, or whether they will forbear (for they are a rebellious house), shall yet know that a prophet hath been among them." (Vers. 3-5)

Therefore the prophet was commanded (vers. 6, 7) not to fear them, or their words, or their looks, however rebellious they might be, but the rather to speak Jehovah's words to them, whether they might hear or forbear, for they were rebellious (or most rebellious).

Further, Ezekiel is cautioned himself not to be rebellious like them, but to open his mouth and eat what God gives him. (Ver. 8) Thereon a hand was extended, and in it a roll of a book, which he spread before the prophet, written on the face and on the back, fully and flowing over; and there was written in it lamentations, mourning, and woe. (Vers. 9, 10) Such was the character of his earlier testimony. We shall see how grace triumphs to God's glory in the end.

Ezekiel 3.

In chapter 3 this is followed up. The eaten roll proves sweet as honey. The prophet was sent to Israel, with the certainty that they would not hear, impudent and hard-hearted as they were, but confronted by the prophet with a forehead of adamant. (Vers. 1-9) Receiving God's word in his heart, he was to go with a Thus saith Jehovah. (Vers. 10, 11) Then the Spirit took him up with the noise of the glory accompanying, and after seven days among the captives at Tel-abib, the word came that Jehovah made him a watchman to Israel, with the most solemn charge and responsibility to be faithful at his peril. It was no longer a question of the nation, but of individual fidelity. (Vers. l 2-21) The chapter closes with a final command, when he sees the glory again on the plain as before by the Chebar. He was to be a prisoner in his house, with his tongue cleaving to the roof of his mouth, for they were rebellious. But God would also open his mouth with a solemn call to hear; but they were rebellious.

Ezekiel 4.

Following up the call in the close of the last chapter (vers. 22-27), the Lord directs the prophet to set forth the siege of Jerusalem by the Chaldeans: "Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem: and lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. (Ver. 1-3) A still more remarkable command is next given. "Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege." (Vers. 4-8)

It is well known that this has given rise to much debate and difference of judgment. First, the reading of most MSS. of the Septuagint misled the early fathers, who read the more common Greek version, as we see, for instance, in Theodoret; and the same error appears in the Vulgate, though Jerome well knew that there is no doubt as to the Hebrew, followed by Aquila, Symmachus, and Theodotion. Next the reckoning even of Jerome is from the ruin of the revolted house of Israel in the reign of Pekah, when the king of Assyria carried off the ten tribes to the east. But I do not doubt that their view is sounder who count the three hundred and ninety years of Israel from Jeroboam, to whom Ahijah announced from Jehovah the gift of the ten tribes rent out of the hand of Solomon, and that the forty years of Judah point to the reign of Solomon himself, which really determined the ruin even of that most favoured portion of the people, little as man might see under the wealth and wisdom of the king the results of the idolatry then practised. "They have forsaken me," was the message of the prophet in that day, "and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon; and have not walked in my ways to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father." Thus the seed of David were to be for this afflicted, as they have been, but not for ever. But if a brighter day await them, a long night of darkness first, and the coldest hour before the dawn; for they have added to their idolatry the still graver wickedness of rejecting their Messiah and of opposing the gospel that goes out to the Gentiles, so that wrath is come upon them to the uttermost. It seems no real obstacle to this that the house of Israel as a distinctive title of the ten tribes were carried off long before the termination of the period; because it is after the habitual manner of Ezekiel, however he may distinguish here as elsewhere, to embrace the whole nation under that name. Judah did not use for God's glory the long and peaceful and prosperous reign of him who in the midst of unexampled benefits turned away his heart after other gods; and the sentence of Lo-ammi was only executed when that portion of the elect nation which crave to the house of David, and even the last king who reigned of that house, by their treachery to Jehovah justified the backsliding tribes who had long before been swept away from the land.

How solemn is the testimony God renders to man viewed in his responsibility to walk according to the light given! It is not only that he departs farther and farther from God, but that he breaks down from the first; while every fresh means of recall but serves to prove his thorough alienation in heart and will. Thus no flesh can glory in His presence. May we glory in the Lord! Not the first man, but the second has glorified God. Justly therefore has God glorified the Son of man in Himself, and this straightway after the cross.

Here it is another question. The prophet must set forth in his own person the degradation as well as the judgment impending because of the iniquity of the people. Hence another sign follows. "Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and filches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. Thou shalt drink water also by measure, the sixth part of an hin: from time to time shalt thou drink. And thou shalt eat it as barley cakes, and thou shalt bake it with dung which cometh out of man, in their sight. And Jehovah said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. Then said I, Ah, Lord Jehovah! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came abominable flesh into my mouth. Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith. Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment; that they may want bread and water, and be astonied one with another, and consume away for their iniquity." (Vers. 9-17) In his measure Ezekiel is to taste the condition of Israel under the righteous dealings of God, not because he was personally out of divine favour, but on the contrary because he was near enough to God to enter into the reality of their wretchedness, though only the Son of man could in grace go down into its depths and take it up perfectly and suffer to the full, yea, far beyond all that ever was, or can be, their portion. Jesus in His zeal for God and love for His people alone could bear the burden, whether in government or in atonement; but for both the glory of His person fitted Him without abating one jot of what was due to God, and with the deepest results of blessing, as for us now, so for the godly Jew in the latter day. Never did He shield Himself, as Ezekiel does here, from an adequate taste of the ruin-state of Israel; never did He deprecate save, if possible, that cup of unutterable woe which it was His alone to drink, but drink it He did to the dregs, that grace might reign through righteousness unto eternal life by Jesus Christ our Lord.

Ezekiel 5.

Chapter 5 adds fresh particulars of unsparing and destructive judgment; for the preceding chapter had not gone beyond the Chaldean siege of Jerusalem with its attendant though most distressing miseries.

"And thou, son of man, take thee a sharp knife, a barber's razor be taken to thee, and cause it to pass upon thy head and upon thy beard, and take to thee weighing balances, and divide the hair. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. Thou shalt also take thereof a few in number, and bind them in thy skirts. Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel." (Vers. 1-4) The application is certain and immediate, being furnished in the following words of the prophet: "Thus saith the Lord Jehovah; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them." (Vers. 5, 6)

The form in which the God of Israel communicated the dismal lot and unsparing destruction about to fall on the Jews is the more impressive, because both in the manner in which the prophet was ordered to bake his bread and to shave off his hair, there was a departure from ceremonial in a way which could not be justified otherwise than by the authority of God Himself or the moral exigencies of His people. Here no doubt it could be, though assuredly Ezekiel as a priest would feel all deeply. The converse of this one has in the vision of Simon Peter, where we see the deeply-rooted prejudices of the Jew, though in a trance, but overruled of God, who would save from among the Gentiles and bring about communion with such of Israel as believed. In our prophecy it is not grace going out to meet and welcome and bless the heathen by proclaiming to them the only Saviour, but judgment falling on Jerusalem, and this persistently and without relenting — a strange tale for Israel to hear and believe. For reverses hitherto had been but temporary chastenings, and pity's stream kept ever flowing down its accustomed bed, and the mass of Israelites fondly hoped that so it must be, and that God at least was bound to them, though well they knew how often and habitually the people dishonoured Him. Let them see and hear from the abased prophet what was very soon to be fearfully realised according to his message from Jehovah. It was the high and central position of Israel, of Jerusalem above all, among the peoples and lands round about which made their rebellion and idolatry so grievous, so impossible to be overlooked or spared more.

"Therefore thus saith the Lord Jehovah, because ye multiplied more than the nations that are round about you, and you have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you. Therefore thus saith the Lord Jehovah, Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thy abominations. Therefore the fathers shall eat their sons in the midst of thee, and the sons shall eat their fathers: and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds. Wherefore, as I live, saith the Lord Jehovah; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them." (Vers. 7-10)

We clearly see then the divine dealing. A third was to perish by plague and famine inside the besieged city; a third to fall by the sword round about Jerusalem; and the remaining third to be scattered to all the winds with a sword drawn after them by God. Here too we see how those of Jerusalem under the circumstances represent "all the house of Israel," no account being taken in this place of the ten tribes already carried to the East. The defilement of Jehovah's sanctuary by heathen abominations brought in by kings and priests and people made Jerusalem intolerable.

"Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I Jehovah have spoken it in my zeal, when I have accomplished my fury in them. Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by." (Vers. 13, 14) Their judgment should be in the sight of those nations who had beheld their infidelity to the true God, their God. "So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I Jehovah have spoken it." (Ver. 15) The heathen themselves were astonished; for they had no notion of a national deity so dealing with the people who professed that worship. "When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: so will I send upon you famine and evil beasts, and they shall bereave thee; and I will bring the sword upon thee. I Jehovah have spoken it." (Vers. 16, 17)

Ezekiel 6.

Chapter 6 shows that God takes account of all the scenes of their idolatrous evil throughout the land, though we have seen Jerusalem to have a bad pre-eminence. Hence Ezekiel is here commanded to look toward "the mountains of Israel." "And the word of Jehovah came unto me saying, Son of man, set thy face toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovah: Thus saith the Lord Jehovah to the mountains, and to the hills, to the rivers, and to the valleys: Behold, I, even I, will bring a sword upon you, and I will destroy your high places. And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. In all your dwelling-places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished. And the slain shall fall in the midst of you, and ye shall know that I am Jehovah." (Vers. 1-7) Thus Jehovah would wake up the sword to destroy Israel throughout the land, who had abandoned Him for heathen gods which could not shield from, but assuredly expose to, destruction. Devotees, and altars, and images should all perish, idolaters before their idols, and their bones upon their altars: so complete the discomfiture, and so evident its ground.

Nevertheless will Jehovah in judgment remember mercy. "Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations. And they shall know that I am Jehovah, and that I have not said in vain that I would do this evil unto them." (Vers. 8-10) But in verse 9 it would seem that the true meaning is "when I shall have broken their whorish heart which had departed from me, and their eyes," etc. The verb has not a passive but the reflexive sense of "breaking for myself." What probably led to the rendering preferred in the Authorised Version was the difficulty of such a phrase with the "eyes." This is sought to be softened by the Jewish version of Mr. Leeser, who translates it, "even with their eyes." But this can hardly stand. Heart and eyes are broken together in repentance before God.

Here again Ezekiel is called to mark with characteristic action the sure divine judgment of Israel's abominations. The very land should become more waste and desolate than the desert in all their dwelling-places. "Thus saith the Lord Jehovah; Smite with thine hand, and stamp with thy foot, and say, Alas, for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. He that is afar off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. Then shall ye know that I am Jehovah, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am Jehovah." (Vers. 11-14)

Ezekiel 7.

Chapter 7 closes this preliminary strain, or cluster of strains, of coming woe. It is marked by comprehensiveness indeed; but instead of vagueness there is every mark of rapidity in the short, strange, abrupt style in which the Spirit proclaims with frequent and emphatic repetitions an end to the land of Israel as that which was just at hand. "And the word of Jehovah came unto me, saying, Also, thou Son of man, thus saith the Lord Jehovah unto the land of Israel; An end, the end, is come upon the four corners of the land. Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations. And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am Jehovah. Thus saith the Lord Jehovah; An evil, an only evil, behold, is come. An end is come, the end is come: it watcheth for thee; behold, it is come. The mourning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am Jehovah that smiteth." (Vers. 1-9 )

Next we see that not only do "the four corners of the land" come under the distinct and decisive dealing of Jehovah, but in this case the results are complete and overwhelming. There is no recovery possible as far as man can see or say. "Behold the day, behold it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them." (Vers. 10, 11) The ordinary ways and feelings of men disappear. (Ver. 12) Wrath is on all the multitude. The special hopes of an Israelite are broken, for the jubilee, too, vanishes, and with it all prospect of recovery. (Ver. 18) How could idols help him? The sound of the trumpet which calls on man, which to a Jew should be the assurance of God's hearing and appearing on their behalf as usual, is wholly unavailing; for Jehovah's wrath is upon all the multitude. (Ver. 14) They are thus seen shut up within concentric circles of devouring ruin. (Vers. 15-18) God's prophet announces' terrible to think, stroke upon stroke, from God against His people, enfeebled before by the sense of guilt. In the day of their calamity they are forced to feel that their gods are vanity, nothing but "silver and gold," and "they shall cast their silver in the streets, and their gold shall be as uncleanness." "Their silver and gold," adds the prophet most impressively, "shall not be able to deliver them in the day of the wrath of Jehovah; they shall not satisfy their souls nor fill their bowels, because it was the stumbling-block of their iniquity."

But had not God one place chosen to be His dwelling-place and rest? Alas! their worst evil manifested itself against Him there. Their glory was their shame. "As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it." (Vers. 10-22)

Lastly, the prophet is bid to make the chains symbolic of the slavery in store for those not cut off, and this, too, that the vilest of Gentiles should take possession of their houses, destruction coming, and peace sought in vain, but mishap on mishap, and rumour upon rumour, and no vision from the prophet, but the law perishing from the priest and counsel from the elders. The king mourning, the prince clothed with the perplexity of grief, and the hands of the people of the land shaking: such is the picture (vers. 23-27) of appalling trouble, and fulfilled to the letter, as we know. "Because of their way will I do unto them, and according to their judgments will I judge them; and they shall know that I am Jehovah." Such is the conclusion of the solemn preliminary warning.

Ezekiel 8.

It is evident that chapters 8 - 11 really form the parts, according to the chapters, of one connected vision. First, the excessive idolatry of Judah in Jerusalem is set forth, beginning with the house of God; secondly, destruction is ordered of God for all left in the city, save a marked remnant of those that sighed and cried for all the abominations done there, a destruction expressly beginning at Jehovah's sanctuary; thirdly, the part played by the cherubim and other agents of divine judgment, ere the glory of Jehovah slowly takes each step of departure; and fourthly, the denunciation of woes on the princes and the people yet left, with assurance to the righteous of a sanctuary in Jehovah Himself where there was no other in the heathen lands of their dispersion, and of final mercy in gathering them back while all else must perish, the glory retiring from the city to the Mount of Olives. From Ezekiel 12 to 19 inclusive are various connected circumstances and expositions of His ways on God's part.

"And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me. Then I beheld, and lo a likeness as the appearance of fire; from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy." (Ver. 1-3)

The year is the next after that of the first vision: compare Ezekiel 1: 2. The reckoning is from the captivity of Jehoiachin. The prophet here had a fresh dealing of God while the elders of Judah sat before him. It was in the Spirit, not in bodily presence, that he was conveyed to Jerusalem, "in the vision of God" where he beheld at the door of the inner gate looking northward (that is, to Chaldea), the seat or pedestal of the image of jealousy, which provoketh to jealousy. "And, behold, the glory of the God of Israel was there according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and, behold, northward at the gate of the altar this image of jealousy in the entry He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary?" We are not told distinctly what the name of the idol was, whether Baal or Ashtoreth. Compare 2 Kings 21, 2 Chronicles 33. It was certainly an idol which defied the God of Israel and courted the homage of all who entered the temple. So bent was Judah on affronting Jehovah and compelling morally the accomplishment of His threat to abandon His house. And here is the force of the vision of His glory in this connection: Jehovah had not yet definitively left, and is pleased to justify His solemn procedure with His people.

"But turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold, a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and, behold, the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about." It is a scene of still more intimate and debasing idolatry, a reproduction of the degradations of Egypt; and bowing down to these, not the dregs but the rulers of the people! "And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand: and a thick cloud of incense went up." God had of old appointed seventy judges; and one of their most momentous functions was to deal with idol-worship. Here as many are found caught we may say, in the very act of priestly devotion to the representation of serpents and abominable beasts (or cattle) and all dung-gods. Shaphan was the scribe who read the book of the law to the tender-hearted Josiah: what an ominous change in Judah that now Jaazaniah the son of Shaphan stood in the midst of the seventy idolatrous elders!

Nor was this all. "Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, Jehovah seeth us not; Jehovah hath forsaken the earth." They had ceased even to hold the truth in unrighteousness, bad as this may be; they had sunk into the lower depth of denying the necessary attributes of God, into Jewish apostasy, saying, "Jehovah seeth us not, Jehovah hath forsaken the earth."

"He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of Jehovah's house which was toward the north; and, behold, there sat women weeping for Tammuz." Here it is not Syrian nor Egyptian idolatries, but Phoenician, and of the most grossly demoralizing character. It was apparently what the Greeks adopted under the fable of Adonis and Aphrodite.

But there remains worse behind, because both of the place and of the persons engaged in the adoration of the sun, the great object of Sabian and subsequently Persian idolatry. "Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of Jehovah's house, and, behold, at the door of the temple of Jehovah, between the porch and the altar, were about five and twenty men, with their backs toward the temple of Jehovah, and their faces toward the east; and they worshipped the sun toward the east." The prophet particularly notes their number answering to the courses of priesthood and the high priest, with their backs toward Jehovah's temple, and their faces toward the east.

There is no sufficient reason, in my opinion, to depart from the ordinary rendering of verse 17, and to change "branch" into song; nor need we heed the Rabbinical notion that the text is to be reckoned among the Tikkun Sopherim, the original reading being supposed to mean "to my [instead of 'their'] nose." The LXX seem to have so read, at least they render it αὐτοὶ ὡς μυκτηρίζοντες, "they are as scorners." But the Hebrew MSS support the common text which makes an excellent and consistent sense. "Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them." Punishment to the uttermost must befall the Jews without mercy: Jehovah Himself would see to it.

Ezekiel 9.

Chapter 9 gives us the divine preparations and plan for executing judgment on all, save the reserved remnant, in Jerusalem. "And he called also in my ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brazen altar. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side." The judgment is still from the north; the angelic executioners stand beside the brazen altar, the expression of divine requirement and judgment on the earth. The glory quits its wonted seat. Jerusalem is devoted to the vengeance of Jehovah. "Jehovah said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house." (Ver. 4-6) Grief is the fruit of communion with God in a day of evil. Those who felt such holy sorrow are expressly and conclusively exempt from the destroyers. All others must perish, old and young, maids, little ones, women; but not any one on whom is the mark. "And begin at my sanctuary." Compare 1 Peter 4. What is nearest to the Lord has the deepest responsibility.

But not content with beginning at the ancient men who were before the house, the word to the avengers was, "Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city. And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord Jehovah! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?" No room was left for intercession to prevail. "Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, Jehovah hath forsaken the earth, and Jehovah seeth not. And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head." (Ver. 9, 10)

The awful scene is made more impressive still by the report of the task completed. "And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me." (Ver. 11)

Ezekiel 10.

The vision which follows completes the picture of judgment begun in chapters 8, 9. While it recalls that which the prophet first beheld among the captives at Chebar, it has certain modifications which one might expect from the fact that, as he sat with the elders of Judah before him, he was brought by the Spirit in the visions of God to Jerusalem now in its day of visitation for its uncleanness of flesh and spirit, beginning with the sanctuary but taking cognizance of the city throughout, those only excepted who sighed and cried for all the abominations done in the midst. If it was a solemn sight for the captive prophet to see the glory of God in a heathen land, it was no less significant to see it arrayed in vengeance against the city whereon His eyes and His heart are perpetually.

"Then I looked, and, behold, in the firmament that was above the head of the cherubim there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubim, and scatter them over the city. And he went in in my sight. Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court." (Ver. 1-3) Thus from Him who is not even named, but who fills the throne above, came the command intimating consuming judgment for the city; and he who was commissioned to mark the righteous for exemption is now told to fill his hand with coals of fire from between the cherubim and to scatter them over Jerusalem. The cloud of Jehovah's presence was there; but it afforded no shelter, no direction now to the people who had abandoned all care for His will and preferred a calf or a dung-god to the Eternal of Israel. How changed from the day when Jehovah went before them, or filled the sanctuary!

"Then the glory of Jehovah went up from the cherub over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah's glory. And the sound of the cherubim's wings was heard even to the outer court, as the voice of the Almighty God when he speaketh." (Ver. 4, 5) The glory was departing, not coming to dwell there. Jehovah is leaving the seat which He was pleased to choose  -  not leaving it for ever, for He has chosen it for ever. But meanwhile He is morally driven away by the iniquities and apostasy of His own people. The prophecy of Ezekiel is explicit that He will return and dwell there, never more to quit His home as long as the earth lasts, for His people will then enjoy the rest of God under Messiah and the new covenant. But as David was forced to say in his last words that his house was not so with God, in like manner does our prophet here tell in mysterious symbols the rupture of the ties between God and Israel through the solemn signs of their judgment. In every way did He make it conspicuous to the prophet, if peradventure they might hear and live, arrested by the strange sights and sounds he was given to recount from the Lord. Whatever He might do at other times, it was unmistakably Jehovah who directed the sweeping destruction of His own city and sanctuary. Thus the faith of the believer would be strengthened by the dealings which cleared the ground of every tree which He had not planted.

Next we have the execution of the command in the vision, that all might be rendered the more impressive and sure to such as flattered themselves that, whatever the sharp lessons and chastenings of Jehovah, it could not be that He would disown Israel, and that, whatever the temporary successes of the foe, the land and the city and the temple must prove an unfailing bulwark against permanent advantage over the chosen people. So readily does man forget the immutable principles of God's moral being and turn to his own ease and honour what God could only do for the maintenance of truth and righteousness to His own glory. "And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubim; then he went in, and stood beside the wheels. And one cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out. And there appeared in the cherubim the form of a man's hand under their wings. And when I looked, behold, the four wheels by the cherubim, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. As for the wheels, it was cried unto them in my hearing, O wheel. And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. And the cherubim were lifted up. This is the living creature that I saw by the river of Chebar. And when the cherubim went, the wheels went by them: and when the cherubim lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them." (Ver. 6-17) It is plain that, if the glory seen by the river Chebar returned, so emphatically identified in verses 15, 20, 22, it was but passingly and for the sad task both of sealing the judgment and of marking the abandonment of Israel as under the law and now apostate from God. The symbol of divine government in providence was there, but it took not its seat in the holiest. It stood at the threshold, and the court was full of the brightness of Jehovah's glory, but there was no entrance within. It was a judicial visitation, in obedience to His behests who from above controlled every movement. Wrath was gone out against Jerusalem. He it was who directed all, not the dumb idols which carried away the Gentiles, having mouths but they speak not, having eyes and hands and ears but they hear not nor see nor handle, as vain as those who trust in them against God in the heavens who hath done whatsoever He hath pleased.

There are some features of difference from the earliest manifestation. Not that there is any severance of the wheels from the cherubic figures, or the least divergence from common action, or in the end of their complicated movements. All pervading intelligence is yet more asserted of the whole body, backs, hands, wings, wheels. "As for the wheels it was called in my hearing, Galgal" [wheel, or roll, roll]. In verse 18 we see a move of the gravest significance: "Then the glory of Jehovah departed from off the threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of Jehovah's house; and the glory of the God of Israel was over them above. This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubim. Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward." (Ver. 18-22) There might be a lingering over the east gate, but the glory was departing.

Ezekiel 11.

This is entirely confirmed by chapter 11 which completes this portion of the prophecy. In the vision of Jehovah Ezekiel is given to behold the excessive and scoffing presumption of the leaders in Jerusalem who counselled the king Zedekiah to his and their ruin in flat contradiction of Jehovah's message by Jeremiah, whose style and imagery they seem to have adopted to suit their own purpose.

"Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Janzaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: which say, It is not near; let us build houses: this city is the cauldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of Jehovah fell upon me, and said unto me, Speak; Thus saith Jehovah; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord Jehovah, Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the cauldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord Jehovah. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am Jehovah. This city shall not be your cauldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: and ye shall know that I am Jehovah: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you." (Ver. 1-12)

There appears no sufficient reason in the similarity of the number twenty-five for identifying the scoffers here described with the sun-worshippers between the porch and the altar of Ezekiel 8. Here the leaders at least were princes of the people, not of the sanctuary or of the priests. As the previous scene set forth the religious apostasy, so this the audacity and infidelity of their civil chiefs, though in the door of the gate of Jehovah's house. They were the evil counsellors who thwarted His word through the prophet to Zedekiah. Jeremiah exhorted the Jews in Jerusalem to submission under the king of Babylon, and the captives to build houses and plant gardens and raise up families in their exile, praying for the peace of the city, till the seventy years were accomplished and a remnant should return to Jerusalem. The false prophets predicted smooth things both at home and abroad, in every way fomenting rebellion under the colour of patriotism and pretending Jehovah's name while encouraging to insubjection under His humbling hand.

Verse 3 is somewhat obscure and has given occasion to much difference of version and interpretation in detail, while the general truth seems plain enough. In the Septuagint it is taken interrogatively: "Have not the houses been newly built?" So nearly the Vulgate. Gesenius and Ewald follow in somewhat similar style: "Is it not near, the building of houses?" Rosenm�¼ller, De Wette, and Young, on the contrary, take it thus: "It is not near to build houses;" that is, the time of peace for such work is far off, meaning that they were resolved to resist the Chaldeans to the last, spite of the prophet's warning. Luther and Diodati are substantially like the Authorized Bible; and so too the modern translation of Leeser as well as of Henderson.

Certain it is that they set themselves against the true prophets and even turned the figure of Jeremiah into derision by making it a phrase favourable to their own policy. Therefore the marked emphasis with which Ezekiel was called on to prophesy against them, the Spirit of Jehovah being said to fall upon him, with a renewed charge to speak in Jehovah's name, for their secrets were out in His light. And Jehovah after recounting their murderous doings retorts on them their proverb; only it was their slain that were the flesh and the city the cauldron, while they themselves are told to get out, but not to escape as they expected. Jehovah would bring on them the dreaded sword, and this outside the city to which they were so closely cleaving, for they should be delivered into the hand of strangers for judgment. Nay, Jehovah solemnly declares that He would judge them on the boundary of Israel, and they should know that He is Jehovah. Thus the city should not be to them for a cauldron, nor they flesh in its midst, but judged by Jehovah at the borders, forced to feel then in whose statutes they had not walked, and whose judgments they had not executed, but rather acting according to those of the nations around.

Thereon, as Ezekiel prophesied, Pelatiah the son of Benaiah died (ver. 13, 14), which drew out the prophet into sorrow and intercession for the remnant. For the captive loved the men, scornful though they might be, who dwelt in Jerusalem. On this the word of Jehovah impresses on him that his brethren emphatically, the men of his relationship, "yea the whole house of Israel," were objects of contempt to the haughty inhabitants of Jerusalem who assumed the most self-complacent airs because they were still in the city of solemnities, as against their brethren in captivity. (Ver. 15) "Therefore say, Thus saith the Lord Jehovah, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord Jehovah, I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord Jehovah." (Ver. 16-21)

In a day of sin and ruin it is ever thus. Those who boast in antiquity and order and succession and rule as a lineal and exclusive possession are but ripening for divine judgment; while the most decried and despised are such as have the truth and blessing in circumstances of humiliation and weakness, as Jehovah here promised to be a little sanctuary to the scattered Jews in the countries whither they came; and that they should be gathered from the peoples and have the land given them; and this too with one heart and a new spirit, the heart of stone being supplanted by one of flesh in order to obedient ways and true recognition of and by God, while the obdurate idolaters should meet with the due reward of their deeds.

"Then did the cherubim lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. And the glory of Jehovah went up from the midst of the city, and stood upon the mountain which is on the east side of the city." (Ver. 22, 23) Then there is a farther removal of the divine glory, not from the temple only but from Jerusalem. It went up from the midst of the city and stood on mount Olivet "Then the Spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the Captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that Jehovah had showed me." (Ver. 24, 25) It reminds one of Matthew 28 where the risen Jesus is seen on a mountain of Galilee, giving His great commission to the disciples as to all the nations, without saying a word about His ascension to heaven. It is Jerusalem left aside indeed, a remnant sent out by the Lord resuming His Galilean place in resurrection, the beautiful pledge of His return spite of present rejection. The curtain drops over the Shechinah when it reaches Olivet, till we hear of its reappearance in the last chapters for the latter day. Compare also Zech. 14: 4 with Acts 1: 9-12.

The prophet brought back in Spirit, though all the while in his own home with the elders before him in bodily presence, declares the awful scenes he was given to behold: what consolation for the captives!

Ezekiel 12.

After the introductory cluster of visions the prophet was given to impress on the people the certainty of the approaching and more complete downfall of all their hopes for the present; for to fond and vain expectations clung not only the haughty remnant in the land but even many of the captives on the Chebar.

"And the word of Jehovah came unto me saying, Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see, and see not; they have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee articles for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thine articles by day in their sight, as articles for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel." (Ver. 1-6) It was a symbolical representation that the land should be swept once more with the besom of destruction, instead of the speedy return and deliverance for which the mass of the Jews looked spite of every divine assurance to the contrary.

Hence we see that Jehovah in a lively way would here fix on the conscience of the captives the folly of indulging in such dreams. For alas! they were rebellious, yea, the rebellious house. Moses had reproached them in his song as a perverse and crooked and very froward generation, children in whom was no faith; and David in the ascension psalm (Ps. 68) had characterized them as "the rebellious." If Ezekiel hears and has to repeat the divine sentence to the same effect, it is no new thing, but rather the manifestation, when judgment was in course of execution, that the old evil was rampant, which neither the fresh rigour of youth had extirpated, nor their national prime and power. It was no mere rising, or bright spot, but an active, deep, and old plague of leprosy "And I did so as I was commanded: I brought forth my articles by day, as articles for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight." (Ver. 7)

The next message explains all plainly and fully "And in the morning came the word of Jehovah unto me, saying. Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord Jehovah; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. And they shall know that I am Jehovah, when I shall scatter them among the nations, and disperse them in the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am Jehovah." (Ver. 8-16) It is assumed that an action, so strange on the prophet's part as preparing for departure by day, and taking it muffled in the darkness of night, would arouse the Jews; and here was the answer he must give. The prince in Jerusalem, Zedekiah, and all the house of Israel there, were intended by this "burden" or "oracle." And very strikingly were both this prediction and Jeremiah's fulfilled to the letter. Josephus says that the king fancying a contradiction made up his mind to believe neither. Certain it is that Zedekiah did not escape the Chaldeans, but was delivered into the hands of the Babylonian king, and spoke to him mouth to mouth, and his eyes beheld his eyes; equally certain that after being taken in a snare he was brought to Babylon, and yet did not see it though he died there. The covering of the prophet's face so that he should not see the ground was but a shadow of the stern reality. How solemn and humiliating for Jehovah's people to know that He is Jehovah by His desolating and dispersing judgments! Yet even this would He turn to account, leaving a few from this judgment to declare all their abominations among the heathen; for who could so gravely bear witness against idolatry as those that had thus suffered through yielding to the snare?

Next, Ezekiel was to be a representative man to the people of the land in partaking of bread and water with every token of alarm. "And the word of Jehovah came unto me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord Jehovah of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am Jehovah." (Ver. 17-20)

The chapter closes with messages which rebuke the incredulity of the people in the prophetic word, so common as to become proverbial. "And the word of Jehovah came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, thus saith the Lord Jehovah; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am Jehovah: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord Jehovah. Again the word of Jehovah came to me saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord Jehovah, There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord Jehovah." (Ver. 21-28) God would give in that day such an earnest of all that is coming that people could not for shame put all off to the end of days. "In your days, O rebellious house, I will say the word, and it shall be performed, saith the Lord Jehovah." What a testimony to man's dislike of God in that he so readily swallows the enemy's bait that the time of fulfilment is far off! He does not like God's interference, whose kingdom in any full sense is intolerable. But what says the prophet Ezekiel? "None of my words shall be longer deferred: for I will speak a word, and it shall be performed, saith the Lord Jehovah."

Ezekiel 13.

The next chapter takes up the pretenders to the mind of Jehovah in Israel, the men and women who prophesied without divine warrant, instruments of the enemy and adversaries of His will to the ruin of His people. This was one of the most painful trials to the spirit then, as now to us in the church are false brethren and false prophets, whose aim is self, and whose means are flattering on one side, and on the other an overbearing style suited to those whom they wish to influence, ever seeking the depreciation and injury of such as maintain the truth in the Lord's name. Compare 2 Corinthians 11.

"And the word of Jehovah came unto me, saying, Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of Jehovah; Thus saith the Lord Jehovah; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing! O Israel, thy prophets are like the foxes in the deserts. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of Jehovah. They have seen vanity and lying divination, saying, Jehovah saith: and Jehovah hath not sent them: and they have made others to hope that they would confirm the word. Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, Jehovah saith it; albeit I have not spoken? (Ver. l-7) To be a prophet out of one's own heart is to ensure judgment from God, who, however gracious and merciful, must needs be jealous of His majesty and truth, thus utterly misrepresented and profaned. What could be the end for themselves and such as followed them but destruction? They were like foxes in the ruins, full of craft and mischief. No wonder that there was no going up into the breaches nor making up a fence round the house of Israel to stand in the battle in the day of Jehovah; like those who desired at a later day to make a fair show in the flesh, and constrained the Gentiles to be circumcised, only lest themselves should suffer persecution for the cross of Christ. Such persons feared not Jehovah nor had His secret but only falsehood and divination, seeing that they said "Jehovah saith" when they were not sent by Him, and yet they made men hope for the fulfilment of the word. Hence the solemn appeal by Ezekiel: "have ye not seen a false vision, and have ye not spoken a lying divination? and ye say, Jehovah saith, when I have not spoken."

Then follows the divine denunciation. "Therefore thus saith the Lord Jehovah, Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord Jehovah. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord Jehovah. Because, even because they have seduced my people, saying. Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower: and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord Jehovah, I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am Jehovah. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; to wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord Jehovah." (Ver. 8-16) What an awful thing it is when the enemies of God morally compel Him to be their enemy! Long-suffering and plenteous in mercy He is slow to wrath; but when patience continued longer would ruin His saints and compromise His own honour, war is proclaimed against those who thus hypocritically undermine His glory and thwart His holy will as to His people; and the anger of Jehovah is according to His majesty. He is against the prophets of vanity, and His hand upon them. "In the secret council of my people shall they not be, and in the register of the house of Israel shall they not be written, neither shall they enter into the land of Israel." Their names should be blotted out as having forfeited their rights, a public dealing on the earth and not a question of eternal judgment, though it is equally clear that their portion then will be everlasting destruction. To make it a deprivation of church membership here and of communion of saints in heaven is to lose all just sense of the passage. Further, the character of sin is remembered in the punishment. Did the false prophets soothe the national feeling of the Jews by promising a speedy return from exile? They themselves should never see the land from which they were, or were to be, expelled by the foe; and they should thus learn who and what was their Jehovah God with whose name they had trifled. He will not have His people led away to their ruin with impunity to the seducers, least of all hear the holy name of peace perverted to selfish mischief; as when a wall of defence is built, but only daubed with mortar that will not hold. What is it but a sham? It shall fall, is the word to builders. "An overflowing shower cometh, and ye, O great hailstones, shall fall, and a storm of wind shall rend." So the prophets elsewhere set forth the future and last troubles of Israel, as in Psalm 83, Isaiah 28, 29, Ezek. 38: 22, Revelation 8, 16. To such a judgment Jehovah pledges Himself, so that every refuge of lies shall be razed and the misleaders and misled be destroyed with the awful conviction that it is God who is thus judging the false prophets and their vision of peaceless peace.

And not men only, but women too took their sad part in the moral havoc of Israel. Therefore the word of Jehovah: "Likewise, thou son of man, set thy face against the daughters of thy people, which prophesy out of their own heart; and prophesy thou against them, and say, Thus saith the Lord Jehovah; Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive that come unto you? And will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hear your lies?" (Ver. 17-19) The influence of women has been great in this world for evil and for good; and as God has deigned to vouchsafe to some of them His best gifts, so we need not be surprised that Satan should employ those he can for ill. The particular form of evil here noticed is their pandering to the ears of their victims and thus catching souls in their toils for the most paltry objects in this life, morally slaying such as should not die and keeping alive such as should not live.

It is thus indeed that error ever acts. False doctrine emboldens the bad and seeks to alarm the good. So the world orders its religion. There may be curses and warnings, but they are powerless because explained away. Yet the rehearsal of them gives an appearance of hating iniquity and loving righteousness; and thus man walks in a vain show till in hell he lifts up his eyes, being in torments. On the other hand, grace is unpalatable to the world and seems a worse than heathenish tolerance of sin. Hence believers, who through love of ease and position go on with the world, never get the food their souls require as born of God, and thus pine in starvation and misery, abstaining in measure from the world's enjoyments and destitute of their proper christian comfort, putting off avowedly till they reach heaven that communion of saints and worship of their God and Father which ought to characterize them on the earth.

"Wherefore thus saith the Lord Jehovah, Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly. Your kerchiefs also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am Jehovah." (Ver. 20, 21) It is in vain to oppose God: strange that men or women should hope for success in such warfare! The truth is that will blinds by the enemy's wiles, and they realize not that it is with God they are contending till the struggle ends in their own everlasting confusion, and in the exposure of their devices before such as they hoped to make their victims. "Because ye sadden with falsehood the heart of the righteous whom I have not saddened, and strengthen the hands of the wicked that he should not return from his wicked way that I should save his life." (Ver. 22) God declares that the end of this their destruction fully is come, and withal deliverance to His people whom they had expected to delude. "Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am Jehovah." (Ver. 23) Such is the constant knell of judgment on the enemies of Israel within and without. For sinners going on in their sins to know Jehovah is their doom under His mighty hand.

Ezekiel 14.

The visit of the elders to the prophet becomes the occasion of a fresh revelation, though not in the form of a vision. As God was not deceived by their attitude of waiting to hear His word, so must not the prophet be moved from the stern and solemn duty imposed on him.

"Then came certain of the elders of Israel unto me, and sat before me. And the word of Jehovah came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumbling-block of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord Jehovah, Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face and cometh to the prophet; I Jehovah will answer him that cometh according to the multitude of his idols; that I may take the house of Israel in their own heart, because they are all estranged from me through their idols." (Ver. 1-5) The holy seed had defiled themselves, and their guides were more' worthy of censure than any misled by their example. Whatever their appearance or pretension, they had "set up their idols in their heart." It was no question of outward force or influence. The elders liked these abominations; they ran after idols with secret greediness, and they gratified their lust after false gods by placing the stumbling-block of their iniquity before their face, in bold, open, deliberate rebellion against Jehovah. To come, then, under such circumstances, and professedly inquire into the mind of Jehovah, was but the shamelessness of the unjust. "Should I be enquired of at all by them?" To insult God by worshipping idols, and yet thus to come before His prophet, was too gross and obdurate, instead of any hopeful sign of repentance. The word for such is that Jehovah would answer him that comes according to the multitude of his idols. He is mighty and despises not any; but He will be no party to His own dishonour; and His judgments He makes salutary to those that fear Him. How else could He answer the rebellious elders but in a way to make His majesty felt? They sought an answer in curiosity; He would prove the worthlessness of their many idols, "that I may catch the house of Israel by their heart because they have become all of them estranged from me by their idols." Elders and people they were gone from God who would deal with their heart — above them wherein they dealt proudly.

Then comes a still more explicit message to the house of Israel in verses 6-11, that they should repent and turn from their idols: otherwise Jehovah should answer such inquirers by Himself, and this by cutting them off, whether a deceived prophet or such as might seek to them. "Therefore say unto the House of Israel, Thus saith the Lord Jehovah, Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to a prophet to enquire of him concerning me: I Jehovah will answer him by myself: and I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am Jehovah. And if the prophet be deceived when he hath spoken a thing, I Jehovah have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; that the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord Jehovah." (Ver. 6-11) Thus does God act judicially, showing Himself froward to a froward people, and sending those who lie to such as love a lie; that both may be punished together, and Israel may learn the needed lesson, and be His people as He their God.

In verse 12 begins another word of Jehovah to Ezekiel. "Son of man, if a land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord Jehovah.

"If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: though these three men were in it, as I live, saith the Lord Jehovah, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.

"Or if I bring a sword upon that land and say, Sword, go through the land; so that I cut off man and beast from it: though these three men were in it, as I live, saith the Lord Jehovah, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.

"Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: though Noah, Daniel and Job, were in it, as I live, saith the Lord Jehovah, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness." (Ver. 13-20)

The prophet hears the awful sentence that, when the last excess of evil brings any one of God's strokes of judgment on a land, the three saints, whose intercession appears at critical points of the divine history of man, could not avail to deliver save their own souls by their righteousness (for it is a question here of government in this world, not of grace for eternal life). If famine were inflicted, if wild beasts, if a sword, if a pestilence, not even Noah nor Daniel nor Job should save son or daughter beyond themselves. But what should it be when all four sore plagues are sent by God on Jerusalem? Who could screen the guilty people? "For thus saith the Lord Jehovah, How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord Jehovah." (Ver. 21-23)

Thus, whatever the love the prophet bore the people, whatever the sorrow with which he contemplated blow after blow that fell on them, he is brought at length heartily to acquiesce in the dealings of Jehovah, however sorely He judged; who never causes a needless tear, and causes mercy to rejoice over judgment.

Ezekiel 15.

The next message from Jehovah assumes a sort of parabolic form, the application of which is rendered certain by the closing verses of this brief chapter.

"And the word of Jehovah came unto me, saying, Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the middle of it is burned. Is it meet for any work? Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?" (Ver. 1-5)

There is doubtless a real and intended distinction between the different trees as employed symbolically in scripture. Three may be here briefly compared, and all of them trees valued for their fruit; the fig tree, the olive, and the vine. The fig tree is the only one which is applied exclusively to Israel; so much so, that one can scarcely fail to see in it the peculiar representative of that nation as distinguished from the Gentiles. Compare especially Matthew 24 with Luke 21; where we have in the first the fig tree alone, in the second (where Gentiles are introduced in accordance with the bearing of the Gospel) "the fig tree and all the trees."

The olive, we may see in Romans 11, embraces first the Jews as the natural branches of the tree of promise and testimony on earth growing out of the stock of Abraham; then, on their cutting off because of unbelief, the Gentiles grafted in contrary to nature as now; and lastly, through pure mercy, though in accordance with the promises, Israel to be grafted in again on their repentance, when the Gentile is cut off, and grace restores the chosen nation for ever to their own olive tree.

The vine is more diversified in its application, taking in first Israel, who became empty, then the Lord with the disciples as the branches of Him the only true vine, and lastly the vine of the earth when Christendom abandons the grace and truth which came by Jesus Christ, and at the end of the age divine judgment falls unsparingly.

The vine is of no value if it be not fruitful. Other trees, if they never bear or when they cease bearing, may be excellent for purposes of art or utility. But not so with the vine: if there be not fruit, it is only good to be burnt. And if useless before the fire touches it, what when both ends are devoured and the middle is burnt?

Just so, says the Spirit of God, is it with the inhabitants of Jerusalem. Being barren of fruit Godward, they are devoted as fuel for the fires of divine judgment. If the Jews failed to represent the one true God, if they falsified the testimony committed to their charge, if they were traitors to His name, what could Jehovah do but consume as enemies those who of all men had the gravest responsibility to obey His law? To wink at their moral turpitude and their abominable idolatry could not become the all-seeing God who was pleased to dwell there only among all the nations of the earth; and the time was not yet come to lay, in the death and resurrection of Christ, the foundation of a new creation which should neither fall nor pass away. The living God must therefore deal with His people according to the ground taken in covenant between Him and them; and hence the action here announced by the prophet. "Therefore thus saith the Lord Jehovah, As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. And I will set my face against them; they shall go out from one fire, and another fire shall devour them: and ye shall know that I am Jehovah, when I set my face against them. And I will make the land desolate, because they have committed a trespass, saith the Lord Jehovah." (Ver. 6-8)

How energetic is the assurance! Not only would Jehovah give the inhabitants of Jerusalem like the vine for fuel, but he would "set His face against them." And what does not this portend to such as know His name and His necessary hatred of evil! As if it were not definite enough that Jehovah thus proclaims His settled antagonism, it is added that they shall go out from the fire, and the fire shall devour them. So indeed it was with the guilty city of the Great King. If the fire was left here, it was but to encounter the fire there. Escape there was none; for no real repentance followed, nor was God mocked. And He who had of old judged mankind as a whole, or in the narrowest circle of their guilt, must deal with yet more nicety of care in the case of His own elect people in their capital. Had they hearkened to Him and walked in His ways, He would have both subdued their enemies and satisfied themselves with all good things; but they would not hearken to Jehovah and chose them strange gods of the heathen. Thus Jehovah must either acquiesce in His own dishonour if He sustained Jerusalem in spite of its apostasy, or compel them to know that He is Jehovah when He set His face against them. Sorrowful alternative! As the first could not be, the latter was the only course merited by their iniquities — the only road open till Messiah came, and, bearing their judgment, made it righteous for the mercies of God to begin afresh on grounds of sovereign grace. As things were then, the prophet could but announce "I will make the land desolate, because they have trespassed a trespass, saith the Lord Jehovah."

Ezekiel 16.

If in the preceding chapter the symbol of the fruitless vine destined only for the fire set forth the negative side of Jerusalem's condition with its sure consequences, its positive iniquity is vividly represented in the allegory of our chapter. "Again the word of Jehovah came unto me, saying, Son of man, cause Jerusalem to know her abominations." (Ver. 1, 2)

As the chosen people were intended and bound to supplant the nations which the land spued out because of their abominations, no figure can be conceived more cutting than that which represents the origin and nativity of Jerusalem to be of Canaan, with the Amorite for a father and the Hittite a mother. (Ver. 3) It is of course moral, not historical: so Isaiah branded the rulers as "of Sodom," and the people as "of Gomorrah." From the earliest days we see how the two races specified by Ezekiel stood in the eyes of the fathers. (Gen. 15: 16; Gen. 27: 46)

But scripture itself shows us that a base birth cannot bind to evil where God is drawn and leant on in the least. How was it here? A wretched outcast void of the commonest care or pity, exposed in the field on the day when she was born. (Ver. 4, 5) Then Jehovah passed by, and saw her polluted with her blood and said to her in her blood, Live; and this most emphatically. (Ver. 6) Under His fostering culture she grew up to womanhood, dressed and decked with the most splendid ornaments; and Jehovah entered into covenant with her and took her as His own. And she who was made thus cleansed and beautiful and adorned, prospered into a kingdom with a fame that went abroad on account of the splendour which Jehovah put on her. (Ver. 7-14)

And what was the return? "But thou didst trust in thine own beauty, and playedst the harlot because of thy renown." It is a sorrowful picture, and not more sad than true. The beauty of Jerusalem was for every passer by. (Ver. 15, 16) "And of thy garments thou didst take and make for thyself high places with divers colours" [or patches, as the expression of the prophet may mean, in contempt of the hangings the Jewish ladies wove for heathen gods and goddesses, Astarte in particular]. The idolatrous uncleanness of Jerusalem was beyond anything that had been or was to be. And it was marked by this, that all the countless favours of her divine husband (for such her Maker was to her) she squandered on the filthy idols of the heathen.

"Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, and tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord Jehovah. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, that thou hast slain my children, and delivered them to cause them to pass through the fire for them?" (Ver. 17-21) There was this added to His aggrieved heart, that with all her abominations and her lewdness Jerusalem remembered not the days of her youth when she was naked and bare, polluted with her blood. (Ver. 22)

Jehovah then details the excessive impurity to which Jerusalem turned with unbridled lust, not only in admitting every uncleanness of idolatry that passed by, but in going and courting idolatrous intercourse with the strangers on every side and to the most distant Gentiles, to the shame even of their Philistine neighbours who were content with their own gods. (Ver. 23-29)

It is a solemn yet certain truth that, when God's people depart from Him, they are apt to go farther astray than all others. Without the guardianship of Him whom they have slighted, they become the special sport of Satan and the most desired victim of his wiles, in order to compass by them the more effectually the dishonour of the living God, and if possible make a hopeless estrangement on His part. What a riddle is the moral history of the world and of man to all who see not the conflict between God and His enemy! Then Jerusalem was in question, now it is the Church; but it is ever the opposition of the devil to the Son of God, and universally in the especial arena, for the time being, of His glory.

"How weak [or, withered] is thine heart, saith the Lord Jehovah, seeing thou doest all these things, the work of an imperious whorish woman; in that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; but as a wife that committeth adultery, which taketh strangers instead of her husband! They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms; and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary." (Ver. 30-34) This indeed was a tremendous aggravation of Jerusalem's guilt. They had nothing to gain; so blessed had they been of Jehovah. Others in their blind craving after goods they saw elsewhere might impute them to the gods of the hills or of the valleys, and so add idol to idol; but Jerusalem was inexcusable because she had nothing to desire from any one nation around, great or small, far or near. It was therefore lusting after false gods for mere lust; it was sinning her worst for the love of it, leaving the vilest strumpets excused comparatively with herself.

Jehovah thus summons the harlot Jerusalem to hear His sentence on their mad and insatiable wantonness. "Wherefore, O harlot, hear the word of Jehovah: thus saith the Lord Jehovah; because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; behold, therefore, I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. And I will judge thee as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgment upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more. So, will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet and will be no more angry. Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore, I also will recompense thy way upon thine head, saith the Lord Jehovah: and thou shalt not commit this lewdness above all thine abominations." (Ver. 35-43)

As to "filthiness" in verse 36, it seems more than doubtful that such a version can be sustained. It means copper or brass, and hence money or wealth, and appears to be an allusion to the unnatural way of Jerusalem in squandering all she had on her objects of idolatry. Such at any rate is the judgment of some of the best translators from the oldest of all, the Seventy, down to Mr. Isaac Leeser, the latest Jewish translator. It is supposed that the "filthiness" of the Authorized Version was derived from the idea of the poisonous incrustation of brass or copper; but this seems far-fetched and only justifiable if the context pointed to so figurative a notice and was incompatible with the more obvious sense. But this last I think even more appropriate and striking. God then threatens His guilty city with exposure before all her lovers and haters, and with such judgments as befit adultery, even abasement, desolation, stoning, cutting in pieces, and burning, till His fury ceases and His jealousy turns away, and she should not practise this wickedness with, or in addition to, all her abominations.

Then the prophet represents (ver. 44) Jehovah giving the proverb that suits such iniquity — as the mother, her daughter — re-applying the moral relationship of Jerusalem, not to the father of the faithful or other heirs of promise, but to the flagitious races of Canaan. "Thou art thy mother's daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loatheth their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways. As I live, saith the Lord Jehovah, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom; pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good. Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters." (Ver. 45-52) Jerusalem had exceeded not only Samaria her elder sister, but her younger sister Sodom. Jerusalem knew enough to judge them, but rushed with yet greater eagerness into greater abominations. Those when they knew God had not glorified Him as God, but thankless and vain gave Him up, and were themselves given up to false gods and to vile affections and to a reprobate mind. Yet even they were excusable compared with Jerusalem. "Be thou confounded also, and bear thy shame, in that thou hast justified thy sisters." How complete the change and profound the humiliation when the Jew feels and honestly confesses the truth as here pronounced by Jehovah! And so assuredly he yet will.

Alas! that repentance awaits a later day; but it will surely come, and Jerusalem long faithless will have her heart bowed before the incomparable faithfulness of Jehovah revealing Himself to her in Jesus whom she slew. That will be at the end of this age, when the predicted reversal of captivity is accomplished by grace. "And I will bring back again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them, in order that thou mayest bear thine own shame and mayest be confounded in all that thou hast done when thou art a comfort to them. And thy sisters, Sodom and her daughters, shall return to their former estate; and Samaria and her daughters shall return to their former estate; and thou and thy daughters shall return to thy former estate. And thy sister Sodom was not a report in thy mouth in the day of thy pride, before thy wickedness was revealed, as at the time of the reproach of the daughters of Aram [or Syria] and all round about her, the daughters of the Philistines that taunted thee round about." (Ver. 53-57) It is a poor view of the prophecy to lower it to the restoration of the Jews under Cyrus and to that participation in their fate which the races beyond the Dead Sea contiguous to Palestine then experienced. A greater and worse captivity was to follow under the fourth empire; but the reversal of their captivity awaits the bright day which will banish all sorrow from the earth for those who humble themselves before the returning and reigning Nazarene.

This is made still clearer by what follows. "Thou hast borne thyself, thy lewdness, and thy abominations, saith Jehovah. For thus saith the Lord Jehovah, I also will act toward thee as thou hast acted, who hast despised the oath, breaking the covenant. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am Jehovah: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord Jehovah." (Ver. 58-63) It is the final restoration of Jerusalem under the new covenant, expressly here as elsewhere designated an everlasting covenant, and so in contrast with that of Sinai, under which restoration from guilt, above all from such unparalleled guilt, had been impossible. How painful to find wrong doctrine like that of Fairbairn and Havernick who confound the two covenants, maintaining their substantial sameness, however different in form; still more to see that the modern error is but the inheritance from the greatest expositor of the Reformation, as his came down from the Fathers! It is fundamental ignorance of grace thus to confound it with law; and the mention of Samaria and Sodom especially ought to have afforded a distinct guard against the error. For it is of the deepest interest to see that the most guilty of the cities before the law and after it, are assured of restoration at the same time and on the same ground as Jerusalem. She will have them for sisters in that day, she who would not take up the name of one at least on her lips in the day of her pride and sin. But grace, God's grace, changes all for man, and changes man for all its consequences up to glory.

Ezekiel 17.

We have here another of our prophet's most graphic illustrations of the actual position of things among the people of God, of the ruin impending because of the impiety of the king (and this too in the oath of Jehovah with the Gentile chief), and finally of the kingdom of Messiah which, the lowest in its first presentation, is exalted of God in due time over all the earth. Thus, though we may trace no slight connection between the latter part and such predictions as those of Isaiah 11; 53; Daniel 2: 34, 35, 44, 45; Micah. 5; the prophecy has its own very distinct characteristics, as each of these prophecies also.

"And the word of Jehovah came unto me, saying, Son of man, put forth a riddle and speak a parable unto the house of Israel; and say, Thus hath said the Lord Jehovah, The great eagle, great of wings, long of pinion, which was rich in many colours, came unto Lebanon and took the highest branch of the cedar; he cropped the topmost of its young twigs, and brought it to the land of traffic; he set it in a city of merchants. And he took of the seed of the land, and put it in a field of seed; he placed it by great waters, he set it as a willow. And it sprouted, and became a spreading vine of low stature, the tendrils of which should turn towards him, and its roots be under him: so it became a vine and brought forth branches and sent out shoots." (Ver. 1-6)

The great eagle is none other than the king of Babylon whom God in sovereign wisdom made head of the Gentile imperial system, after Israel's proved moral ruin and rebellion against Jehovah. Indeed another prophet had already employed a similar figure of Nebuchadnezzar. (Jer. 48: 40; Jer. 49: 22) But here it is wrought into a complete allegory, for the cedar on Lebanon denotes royalty in Israel vested in the house of David, which was now for its sins in servitude to the head of the Gentiles. Jehoiakim is the king of Judah who is here described as the broken-off topmost bough, whom Nebuchadnezzar took away with himself to Babylon, then the most famous city of antiquity not only for grandeur but for commerce. (Isa. 13: 19; Isa. 43: 14) Nor this only; for the conqueror set over Jerusalem another king, yet from the seed of the land, not a stranger lord but from the house of David, Mattaniah, uncle ("brother") of the exiled king, under the new name given by his Gentile master.

There Zedekiah might have flourished under the fealty due to the Babylonish king of kings. But the sole condition under which God would have secured peace and a measure of prosperity was subjection to the Gentile empire, recognizing it as God's discipline of His people because of their incurable disobedience and of their kings. Zedekiah was as a willow, yet placed beside great waters. His safety lay in acquiescing in faithful vassalage to Nebuchadnezzar, humbling himself under the mighty hand of God; or according to the figure employed, a spreading vine of low stature, with branches, turned towards him who planted it, and its roots under him. Thus the vine might have produced not only branches and roots but fruit.

Alas! it was not so, spite of ample prophetic warning and entreaty. The new king, as the people of old, looked to Egypt for help — to the Egyptians who were men, not God, and their horses flesh, not spirit; as of old to lust after the good things of Egypt — so now to get clear of the yoke of Babylon strove always, high or low, to the dishonour of God. So the prophet teaches us here. "And there was another great eagle with great wings and much plumage; and, behold, this vine did bend its roots toward him and shot forth its tendrils toward him, that he might water it from the terraces of its plantation. It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. Say thou, Thus saith the Lord Jehovah, Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof. Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew." (Ver. 8-10) Here the second great eagle is the king of Egypt, who sought the empire of the world and contended for it with Nebuchadnezzar. But God rules, and gave it to the king of Babylon. It was but providence as yet. The kingdom in the first Adam's hands had come to nothing. Israel, Judah, David's house, had utterly failed and only lived to bring fresh obloquy on His name of Jehovah who had chosen them. The day was not yet come for the Second man, the last Adam, true son of David and of man. Hence God provisionally left this universal supremacy in the hands of the basest of men for the deepest lesson to those who preferred their ways to the living God; and the birthplace of exaltation against the true God and of false gods became the scourge and prison of Israel in the persons of David's house and the people still left in their low state. But they, above all Zedekiah, whom most of all it became to know the will of God, sought the help of Egypt in the fond hope of gaining independence of Babylon. To turn thus toward Pharaoh was rejection of Jehovah, not merely of Nebuchadnezzar, and would entail their own destruction with no great effort on the part of their Chaldean master. A blast of that "east wind" would suffice to wither up the fruitless vine, to dry it up utterly in the beds or terraces where it grew.

"Moreover the word of Jehovah came unto me, saying, Say now to the rebellious house, Know ye not what these things mean? tell them, behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him into Babylon; and hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: that the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things, or shall he break the covenant, and be delivered? As I live, saith the Lord Jehovah, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts to cut off many persons: seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. Therefore thus saith the Lord Jehovah: As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I Jehovah have spoken it." (Ver. 11-21)

Here the case stands out in the light, the enigma is solved, and the parable has its interpretation appended to it by the Spirit. Jehovah arraigns the son of David then on the throne of perfidy against Himself as well as Nebuchadnezzar. He had violated his covenant with the Chaldeans, and this when sealed with the name of Jehovah. And had it come to this that the heathen king Nebuchadnezzar had more respect for the oath of Jehovah than David's son, the king of Judah? Such conduct on the part of Zedekiah therefore in every point of view made it impossible for God to shield the guilty king and people more; and the less because they bore His name. "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities." Judgment must begin at the house of God; for there they say they see, and therefore their sin remains. God will be sanctified in all that come nigh Him; and if sin be always sin, it is least excusable where His word is known and His name held up before men. Justly therefore was Zedekiah to be taken in the net of divine retribution, and to die disappointed in the help he trusted to have from Pharaoh and his great army in the hour of his greatest straits. His prisoner in Babylon, whose covenant he had broken! — so bitterly was Jehovah's oath recompensed on his own head, when He pleaded with him for his trespass, and slew his fugitives, and scattered to every quarter those who remained, and thus proved the reality of His own outraged name.

But the chapter does not close without a far different prospect. "Thus saith the Lord Jehovah, I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: in the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. And all the trees of the field shall know that I Jehovah have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I Jehovah have spoken and have done it." (Ver 22-24 )

It is Messiah in His kingdom, not suffering on earth nor coming from heaven, but the rightfully reigning king of Israel, and hence later on designated as David, the true Beloved under whose sceptre the whole people will be once more re-united, never again to be divided by folly, never more to fall by idolatrous sin or any other.

This is in no way the mystery of the kingdom that we know now, in no way the day of rejection in grace for Him or His, but of power — judicial yet withal beneficent on earth. It is not the calling out of souls from the world to a glorified Christ on high, but the land and all the earth blessed under the reign of Him, who sets the sanctuary of Jehovah in the midst of Israel for evermore. Without denying that Zerubbabel might be a speedy but passing pledge of the great King and mighty reign of peace and blessing here foreshadowed, I cannot but regard it as a paltry answer and end to so glorious a promise. But ill as one may think of the Grotian interpretation, that of the ancients and moderns seems to me even more injurious and remote from the truth, whereby Israel's hopes are blotted out from God's mercy, and the church is lowered to an usurpation of their promises and earthly blessing and glory, instead of being maintained in the fellowship of Christ's sufferings now, as she looks for heavenly joy and glory in His love at His coming.

Ezekiel 18.

This and the following chapter conclude the portion of the prophecy which follows up the introductory vision of the glory of God departing from Jerusalem after His providential use of Nebuchadnezzar. It consists of a moral judgment which proves the need of an external judgment, wherein they should know that He who speaks and acts is Jehovah.

"The word of Jehovah came unto me again, saying, What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord Jehovah, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth it shall die But if a man be just, and do that which is lawful and right, and hath not eaten upon the mountains, neither have lifted up his eyes to the house of Israel," etc. (Ver. 1-6)

This is much to be weighed. At the captivity God acts on the murmuring of His people and ends any further governmental dealings on the ground of Exodus 34: 6, 7. Henceforth He would take them on their own terms; and as they complained of the hardship of suffering for the delinquencies of their fathers, He would now give them their own deserts. It is evident that a sinner must suffer for sin; and if he challenge the justice of paying the penalty of a parent's evil, he cannot deny that he ought to be punished for his own. All were God's, alike the souls of fathers and of sons; and the sinner must die. There was no relief or escape on any such pretext.

The first case is a man himself just and doing judgment and justice, in relation to God, and to his neighbour, not only in refusing impurity and unrighteousness, but also in loving care of the distressed, refusing selfish advantage, abstaining from iniquity, and maintaining equity between man and man, withal, walking in the divine statutes: such an one shall surely live. (Ver. 5-9)

But what if his son should be a housebreaker, a bloodshedder, or the like, should he live" "If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, and that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife, hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him" (Ver. 10-13) Such is the second.

Suppose a third case — a son warned by the wicked ways of his father. "Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, that hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife, neither hath oppressed any, hath not withholder the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, that hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live." (Ver. 14-17)

These are then briefly discussed and compared in verses 18-20. "As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. Yet say ye, Why? doth not the son bear the iniquity of the father? when the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." The wicked father must perish; the son warned by it shall live. There is thus the way clear for the maxim —  "the soul that sinneth, it shall die;" neither the son suffering for his father's wrong nor the father for his son's, but each reaping as he had sown.

But new cases come before us in the following verses. Supposing the wicked to turn from all his sins, or the righteous from his righteousness, what then? Each must bear his own burden, of the Spirit reaping the blessed and suited results, of the flesh corresponding corruption. "But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord Jehovah: and not that he should turn from his ways, and live? But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die." (Ver. 21-24)

The mouth of Israel is closed. Their murmurs were but cavils. Shall not the Judge of all the earth do right? "Yet ye say, The way of Jehovah is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. Yet saith the house of Israel, The way of Jehovah is not equal. O house of Israel, are not my ways equal? are not your ways unequal?" (Ver. 25-29) It is apt ever to be thus. Those who arraign the ways of the Lord in mercy or judgment have never seen themselves in His light. How humbling for Israel or any that God should deign to justify His own dealings, or to bring home the conviction of our own sinfulness! "Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord Jehovah. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live ye." (Ver. 30-32) It is a call to conscience, not the call of grace wherein God promises that He will give them a new heart and put a new spirit within them, the truth of which will be self-loathing, true repentance, and fitness for future blessing. (Ezek. 36) The comparison of the two chapters of the same prophet is highly and strikingly instructive, the misuse of ours as common as it is miserably opposed to the gospel. The Spirit is here overwhelming them with the conviction of their sinfulness. The day is still future when God will plant Israel in their land, and bless them, born again, with every good thing on earth.

Ezekiel 19.

Ezekiel 19 is a lamentation for the princes, as the previous one demonstrated the people's state, the soul's condition in all.

"Moreover take thou up a lamentation for the princes of Israel, and say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men. The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt." (Ver. 1-4) Such was the end of Jehoahaz or Shallum, son of Josiah, unrighteous son of a righteous father, who died in Egypt whither Pharaoh-nechoh carried him prisoner.

But it fared no better with others from others; for God was forgotten, and evil ways ended as evilly. "Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. And he went up and down among the lions, he became a young lion, and learned to catch the prey and devoured men. And he knew their desolate places, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. Then the nations set against him on every side from the provinces, and spread their net over him; he was taken in their pit. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel." (Ver. 5-9) Jehoiachin felt the chains of Nebuchadnezzar, as did Zedekiah with greater pain and ignominy, for indeed his guilt was great and bold against Jehovah. Hence the prophet could but bewail. "Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them. And now she is planted in the wilderness, in a dry and thirsty ground. And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation." (Ver. 10-14) It was not by weakness the chosen people or their princes fell; it was not by reason of strength that Egypt or Babylon prevailed. They turned from Jehovah to sin and must, as they do, serve the basest of the Gentiles in sorrow. The sceptre centres in Shiloh, who will return in power, as surely as He was crucified in weakness.

Ezekiel 20.

The new division opens with a full and solemn exposure of Israel's sin, not merely in the light of Jehovah's present estimate but of His ways with them in the past and in the future. Indeed we never adequately judge our actual condition unless we are thus subject to the mind and purpose of God; for as we must weigh where He placed us at the first, so He would have us look onward to His end if we would be wise according to Him, and thus the better feel how our state answers to either.

"And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of Jehovah and sat before me." (Ver. 1) It was a serious reckoning this which the prophet employed; but if humiliating to the people meanwhile (and this was no evil), it kept before faith the sure intervention of divine mercy when the chastening by Gentile hands had been told out in full score. Appearances bade fair for those who presented themselves from among the elders of Israel. They came to enquire of Jehovah: was not this faith? They sat before Ezekiel: was not this the reverent humility that honours Him in His servant?

"And the word of Jehovah came unto me, saying, Son of man, speak unto the elders of Israel and say unto them, Thus saith the Lord Jehovah, Are ye come to enquire of me? As I live, saith the Lord Jehovah, I will not be enquired of by you. Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers." (Ver. 2-4 ) He who searches the reins and the heart saw that there was no exercise of conscience before Him; and why answer where there is only hollowness and hypocrisy? It was beneath Him to allow such trifling any more. "As I live, I will not let myself be enquired of longer by you." At the same time He is pleased to justify His ways; and if the prophet would plead for them (or take them to task), he is directed to set their fathers' abominations before them. God thus goes to the fountainhead of the mischief, and the people must judge the evil not merely in its effects but in its spring.

The prophet then was to say to them, "Thus saith the Lord Jehovah, In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am Jehovah your God; in the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands: then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am Jehovah your God. But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt." (Ver. 5-9) With what impressive reiteration Jehovah reminds His people of His oath, swearing, as He could by no greater, by Himself, and thus wishing to show more abundantly the immutability of His counsel! It is expressly of Israel that the apostle declares the gifts and calling of God are not subject to change of mind. For this very reason He judges and must judge their ways: else He would be compelled to sanction or excuse sin. As this never can be, He deals with the unfaithfulness of Israel, and this noticing it from the outset. Even then, spite of expostulations directed to each one, the abominations of their eyes and following of Egypt's idols drew out His anger, so that it became a question of letting it all out against them in that land. But mercy prevailed against judgment, and regard for His own name before the heathen.

"I therefore brought them forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and showed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am Jehovah that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out." (Ver. l0-14) When out of Egypt, Israel was no better than when in it; yea, their evil became more evident and less excusable. For they were in the solitudes of the wilderness with Jehovah, yet they sought false gods; they had his statutes and ordinances, yet they walked not accordingly but despised them; they had His sabbaths as a sign between Him and them, yet profaned them greatly. So that Jehovah was again provoked to destroy Israel in the desert as before in Egypt: His own name, against which they sinned so proudly and perseveringly, was their shelter and defence. "Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols." (Ver. 15, 16)

"Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols; I am Jehovah your God; walk in my statutes, and keep my judgments, and do them; and hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am Jehovah your God. Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness. Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the face of the heathen, in whose sight I brought them forth." (Ver. 17-22) Jehovah was moved with compassion, but He must assert His authority, the rightness of His judgments, and the special value of His sabbaths,* as between Him and them. In vain! The children in the wilderness were as bad as their fathers who fell; and nothing but His own care for the name they profaned stood between Israel and destruction. But now the hand that was lifted up to the seed of Jacob's house for purposes of mercy and goodness was lifted up to them in the wilderness, before they even entered the land of Canaan, that He would scatter them among the nations and disperse them through the countries. Compare Leviticus 26 and Deuteronomy 28, 32. On the other hand, when it became a question of carrying out the long-suspended threat, Amos is explicit that the captivity and dispersion of the people befell them because of their idolatrous rebellion against Jehovah in the wilderness. "Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? But ye have borne the tabernacles of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. Therefore will I cause you to go into captivity beyond Damascus, saith Jehovah, whose name is The God of hosts." (Amos 5: 25-27)

*It is of moment to observe that the observance of the sabbath is not of a moral nature like the other nine words or commandments; for these one judges to be right of oneself, intrinsically right, the sabbath only because God enjoins it to His own people as a sign of His covenant with Israel. Hence, while idolatry and robbery, for instance, are always evil, the Lord Himself in finishing the work of redemption inaugurates and sanctions another day as the expression of the Christian's fellowship with the Father and the Son, as a sort of firstfruits. What ignorance to find fault with this, which is really God's wisdom and grace! Alas! even all saints have not such knowledge of God. Yet it is only one of the proofs how far Christendom is fallen; and men who ought to understand talk still of the christian sabbath, as if the sabbaths of Jehovah had not been taken up and enjoined as a sign that Israel might know Jehovah who sanctified them. But we, Christians, stand on the footing of redemption accomplished and of the new creation, not the old, and hence meet on the first day of the week, not on the last like the Jews.

Some have found difficulty in verse 25, and this from time immemorial amongst writers on the Bible as well as readers of it. But the solution is due to the simple principle that God in His government chastens His guilty people retributively and calls the scourges His own, even when the instruments may be wholly foreign to His mind and heart. Nay it is true even of the Holy One of God, of Christ Himself, who, when given up to utter rejection and suffering from man, is in this said to be smitten of God. (Psalm 69; Zechariah 13) It is a great and serious mistake that the statutes which were not good, and ordinances by which they could not live, mean God's own in which they were bound to walk obediently. This would be indeed to make scripture hopelessly obscure, and God the author of evil. Not so: whatever be the issue for the sinner, the apostle is most energetic, in proving the misery even of a converted soul in his efforts after good and against his own evil under law, to vindicate that which in itself is holy, just and good. Assuredly then the Jewish prophet and St. Paul do not contradict each other, but those who apply the expression "statutes that were not good" misunderstand the matter in hand. The true reference is to the bitter bondage of His people to the corrupt and destructive regulations of the heathen, even to the demoralization of their households, and the most cruel devotion of their first-born to Moloch, "horrid king." Thus, if they polluted God's name and sabbaths, He polluted them in their gifts: so great was the degradation of Israel in departing from the true God. Verse 26 leaves no doubt on my mind as to the real force of verse 25. "Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord Jehovah, Yet in this your fathers have blasphemed me, in that they have committed a trespass against me. For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation to their offering: there also they made their sweet savour, and poured out there their drink offerings. Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day." (Ver. 27-29) Bad as their idolatry was before in Egypt or in the desert, it was more culpable in them and more insulting to God in Canaan. False worship too perpetuates itself, but the truth stands only by grace. (Ver. 29)

"Therefore say unto the house of Israel, Thus saith the Lord Jehovah, Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord Jehovah, I will not be enquired of by you. And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone. As I live, saith the Lord Jehovah, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: and I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord Jehovah. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: and I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am Jehovah. As for you, O house of Israel, thus saith the Lord Jehovah; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols. For in mine holy mountain, in the mountain of the height of Israel, saith the Lord Jehovah, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things." Thus their persevering and heinous sin in always most unnaturally dishonouring Jehovah, like fathers, like children, is pressed on their consciences, as the ground why He could not be enquired of through His prophet. (Ver. 30, 31) But God would take care that they should not carry out all the apostate iniquity of their hearts. They should not be as the heathen after all, they should not succeed in throwing off the yoke of Jehovah to serve wood and stone. They had all the guilt of it in their minds, but God would not forget His own honour, and they should pay the penalty. "[As] I live, saith the Lord Jehovah, surely with a mighty hand and with an outstretched arm, and with fury poured out, will I rule over you." Is this only in the way of judgments? Of judgments without doubt, but with the view and end of purging Israel. He will have His people separate from the Gentiles, whatever may seem the natural course of events, and whatever the desires not only of the Gentiles but of Israel. In the result, Jehovah only shall be exalted; and this when men least expect it. As surely as summer follows winter in the earth, so light shall succeed the darkness of man's day. For this are the ancient people kept of God spite of themselves and the enemy. For, let Satan reign as he may, God is above him and will rule openly as He does in secret providence.

But it is in verse 35 that we see one of the momentous and distinctive intimations of this new word of Jehovah. It is not a question of the temple or Jerusalem or the last reigning branch of her boughs out of which fire went and devoured her fruit, so that there is no more on her a strong branch for a sceptre to rule, till Shiloh come. Here it is the people as a whole, Israel at least rather than the Jews; and of the deepest interest is the intimation of their special future. With them (not with the remnant in the land and city) will God rehearse the history of the chosen nation. After gathering them out from the people and the countries wherein they are still scattered, and this not by quiet, moral, or evangelic means, but with a mighty hand and with an outstretched arm, and with outpoured fury, He will bring them into the wilderness of the people, and plead or hold judgment over them face to face, as of old when He so dealt with their fathers in the wilderness of the land of Egypt. And there He caused them to pass in review, as a shepherd the sheep under the rod, and so brings into the bond of the covenant. It is sovereign grace, but reigning through righteousness. Hence the rebels are severed from the Israel of God, and transgressors against Jehovah (for even the Israelites are not confounded with sinners of the Gentiles) are no longer to be with His people. Out of the country of their sojourn He will cause them to go forth, but into the land of Israel shall not one enter. How strikingly in contrast with the destiny of the remnant of Judah, who are to suffer for their specific sins in the land! There they refused the Christ of God who came in the Father's name; there will they receive the Antichrist who is to come in his own name. Compare Zechariah 11: 16, 17; Zechariah 13: 8, 9; also Daniel 12: 1 for the remnant, and 2 for the body of the people among the Gentiles, as I understand each of these verses.

It was useless then for the Israelites as they were to think their worship acceptable to God. For the sin of witchcraft is rebellion, and idolatry stubbornness. If therefore they would not hearken to Jehovah, better be in the openness of their evil than keeping up a show utterly offensive to Him: gifts from men in such an idolatrous state only profane His name. But His purpose shall stand. "For on my holy mountain, on the mountain of the height of Israel, saith the Lord Jehovah, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things." (Ver. 40) Who can allege with any semblance of a consistent interpretation that this word of promise in our prophet has been fulfilled or yet begun to be? The people and land of Israel will then be holy in the full force of the expression. Then, not before, will Jehovah be vindicated through Israel before the eyes of the nations. The gospel which has gone forth since the death and resurrection of Christ is in contrast with it; for there all are alike treated as sinners and lost, and those who believe not only find indiscriminate mercy, but are brought into one new man wherein is neither Jew nor Gentile. "In that day," of which the prophet speaks, the distinction will reappear, and Israel, delivered from all their idols and every high place, will worship Jehovah their God on the mountain of His holiness, on the mountain of the height of Israel.

"I will accept you with your sweet savour when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am Jehovah, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am Jehovah, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord Jehovah." (Ver 41-44) They will then be accepted and know Jehovah, the promises to the fathers be accomplished, not only in us who now believe and go to heaven at Christ's coming, but in the children of Israel on the earth, who shall then indeed repent, only so really because of His mercy who acts freely above the evil of the creatures for His own sake: if He did not, to be a sinner were to be ruined without remedy or hope.

Ezekiel 21.

What appears in our ordinary Bibles as the end of chapter 20 (ver. 45-49) goes rather with chapter 21 in the Hebrew and in some ancient versions. It is the conquest of Judea under the image of a forest on fire. The prophet is directed to set his face and prophesy about the south, which is expressed in three forms with great emphasis. "Moreover the word of Jehovah came unto me saying, Son of man, set thy face toward the south, and drop [thy word] toward the south, and prophesy against the forest of the south field. And say to the forest of the south, Hear the word of Jehovah; thus saith the Lord Jehovah, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree." Judgment was going forth against all, be they vigorous or withered. "The flaming flame shall not be quenched, and all faces from the south to the north shall be burnt therein. And all flesh shall see that I Jehovah have kindled it: it shall not be quenched." The completeness of the judgment would prove the hand of Jehovah, "Then said I, Ah! Lord Jehovah! they say of me. Doth he not speak parables?" The word was plain enough; but man finds difficulties in understanding what he does not like.

The next communication however is much more distinct and complete. (Chap. 21) "And the word of Jehovah came unto me saying, Son of man, set thy face toward Jerusalem, and drop [thy word] toward the holy places, and prophesy against the land of Israel, and say to the land of Israel, Thus saith Jehovah; Behold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked." Here figures are dropped and plain language spoken. The slaughter would be indiscriminate, not chastening but vengeance. It is no longer a conflagration, but the sword. "Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of its sheath against all flesh from the south to the north; that all flesh may know that I Jehovah have drawn forth my sword out of its sheath: it shall not return any more" (Ver. 1-5) Sentence was gone forth irrevocably against Judea. "Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes." All were to take heed. It was no light matter nor affectation on Ezekiel's part. God meant it to be felt deeply — by the prophet first that others also might fear. "And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold it cometh and shall be brought to pass, saith the Lord Jehovah." (Ver. 6, 7) The certainty of judgment, though only a national one, was intended to fill the heart of the prophet with anguish to the uttermost.

"Again the word of Jehovah came unto me, saying, Son of man, prophesy and say, Thus saith Jehovah; Say, A sword, a sword is sharpened, and also furbished; it is sharpened to make a sore slaughter, it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. And he hath given it to be furbished that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. Cry and howl, son of man, for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh. Because it is a trial, and what if the sword condemn even the rod? it shall be no more, saith the Lord Jehovah." (Ver. 8-13) Then comes the direction: "Thou therefore, son of man, prophesy and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers. I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied. Ah! it is made bright, it is wrapped up for the slaughter. Go thee one way or other, either on the right hand or on the left, whithersoever thy face is set. I will also smite my hands together, and I will cause my fury to rest: I Jehovah have said it." They are now spoken of as great men, not figuratively as trees, dry or green. Jehovah would smite His hands together and cause His fury to rest. (Ver. 14-17)

Then, with a strikingly vivid picture of the Chaldean and his auguries, we have a fresh message of that which drew out His anger against Jerusalem. "The word of Jehovah came unto me again, saying, Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city. Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. [Neither king nor people had confidence in Jehovah.] For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. Therefore thus saith the Lord Jehovah; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand." (Ver. 18-24) The king of Jerusalem would be more false even to Jehovah than the idolatrous king of Babylon. Nebuchadnezzar had counted upon his respect for the oath of Jehovah; but he had none.

Hence Zedekiah is called a profane prince of Israel whose day is come when iniquity shall have an end. "Thus saith the Lord Jehovah; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is; and I will give it him." (Ver. 26, 27) Messiah shall come and reign: subversion and only subversion till then. His is the right.

The chapter closes with a message concerning the Ammonites. "And thou, son of man, prophesy and say, Thus saith the Lord Jehovah concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering: while they see vanity unto thee, while they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end. Shall I cause it to return into its sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy. Thou shalt be for fuel to the fire: thy blood shall be in the midst of the land; thou shalt be no more remembered: for I Jehovah have spoken it." (Ver. 28-32) It was not a question of one only but of both. Jerusalem was the prime object of destructive vengeance, yet the Ammonites should not escape but fall in their turn. The rejection of God's government by law would issue in the utter blotting out of Israel; but grace would take up the matter and reserve for God in mercy to restore what was hopeless as long as the promises were tied to conditions, for the people had broken all instead of fulfilling any. They were to be carried captive, and the kingdom overturned till Messiah come; but the Ammonites should be judged in their own land. Yet is it a mistake to deny either their captivity or their restoration another day. (Compare Jer. 49: 6)

Ezekiel 22

Next follows a withering exposure of Jerusalem, violence and corruption, idolatry in particular, being charged home. Therefore did Jehovah put the city to shame, a mockery to men far and near. "Moreover the word of Jehovah came unto me, saying, Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt show her all her abominations. Then say thou, Thus saith the Lord Jehovah, the city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years; therefore have I made thee a reproach unto the heathen, and a mocking to all countries. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed." (Ver. 1-5) Nay the dignitaries of law, who governed, set the example of iniquity in every form, degree and relation. Who can wonder that the name of God was blasphemed among the Gentiles when the Jews violated Godward as well as manward each command of the law which stood in their way? This is detailed in sufficiently humiliating terms in verses 7-12, closing with what is alike the cause and the consequence of all their other wickedness: Jews even had forgotten Jehovah.

"Therefore, behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I Jehovah have spoken it, and will do it. And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am Jehovah." (Ver. 13-16) Such is the expression of divine displeasure. Stout of heart and hand as they might seem, where would it all be in the day of Jehovah's dealing, whose word would as surely stand as the Jews would be scattered among the countries, that there if not in Jerusalem they might come to an end of their impurity, conscious of and confessing to others their inward pollution and knowing Jehovah as never before?

In the next section of the chapter is a denunciation, if possible, more tremendous. If the chapter before was the prophecy of the sword, this is no less of the furnace. "And the word of Jehovah came unto me, saying, Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord Jehovah; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. Its silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I Jehovah have poured out my fury upon you." (Ver. 17-22) Whatever may be the bloody horrors associated with the sword, the fire of divine indignation cannot but portend yet worse even for this world; and the prophecy of course goes no farther. But it was Jehovah's doing because of Jerusalem's sins, not the Gentiles' merely because of their power. Faith seizes this and bows before Him.

The closing verses drop these images and speak out in the plainest terms. "And the word of Jehovah came unto me saying, Son of man, say unto her, thou art the land that is not cleansed, nor rained upon in the day of indignation. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. And her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord Jehovah, when Jehovah hath not spoken. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy; yea, they have oppressed the stranger wrongfully. And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it; but I found none." (Ver. 23-30) Guilty and now given up to judgment, Jerusalem resembled land without man's culture or God's natural supplies, a mere waste therefore morally. The conspiring prophets in its midst were like ravening and roaring lions; the priests not only perverted the law but profaned the sanctuary; the princes were no better than rapacious and bloodthirsty wolves, and this for unjust gain. Thus there was no distinction for the better, whether one looked higher or lower. The prophets glossed over men's sins and presumptuously claimed Jehovah's word for their misleading lies; while the people of the land, not preserved from evil in their lowliness, practised all sorts of violence and rapine. Not a man did Jehovah find to build up the wall or stand in the gap before Him on behalf of the land; alas! there was none. "Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath; their own way have I recompensed upon their heads, saith the Lord Jehovah." (Ver. 31)

Ezekiel 23.

The prophet still continues the exposure of Israel's sin, especially of Jerusalem's. The holy city is here compared with Samaria, as two sisters of a common parent — the Jewish people; sisters too in their idolatrous iniquity. The evil is traced up to its earliest exhibition. The idols which beguiled them in Egypt exposed them at last to Assyria and to Babylon. In Egypt they manifested their lewdness, and their old age was according to the sins of their youth. Their symbolic names are here given as Aholah the elder, and Aholibah, her sister; the former meaning "her own tent," the latter, "my tent is in her." The reader will not fail to observe the striking appropriateness of these symbolic names. The worship of Samaria was of self-will, at best an imitation, but really independence of Jehovah. But in Jerusalem the divine service was ordered of Jehovah as His own appointment; nevertheless not one only but both were His. "They were mine, and they begat sons and daughters." Jeroboam's usurpation did not destroy the title of Jehovah but rather drew out the special ministry of Elijah and Elisha as well as of others in God's grace, if peradventure they might be warned. The elder Aholah, or Samaria, speedily showed the old evil unremoved. (Vers. 5, 8) The worship of the calves led to worse and brought finally judgment, through those who last of all allured her from Jehovah, and the Assyrian executed judgment on Samaria. (Vers. 9, 10)

Was Jerusalem admonished? Did the sight of Aholah act for good upon Aholibah? On the contrary, "she was more corrupt in her inordinate love than she." The younger and more favoured sister followed the elder and was even grosser in the indulgence of her idolatry. (Ver. 11) Nay, on the sons of Assyria she doted; "Then I saw that she was defiled, that they both took one way." Not content with Assyria, she desired after the Chaldeans and their idolatrous worship. And the sons of Babylon defiled her; but if she was defiled by them, her mind was alienated from them. So it ever is where the favour and the will of God are not. Evil nearness is quickly followed by mutual disgust. But alas! there is worse. "My mind, saith Jehovah, was alienated from her, as my mind was alienated from her sister." Jerusalem was given over to a reprobate mind. (Vers. 19, 20) From verse 22 the Lord Jehovah threatens Jerusalem: —

"Therefore, O Aholibah, thus saith the Lord Jehovah, Behold, I will raise up thy lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side; the Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them: all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses. And they shall come against thee with chariots, wagons, and wheels, and with an assembly of people, which shall set against thee buckler and shield and helmet round about: and I will set judgment before them, and they shall judge thee according to their judgments. And I will set my jealousy against thee, and they shall deal furiously with thee: they shall take away thy nose and thine ears; and thy remnant shall fall by the sword: they shall take thy sons and thy daughters; and thy residue shall be devoured by the fire. They shall also strip thee out of thy clothes, and take away thy fair jewels. Thus will I make thy lewdness to cease from thee, and thy whoredom brought from the land of Egypt: so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. For thus saith the Lord Jehovah, Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy mind is alienated: and they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare: and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms. I will do these things unto thee, because thou hast gone a whoring after the heathen, and because thou art polluted with their idols. Thou hast walked in the way of thy sister; therefore will I give her cup into thine hand." (Ver. 22-31) Those with whom she sinned should be her chastisers and they should deal in fury, punishing her without mercy, and with every mark of ignominy. The adulterous people should, according to the symbol, lose their nose and their ears, should have their sons and daughters taken away: fire and sword should do the work of destruction. Does a licentious woman pride herself on her dress and her jewels? Of all should Jerusalem be stripped, but not in vain. This wickedness should cease, and Egypt should be looked to no more. Judah should suffer no less than the rebellious ten tribes.

From verse 32 there is a taking up of the cup named in verse 31, and this figure is applied with all fulness to express the judicial dealings of Jehovah with Jerusalem.

"Thus saith the Lord Jehovah, Thou shalt drink of thy sister's cup, deep and large: thou shalt be laughed to scorn and had in derision; it containeth much. Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria. Thou shalt even drink it and suck it out, and thou shalt break the shreds thereof and pluck off thine own breasts: for I have spoken it, saith the Lord Jehovah. Therefore thus saith the Lord Jehovah, Behold thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and whoredoms." (Ver. 32-30)

Thus the judgment of favoured Judah should even exceed that of Samaria, as indeed her guilt was greater. The dregs should be drained, the shreds should be ground with their teeth, and their guilty breasts torn. From verse 36 to the end there is a comparison which closes the account of the two sisters. They were both licentious, both bloody. They carried their idolatrous adultery to such an extent as to burn their children to Moloch, and on that day to pollute Jehovah's sanctuary and desecrate His sabbaths. "Lo! thus have they done in the midst of mine house." No means were untried to entice those without to the dishonour of Jehovah, iniquitously misapplying to them Jehovah's incense and Jehovah's oil. And as Jerusalem had sought strangers from afar, so she deigned to court the most vulgar drunkards from the desert. Thoroughly profligate were those two women, Aholah and Aholibah. Not God only, but righteous men should judge them with the judgment of adultresses, and the judgment of those who shed blood, for such they really were. (Ver. 45)

Their judgment however should not slumber. The adulterous woman must be stoned till she died. "For thus saith the Lord Jehovah, I will bring up a company upon them, and will give them to be removed and spoiled. And the company shall stone them with stones, and dispatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire. Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness. And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols: and ye shall know that I am the Lord Jehovah." (Ver. 46-49)

Ezekiel 24.

The new message of Jehovah has great peculiarity in it in this respect that the prophet is directed to note expressly the day, not as usually for a date of the communication but also as the precise beginning of the accomplishment of the prediction, the form of expressing it being as before from Jehoiachin's captivity. A higher power it must have been to make known that the siege commenced that very day: even the dullest would feel this.

"Again in the ninth year, in the tenth month, in the tenth day of the month, the word of Jehovah came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord Jehovah, Set on a pot, set it on, and also pour water into it: gather the pieces thereof into it, even every good piece, the thigh and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord Jehovah, Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; that it might cause fury to come up to take vengeance; I have set her blood on the top of a rock, that it should not be covered." (Ver. 1-8) Thus the cauldron filled with the pieces of flesh and best bones, all boiled well, partly with the rest of the bones, is the awful figure which Jehovah afterwards explains in allusion to their own fond boast (chap. 11) of security in Jerusalem. For as the flesh never trusts God for eternal life or an absolute remission of sins, so mere religiousness is apt to presume on the indefeasibility of God's promises without the slightest heed to His will or glory and to the evident dishonour of His name and word. But they deceive their souls, as the Jews did here, on whom should fall indiscriminate judgment. "Let no lot be cast upon it." None should go unpunished. As the evil of Jerusalem even to blood (so much the greater offence in Israel, as they knew how God maintained the sacredness of life in man, His image, a truth which the Gentiles soon forgot and lost) was deeply ingrained and unblushingly committed, without care to conceal it, so would Jehovah deal in His retribution.

In verses 9-14 we see that Jerusalem should be taken and destroyed after no superficial sort; and this is described in continuance of the former allegory. For now Jehovah lets it be known that not only should the bones be burnt, but the city itself under the emblem of the cauldron set no longer with water but empty on the coals, that its copper might glow, and its filthiness be smelt in its midst, and its scum be consumed. "With frauds it wearied itself; and the greatness of its scum goeth not off from it: into the fire its scum! In thy uncleanness is incest: because I cleansed thee and thou wouldst not be cleansed, thou shalt not be cleansed from thy uncleanness any more till I have caused my fury to rest on thee. I Jehovah have spoken: it cometh to pass, I will do it; I will not go back, nor have pity, nor repent: according to thy ways and according to thy doings shall they judge thee, saith the Lord Jehovah." Disciplinary measures had long failed, proper government according to His law was despised. Let the haughtiest and most cruel of earthly marauders come and execute the divine decree now fixed.

The prophet is next called to fear himself a stroke from God of the most intimate kind, if by any means the captives at the Chebar could be forced to feel the seriousness of the crisis and of that rebellious denial of the true God which had brought judgment on the Jews. "And the word of Jehovah came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded." (Ver. 15-18)

Nor did this sudden domestic affliction, with absolutely no token of mourning on Ezekiel's part, pass unheeded. "And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of Jehovah came unto me, saying, Speak unto the house of Israel, Thus saith the Lord Jehovah, Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another." (Ver. 19-23) The fresh oracular act is expounded; and the people are informed that God would teach them of their unexampled trouble which should leave no room for tears or ordinary mourning. So sweeping a destruction was begun, Jehovah Himself profaning the sanctuary by judgment as they had by their transgressions and abominations, that nothing would remain for them but pining away in their iniquities and groaning one to another. What a picture of despair when the sorrow lies too deep for tears, and an overwhelming sense of guilt compels men to abandon hope!

It is not right to speak of the sacred writers introducing their own names into their productions. Do those who so talk really believe that they were inspired in the true and full meaning of the term? If so, it was God who led and authorized them to do so, as the prophet here. "Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord Jehovah. Also, thou son of man, shall it not be in that day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, that he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am Jehovah." (Ver. 24-27)

Ezekiel 25.

We have now a message from Jehovah which, while connected with the foregoing denunciation of Israel and especially of Jerusalem, forms a natural transition to foreign nations that successively fall under divine judgment. (Ezek. 26-32) Ammon and Moab had an unhappy and humiliating origin which gave them a sort of spurious relation to Israel; Edom, if nobler after the flesh, was no nearer spiritually, yea, rather the bitterest of foes; and the Philistines, without any such connection, had the peculiar lot of hanging on the south-western skirts of the land, though Gentiles and the most cruel of the oppressors of Israel, till put down by David. Against all these the prophet has here a word from the Lord.

"And the word of Jehovah came again unto me, saying, Son of man, set thy face against the sons of Ammon, and prophesy against them; and say unto the sons of Ammon, Hear the word of the Lord Jehovah: Thus saith the Lord Jehovah, Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; behold, therefore, I will deliver thee to the men of the east for a possession, and they shall set their villages in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. And I will make Rabbah a stable for camels, and the sons of Ammon a couching-place for flocks: and ye shall know that I am Jehovah. For thus saith the Lord Jehovah, Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel; behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am Jehovah." (Ver. 1-7) The main question is as to the sons of the east, which some (Jews and Christians) regard as the Chaldeans. But Theodoret seems to me more right who views them, as the Ishmaelites, who should, on the great overthrow of the actual state by Nebuchadnezzar, pitch their tents, and tend their flocks and herds, and in short pass their nomad life in the land of those who triumphed at the desecration of Jehovah's sanctuary and the desolation of Israel's land, and the captivity of Judah. Perhaps it may have been the former thought which influenced our translators in giving "palaces" where encampments or villages would seem correct. It was a greater blow thus to become a possession of the wandering Bedouins than simply to have fallen under the towers and strength and skill of the Babylonians. The sons of Ammon have been destroyed, for man irreparably, and spite of any passing history of Greeks or Romans.

But they are not alone. Moab was no less hostile. Their mountain fastnesses, their proud fortifications, should prove vain when God's time came; and it was soon coming. "Thus saith the Lord Jehovah, Because that Moab and Seir do say, Behold the house of Judah is like unto all the heathen; therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, unto the men of the east with the sons of Ammon, and will give them in possession, that the sons of Ammon may not be remembered among the nations. And I will execute judgments upon Moab; and they shall know that I am Jehovah." (Ver. 8-11) How true it is that God resists the proud; and we have heard of Moab's pride, which He the more resented because they ventured to say, as they would have fain believed, that "the house of Judah is like to all the heathen." But not so either in their privileges or in their punishment, though alas! too like in their sins. This however was not what Moab disliked, but the mercy God had shown them and their call to be at the head of nations as the witness of Jehovah; and therefore did He execute judgments in Moab that they might know Him. The God of Israel governs the nations.

Seir had been coupled with Moab; but Edom's implacable hatred must have a distinct place also. "Thus saith the Lord Jehovah, Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; therefore thus saith the Lord Jehovah, I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord Jehovah." (Ver. 12-14) Should not Edom have been grieved for his brother? Rather did he seize their ruin by the Gentile stranger to avenge himself for his old grudge. But God was not mocked then any more than now, and in this case inflicts His vengeance on Edom by the hand of His people Israel; "and they shall execute upon Edom according to mine anger and according to my fury, and they shall know my vengeance" [not simply "that I am Jehovah"] "saith the Lord Jehovah."

Had the stranger come from Crete and settled within the land of Palestine to the harassing and oppression of Israel? Did they rise up to avenge their old grudges if they could not in their old grandeur? God was not unmindful. "Thus saith the Lord Jehovah, Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; therefore thus saith the Lord Jehovah, Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethim, and destroy the remnant of the sea coast. And I will execute great vengeance upon them with furious rebukes; and they shall know that I am Jehovah, when I shall lay my vengeance upon them." (Ver. 15-17) Here the menace of divine judgments is intensely strong. It is a fearful thing to fall into the hands of the living God when He avenges His people on their haughty and spiteful foes.

Ezekiel 26

Another city in the west has an exceptional importance, the renowned city of Tyre, which drew down upon itself Jehovah's displeasure and judgment. It is a lesson the more serious because Tyre does not appear to have been animated by a spirit of hostility pure and simple against Israel. It was rather commercial greed which saw an opportunity of advantage in the disasters of the chosen people. This enticed the city into an antagonism to Israel which Jehovah resented. For His chastening of His people is no warrant for the selfish covetousness which would profit by their troubles or downfall. This then is here noticed by the prophet.

"And it came to pass in the eleventh year, in the first day of the month, that the word of Jehovah came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: therefore thus saith the Lord Jehovah, Behold, I am against thee, O Tyrus and will cause many nations to come up against thee as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea; for I have spoken it, saith the Lord Jehovah: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am Jehovah." (Ver. 1-6) Did Tyre say that Jerusalem was broken, I shall be replenished now that she is laid waste? the Lord Jehovah replies "I am against thee, O Tyrus, and will cause many nations to come up against thee." For doom is pronounced — her very dust to be scraped from her, herself to be like the top of a rock for spreading of nets in the midst of the sea, her daughters in the field (that is, I suppose, the colonies planted by her) to be slain by the sword. Thus should they know that it was Jehovah.

"For thus saith the Lord Jehovah, Behold, I will bring upon Tyrus Nebuchadnezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people. He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harp shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord Jehovah have spoken it, saith the Lord Jehovah." (Ver. 7-14) The great imperial power of the world should put an end to the outshoots of Tyre and invest that mart of nations with all the appliances of siege investment, and break down its walls and towers with his axes and engines of war, and his success is ensured, and the slaughter of the Tyrians, and the spoil of their wealth and merchandise. It may be that they (ver. 12) goes beyond Nebuchadnezzar and takes in Alexander the Great whose vengeance was still more complete and by whom the stones and timber and dust of Tyre were laid in the midst of the water. Certainly there was no more recovery after that.

Further, the moral effect was immense among the nations. This is described in the concluding verses. "Thus saith the Lord Jehovah to Tyrus, Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure." (Ver. 15-18) The trading powers would especially feel the utter ruin of a city so renowned and strong in the sea. The isles accordingly are specified as troubled at Tyre's departure. For many of the wealthy fled, as the rest remained to be destroyed.

"For thus saith the Lord Jehovah, When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, the great waters shall cover thee; when I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord Jehovah." (Ver. 19-21) The destruction of Tyre was to be complete. Whatever was the importance of its position, (and its past success seemed to invite the rebuilding of such a commercial centre,) all hope would be vain on man's part, for the Lord says, "I will make thee terrors, and thou shalt be no more. Though thou be sought for, thou shalt never be found again, saith the Lord Jehovah." Thus should perish the splendour of a city whose fame spread far and wide amidst all lands, gathering wealth from, and spreading it to, alike the seas and lands of the Gentiles. Such should be the doom of those who meddle with Israel even in their desolation, for their own lust of gain.

Ezekiel 27

We have next an animated and striking picture of the commerce of Tyre. "And the word of Jehovah came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; and say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord Jehovah, O Tyrus, thou hast said, I am of perfect beauty." (Ver. 1-3) This lamentation soon passes into an allegory. Tyre is addressed personally. Her position is set forth graphically as well as her self-complacency. From verse 4 the allegory of a ship is before us and this very strikingly in keeping with the peculiar character of Tyre. "Thy borders are in the heart of the seas, thy builders have perfected thy beauty. They have made all thy ship boards of fir trees of Senir [the south of Anti-libanus]; they have taken cedars from Lebanon to make masts for thee. Of the oaks of Bashan have they made thine oars," etc. So the description follows, trenches of ivory out of the isles of Chittim, embroidered fine linen or cotton from Egypt for sails, blue and purple covering from the isles or coasts of Elishah — such were the adornments of the vessel. From verse 8-11, we have the crew, the pilots, and the traders, the marines and the guards. "The inhabitants of Zidon and Arvad were thy marines: thy wise men, O Tyrus, that were in thee, were thy pilots. The ancients of Gebal and the wise men thereof were in thee thy caulkers: all the ships of the sea with their mariners were in thee to occupy thy merchandise. They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee; they set forth thy comeliness. The men of Arvad with thine army were upon thy walls round about, and the Gammadim were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect." (Ver. 8-11) Thus those near at hand are supposed to be sailors and pilots, with mercenaries from Persia on the east, Lud and Phut on the west. Tyre laid all under contribution and loved to gather the most remote under her banner.

From verse 12 we enter upon her foreign trade, beginning with Tarshish itself and ending with its ships in verse 25. In these early days Tarshish seems to have given its name to vessels that sailed anywhere, at any rate, on long voyages, pretty much like our own term "East Indiamen." "Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs." In verse 13 we have quite a different class of merchandise. "Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market." Here we stretch to the far east from the west. Then in verse 14 we have north Armenia. "They of the house of Togarmah traded in thy fairs with horses and horsemen and mules." Then we come down to the south. "The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony." Next we come to Syria (if this be the reading, for fifteen MSS read Edom) which traded with Tyre with emeralds (or carbuncles), purple embroidery, fine linen (or cotton) and coral and ruby.

Then we have the connection of Tyre with Judah and the land of Israel. "They were thy merchants, they traded in the market wheat of Minnith and Pannag, and honey and oil and balm." Damascus seems to have bought Tyrian wares and to have given in return wine of Helbon (or Aleppo) and white wool.

Verse 19 appears to put together peculiarly Dan and Javan from "Usal" (translated in our Authorized Version, "going to and fro"). It seems contrary to analogy that the copulative should begin the verse. Some therefore, instead of translating it "Dan also" say "Dedan and Javan." Others decide for Aden. As it would seem that some places in Arabia are here meant, so perhaps the second Dedan. Arabia and all the princes of Kedar traded in lambs and rams and he-goats. Again merchants of Sheba and Raamah traded with Tyre, furnishing the markets with the best spices and with all precious stones and gold. Next we find the Mesopotamian traders. From these eastern sources they had the most showy articles, purple, and damask, and embroidery, wound up with the ships of Tarshish, the great means of conveyance for the ancient world. Instead of the singular expression in our version, "The ships of Tarshish did sing of thee in thy market," there is good authority for understanding "The ships of Tarshish were thy walls, thy trade." A similar expression has been used popularly of our own country.

But no fulness from without, no glory even in the heart of the seas, could resist the word of Jehovah. The day of Tyre was come. "Thy rowers brought thee into great waters: the east wind broke thee in the heart of the seas." From verse 26 just quoted begins the prophet's description of the ruin of Tyre. We return to the previous allegory. Tyre is a ship that founders at sea. Nebuchadnezzar is the east wind that upset her. "Thy riches and thy fairs, thy merchandise, thy mariners, and thy pilots, thy Balkers, and the occupiers [or barterers] of thy merchandise, and all thy men of war [or warriors] that are in thee, even with all thy company which is in the midst of thee, shall fall in the heart of the seas in the day of thy fall." (Ver. 27)

Slowly had Tyre risen to this immense and concentrated trade; how quickly all fell to ruin when Nebuchadnezzar struck the first blow and irretrievably when Alexander the Great struck the last! "The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land: and shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes; and they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the heart of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth, with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the midst of the waters, thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shall be any more." (Ver. 28-36) This bitter and widespread mourning may remind the reader of the Revelation of another city, far more corrupt as being the corruption of what was incomparably more excellent in New Testament times, whose judgment still lingers, but will surely come, for strong is the Lord God who judgeth her.

Ezekiel 28

This, the third chapter of the series, closes the burden of Tyre, adding a brief denunciation against Zidon, its mother city, but generally inferior in power and splendour to the daughter, not more than twenty miles apart. Each had its distinctive points: as the first brought out the shortlived pleasure of the great city of ancient commerce at Jerusalem's fall, and the second its all-concentrating traffic suddenly come to nought amidst the general consternation of men, so here "the prince of Tyrus" comes into relief, and the irremediable downfall of his pride.

"The word of Jehovah came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord Jehovah, Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel: there is no secret that they can hide from thee: with thy wisdom and with thy understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: by thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches." (Ver. 1-5) It would appear that Ithobalus, as Josephus calls him (c. Ap. 21), or Ithbal the second, according to the Phoenician annals, ruled in the time of the prophet: probably he may have given occasion to this stirring and severe, yet withal sublime, sketch. It is the typical prince of the world in that day; and many of the expressions are borrowed for the after predictions about the Antichrist or man of sin yet to come. The prince was the head and centre and personification of that pride and wealth found in Tyre as a whole. Nor is there any character of pride baser, more blinding, more corrupting. It lives in selfishness, appeals to it and is exalted by it in its grossest form. No wonder that the New Testament brands covetousness as idolatry, and characterizes the love of money as a root of all evil. The haughtiest station marked this prince. Did he say he was God, and sit in His seat (or throne) in the heart of the seas? He was man, not God, and must soon leave it, however impiously he set his heart as that of God. It is common to all who amass wealth to give themselves credit for wisdom. So did the prince: wiser than Daniel, he discerned what was hidden from others. Alas! what folly and poverty. Was he rich toward God? nay, he had amassed riches, and gold and silver had crowded into his exchequer. This was the aim of his wisdom, this its triumph, for it was his own doing. Self, not God, was in all his thoughts.

Had the prince of Tyre then only thus perverted all he knew from his proximity to Israel? God would teach him that his responsibility was according to what should have been his profit, not pride, his doom only the more stern and sure and speedy. 'Therefore thus saith the Lord Jehovah; Because thou hast set thine heart as the heart of God; behold, therefore, I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no god, in the hand of him that slayeth thee. Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord Jehovah." (Ver. 6-10) If he aspired to be God in pretension, he should feel what it is to be man in weakness when the sword of the terrible stranger should defile his brightness, and he should die the deaths of such as are slain in the heart of the seas, for it should prove then no impregnable shelter but his most ignominious grave. He should die the deaths of the uncircumcised, of men farthest from God.

There is more difficulty as to verses 11-19. Is it the same personage or a different one? I am disposed to think it the same historically, but with a deeper reference to Satan's fall incorporated into it; and this may be one reason why the Spirit of God changes "prince" into "king." The picture is beyond comparison more elaborate than the former sketch, yet not without links that connect both together. "Moreover the word of Jehovah came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord Jehovah; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden, the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created." (Ver. 11-14) Creature beauty and conferred if not acquired advantage to the uttermost, inwardly as well as outwardly, were there; the highest and most delightful position in nature; the variegated lights of Him who is light in His own nature were there, though of course not in the fulness of grace or glory; the suited expression of joy and gladness was not wanting from the first. "Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire." (Ver. 14) There was intelligence in judicial action and protection in him by God's ordinance; and this too in no distant sphere but where God displayed His authority; there was familiarity with His searching judgments. Nor was there a gradual slip or yielding to temptation from without: "Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." (Ver. 15)

Now we return to that which we have seen in the previous description of the prince. "By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more." (Ver. 16-19 ) Can it be doubted however that in this denunciation God had before Him the fall and ruin of His arch-enemy? The want of seeing such allusions, past or future, above all of seeing Christ in the prophecies, often exposes souls little established in the truth to charge God's word foolishly. They conceive oriental exaggerations, where such as know the truth find the deepest ground for thankfulness of heart for God's grace in thus binding all His revelations in one harmonious whole.

The concluding section is the prophecy against Zidon. "Again the word of Jehovah came unto me, saying, Son of man, set thy face against Zidon, and prophesy against it. And say, Thus saith the Lord Jehovah, Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am Jehovah, when I shall have executed judgments in her, and shall be sanctified in her. For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am Jehovah. And there shall be no more a pricking briar unto the house of Israel, nor any grieving thorn of all that are round about them, that despise them; and they shall know that I am the Lord Jehovah." (Ver. 20-24) God is now known in and by His grace in Christ Jesus our Lord. As before the gospel it was by His judgments, so will it be again when the acceptable year of Jehovah opens with the day of vengeance of our God. And how solemn the difference of the lines measured out to Zidon and Israel! The Zidonians should know He is Jehovah by the judgments by which He would be sanctified in their city; Israel should know Him Jehovah their God when He has gathered them in from the nations where they are still scattered and is sanctified in them in the sight of the Gentiles. "Thus saith the Lord Jehovah, When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob. And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am Jehovah their God." (Ver. 25, 26)

Ezekiel 29.

The next series consists of four chapters directed against Egypt, as the last three against Tyre with its prince and king. The evil denounced is no longer commercial pride, but confident nature, and this especially in political wisdom. We shall see how God brings to nought the power which is thus characterized and set itself up in haughty independence of Him; for we have here the judgment of the nations, Israel included, before Babylon acquired its imperial supremacy.

"In the tenth year, in the tenth month, in the twelfth day of the month, the word of Jehovah came unto me, saying, Son of man, set thy face against Pharaoh, king of Egypt, and prophesy against him, and against all Egypt: Speak and say, Thus saith the Lord Jehovah, Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers; thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven." (Ver. 1-6)

Thus should God deal with the self-confidence of Egypt, whose king is compared to the sea monster that crouches in the midst of the Nile's branches. When its hour came, abasing destruction should fall not on it only but on all the fish that should cling to it for protection. The blow was to be fatal, and birds and beasts of prey, should feast on it.

"And all the inhabitants of Egypt shall know that I am Jehovah, because they have been a staff of reed to the house of Israel. When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest", and madest all their loins to be at a stand." (Vers. 6, 7) The chosen people had repaired to Egypt for succour before now: what had been the issue? In vain the alliance of Israel with a nation who avowedly trusted in themselves, not in the Lord, save indeed to the sore wounding of Israel when Egypt was broken.

"Therefore thus saith the Lord Jehovah, Behold, I will bring a sword upon thee, and cut off man and beast out of thee. And the land of Egypt shall be desolate and waste; and they shall know that I am Jehovah: because he hath said, The river is mine, and I have made it. Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syrene even unto the border of Ethiopia. No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries." (Ver. 8-12) Egypt should be not only smitten, but most of all in what was its chief boast, its river. That granary of the world, and garden of the earth, should become a wilderness for forty years, and the Egyptians be scattered exiles: so great chastening should Nebuchadnezzar inflict.

But how evident the mouth and the hand of God! It was a measured sentence, and not more surely should the woe come than its worst should terminate according to His word. "Yet thus saith the Lord Jehovah, At the end of forty years will I gather the Egyptians from the people whither they were scattered: and I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their inhabitation; and they shall be there a base kingdom. It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations. And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord Jehovah." ( Ver. 13-16) How wonderful, and how punctually fulfilled! yet no wit of man could have forecast it in any of its parts. It was the reversal of its own experiences, and no other nation had a similar destiny or sentence. The more we ponder the word, the more we know its real history: not the prophecy from the history — no man ever yet learnt truly thus —  but the history from the prophecy, for God alone sees and speaks without error or change; and our best wisdom is to learn of Him, honouring His word, let who will prefer the sight of their eyes or the hearing of men with their ears. Dull as Israel were, they should thus know that He was Jehovah. Egypt though restored rose to dominion no more, became a kingdom but the basest, and no more an object of confidence to Israel.

The rest of the chapter connects with the beginning of it a prophecy wholly distinct in time but kindred in subject. "And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of Jehovah came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: therefore thus saith the Lord Jehovah, Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord Jehovah." (Ver. 17-20) It naturally follows the burden of Tyre, for it represents Jehovah as balancing the vast expenditure of Nebuchadnezzar on that hardly won city whose wealth in great part escaped his grasp with the conquest of Egypt, a rich booty to the conqueror and his greedy and before this disappointed host. No wonder the land of Egypt was to be long waste, though not for ever.

"In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them. and they shall know that I am Jehovah." (Ver. 21) We have no account that so it was. But we need none. So Jehovah spoke; and so we are sure it was: Israel revived, and Ezekiel delivered His message in their midst, and they then knew who He is that would have them aware of what was coming before it came.

Ezekiel 30.

The first of the two prophetic strains of our chapter is a good example of that which characterises the word of prophecy, the binding up of present or impending disasters with the great day when God will interfere in power and judge (not first the dead but) the quick. There was the direct government of God then in Israel, which dealt also with the nations that meddled with His people, as there will be by and by an incomparably better display of it when the Lord comes to reign over the earth. Meanwhile we have only the course of providence regulating sovereignly and unseen, while the Jews are for the time abandoned for their apostasy and also now their rejection of the Messiah.

"The word of Jehovah came again unto me, saying, Son of man, prophesy and say, Thus saith the Lord Jehovah; Howl ye, Alas for* the day! For the day is near, even the day of Jehovah is near, a cloudy day; it shall be the time of the heathen. And the sword shall come upon Egypt, and great pain shall be in Ethiopia, when the slain shall fall in Egypt, and they shall take away her multitude, and her foundations shall be broken down. Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword." (Ver. 1-5) The intervention of Jehovah in the downfall of Egypt identifies itself in principle with the day of Jehovah which closes this age and spreads over that which is to come. Not only should the African races fall, but the sons of the land of the covenant, which seems to point to such Jews as had gone to live there away from the distresses of home.

*Our version gives the obsolete phrase "Woe worth" instead of "Woe unto" etc.

"Thus saith Jehovah; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord Jehovah. And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted. And they shall know that I am Jehovah, when I have set a fire in Egypt, and when all her helpers shall be destroyed. In that day shall messengers go forth from me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt; for, lo, it cometh." (Ver. 6-9) Not only should the country renowned for its wisdom among the ancients but their allies or supports: from Migdol to Syene they shall fall in her, is the apparent force. Were other lands desolate? So should the Egyptians be in the midst of the general waste; no oasis in the desert, but desert all alike. Even a remoter people, apt to think themselves secure, should be terrified, and not without reason: great pain should be on them. It was coming!

"Thus saith the Lord Jehovah; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I Jehovah have spoken it." (Ver. 10-12) Here the instrument of divine vengeance is named distinctly: not as if God had the smallest sympathy with the terrible of the nations and their unsheathed swords, nor with the wicked into whose hand the country was sold, nor with the strangers that wasted it. But the hour to judge its proud wickedness was at hand; and the worst was the suited executioner to do the dread office.

"Thus saith the Lord Jehovah, I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt: and I will put a fear in the land of Egypt. And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No. And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily. The young men of Aven and of Pi-beseth shall fall by the sword: and these cities shall go into captivity. At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity. Thus will I execute judgments in Egypt: and they shall know that I am Jehovah." (Ver. 13-19) It is with the gods of Egypt, as at first so now at last, God's main controversy lies. This was before Him when the destroyer went through the land and smote the firstborn on the night of passover; it is before Him here when He adds that there shall be no more a prince of the land of Egypt. Fear should be in Egypt, desolation in Pathros, fire in Zoan, judgments in No (Thebes or Diospolis), fury on Sin (Pelusium), No-Amon cut off, daily distresses in Noph (the ancient Memphis). They all should be laid low and put to shame and pain, Upper, and Middle, as well as Lower, Egypt. The youths of cities famous for idol temples, Aven or On (Heliopolis), and Pibeseth or Pasht (Bubastis), should perish by the sword, and the women go into captivity, Tehaphnehes (Daphnis), the seat of royal authority and strength should be shrouded in darkness, and her daughters go into captivity. What a picture of utter overthrow, the word and work alike testifying to Jehovah!

As the former message bears on the land and people and cities of Egypt, se the latter which follows on the king. "And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of Jehovah came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword." (Vers. 20, 21) Had Pharaoh-Necho pushed onward the successes and conquests of Egypt? So much the more humiliating the reverses which should break the power of Egypt thenceforward. In vain did they hope for healing or recovery: Jehovah had put Pharaoh down beyond remedy. And this is pursued with greater detail in the next verses (22-26): "therefore thus saith the Lord Jehovah; Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken ; and I will cause the sword to fall out of his hand. And I will scatter the Egyptians among the nations, and will disperse them through the countries. And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly wounded man. But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I am Jehovah, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt. And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am Jehovah." (Ver. 22-26) It was not only foreign mercenaries that should be scattered among the nations, but the Egyptians themselves: so thorough the rent and complete the demoralisation and overwhelming the ruin caused by the king of Babylon. If it was Nebuchadnezzar, no less was it Jehovah's sword stretched by him over the kingdom of the south. Painfully did the men of Egypt learn in their dispersion, and know that it was Jehovah's doing.

Ezekiel 31.

The prophet next gives us in striking figures the ruin of Egypt. The awful warning of the downfall of the Assyrian, the greatest of earth's monarchs in that day, is applied to Pharaoh's kingdom, illustrating the principle of which scripture makes such frequent use with individuals: that the Lord abases the proud as He exalts the lowly.

"And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of Jehovah came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him." (Ver. 1-9)

Assyria had been beyond the powers hitherto known for magnificence, but as a kingdom, not as an imperial system. Egypt, disposed as it might be to take an imperial place, must fall after the same example. Political wisdom might be proud, but it could no more secure that object of ambition than force of numbers or extent of territory. God controls and governs, not only in what pertains to His things but in those of man. As the cedar of Lebanon among the trees, for tallness, size, and extent of shade as well as beauty, so had the Assyrian been among the nations. God had grudged nothing that could adorn or aggrandise Nineveh or the people of whom it was the capital, yea, gave it to exercise enormous outreaching power and influence over countries round about, so as to be envied by all.

But the Assyrian coveted for himself the glory of a king of kings; and this lifting up of his heart in his height brought his doom upon him. "Therefore thus saith the Lord Jehovah; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: to the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. Thus saith the Lord Jehovah; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the flocks thereof, and the great waters were stayed; and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen." (Ver. 10-17) Tremendous was the overthrow from such towering grandeur to the utmost degradation and impotence: a lesson for all that might aspire beyond their measure, a call to mourn and quake.

Had Egypt profited morally? On the contrary did it not after all hasten to follow in the same steps? And if Pharaoh emulated the Assyrian's glory and affected as much or more, should he not justly know the same annihilation? "Whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord Jehovah." (Ver. 18) To the nether parts of the earth must Egypt go with the rest. The power and the policy of nature can give no exemption. In God alone is continuance, and He will display it in His people on earth, as in heaven, when they have bowed to learn themselves as well as Him. Till then, Israel's circumcision is made uncircumcision, and they are even more guilty than the Gentiles they despise.

Ezekiel 32.

It was not enough to have set forth the fall of the Assyrian as a pattern of Egypt's ruin. The Spirit of God adds in conclusion a fresh message in two parts: one, in the first half of this chapter, setting forth the impending catastrophe of Pharaoh under the figures of a lion and a crocodile, (or a river dragon, not "a whale") once the terror of nations, now caught, slain and exposed before all, and this under the king of Babylon; the other a developed picture of that which had been more curtly sketched in the preceding chapter, the once mighty monarch with his multitude pitiably weak now in the lower parts of the earth, yea in Sheol like all that were fallen before himself, consoling him with no better solace than that he and his were sharing the inevitable doom of princes and people.

"And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of Jehovah came unto me saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas; and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord Jehovah; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee. And I will flay thy flesh upon the mountains, and fill the valleys with thy height. I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee. And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord Jehovah. I will also vex the hearts of many people, when I shall bring thy destruction among the nations into the countries which thou hast not known. Yea, I will make many people amazed at thee, and their kings shall be horribly afraid for thee, when I shall brandish my sword before them; and they shall tremble at every moment, every man for his own life, in the day of thy fall. For thus saith the Lord Jehovah; The sword of the king of Babylon shall come upon thee. By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed. I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord Jehovah. When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am Jehovah. This is the lamentation wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for her, even for Egypt, and for all her multitude, saith the Lord Jehovah." (Ver. 1-16) The prophet announces that the king of Egypt should be an object of horror and pity, and an occasion of mourning, no longer of fear and envy. Pharaoh should be like the sea-monster disabled on shore, captured by a crowd of men, deluging with blood the land of its swimming, a prey to all birds and beasts, its flesh on the mountains and the valleys filled with its height, the rivers also.

It may help the reader to compare Revelation 8: 12, 13 with verses 7, 8. The political destruction of Egypt is compared to the darkening of the stars, the clouding of the sun, and the withdrawal of the moon's light. The notable difference in the Revelation is another and distinct feature, which appears to mark that it was to be only in the west (comp. Rev. 12: 4), the eastern empire not being involved in this judgment, but bearing its own afterwards. Here the gloom has for sphere the land of Egypt.

Then, in verses 9, 10, we hear of the effect produced, dropping symbol for ordinary language, when countries which Egypt had not known should know of its destruction, and many people and their kings should be amazed and violently troubled at its fall, trembling each for his own life in that day.

Verses 11-16 proclaim the coming conqueror who should destroy Egypt's pride as well as its multitudes a source of grief among the nations. There lie the ruins in witness of both, of old splendour, and of utter sudden desolation, to the extinction of once busy trade and even of agriculture celebrated over all the world. In verse 14 it does not mean "deep," as I conceive; but the waters were to sink or subside and so become clear, with which agrees the rivers flowing like oil, instead of being turbid as of old by the demands of commerce. How manifest Jehovah's hand! Egypt itself should know that it was He.

In the latter half the dirge, a fortnight after, is still more profound, as unveiling the unseen world, the most solemn elegy over a heathen people ever composed. "And it came to pass also in the twelfth year, in the fifteenth day of the month, that the word of Jehovah came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Whom dost thou pass in beauty? go down, and be thou laid with the uncircumcised. They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes. The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword. Asshur is there and all her company: his graves are about him: all of them slain, fallen by the sword: whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living. There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit. They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain. There is Meshech, Tubal, and all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living. And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living. Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit. There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit. Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord Jehovah. For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord Jehovah." (Ver. 17-32)

The heart of the pious Jew, who knew from God the judgments of the nations before and why they came, was not to be insensible, still less to insult their fallen foe and snare, old and recent. The Christian feels for men in view of eternity, but, thank God, he is charged with the gospel, with the ministry of reconciliation founded on the atonement of Him who once was here revealing God in perfect grace, but despised and rejected of men, most of all and most guiltily by the Jews themselves.

Here it is the judgment that sweeps off the earth after long patience and sends down the vain-glorious to the pit. There lie the fairest, without a token of relationship to God, "with the uncircumcised." There in abject weakness and humiliation lie Assyria, Elam, Meshech and Tubal (though with a peculiarity to be explained more fully in Ezekiel 38, 39), Edom, Zidon and others north of Palestine, ashamed of that might of which they were erst so proud, bearing their confusion with those that go down to the pit. Jehovah's terror abides, and for those most who most inflicted terror here with the sword. What can be more graphic? Whose irony so keen as the prophet's?

Ezekiel 33.

The prophet now returns to speak of Israel, their shepherds, and their mountains, their restoration, national revival, and re-union under one head, the Beloved, their Prince for ever, when the last enemy before the reign of peace comes to his end with all his lusts. (Chapters 33-39)

Under the figure of a watchman, Ezekiel is set to warn the house of Israel, so that if any slighted the sound of the trumpet, their blood might be on their head; if the watchman blew not, his blood should pay the penalty.

"Again the word of Jehovah came unto me, saying, Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: if when he seeth the sword come upon the land, he blow the trumpet and warn the people, then whosoever heareth the sound of the trumpet and taketh not warning, if the sword come and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning, his blood shall be upon him; but he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul." (Ver. 1-9) It is individual responsibility that becomes now the ruling principle, though this does not hinder, as we see, the call and duty of one to warn many. Such was the prophet's place.

"Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways." (Ver. 10-20) It was a day of judgment, not of grace, with which some strangely confound it. Despair would avail nothing; repentance would. Past righteousness should not screen present sin, nor past sin hinder present turning away from it. But let such walk softly. The ways of righteousness are immutable; the wages of sin, death. The fear of Jehovah is the beginning of wisdom, and the knowledge of the holy is understanding; whilst they that confess and forsake sins find mercy. In vain therefore did any complain of the Lord's ways as not equal; it were well if they felt their own iniquity. Life is theirs who walk righteously; death for such as turn from the Lord. They should be judged each according to their deeds, challenging the Lord, as insensible to their own state as to His goodness.

If the reading be correct (for there is a variation in some copies, perhaps to lessen the interval), the tidings of Jerusalem's fall were long in reaching the prophet, when he opened his mouth, long closed, and gave a solemn warning of further judgment, and the rather because of the pretension to take up the language of faith, when their heart was far from the Lord. Grace is sufficient for any one and for all circumstances, but it is inseparable from the faith that gives glory to God, as in Abraham. But what were they? What their ways? What their judgment of themselves? Alas! steeped in sin, contemning the ordinances of the Lord, and abandoned to wickedness, they thought as highly of themselves, as (we have seen) they said ill of Him. What then could be announced but judgment at His hand?

"And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the mouth, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of Jehovah was upon me in the evening, before he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Then the word of Jehovah came unto me, saying, Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance. Wherefore say unto them, thus saith the Lord Jehovah; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land? Ye stand upon your sword, ye work abominations, and ye defile every one his neighbour's wife: and shall ye possess the land? Say thou thus unto them, Thus saith the Lord Jehovah; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence. For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. Then shall they know that I am Jehovah, when I have laid the land most desolate because of all their abominations which they have committed." (Ver. 21-29) To plead the promises in such a state of things is ruinous. Equally so was it to affect care for the prophet's word, listening as men do to a charming song.

"Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from Jehovah. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. And when this cometh to pass (lo, it will come), then shall they know that a prophet hath been among them." (Ver. 30-33) To hear and not do is but to increase condemnation; as the issue would prove when the warning that pleased their ears was verified in their destruction.

Ezekiel 34

We have next a solemn, righteous, but severe denunciation of the kings or shepherds of Israel, at whose door Jehovah lays the blame of selfishly afflicting and ruining His people.

"And the word of Jehovah came unto me, saying, Son of man, prophesy against the shepherds of Israel, prophesy and say unto them, Thus saith the Lord Jehovah unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them." (Ver. 1-6)

Thus without the fear of God or love for His people, they forgot the relations both of themselves and of Israel to Jehovah. Hence all was wrong, as could not but be when His rights had no place in their eyes. Like the Gentile monarchs, they regarded the people whom they governed as their own, not as the flock of God: hence confusion and every evil work. What a contrast with Him, deigning to be Son of David and King of Israel, who will rule over them justly, reigning in righteousness, as a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry land; as the shadow of a great rock in a weary land, yea, as the light of the morning when the sun rises, a morning without clouds, as the tender grass out of the earth by clear shining after rain! The shepherds had fed themselves, not the flock. They fed not the sheep, no matter what the benefits they had drawn from them. No sorrows of theirs drew out their sympathies. They ruled with harshness and rigour, and scattered them, a prey to all the wild beasts without a shepherd's care; and scattered the sheep over the whole face of the earth: no one sought or searched them out.

But He who called to the sceptre over Israel was not heedless of His people groaning under their wicked rulers. "Therefore, ye shepherds, hear the word of Jehovah; as I live, saith the Lord Jehovah, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves and fed not my flock; therefore, O ye shepherds, hear the word of Jehovah. Thus saith the Lord Jehovah; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them." (Ver. 7-10) Their sin is set out, the shepherds are convicted and sentenced; but Jehovah promises to deliver His sheep.

The manner of this deliverance is now further assured and explained. "For thus saith the Lord Jehovah; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord Jehovah. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. And as for you, O my flock, thus saith the Lord Jehovah; Behold, I judge between cattle and cattle, between the rams and the he-goats. Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet." (Ver. 11-19)

Thus the utter failure of the shepherds casts their care on Jehovah Himself who undertakes, not merely to require the sheep at the hands of those set over them, but to search for them and seek them out wherever dispersed. In verses 13, 14, this is detailed in language so simple and express that it is in vain here as in kindred passages to evade His testimony to the work He will yet accomplish for Israel on earth when He has finished gathering His assembly for heaven. Never have these words been fulfilled as yet; they therefore must be. Their certainty and security rest on Himself, and on that mercy which endures for ever, as they will soon sing — how joyfully! In vain do sages reason on His non-execution of a threat when men, as at Nineveh, repented: for after all it came, though it be His delight to hear the cry of those that humble themselves at His word, and defer the stroke till patience would lose its character and lapse into indifference at evil which is far from Him. But He who promises knows how to make good all circumstances and conditions, even as He has meanwhile brought in the only righteous basis; as for past forbearance, so for the future harvest of blessing. That day of rich goodness and mercy will not be without the judgment of the wicked, but contrariwise. As we learn in Ezekiel 33 that individual state before God will have a force in Israel which it never had under the first covenant, so here it will be when He judges between sheep and sheep, between the rams and the he-goats, and calls up the wantonness of those who destroyed what they could not use to the hurt of the flock. He will judge the quick no less than the dead.

But there is more still. There might be judgment of oppression and deliverance of the wretched, and blessing of the people restored to the land of Israel; but grace does not stay its flow according to the measures of men. "Therefore thus saith the Lord Jehovah unto them; Behold, I, even I, will judge between the fat cattle, and between the lean cattle. Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I Jehovah will be their God, and my servant David a prince among them; I Jehovah have spoken it. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am Jehovah, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. And I will raise up for them a plant of renown, and they shall no more be consumed with hunger in the land, neither bear the shame of the heathen any more. Thus shall they know that I Jehovah their God am with them, and that they, even the house of Israel, are my people, saith the Lord Jehovah. And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord Jehovah." (Ver. 20-31)

Not Zerubbabel nor Nehemiah, not the Asmonaean house, still less the Herods are meant, but the King, Messiah-Jehovah, as we know from elsewhere, but here distinguished from Jehovah who speaks and will accomplish. Otherwise your interpretation exposes you to insinuate or think that the word of prophecy is the grossest exaggeration. Interpret it of the Lord reigning over Israel thus gathered back in divine mercy and power, and then one feels that the words cannot rise beyond the reality: when it comes, "the half was not told" will be the genuine feeling of those who behold His glory even on the earth. And what will it be on high!

It is absurd on every point of view to interpret these prophecies of the church or of the gospel. Then the very beasts will have their nature changed, and the earth yield its increase: for it will be the day for which creation waits, groaning still and travailing in pain, but then it is to be delivered from the bondage of corruption into the liberty of the glory of the children of God.

It is the day when Messiah is raised up for them, not now rejected and despised as once, a plant of renown, and Israel shall no more either pine with hunger in the land or be a reproach of the Gentiles. Jehovah will be with them, their God, and they His people. Has He spoken, and will He not make all good? Is aught too hard, too good, for the Lord?

Ezekiel 35.

In chapter 35 the prophet had threatened Seir and the sons of Edom who inhabited that land of natural fastnesses, so jealous of the favour shown by Jehovah to His people. Here he resumes the theme yet more fully.

"And the word of Jehovah came unto me saying, Son of man, set thy face against mount Seir, and prophesy against it, and say unto it, Thus saith the Lord Jehovah; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am Jehovah. Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end." (Ver. l-5)

The denunciation is all the more solemn as standing out in contrast with the immediately preceding promise of goodness and mercy to Israel. It was this very blessing by divine grace to the chosen people which from the beginning had raised the ever growing rancour of their kinsmen who looked sullenly on their predicted blessedness from their own heights of proud self-confidence. Soon were they to prove what it is to have Jehovah against one, yea, His hand stretched out to render desolate and waste. And so the issue declared; for the word and the hand of Jehovah were shortly after manifest in the desolation of their cities and themselves. Yet I may add, for the warning of any careless soul who may glance over these pages, that awful as it was thus to know that He who had so spoken and wrought is Jehovah, displayed in the chastening of Israel and the judgment of the heathen, incomparably more so must be His dealing with every soul in Christendom who trifles with the name and word of the Lord now.

God notices the feelings of the heart, and distinguishes too in judgment as everywhere else. There were many haughty enemies of Israel; and which of them was not disposed to injure the people of Jehovah's choice? But He fixes His eyes on "the old enmity" of Edom, and the relentlessness which was even more cruel than its wont in the day of their calamity, "at the time of the iniquity of the end." Not an atom of generosity was there; natural feeling had turned to gall and wormwood. He who had been so basely dishonoured by His people was chastening them in measure: who and what were the Edomites to avail themselves of it to crush without measure and destroy without mercy? "Therefore, as I live, saith the Lord Jehovah, I will prepare thee unto blood, and blood shall pursue thee: since thou hast not hated blood, even blood shall pursue thee. Thus will I make mount Seir most desolate, and cut off from it him that passeth out and him that returneth. And I will fill his mountain with his slain men: in thy hills and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword. I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am Jehovah." (Ver. 6-9) The emphasis is very strong, not only blood flowing and pursuing the blood-thirsty Edomites, but themselves made perpetual desolations, their mountains and valleys filled with their slain, and their cities not to be restored: so should they know Him to be Jehovah.

Again, God heeds what men say as well as their feelings; as said the Lord still more comprehensively and profoundly and solemnly in Matthew 12 "Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas Jehovah was there: therefore, as I live, saith the Lord Jehovah, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee. And thou shalt know that I am Jehovah, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume. Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them." (Ver. 10-13)

Is there no immediate lesson now from these declarations? Is there no analogy in Christendom? I believe there is, and one little considered or conceived among those who are bitterly jealous of what is really according to the word and Spirit of God at this day. They too forget that God is of a truth in His saints, and that their gathering to the Lord's name in dependence on the Holy Ghost's presence and action is the way in which to show our faith, and walk faithfully in this respect. Yet it would be hard to say what is so hated and dreaded by worldly christians, yea, even where they are real if indifferent or opposed to the truth of God's assembly. This is not surprising in the clergy of all sorts, who naturally dislike what condemns their own position and existence as wholly unscriptural. It applies to all who support and defend a state of things which scripture proves unjustifiable. A bad conscience rouses the evil of the natural heart; and no words are too bitter, no insinuations too vile, against those who are at this moment cleaving to the revealed will of the Lord for the church. Let them know that the Lord will act according to the anger and envy Babylon feels against such as stand faithful. The proud anti-church is judged when the marriage of the bride, the Lamb's wife, is come. What is said against the church and its privileges truly understood and acted on is no light sin in God's eyes: as with Israel of old, so now what is said contemptuously against His people, cleaving in their weakness to His grace and word, He regards as said against Himself: "I have heard."

The chapter concludes with this sentence on the foe: "Thus saith the Lord Jehovah; When the whole earth rejoiceth, I will make thee desolate. As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am Jehovah." (Vers. 14, 15) Never was a falser judgment, though all was false, than that Jehovah will not yet restore and bless Israel, not for any deserts of theirs, but in His own mercy through the once rejected Messiah, who will as surely desolate the enemies of Israel as He will make good all that He promised to their fathers. But neither one nor other dealing is the gospel, which contrariwise is now gathering in indiscriminate grace from Jews and Gentiles for heavenly glory with Him who is not Saviour only but head of the church on high. We know Him not after the flesh, nor by any judgments that He executes on Edom nor even by His mercy to Israel, but as dead, risen, and glorified in heaven according to the purposes of God once hidden but now revealed in Him and His body.

Ezekiel 36.

Following the denunciation of mount Seir Jehovah now addresses Himself to the personified mountains of Israel and declares the consolation in store for them, whatever the proud malice of the Edomite might have said against them.

"Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of Jehovah." (Ver. 1)

It is well to bear in mind that in Israel of old it was a question of government under the revealed name of Jehovah, but on the conditions of law, which, being taken up by man in the flesh, could only issue as it did in ruin. Now it is a wholly different state of things; for on a rejected Christ, who is the Son of God, the assembly is built, His body and bride in grace pure and absolute, and hence formed out of believers, Jews and Gentiles indiscriminately, who are destined to be with Him on high and reign with Him over the earth. But the government of the world in Israel is not abandoned by God for ever. He will take Israel up once more at the coming of the Lord, the glorious Son of man, and display His government perfectly then to His own glory under the new covenant, and hence on a principle superior to the weakness or the evil of the creature. This will be the epoch and turning-point of the world's blessing, not merely as now grace gathering out of it for heavenly glory with Christ, but judgment returning to righteousness on earth, and all the upright following it. Hence the second advent of the Lord for the world is characterized by the execution of judgments; and the rather as all scripture shows that the state of the earth will just before it be one of unexampled evil in apostasy, not only the rebellious rejection of the truth, but the great lie consummated of man sitting as God in the temple of God. And God will deal not with the most flagrant offenders only, but with each and all who have risen up against Him, when He delivers and exalts His ancient people still justly abased because of their sins.

To this time these prophecies look onward, whatever may have been their partial application in the past. If Israel will come forth from their hiding-place for His mercy, so will Edom for His judgment. I mean now of course for the judgment of the quick, not of the dead, which will follow at the close of all when the wicked of every age and clime shall rise again and be judged by the Son of man.

But here it is the earth dealt with, not that eternal judgment; and the prophet was to speak comfort to the long desolate mountains of Israel. For God has not made the earth or man upon it to be ever the victims of sin and sorrow, of vanity and corruption. He will surely show Himself a deliverer from all the mischief Satan has wrought; but there must be judgment as well as mercy, and both we see here. Had the enemy taunted the land of Israel, saying Aha, even the ancient heights are become our possession? (Ver. 2) Jehovah's answer through His prophet is, "Because, even because they have made you desolate, and swallowed you up on every side, that ye might become a possession unto the residue of the nations, and ye are taken up on the lips of talkers, and a reproach of the people therefore, ye mountains of Israel, hear the word of Jehovah: thus saith the Lord Jehovah to the mountains and to the hills, to the ravines and to the valleys." (Vers. 3, 4)

If the unuttered taunt is recorded before Jehovah, how much more that malicious boasting over the needed humiliation of Israel and the consequent desolation of the land, as if it were their victory over the only true God! But He heard and was soon warned by His servant the prophet; yet was He slow to judge. But His hand will ere long make good what His mouth then declared; and a yet more tremendous downfall yet awaits the haughty Edomite. The unbelieving Jews may divert their maledictions to their so-called christian adversaries meanwhile; for both Jews and Christendom have lost all simplicity and consequently power of faith in the word of God. But neither good nor evil have perished from before His eyes. Edom and Israel but slumber in the dust and will soon come forth, Edom with still indomitable pride and vengeance, Israel at length repentant and subdued by the patient infinite grace of God. And then in this world shall each race receive its portion in that day, and Edom finally by the hand of Israel. (Compare Isa. 11: 10-14; Isa. 34; Isa. 35; Isa. 63; Obadiah)

For it would be a sorrowful and unworthy conception of that day, were it only viewed as divine wrath dispensing its death-blows on the wicked. Nor does the prophecy hold out such monotony of gloom, but contrariwise the dark ways of man's iniquity followed by the judgment, and ushering in the day, of Jehovah. "Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord Jehovah; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen: Therefore thus saith the Lord Jehovah; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame. But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come. For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown: and I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded: and I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am Jehovah. Yea, I will cause men to walk upon you, even my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men. Thus saith the Lord Jehovah; Because they say unto you, Thou land devourest up men, and hast bereaved thy nations; therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord Jehovah. Neither will I cause men to bear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord Jehovah." (Vers. 6-15)

The Lord thus pledges His oath, jealous for the blessing of Israel and indignant at their reproach not yet come, still continued from the heathen. In vain do men apply such glowing words to the return from Babylon, which was but an earnest of what is coming for the entire people. Can any one who respects scripture and knows the facts pretend that the Lord multiplied men on the mountains of Israel, "all the house of Israel, even all of it?" (Ver. 10) Such words seem expressly written to guard souls from such meagre and misleading views. Did Jehovah settle the returned remnant after their old estate, and do good more than at their beginning? (Ver. 11) Did the land, did the mountains, become Israel's inheritance and no more bereave them? (Ver. 12) Do we not know that under the fourth empire a still worse destruction came and a longer dispersion, instead of the land devouring no more, neither bereaving its own nations nor bearing the insult of the Gentiles any more? (Ver. 15)

No! the fulfilment of the prophecy is yet to come, but come it will as surely as Jehovah lives and has thus sworn through His prophet concerning the land of Israel. To suppose that the gospel or the church is meant by such language is very far from simplicity or intelligence.

In the next message of Jehovah the moral reasons are stated why the land of Israel was left desolate, and themselves dispersed among the nations; the dishonour they did to His name even there; finally His restoring grace with its effects on the heart and ways of Israel, as well as His power in renewing their land to more than pristine prosperity and fruitfulness, Jehovah being sanctified by all before the nations.

"And the word of Jehovah came unto me, saying Son of man, when the house of Israel dwelt in their land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman. And I poured my fury upon them for the blood that they had shed upon the land, and for their idols [wherewith] they had polluted it; and I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them. And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These [are] the people of Jehovah, and are gone forth out of his land." (Ver. 16-20) Such was Israel's way in the land and out of it, everywhere a shame to Him who chose them as His own, idolatrous corruption and murderous violence in Canaan, profaning His name among the nations. And what did He against whom they had sinned? He is Jehovah and changes not: therefore were they not consumed. Nay, He had pity for the name which they had outraged. and He would sanctify it and be sanctified in them. As He says here, "But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. Therefore say unto the house of Israel, Thus saith the Lord Jehovah; I do not [this] for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I [am] Jehovah, saith the Lord Jehovah, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land." (Ver. 21-24)

When and how this work of divine grace was to be wrought, we need not conjecture; nor does it now want elaborate discussion to determine. There are landmarks which make the answer quite plain. The return from Babylon was no fulfilment, but at most an earnest; for then only a numerically inconsiderable remnant returned. Ezra 9 in no way takes the same ground nor claims to be what the faithful looked for, any more than later still Nehemiah 9. They speak in one of "our bondage," in the other of being "servants this day; and for the land that thou gavest unto our fathers to eat the fruit thereof and the food thereof, behold, we are servants in it; and it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress." How far this falls short of what is pledged by Ezekiel should require no argument "For I will take you out from among the heathen, and gather you out of all countries, and will bring you into your own land." The mass of Israel remained after the decree of Cyrus up and down the nations.

But there is a further and clearer proof that it has not yet been fulfilled, for it is added, "Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you: and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do [them]. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God." (Ver. 25-28) Was the Jew, not to speak of Israel, then cleansed from all his filthiness? Malachi tells a different tale; and so in fact did our Lord prove in person. Here when fulfilled we have no less a blessing promised than the new birth of the Jewish people. God will give them a new heart and a new spirit, take away the heart of stone, and give a heart of flesh. He will put His Spirit within them, and cause that they shall walk in holy obedience, they His people, and He their God. It is the grossest exaggeration to assume that this has ever yet been accomplished, though in addition to this is an allusion to these verses in our Lord's words in John 3: 5: most real, yet wholly distinct from its predicted application.

But there is more. For the prophet proceeds to say that this blessedness in store for Israel will include outward favour and earthly abundance in a way never known before. "I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen."

It is in vain to fritter away this prediction of restored and increased fertility, or to treat it as either incredible or not an effect of Divine power extraordinarily shown, as being beneath the attention of God. The New Testament shows us the principle in Romans 8. The groaning creation is yet to be delivered from the bondage of corruption into the liberty of the glory of the children of God. But this is under no message of the gospel, but a fruit of Divine power when Christ is no longer hidden but appears in glory and the sons of God are revealed too. The difference here is that the apostle connects this blessed deliverance with the revelation of the risen saints, the prophet with the restoration and renewal of Israel.

But further, it is grace alone which, applied by the Holy Spirit to the soul, produces true fear of God and judgment of self. "There is forgiveness with thee, that thou mayest be feared." It is this too which as here leads Israel to abhor and confess their past iniquities with a full heart. How glad are they to bow to His sovereignty who uses it in saving mercy! "Then shall ye remember your own evil ways, and your doings that [were] not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I [this], saith the Lord Jehovah, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. Thus saith the Lord Jehovah; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities [are become] fenced, [and] are inhabited. Then the heathen that are left round about you shall know that I Jehovah build the ruined [places], and plant that that was desolate: I Jehovah have spoken [it], and I will do [it.] Thus saith the Lord Jehovah; I will yet [for] this be inquired of by the house of Israel, to do [it] for them; I will increase them with men like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I [am] Jehovah." (Ver. 29-38) Thus will Jehovah wipe off all reproach from without to the praise of His own name, while He works feelings and ways suitable to repentance in Israel. Nothing approaching this was experienced by the returned remnant; and those who were brought under the gospel were called into other and better blessings which induced many to get rid of their houses and lands. There was no rebuilding of the once desolate cities as a part of their heritage. But God will surely make good every word when the day comes to restore the kingdom to Israel.

Under the law Israel was ruined; under the gospel there is neither Jew nor Greek, but union with Christ in heaven; when the kingdom is manifested in power, they will be restored to their land and cities, no longer waste, but under the blessing and glory of Jehovah.

Ezekiel 37.

This section contains a striking vision and a plain explanation of it. It is a question neither of the conversion of the soul nor of the resurrection of the body, but of God's causing Israel to live once more by-and-by as a people. They were at that time swept away and without a political existence; and greater troubles than those inflicted by Assyrian or Babylonian were before them, of which law and prophets clearly forewarned; but the word of Jehovah shall stand. And here again it was revealed to the sorrowing captives for their consolation after their earlier exile and before the later that they might be sustained in presence of such overwhelming disasters by the sure hope of their national revival under the gracious working of the Lord.

"The hand of Jehovah was upon me, and carried me out in the Spirit of Jehovah, and set me down in the midst of the valley which was full of bones, and caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry." (Vers. 1, 2) There is no disguise as to the estimate intended of those meant by the bones in the valley. There was not only no strength, but not even life. In order to bring out this the more we read, "And be said unto me, Son of man, can these bones live? And I answered, O Lord Jehovah, thou knowest." (Ver. 3) The impotence thus implied and confessed opens the way for the word of the Lord. "Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of Jehovah. Thus saith the Lord Jehovah unto these bones; Behold, I will cause breath to enter into you, and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live, and ye shall know that I [am] Jehovah." (Ver. 4-6)

Truly it was man's extremity and God's opportunity. He is the God that quickens the dead; and where should He exercise His glorious power if not on behalf of His people? And the prophet was given to see as well as to hear and speak. "So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them." (Vers 7, 8) Still more solemnly is this followed up in verses 9, 10: "Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord Jehovah; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet an exceeding great army." (Vers. 9, 10) It is impossible to apply such a statement as this with any show of propriety to the return of less than 43,000 from Babylon: especially as the armies of old far exceeded those usual in modern times. The returning remnant was a very small army compared with that of Judah alone under their kings. And we shall find later on that Ephraim as well as Judah are expressly contemplated: indeed it is implied immediately after in "the whole house of Israel." The past return from captivity is therefore out of the question.

But we are not left to reasoning of ours on the scope of this book and the general aim of Ezekiel. He who gave us the vision through His servant has added the most explicit interpretation. "Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord Jehovah; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I [am] Jehovah, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I Jehovah have spoken [it], and performed [it], saith Jehovah." (Ver. 11-14)

To a mind simple and subject to scripture there can be no hesitation here. To whatever use or application we may turn the vision, its direct and express meaning is God's revival of His ancient people Israel then utterly destroyed, dead and buried, but yet to quit their graves according to the word of Jehovah "These bones are the whole house of Israel." And God would comfort His people as well as rebuke the unbelief which said, "Our bones are dried, and our hope is lost: we are cut off for our parts." His own faithful grace will undertake to do what is manifestly beyond the power of man. He declares that He will not only disinter them from the graves wherein they now lie buried as a nation, but will bring them into the land of Israel — an issue suitable neither to those risen from the dead nor to souls converted to God now by the gospel, for what have we to do with the land of Israel? But restoration to their land is the simple and necessary complement of the national resuscitation of Israel. And so all the Old Testament testifies. Continually we see the people and their land bound up: blessing by-and-by on both, as now alas! a curse on both.

The meaning therefore seems incontestable, save to men whose minds have been corrupted by the Patristic or Puritan schools, who can see none of the ways of God in Israel for the earth, any more than they read aright His heavenly counsels for the church; and this because the starting-point of both, though in different forms, is the substitution of self for Christ. Their interpretation of prophecy in particular is vitiated by this fatal mistake, which practically razes the hopes of Israel from the Bible and lowers ours to a mere succession to their hope and inheritance with somewhat better light and privilege. It is a part of the first and widest and most tenacious corruption of Christianity against which the apostle fought so valiantly. And it comes in the more insidiously, because it seems to those under its influence that they are of all men the most distant from the false brethren Paul denounced. To their minds the truest guard against judaising is to deny that the Jews will ever be reinstated as a people, or be restored consequently to their own land. All the predictions of future blessedness and glory to Israel they turn over to Christendom now or to the church in glory. Most pernicious error! For this is exactly to judaise the Christian and the church by making them simply follow and inherit from Israel. The truth is thus swamped; Israel's bright prospects are denied; Gentile conceit is engendered; and the Christian is rendered worldly, instead of being taught his place of blessing on high in contrast with Israel's on the earth.

But there is another and connected revelation. The revival of Israel as a people is not all that the prophet here learns and communicates. This was given in the first half of the chapter, not their quickening individually, however true it may be, but their national resuscitation under the operation of the Spirit, not of man's will or the world's politics, as becomes the people chosen and now finally to be blessed of Jehovah. There was a distinct fresh blessing to be conferred on them, the disappearance of an old reproach which had long dishonoured Israel from the days of Rehoboam as long as it had subsisted in the land. When God sets to His hand for their restoration in the latter day, He will re-unite them as they were of old under David and Solomon, never to have their unity broken or even threatened again; This is reserved for the true Beloved when He reigns as the Prince of peace.

"The word of Jehovah came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and [for] the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and [for] all the house of Israel his companions: and join them one to another into one stick; and they shall become one in thine hand." (Ver. 15-17)

It is indeed no obscure proof of human perverseness that words like these should ever have been mistaken. Yet they have been and are, not among the despised Jews who cleave to their future hopes, but in contempt of their present responsibility by Christians under the gospel of God's indiscriminate grace in the dead and risen Christ to every soul that believes, be he Jew or Gentile. Thus it is then that Satan deceives all. The Jews are right in maintaining that Israel are yet to be blessed in their land under Messiah and the new covenant, and this, not vaguely nor partially, but after apostasy as well as divine judgments shall have thinned them down, all Israel that shall then be saved, gathered and united, Judah and Joseph as one whole. They are utterly, fatally, wrong now in not seeing their Messiah, the Saviour, in Jesus of Nazareth, and consequently perish because they obey not the gospel of our Lord Jesus Christ. But Satan deceives Christendom in this that, while they rightly confess the Crucified One to be the Son of God, they not only mix up the law with the gospel and so lose all the comfort and power and certainty of God's salvation in Christ, but yearn after the predicted glories of Israel on earth as if they were descriptive of their own privileges to the almost total ignoring of their heavenly standing as well as to the denial of God's faithfulness and future mercy to Israel.

There is indeed no excuse for misunderstanding a symbol so plain as that in verses 16, 17. But, as if to clench the application, we have as before an explanation appended. "And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou [meanest] by these? say unto them, Thus saith the Lord Jehovah; Behold, I will take the stick of Joseph, which [is] in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, [even] with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord Jehovah; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God." (Ver. 18-23)

It is as vain to wrest such language to the remnant of Jews that returned from Babylon as to the church at Pentecost. There is not even analogy. It is a union of the two long-divided houses of Israel, and nothing else. Not even a shadow of its accomplishment has appeared yet. Words cannot be conceived more explicit. Every sense but the future ingathering and union of all Israel as a single nation under one king is excluded. Never more shall they be divided, never more defiled. Nay more, they shall be Jehovah's people, and He their God. As the Jew cannot say that this has yet been, so it is absurd for any Gentile to say it of or for them. Still more absurd is it for the Gentile to claim it for himself. In no case is it applicable to the christian body. A remnant of Jews returned from Babylon to be defiled not merely with transgressions, but with a more detestable thing than their old idolatry, even the rejection and crucifying of their Messiah: was this a fulfilment of Ezekiel's glowing words?

But further it is added, "And David my servant [shall be] king over them, and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them." (Ver. 24) Here again what confirmation if this were needed! For no sober believer can doubt that Christ only can be meant, and Christ, not as Head of the church in heaven, but as king of Israel when He reigns over the earth. Never, since the prophecy was uttered, has there been an approach to its accomplishment. Never since have they all had one shepherd; nor have Israel walked in His judgments, nor observed His statutes and done them. Christians all over the world cannot be meant here, still less when they go to heaven, but Israel only. "And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, [even] they, and their children, and their children's children, for ever; and my servant David [shall be] their prince for ever."

It is, as Isaiah says, the sure mercies of David — that everlasting covenant Jehovah makes with Israel; and this the resurrection of Christ explains. Thus was He to reign — not merely to ascend and become the beginning and Head of a new work on high, but to reign — over Israel in their land. Indeed, in language strongly resembling the prophet referred to, Ezekiel follows with the assurance of Jehovah. "Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I Jehovah do sanctify Israel, when my sanctuary shall be in the midst of them for evermore." (Ver. 26-28) The humbling thought is that Christians could question what is here meant. Only one thing explains it all — the deep and wide-spread departure of men in Christendom from an adequate or indeed any real sense of their own blessings. From the peace and joy proper to the Christian, they have through judaizing and the influence of Babylon slipped away into doubt and darkness and error; and in their lack of comfort in the Holy Ghost, through unbelief of the grace in which the Christian stands, they are tempted to covet their neighbours' goods to the ruin of truth and to the confusion of relationship with God, whether of the church now or of Israel by-and-by. The issue of the prophecy is of so plain and positive and glorious a nature that the very heathen shall know that Jehovah sanctifies His people, when His sanctuary shall be in their midst for ever. Who can affirm that this is true now, either of Israel, of whom it is said, or of the church, of whom it is not?

*It is to the shame of Christians that they who know the truth and grace of God in Christ should be so beguiled, in reading the prophecies at least, as to be justly rebuked for their dark unbelief by a Jew — himself so prejudiced as Don Balthasar Orobio. I am indebted to another for the following extract: —

"If it be Israel mentioned in the passages they quote, it is the spiritual (that is, the nations who have embraced the christian religion), and not the temporal, or in other words the Jewish seed of Abraham. If the text affirm that Israel and Judah shall return to the land of their fathers to possess it for ever, they uphold that this land is heaven, and those who have acknowledged Messiah are Israel and Judah. The wars and desolation of which the prophet speaks are also taken in a metaphorical sense. We must believe, according to them, that it is the struggle of vice with virtue  - impiety with justice. Thus to annihilate the proofs which we expect will mark the fulfilment of the Almighty's promises, they confound heaven with earth, this world with paradise, the holy city with the assemblings of Christians; Israel, Jacob, and Judah, with the Gentiles; the disorder of war with the spiritual opposition of vice to virtue; the temple, evidently temporal as it is, with the salvation of souls, the religion they profess, etc.

"The prophet Ezekiel completely destroys all these chimerical opinions. The true Israelites, he says, will be redeemed — the real need of Abraham, Isaac, and Jacob, and not the Gentiles. He does not say that the land which they will re-possess will be the church or heaven, but that same land which they had inhabited before they were scattered, and wherein they will dwell for ever. The Lord commands him to take two sticks; on the one to write the name of Judah and his companions; and on the other the name of Ephraim, son of Joseph, and all the house of Israel; that is to say, the remnant of the tribes which were divided into two kingdoms after the death of Solomon: and to say to the children of Israel that at the time of the redemption the kingdoms shall be united never to be divided again. He was then to show these two sticks to the people and say to them, 'Thus saith the Lord God, Behold, I will take the children from among the nations whither they be gone, and will gather them from every side, and bring them unto their own land: and I will make them but ONE nation in the land upon the mountains of Israel: and one king shall be king to them all: they shall be no more two nations neither shall they be divided into two kingdoms any more. And they shall dwell in the land that I have given unto Jacob my servant, wherein their fathers have dwelt; and they shall dwell therein, even they and their children's children for ever. And the nations shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.'

"Can the Gentiles who have embraced the christian faith believe that they are the Israelites to whom the prophet alludes? Are the nations ever termed Judah and Ephraim? Or have they been divided into two kingdoms? Neither reason nor plain sense is the foundation of the persuasion that the land of which the prophet speaks is spiritual; that it is the church signified when he assures the people of Israel of their return to their own land — to that happy country which they had before possessed in the land of Canaan, that which the Lord had given to their ancestors. Can the mountains where the people were to assemble be spiritual? Fiction never went so far in metamorphosis."

Ezekiel 38

Next follow two chapters which contain a prediction of God's judgment to fall in the last days, when Israel is restored, on a great north-eastern chief with his vast array of satellites and allies on the mountains of the Holy Land.

But it may be well to clear away some mistakes which have long, and for most readers, overhung the translation of verse 2 to the detriment of the sense. Happily the oldest version (the Septuagint) gives the true meaning; and the Greek versions of Theodotion and Symmachus did not abandon but confirm it. It is impossible on any just principles to deny that the Septuagint and those who hold with it rightly give ἄρχοντα Ῥώς κ. τ λ. for 'nasi rosh'. I am aware that the Chaldee Targum of Jonathan and the Greek version of the Jew Aquila take it, like our English Bible, as "the chief prince," the Vulgate as prince of the head or chief (like our margin), the Syriac as "ruler and chief," the Arabic as "prince of the princes," etc.

But none of these affords a tolerable or even intelligible meaning, save the latter two which desert the text. It is true that 'rosh', when the context requires it to be a common appellative, means "head" or "chief;" but it is this sense which in the present instance brings in confusion. There can be no doubt therefore that it must be taken as a proper name, and here not of a man as in Genesis 26: 2, if the common reading stand, but of a race. This at once furnishes a suitable sense, which is strengthened by the term which precedes it as well as by those that follow. For, as 'nasi' regularly means the head of a tribe, or a prince in general, So Meshech and Thubal fix 'rosh' as meaning a Gentilic name (Rosh). They were in fact three great tribes, by the ancients called Scythians, the first of them apparently deriving its name from their proximity in those days to the river Rha, or Volga (though some think the Araxes), and supplying that of the modern Russ, as the others are reproduced in Moscow or Muscovy, and in Tobolsk.* There is of course no difficulty in supposing migrations northward from the original seats, supposing that they may have been the races in the north of Asia Minor during the days of Ezekiel, and familiar to us as the Moschi, Tibareni, and perhaps other tribes named in later authors of Greece.

* Those who wish to go farther into the evidence may see it more fully in the Appendix to a volume of mine containing "Lectures on the Second Coming and Kingdom of our Lord Jesus." They will find there the more important extracts and interesting discussion in J Von Hammer's Origines Russes, drawn from Oriental MSS. (St. Petersburg , 1825) — a work which few can see for themselves. The author tries to make out that the Tiraz of Genesis 10 was the progenitor of the Ros or Ras of the Bible and the Koran, that is, of the Russians. Meshech and Tubal are undoubtedly given there. Prefixes and suffixes were often thus added, and hence the same name appears in more than one form. It was very common in the East, and we find it also in the Bible. Gomer appears to be the head of the Cimmerian or Celtic race, as Togarmah of the Armenians. Cush and Phut are those translated Ethiopia and Libya. It only needs to be added here that part of Cush settled on the Euphrates, part on the Nile, being thus Asiatic as well as African. Compare Isaiah 18 for Cush.

The great questions are, what, where, and when, they are viewed when the vision applies, not when it was written. And of this the place it occupies in the prophetic series, the precise language of the vision and the character of the judgment pronounced, ought to leave no doubt for any believer. It can apply only in the last days when the chosen nation are peacefully restored to their land, and it speaks of such a judgment on their enemies, countless though they may be, as has never been witnessed since Ezekiel prophesied, nor anything approaching to it. The Grotian effort to merge it in Antiochus Ep. is of course a pitiable failure. Equally unsatisfying is the very vague "ideal" of Fairbairn and the modern German school. Nor are the Futurists more right who confound with the beast and the false prophet this great leader of the north-eastern nations, not without followers from the south.

Let us now look into the opening of this remarkable prediction. Who can deny that the rapid and immense development of the Russian empire bears its unmistakable witness to the judgment that is coming, as here declared so long before?

"And the word of Jehovah came unto me, saying, Set thy face against Gog, the land of Magog, prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah, Behold I am against thee, O Gog, prince of Rosh, Meshech, and Tubal; and I will turn thee back, and put my hook into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed elegantly, a great company with bucklers and shields, all of them handling swords; Persia, Cush, and Phut with them, all of them with shield and helmet; Gomer and all his bands; the house of Thogarmah of the north quarters; many people with thee. Be thou prepared, and prepare thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them. After many days shalt thou be mustered; in the latter days thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples against the mountains of Israel which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. Thou wilt ascend and come like a storm; thou wilt be like a cloud to cover the land, thou and all thy bands, and many people with thee." (Ver. 1-9)

Here the case stands clearly defined in all but the name, which seems to be probably symbolic. It is the last enemy of Israel who confronts us. He dwells in the land of Magog, that son of Japhet who overspread in due time the vast steppes of what was anciently called Scythia. He is autocrat of all the Russias, prince of Rosh, Meshech and Tubal. Thus we have himself, his land, and his people. But the Lord Jehovah is against him who, instead of seeing when good comes to a long-troubled people, would fain aggrandize himself, and thus finds himself in array against not merely the Israel of God but the God of Israel. Cursed must he be who thus trusts in man and makes flesh his arm; and so does Gog prove. For Jehovah declares that He will turn him back, put hooks in his jaws, and cause him to go forth, him and all his host.

Then will it appear as a final lesson that no king is saved by the multitude of his host, that a mighty man is not delivered by much strength, and that a horse is a vain thing for safety. Israel at length are poor in spirit; and Jehovah brings the counsel of the heathen to nought, whilst His counsel stands for ever. There they come clothed to perfection, a great company, with shield and buckler, all of them grasping swords; Persia too is there, obliged to follow the train of the mighty northern leader, Cush and Phut with them; Gomer, and all his bands; the house of Thogarmah from the sides of the north, and all his bands: many people indeed with Gog! With grave irony he is told to be prepared and prepare himself, and he and all his vast confederacy, and be their guard — if he can!

Long, long ago had been the prophetic warning. No great nation in the old world had been so slow to take up the leadership of the populous East. But, delayed as it might be, the epoch is seen vividly by the seer of the Chebar. "After many days thou wilt be mustered; in the last of the years thou wilt come into the land" of Israel, where they are then dwelling safely. As a storm Gog comes, as a cloud he covers the land. But no weapon formed against Israel shall prosper. Such is their heritage, when their righteousness is of Jehovah. They may as yet be few, their adversaries countless; but what is this to the Lord but an opportunity for showing Himself the enemy of His people's enemies? This Gog finds out, as we shall see, too late not only for himself and his enormous following, but for those he had left quietly at home. It is the day of just retribution and of divine government on earth, when the manslayer, so long estranged yet preserved, returns to the land of his possession. And shall not God avenge His own elect when he whose trust is in his numbers numberless casts his greedy look on the land where Jehovah's eyes rest continually?

The prophecy then supposes the return of the people as a whole to their land, not of a remnant only, as after the Babylonish captivity. But there is more. It supposes a condition of unsuspected quiet such as differs from any period of Israel's history in the past. Of this Gog is to take advantage, but to his own ruin. He has no faith in God's love for His people, and never thinks of His taking His place in their midst for their defence against their foes.

"Thus saith the Lord Jehovah, It shall also come to pass in that day that things shall come into thy mind, and thou shalt devise a wicked device, and thou wilt say, I will go up to the land of villages, I will invade those who are at ease, that dwell securely, all of them dwelling without walls, and having neither bars nor gates to take spoil and to take prey, to turn thy hand against the wastes that are inhabited and against a people gathered out of the nations, gathering cattle and goods, dwelling in the midst [or on the height] of the land." (Ver. 10-12)

If the day is come for Israel to be blessed in the mercy of God, it is no less the day for the judgment of the nations. Of these we have here the last in order, and perhaps the widest in extent, the awfully impressive lesson at the final confederacy before the reign of peace and righteousness. Nothing can exceed the graphic force with which the prophet describes all. Gog calculates on finding an easy prey in a people apparently so exposed and powerless. He little thinks that on those heights of Israel he and his immense host are about to perish at the hand of Jehovah, if not by one another. Nor is it only that the actual combatants are thus taken in their own snare, but those who look on have to learn that He whose name alone is Jehovah is the Most High over all the earth. "Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?" (Ver. 13) They may be eager to treat with the spoiler, and profit by the purchase of the expected booty, but they too shall soon say, Verily there is a reward for the righteous; verily He is a God that judgeth in the earth.

"Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord Jehovah; In that day when my people of Israel dwelleth safely, shalt thou not know it? And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: and thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes." (Ver. 14-16) It will be noticed that the downfall of Gog is here expressly set down to "the latter days," as well as to "that day when my people Israel dwell safely." Not only was none of this true in the days of Zerubbabel, as Theodoret imagines, or when Antiochus persecuted the returned remnant, but the scale of destruction is wholly inapplicable. In no case whatever since Ezekiel's time is there so much as a point of contact. The prediction therefore, beyond just question, awaits its fulfilment in days to come.

"Thus saith the Lord Jehovah: Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them? And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord Jehovah, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him throughout all my mountains, saith the Lord Jehovah; every man's sword shall be against his brother. And I will plead against him with pestilence and with blood; and I will rain upon him and upon his bands, and upon the many people that are with him an overflowing rain, and great hailstones, fire, and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am Jehovah." (Ver. 17-23)

It is the notion of not a few authors that Gog must be the great western antagonist of the Jews as in Daniel, etc. But this is to mistake the scope of our prophet who never enters on the system of the four imperial powers that were to tread down Jerusalem till the times of the Gentiles be fulfilled. Even Nebuchadnezzar is viewed as Jehovah's servant for accomplishing His work: as head of the image he does not appear. Gog belongs to another character of enemy and perishes afterwards when, blinded by the lust of territorial aggrandisement, he sees not that he is assailing Jehovah in seeking to plunder and destroy Israel. Isaiah speaks of him in Isaiah 33 as the rest do in more general terms. Here attention is drawn to the long standing predictions of this final effort. (Ver. 17). But after all God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction. Yet when be does come, "my fury," says the Lord Jehovah, "shall come up in my face" (literally, nose). No more fears for the land of Israel, no need of fresh blows on the Gentiles, at least till the muster of the nations a thousand years afterwards to which this invasion lends its name, the one at the beginning, the other at the end, of Messiah's reign.

That this is none other than the last destruction of Israel's foes before the millennium should be plain enough from the words that follow, not to speak of the chapter after this, and all the rest of the prophecy. To take the words as merely symbols of political revolution is quite uncalled for, yea, contrary to the context. There is no change of government whatever in Israel, nor do they suffer more, but these distant enemies who are congregated on their hills are to perish for ever. The mighty concussion in Canaan adds to the solemnity of the scene, land and sea, heaven and earth, thus owning the presence of Him who made all things espousing the cause of Israel, not mutual slaughter only in the ranks of the foe, but pestilence and blood, overflowing rains and great hailstones, fire and brimstone. No wonder that the rationalistic Rosenm�¼ller is forced to own how plain it is on the strongest evidence that Antiochus Epiphanes cannot be meant here. There is no difficulty whatever to the believer who looks for the future dealings of God in behalf of Israel. The efforts to apply it to the church would be ridiculous, if they were not flagrant and sinful unbelief, falsifying every right thought of our place as called to suffer on earth and to reign in resurrection glory with Christ at His coming.

I may add that the thought of some that the Turks are meant is evidently unfounded; for they on the contrary have been for ages allowed by God to possess the land in insulting defiance over a Christendom as guilty and idolatrous as the Jews were before Babylon carried them captive. Here, on the contrary, it is the mighty leader of the north in the latter days, followed by his myriads from the east down to the south of Asia, who perishes with all his host under the most signal judgment of God when essaying to possess himself of the kind of Israel brought back from their long dispersion.

Ezekiel 39

This chapter resumes the divine denunciation of the great northern enemy. There is no concealment of his formidable numbers and resources; but, whatever these may be, they will but enhance the victory Jehovah gains for His people by his utter destruction.

"And thou, son of man, prophesy against Gog and say, Thus saith the Lord Jehovah, Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal; and I will turn thee back and lead thee [? astray*], and cause thee to come up from the sides of the north, and bring thee upon the mountains of Israel. And I will strike thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. Upon the mountains of Israel shalt thou fall, thou and all thine armies, and the people that are with thee: I have given thee for food to the ravenous bird, the bird of every wing, and to the beast of the field. Upon the open field shalt thou fall; for I have spoken it, saith the Lord Jehovah." (Ver. 1-5)

* This word is understood by our English translators to mean "leave the sixth part of thee;" and no doubt the connection of this rare word with the Hebrew for six is tempting. But the LXX give καθοδεγήσω σε (or with the Complutensian editors κατάξω σε). I have given the sense understood in the Targum, though with a query. The ancient versions in general express little more than Jehovah's leading Gog.

The judgments of God are as usual in keeping with the sin and the people that come under His displeasure. Thus the doom of the beast and the false prophet is beyond all experience appalling; the solemn and final adjudication without further process to the lake of fire. And so, it would seem, will it be with the little horn of Daniel 8 (or king of the north in Daniel 11). They had meddled with the things of God against His people, having a character of apostate contempt for His truth or perverting it to their destructive ends. Gog is judged as a more vulgar aggressor, actuated as he will be with greed of territorial acquisition and relying on brute force. So he is confronted with a power mightier than his own, which beats him down ignominiously without relenting.

Nor is this all. God will deal with the land whence Gog came as well as with those isles which contributed their contingents to his host. "And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am Jehovah. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am Jehovah, the Holy One in Israel." (Vers. 6, 7) No distance nor isolation shall screen from consuming judgment in that day; for the Lord is awaking to call the quick to account, as one out of sleep, like a mighty man that shouteth by reason of wine. Then at length shall the inhabitants of the world learn righteousness. Can argument be wanted by the believer to prove that these solemn dealings ending in so blessed a result have never yet been fulfilled? Magog is not Rome or spiritual Edom or any other than the Scythia of the ancients.

"Behold, it is come, and it is done, saith the Lord Jehovah; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord Jehovah." (Ver. 8-10) It is no vague warning of the foe where and when ever he may be; it is no general principle reproducing itself often in divine providence. The Holy Spirit takes pains here to make it precise and specific, the judgment of a distinct enemy, long suspended, and falling as the last of Jehovah's blows on the most overwhelming force that shall ever have mustered against Israel, immediately before His glory returns in more pristine splendour and peace to dwell in the midst of His people in their land. Hence the minutely graphic detail of their going forth from the cities in Palestine and burning the arms defensive and offensive of their foe; and this not only as a witness of his total destruction, but as their provision of firewood so as to dispense with all other store for seven years.

But there is another and still more permanent result as the trophy of that great victory. "And it shall come to pass in that day I will give unto Gog a place there, a grave in Israel, the valley of the passengers on the east of the sea; and it shall stop the passengers; and there shall they bury Gog, and all his multitude; and they shall call it the valley of the multitude of Gog. And seven months shall the house of Israel be burying of them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord Jehovah. And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. And the passengers that pass through the land, when any seeth a man's bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-Gog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land." (Vers 11-16)

Did Gog think to take the land for a possession? Jehovah will give him there a grave; and this in no obscure spot but in the direct pathway of many passers by. The idea is not, as our translators fancied, that people would stop their noses because of the bad smell, but that the barrows of so many buried men would stay all who pass that way and lead them to think of the vengeance poured out on them. The LXX seem here confused ("the burial-place of all that approach the sea"); but there is no countenance given to the notion already mentioned. No calculation of unbelieving believers who would evaporate the prediction need embarrass the Christian. Has Jehovah spoken and will He not perform!

The care to purify the land from the sight of a man's bone is remarkable, but natural if glory is to dwell there. People in general if they were but going through are to help those formally told off for the work, "men of continuance," whose task is to bury every relic of the prodigious slaughter of the enemy, all the dwellers in the land also taking part in the work. The multitude thus slain and buried will give its name to a city in the land. But it is the day when all impurity disappears from the land which Jehovah recognizes as His own, when He is then and there glorified. Can there be a legitimate doubt of the epoch when these conditions meet? It is plain to see that it is a question of God's judging the last leader of the Russias in the Holy Land when Israel have been brought back from the lands of their dispersion. But pre-occupation with our own place as Christians hinders here as elsewhere — hinders not only our seeing the faithfulness of God to Israel and His mercy to them yet, but also our discernment of the church's peculiar blessedness. If we are to appreciate either, we must distinguish them, and see the connection of each with Christ. The mystical interpretation gives its due place to neither, and hence envelops all in fog.

Next a message of remarkable force is sent through the prophet to all birds and beasts of prey. Now is their time for a feast on a sacrifice such as they have never had before nor can have again. Vast hosts have been decimated, and the rest dispersed or taken, where they failed to make good their retreat; but has the world seen such a slaughter as this? It is assuredly to come.

"And, thou son of man, thus saith the Lord Jehovah, Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord Jehovah." (Vers. 17-20)

If Jehovah invites to a great sacrifice for the creatures of prey, will He not make good the word! A similar call is made in Revelation 19: 17, 18, but there only to all the birds that fly in mid-heaven. It is in view of the carnage which is to befall the armies of the west at the end of this age; and I suppose only the birds are named as in keeping with the judgment of the apostates from the heavenly testimony of Christianity. Here it is larger, as His dealings take effect on the countless eastern hordes, who have not only despised the gospel but seek to possess themselves of the land when His earthly people are being settled there in peace. No mistake can be more glaring than the denial of these judgments on the quick before the reign of the Lord as the true Solomon here belong; no truth more evident in the word of God than that the gospel is not destined to put down all rule and all authority and power, but Christ Himself when He comes in glory. In title all things have been put under His feet as He sits on the throne of God; but the process of putting all His enemies under His feet is not yet begun. He is occupied with another work now; He is calling out the joint-heirs who are to be glorified, risen or changed, at His coming, and then to reign together with Him in His kingdom. And this active subjecting of all is not the work of heavenly grace, but of power put forth on earth, of course not always in destruction, though the kingdom opens and closes with it on an immense scale, as we see here and in Revelation 20: 8, 9.

The moral effect of the judgment executed on Gog and his host we find afterwards: "And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am Jehovah their God from that day and forward. And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword. According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them." (Vers. 21-24) The gospel meanwhile if believed puts souls in association with Christ for heaven. The sight of the judgments will be used by the Lord to teach the nations righteousness on earth. Israel too need to learn, and so they will, that He who so deals is Jehovah their God "from that day and forward." It will be plain and undeniable in that day that Israel went into captivity for nothing but their iniquity; that for this only did Jehovah withdraw His favour from them and give them up to the sword of their enemies. It is His retribution that explains their past history with all its sorrows.

But there is a bright future in prospect for Israel: I do not speak of the gospel or the church, where there is neither Jew nor Greek, but of the kingdom on earth when Israel shall be restored to their land, and have the first place among the nations in favour, peace, righteousness, and the manifested power and glory of Jehovah. "Therefore thus saith the Lord Jehovah, Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies' lands, and am sanctified in them in the sight of many nations; then shall they know that I am Jehovah their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord Jehovah." (Verses 25-29. )

It may be observed here as a practical remark of much moment for souls that, if the New Testament is to be believed, God never hides His face from the Christian; and this because the believer possessing eternal life in Christ is now brought into the full efficacy of His sacrifice, and has the Holy Ghost dwelling in him as its continual witness. We accordingly anticipate in this what will be true of Israel by-and-by, instead of standing on the probationary ground of Israel's past. But the traditional unbelief of Christendom puts souls so as to cloud the true grace of God wherein we stand; and this alike among Protestants and Catholics, while the latter add the further error of antedating and appropriating to the church that place of earthly honour and ease which is reserved for Israel under the Messiah when the mountain of Jehovah's house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow unto it. Some Protestants indeed are so dark as to follow Romanists even in this error, though they in general put it before them as a millennial hope rather than as a present claim. But, assume it as they may, the effect of the error is to degrade the church from heaven to earth, and either to deny the hopes of Israel or to make those who hold it inconsistent if they own them.

We may add that, though the Spirit is assuredly to be poured out on Israel when the new age begins, there will then be no baptizing the saints into one body. By One Spirit we have been all baptized into one body, whether Jews or Gentiles, whether bond or free, and have been all made to drink into one Spirit. 1 Corinthians 12. So in Colossians 3 it is laid down that Christ is all and in all; and in Ephesians 2 that the middle wall of the partition is broken down, and the two formed in Himself into one new man. But it will not be so then here below. On the contrary, in the millennium the Jewish saints will be in a nearer and more honoured position than the Gentiles on the earth. It is a state in contrast with the assembly now, where such distinctions are unknown: the cross has ended them for heaven.

Ezekiel 40.

The remaining chapters of the book present a vision of the most striking character, in which the prophet sees and communicates the pledge of more than restoration  - of crowning glory — for Israel in their land. Such is its plain meaning, though there may be deep details, as indeed there are, most minute, and not without difficulty as is usual in all such descriptions. But there is scarce more of obscurity in Ezekiel 40 - 48 than in Exodus 25 - 40. It is a difficulty because of circumstantial detail outside our ordinary habits or even study. There is really none as to its general scope except to those who misapply the vision. That it is unfulfilled prophecy is very true, but that this is not the real source of its difficulty to us will appear from the parallel to which reference has been made. The details of the future temple in the land are not harder to understand than those of the past tabernacle in the wilderness.

It is well known that some consider that the vision applies to the church that now is. Those who think so should on their own showing find it easy to explain its figures and symbols, for such writers generally assume that we cannot have an accurate understanding of a prophecy till it be accomplished, and certainly the church has been in existence for more than 1800 years. On this score therefore they ought to have the amplest materials for illustration. But these are the very persons who find insuperable difficulty in interpreting the prophecy. Nor need we wonder; for the whole thought is a mistake. Jerome and Gregory can make nothing of it but ingenious accommodation. There is no real exposition: what is in their remarks can scarcely have satisfied even their own minds. As one of the most learned of the commentators that follow them says in respect of part, so we may say of all, "How it is to be understood, nobody explains, nor dare I conjecture." Yet this man, Cornelius �  Lapide, was not to be despised, but rather to be admired, because of the honest confession of their failure and his own. The whole of the allegorizing interpreters go on an evidently false track. It would be strange, if a symbolic vision of Christianity were to leave out the day of atonement, the feast of weeks, and the action of the high priest in the presence of God — its most essential features in type!

Scarcely better is the very large class of divines who have striven hard to appropriate the vision to the Jews who returned from the Babylonish captivity, for the facts then realized stand immeasurably below this prophetic pledge. The inevitable result therefore of such applications as of this and the preceding schools is to lower the character of the divine word.* For to speak plainly there is more contrast than analogy between the glowing promises of the prophet and the very small instalment that was paid under Zerubbabel as recorded in Ezra and Nehemiah. It is not only then that both these interpretations fail to meet the prophecy, but that they do not fail to depreciate scripture itself. For if the prophets be thus hyperbolical and untrustworthy, what is to save the Gospels and the Epistles any more than the Law and the Psalms? The tendency of both schools is unwittingly but none the less really to undermine inspiration.

* Listen to the words of one who did not always seem an enemy  - "All the fulfilment is past, and nothing more is expected. The Jews returned to their country and rebuilt their temple. If their restoration took place in a different manner from what the prophet projected [for God is in none of these thoughts], and the circumstances attending it were a poor counterpart of his imaginings, if the reality were but a dwarfish fulfilment of the prophecy, the event shows the imperfection of Ezekiel's foreshadowing." (Davidson's "Introduction to the Old Testament," iii. 156) It shows, as I should say, the folly of such an interpretation. Is Dr. D. a prophet to say that the vision is not to be fulfilled in the future? Let him beware of the character and doom of a false prophet. God is not mocked, though it be the day of grace and patience with man on the earth.

Who can think that the modern attempt to save appearances for the latter view is at all successful? "Ezekiel," says the late Dr. Henderson (p. 187), "was furnished with an ideal representation of the Jewish state as about to be restored after the captivity." Was this "ideal" then realized? Did it or did it not differ immensely from the actual state of the Jews in Palestine after their return? Did the post-captivity temple correspond with the building here so carefully measured? Had they such priests? And what about the prince, to say nothing of the feasts and the sacrifices without a high priest — so marked a peculiarity in this prophecy? Had the Jews the glory returned to their land? Did the twelve tribes, with the special provision for the priests and the Levites and the prince, take up their position so carefully laid down by the prophet? Did healing waters flow from the temple towards the Dead Sea at that period, or in any sense whatsoever? Did the priests and Levites dwell no longer up and down Palestine, but only round about the sanctuary, both henceforth having land assigned to them? We know that not one of these things applies to the post-captivity interval.

No doubt it was the restoration of the material temple then in ruins that the prophet had in his eye, and a restoration not only of its worship but of the nation in full under the richest theocratic (and not only spiritual) privileges. No doubt a just and true interpretation supersedes all necessity of confounding the Christian and the church with the hopes of Israel; but no view is less satisfactory than that which points to the five centuries which preceded Christ, and denies a literal fulfilment in the future for Israel in their land. It is an unfounded assumption that a single feature in these visions was fulfilled by a single fact among the returned captives in their past history. Less than fifty thousand men, women, and children came up from Babylon: a little, remnant of a remnant, and in no sense those twelve tribes, whom the prophet sees to take up their allotted portions in the land — seven in the north, five in the south, extending beyond the ancient bounds of Palestine, with Jerusalem between.

Indeed there never was the very smallest semblance of the holy oblation any more than of the allotments of the land from east to west here predicted. It is ridiculous to say that there is no valid objection against such an interpretation because in many points the city, temple, services, etc., did not accord with the prophecy. The fact is that those who returned from Babylon fell back on the order as existing before the captivity, and in no respect made good the peculiar condition predicted by Ezekiel. Thus no one appeared answering to the prince, while the high priest was as before a notable personage; the land was not parcelled out to the remnant, still less to all Israel, by lot, and no strangers held inheritance any more than in ancient times. Pentecost was still as of old one of the three great feasts of the Jews, whereas it will have no place according to the prophecy. Such differences are of the most decided character and, at any rate to believers, demonstrate that the last vision is yet absolutely unaccomplished in the history of the Jews: to say that it is never to be is to confess oneself an unbeliever in prophecy at least.

It is quite true that the vision is not to be regarded as a description of what was remembered of Solomon's temple — a work of supererogation indeed for those who possessed the books of Kings and Chronicles. It was a divine disclosure of a new condition, when Israel shall be restored finally and for ever. It is a material temple, a literal but in some grave respects unprecedented arrangement of feasts, sacrifices, rites, and priesthood, as well as of general polity for the new capital and the nation, under wholly novel circumstances crowned with the glory of Jehovah who deigns again to dwell in their land. Nor does it appear consistent to interpret the temple and its ordinances literally, but as a figure the waters that carry fertility and beauty into the Dead Sea and the barren wilderness. Why this should be a mere symbol and not a fact it would be hard to tell, except that men like Secker and Boothroyd with a certain following will have it so. But we need say no more as to all these things for the present. Ample opportunity will be afforded when we come to the chapters themselves in detail.

This however we must insist on, that it is altogether illegitimate to sever these chapters in an absolute manner from those we have already had before us. The closing series (Ezek. 40 - 48) is the glorious but fitting and most intelligible sequel to the prophecies immediately before: so much so that the previous series (Ezek. 33 - 39) prepares for it, announcing the judgment but happy return of the chosen nation in the last days, far beyond what was at hand. We have had the new ground laid of individual conduct before God in Ezekiel 33, the leaders judged in Ezekiel 34, and Edom in Ezekiel 35; then the prediction of Israel's restoration to their own land with a new heart and a new spirit — yea, with God's Spirit within them — in Ezekiel 36. We have seen the parabolic vision in Ezekiel 37 of the dry bones suddenly invested with life and strength, which are expressly said to mean not Christians nor men at large, but the house of Israel, under the figure of resurrection, caused to live and placed by Jehovah in their own land, and this too united as they have never been — Ephraim and Judah — since the days of Jeroboam, under one head, one king, in the land, on the mountains of Israel. We have had before us the last and most formidable attack to be made upon Israel whilst thus settling in peace in Canaan, when the great north-eastern chief with his myriads of followers shall be exterminated by divine intervention (Ezek. 38, 39). No allegory this, as they shall then learn to their cost; and Israel shall know and the spared Gentiles too, for Jehovah shall be thus glorified in His people on earth. Most appropriately follows the last vision, where is laid down with precision the polity of Israel, both sacred and civil, and the descending Shechinah shall once more find its place in their midst, the seal of glory never to be broken, till means melt away before blessing complete and everlasting, and judgment sees no more evil to be judged.

Beyond a doubt, the main stumbling-block in this section to most Christians is the plain prediction of sacrifices, feasts, and other ordinances according to the Levitical law. These, they conceive, must be explained (that is, are really to be explained away), so as not to clash with the Epistle to the Hebrews. But the argument assumes that there can be no change of dispensation — that, because we are Christians, those whom the prophecy contemplates must be in the same relationship. This however is nothing but error. For the Epistle referred to looks at believers since redemption while Christ is on high till He comes again in glory; the prophecy of Ezekiel, on the contrary, is occupied with the earthly people and supposes the glory of Jehovah dwelling once again in the land of Canaan. The truth is that to bless Israel as such and the Gentiles only mediately and subordinately to the Jews, as this prophecy and almost all others suppose and definitely declare, is a state of things in distinct contrast with Christianity, where there is neither Jew; nor Gentile but all are one in Christ Jesus. Hence the whole ground and position here are quite different from what we see in the Epistle to the Hebrews.

Earthly priests distinct from the people, with a position quite peculiar to the prince, a material sanctuary with tangible sacrifices and offerings, are distinctly predicted by Ezekiel; but these are evidently wholly foreign to Christianity. One as much as the other would be inconsistent with the doctrine set down in that Epistle for the "partakers of the heavenly calling;" but will they therefore be out of place and season for those who have the earthly calling, when Jehovah again makes choice of Jerusalem, and glory shall dwell in the land? This no one has proved, and few have even essayed to argue; but it is the real question. Entirely do we allow the incongruity of sacrifices with our faith in that one offering which has for ever perfected us. A temple on earth is a practical inconsistency with the true tabernacle which the Lord pitched and not man, into the holiest of which, now that for us the veil is rent, we are invited to come boldly. Further, the assertion of an earthly priesthood for Christians is in principle, if not effect, a denial not only of our nearness to God by the blood of Christ but of the gospel itself as we know it.

But the coming of the Lord to reign over the earth will necessarily bring with it changes of immense import and magnitude. Yet this is the great object of all prophecy, which accordingly puts forward a new condition wherein Israel stands at the head of the nations under Messiah and the new covenant, the church having entirely disappeared from the earth, and, in fact, reigning over it with Christ, the Bridegroom of His then glorified bride.

Now the prophets, from Isaiah to Malachi, bring to light for that glorious day an earthly temple with sacrifices, priesthood, and rites appropriate to it. No doubt it is not Christianity; but who with such an array of inspired witnesses against him will dare to say that such a state of things will not be according to the truth, and for the glory, of God in that day? It is in vain to plead the usual resource of unbelief — the cloud that overhangs unfulfilled prophecy. Not so. To unbelief all scripture is obscure; to faith it is the light of God through men empowered by the Holy Ghost to communicate it. And the particular difficulty in the present case is only, if we believe the Apostle Paul, Christendom's conceit, which assumes, or rather presumes, that the fall of the Jew is final and that the Gentile has supplanted him for ever. The truth is that God will not spare the Gentiles in their present and growing unbelief, but will assuredly recall in His mercy Israel ere long about to repent. Those that now wait for Christ, with the risen saints, shall be caught up to Him; and the Deliverer will come out of Zion and turn away ungodliness from Jacob. If the King of kings and Lord of lords enter on so new a position, it would be singular indeed if all were not changed in consequence of it and in accordance with it. This is precisely what the prophets show, in contradistinction from the Epistle to the Hebrews as well as all the rest of the apostolic Epistles. Our wisdom is to learn of God by His word and Spirit, not to judge of scripture by conclusions drawn from our own position, circumstances, or even relation to God. Let us leave room for the various evolutions and displays of His glory in the ages to come, instead of making His present ways (profound and blessed as they are) an exclusive standard: a snare natural enough to man's narrow and selfish mind, but withering to all growth in and by the knowledge of God. Christ, not the church, is His object; and the church is blessed in proportion as this is seen.

But we must turn to the opening words of the vision. "In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of Jehovah was upon me, and brought me thither. In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, and upon it was as it were a city on the south. And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine oars, and set thine heart upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought hither: declare all that thou seest to the house of Israel." (Ver. 1-4)

The declared aim of the vision is thus evident. God certainly did not reveal the mystery of Christ and the church to Israel or to any other, but kept it secret in Himself till the due moment came to make it known. Much of man's eventful trial yet remained. God had yet to send His one Son — the Heir, not to speak of prophets who followed Ezekiel and preceded John the Baptist. Afterwards too He would add the final testimony to the risen and glorified Lord by the Spirit, besides His presence in humiliation in their midst. Accordingly the vision is of Israel's hopes when restored to their land, to show them how complete the work shall be in the last days, above all (spite of their past sins) in respect of God's presence in a new and suited sanctuary — a presence never more to be lost, least of all when time yields to eternity and to the new heavens and earth in their fullest meaning.

It is commonly laid down that the four main lines of divergence among interpreters are these — 1, the historico-literal, adopted by Villalpandus, Grotius, etc., who make these chapters (Ezek. 40-48) a prosaic description, intended to preserve the memory of Solomon's temple; 2, the historico-ideal of Eichhorn, Dathe, etc., which makes them a vague announcement of future good; 3, the Jewish theory of Lightfoot, etc., which assumes that the idea was actually adopted by the returned remnant; and 4, the Christian or allegorical hypothesis, which was that of Luther and other reformers, and followed elaborately by Cocceius, etc., and indeed generally by many to the present day, which essays to discover in them an immense system symbolic of the good in store for the church. But this leaves out the fifth and, I have no doubt, the only true interpretation, which sees in these chapters the suited conclusion to the entire prophecy, and especially akin to the chapters which precede — the prediction of the complete re-establishment in the last days of Israel then converted and in the possession of every promised blessing for ever in their land, with the glory of Jehovah in their midst. This is the only proper Messianic fulfilment of the vision, which accordingly must be taken in its simple and just grammatical import, literal, symbolic, or figurative, as the context in each passage may decide.

Thus, in the vision that follows in the chapter before us, we have a measured description chiefly of the temple courts and their appendages, the ἱερόν, (as in Ezekiel 41, of the ναός, or οἶκος). the porch of which alone had been given in the chapter before, with a sequel in chapter 42, which may be viewed as concluding the first part of the description, and is important in destroying the notion that there was, or could be, any real resemblance between the prophetic vision of Ezekiel and any temple yet realized. The "wall on the outside of the house round about" (Ezek. 40: 5) is not measured till we come to the end of Ezekiel 42, where it is declared to be 500 reeds square, which, given as it is with the most express exactitude, cannot be allowed to be a "hyperbole," without shaking the character of the prophet, and of scripture in general; that is, the precincts are to take in considerably more than the entire city did. How this can be may perhaps be shown when we come to the passage.

It is enough here to remark that, if true, the temple intended by the prophet must be looked for in the future, to which indeed all its surroundings point. One can understand also a past tabernacle typical of present heavenly things in Christ; but here it is a prophecy of what will only be accomplished for Israel in their land, when the church is changed at Christ's coming and reigns with Him over the earth. There is no room therefore for the Christian or allegorical application; that to the past Jewish we have seen to be a failure, yea, impossibility; and the vague ideal we may dismiss as scarce a remove from infidelity. As regards the prophets, disciples now, as of old, are foolish, and slow of heart to believe them. The future view is not only the sole sound one, but really alone possible. At the same time, while maintaining that all the evidence is in favour of a future temple for Israel under Messiah and the new covenant, there may be also many a lesson of truth and righteousness couched under the building and ritual and general order here laid down, without endorsing all the excellent John Bunyan's fancies, still less his confusion of all the temples of scripture, Solomon's, Zerubbabel's, Herod's, and this of Ezekiel. But as to such applications, we need a vigilant watch lest we pervert the holy word of God; and I trust myself to be reticent rather than thus offend.

On the details of our chapter there seems little to remark. In the first section (ver. 6-16) the eastern gate is measured, threshold and posts, porch within and without, chambers on both sides, breadth of the entry, length of gate and pillars, the reed consisting of six cubits, and each cubit of a handbreadth above the ordinary length. In the second (ver. 17-28), where the outer court comes before us, its gate towards the north is measured, its chambers, posts, porches, and steps, with the distance between the gate of the inner court opposite to those looking east and north. In the third (ver. 24-27) we have the measure of the south gate, with its appurtenances, as before, with the distance from a southern gate of the inner court. This gate is next measured (ver. 28-31) similarly; and the eastern gate of the same court, and the northern also (ver. 35-38). Then follows a description, in verses 38 to 43, of the cells and entrances by the columns of the gates, and the eight tables of hewn stones for slaying the burnt-offerings, etc., four on each side; and (ver. 44-47) without the inner gate cells for the singers;* one, looking to the south for the priests that had charge of the house; and one, toward the north, for those that had charge of the altar (the court itself being 100 cubits square, with the altar before the house). The chapter concludes with measuring the porch of the house, length and breadth, with the gate (ver. 48, 49).

* Boothroyd here follows the conjecture of Houbigant, or rather the version of the LXX, alleging that the rooms could not be for singers, when they were for the priests who had the charge of the altar and of the most holy place. Hence he gives, "And he brought me to the inner gate, and lo, there were two rooms in the inner court, one on the side of the north gate, and its prospect was towards the south .... And he said unto me, This room, whose prospect," etc.

It will be noticed that the sons of Zadok are specified for the service of the house. They had the pledge of that everlasting priesthood which was annexed to Aaron's line. What Phinehas, son of Eleazar, had guaranteed to him for ever falls in due time to Zadok who, under Solomon's reign, set aside the line of Ithamar according to the judgment of Jehovah predicted to Eli, after Abiathar's part in the rebellion of Absalom. We shall find the same restriction repeatedly made throughout the vision, and indeed uniformly kept up. See Ezekiel 43: 19; Ezekiel 44: 15; Ezekiel 48: 11.

Ezekiel 41

It has, I confess, struck me much that our prophet speaks nothing of gold or silver in his prediction of the future temple. It is notorious how prominent is the use of each in the tabernacle of old, and how characteristic of Solomon's building was the use at least of gold. Why is this? A few suggestions on the divine idea of each may be helpful; yet we must take care, not only that it be truth that we own, but how we use it.

Gold then seems to be regularly used in scripture as symbolic of divine righteousness; and this in the aspect, not of earthly judgment, which vindicates Him (this is rather set forth by brass), but of what we draw near to on high. Hence we see the difference between the altar of burnt-offering and that of incense, while the fullest illustration of the gold appears in the ark with its mercy-seat of solid gold. Silver we see in certain parts of the tabernacle, as in the sockets for the boards and the pillars, with their hooks and fillets also. It typifies grace, being the ransom money of Israel. Hence we see the propriety of silver as well as of gold in that which figures the tabernacle for the people passing through the wilderness, of gold (and not silver) characterizing the heavenly city in Revelation 21, while neither is named by the prophet in his description of the millennial sanctuary we have now before us. It is not that one can doubt that gold is implied here also, but this only makes the absence of all express account of it more striking.

On the chapter little need be said for my present purpose. The prophet is brought from the outer precincts to view the house itself. "And he brought me to the temple; and he measured the posts, six cubits broad on the one side, and six cubits broad on the other side, the breadth of the tabernacle. And the breadth of the door [was] ten cubits, and the sides of the door five cubits on the one side, and five cubits on the other side; and he measured its length, forty cubits, and the breadth, twenty cubits." (Vers. 1, 2)

Next we look within. "Then went he inward, and measured the posts of the door, two cubits, and the door six cubits, and the breadth of the door seven cubits. So he measured its length twenty cubits, and the breadth twenty cubits, before the temple; and he said to me, This [is] the most holy." (Vers. 3, 4)

"After this he measured the wall of the house, six cubits, and the breadth of a side-chamber, four cubits, round about the house on every side. And the side-chambers [were], one over another, three and thirty times; and they entered into the wall which [was] on the house, for the side-chambers round about, that they might be fastened on, but they were not fastened on the wall of the house. And as one wound upward it became continually wider for the side-chamber, for the row of chambers went more and more upward round about the house; therefore the breadth of the house [was] greater upward; and so they went up, the lowest to the highest, by the middle. And I saw the height of the house round about; the foundations of the side-chambers a full reed of six great* cubits. The thickness of the wall which [was] for the side-chamber without [was] five cubits; and that which was left, the place of the side-chamber, belonging to the house. And between the chambers is a breadth of twenty cubits about the house all round. And the doors of the side-chambers [were] toward the place left, one door toward the north, and another door toward the south; and the breadth of the place that was left was five cubits round about. And the building that was before the separate place at the end westward [was] seventy cubits broad; and the wall of the building [was] five cubits thick round about, and its length ninety cubits. So he measured the house, an hundred cubits; and the separate place, and the building with its walls, a hundred cubits long; and the breadth of the face of the house, and of the separate place toward the east, a hundred cubits. And he measured the length of the building over against the separate place which was behind it, and its galleries on the one side, and on the other side, one hundred cubits, with the inner temple, and the porches of the court, the door-posts, and the latticed windows, and the galleries round about on their three sides, opposite to the doorposts, a wainscoting of wood all round, and from the ground up to the windows, and the windows were covered. Over above the door, even to the inner house and the outer [a wainscoting], and on all the wall round about, within and without, by measures. And [it was] made with cherubim and palm-trees, a palm-tree being between two cherubim, and a cherub had two faces; and a man's face was towards the palm-tree on the one side, and a young lion's face towards the palm-tree on the other side; [it was] made through all the house round about. From the ground to above the door the cherubim and the palm-trees were made in the wall of the temple. The temple had four-cornered posts; and the front of the holy of holies, the appearance [was] as the appearance." (Vers. 5-21) It will be observed that the symbols used here express judicial power and victory: how appropriate to the millennial day needs not to be argued.

* To the root of the hand; or, as some say, under ground; as others, by the joining.

In verse 22 we read that "the altar of wood [was] three cubits high, and its length two cubits; and its corners, and its top-piece, and its walls [were] of wood; and he said to me, This [is] the table that is before Jehovah." This identification of the altar with the name of the table on which the show-bread was set before the Lord is remarkable; and the reader can compare Malachi 1: 7, 12.

"And the temple and the holy of holies had two doors. And the doors had two leaves, two turning leaves, two for the one door, and two leaves for the other. And [there were] made on them, on the doors of the temple, cherubim and palm-trees, as [were] made upon the walls, and a thick plank-work [was] upon the face of the porch without; and latticed windows and palm-trees on the one side, and on the other side, on the sides of the porch, and on the side-chambers of the house and the thick planks." (Vers. 23-26) It is thus a wholly different measure of access to God from what we know who estimate the sacrifice of Christ according to its value in heaven and thus enter through the rent veil. For Israel, though surely redeemed, the barrier will be set up again.

Ezekiel 42

The survey of the house or sanctuary being ended, the prophet is given to see the cells or chambers for the priests.

"And he brought me forth into the outer court, the way toward the north, and brought me into the cell that [was] opposite the separate place, and that [was] opposite the building toward the north. Before the length of a hundred cubits [was] the north door, and the breadth fifty cubits. Opposite the twenty [cubits] which [were] for the inner court, and opposite the pavement, which [was] for the outer court, [was] gallery against gallery, in three [stories]. And before the cells [was] a walk of ten cubits in breadth inward, a way of one cubit, and their doors [were] toward the north. And the upper chambers [were] shorter, for the galleries contained more than these, than the lower and the middle one, of the building. For they [were] in three [stories], but had not pillars as the pillars of the courts: therefore it was contracted from the lower and the middle ones from the ground. And the wall which [was] without, opposite the cells, by the way of the outer court before the cells — its length [was] fifty cubits. For the length of the cells which [belonged] to the outer court [was] fifty cubits; and, behold, before the temple [were] a hundred cubits. And below these cells [was] the entrance from the east, in one's going into them from the outer court. In the breadth of the wall of the court eastward, before the separate place, and before the building [were] cells. And the way before them [was] as the appearance of the cells which [were] northward, as long and broad as they; and all their outlets according to their fashions and according to their doors. And according to the doors of the cells which [were] toward the south, a door at the head of the way, the way directly before the wall eastward, when one entereth into them." (Vers. 1-12)

This account of the chambers for the priests is followed by express regulations as to their eating in them, their laying the offerings in their service, and their dress within and without.

"And he said to me, The cells northward [and] the cells southward, which [are] before the separate place, [are] cells of the holy place, where the priests who draw near to Jehovah shall eat the most holy things; there they shall place the most holy things, both the meat-offering, and the sin-offering, and the trespass-offering, for the place [is] holy. When the priests enter in, they shall not go forth from the holy [place] into the outer court, but they shall leave there their garments with which they ministered, for they [are] holy, and put on other garments, and shall approach the [place] that [is] for the people." (Vers. 13, 14)

The closing paragraph is a summary of the general extent. "And he finished the measurements of the inner house, and brought me out by way of the gate that looketh eastward, and measured it round about. He measured the east side with the measuring-reed, five hundred reeds, with the measuring-reed, round about. He measured the north side, five hundred reeds, with the measuring-reed round about. He measured the south side, five hundred reeds, with the measuring reed. Turning to the west side, he measured five hundred reeds with the measuring-reed. He measured it by its four sides; it had a wall round about, five hundred long, and five hundred broad, to make a separation between the holy and the profane place." (Vers. 15-20)

It is well known that there has been no little debate as to the reading in verse 16, and whether the word here used should be taken in the sense of "reeds"* or not; for that of the text ("five cubits") is clearly an error of transcription, and the "five hundred" of the Keri must be adopted. Some would strike out the measure altogether (and the LXX waver in the verses). Doubtless the space would be far larger than Mount Moriah as it is; but this is a small difficulty to the believer, who looks for great physical change according to prophecy. To view it as hyperbolical, and yet as leaving the literal interpretation intact, seems to me not only unbelieving but absurd. But when men yield themselves up to unbelief in the presence and power of the Spirit, we must not expect faith in the word of God to be strong; and when they attenuate the effects of the first coming of the Saviour as to the reconciliation of His own, why be surprised if the glorious results of His return and kingdom are perverted and frittered away?

*Mr. H. A. Wassell (Holy Land, W. J. Johnson, 1875) says, "This is evidently a mistake, as it would make the Temple six times as broad as the measurements of the previous chapters; and I may further observe that the measurements of the other parts of the Temple that we have not yet come to exactly agree in making the Temple 500 cubits square. The Septuagint has in this place cubits instead of reeds, and it is a singular fact that the area on Mount Moriah is about 500 cubits or over 300 yards broad." (pp. 25, 26)

Ezekiel 43.

An incomparably more august sight now opens for the prophet. The Shechinah of Jehovah displays itself, returning to dwell in the midst of His people.

"And he brought me to the gate, the gate that faceth the east. And, behold, the glory of the God of Israel came from the way of the east, and his voice [was] as the sound of many waters, and the earth shined with his glory. And [it was] according to the appearance of the vision which I saw, according to the vision that I saw when I came to destroy the city; and the visions [were] like the visions that I saw by the river Chebar; and I fell on my face. And the glory of Jehovah came into the house by the way of the gate whose aspect [is] toward the east. And the Spirit took me up and brought me into the inner court; and, behold, the glory of Jehovah filled the house." (Ver. 1-5)

The force of this is clear enough, if men were but simple. It is the sign of God's return to Israel whom He had left ever since the carrying of the Jews to Babylon. But the return from Babylon in no way satisfies the prophecy; nor yet even the mission of the Messiah. He Himself lets us know, as we learn from elsewhere also, that the seasons of Gentile supremacy were then, as they are still, in progress. Jerusalem is trodden down of the Gentiles till the times of the Gentiles be fulfilled. The Son of man at His appearing will gather Israel again and judge all the nations. Jehovah will then govern the earth with Jerusalem as His earthly centre. Of this the return of the Shechinah is the symbol. When it left, the Jews ceased to be the recognized people of Jehovah; when they are taken up again under Messiah and the new covenant, the glory comes back. No mistake can be greater than the idea that this vision applies to the first advent of Christ in humiliation when the Jews rejected and crucified Him. The prophecy requires us to believe that the glory will be actually restored; but it was not, when the Jews returned by Cyrus' proclamation, any more than when the Lord Jesus was here; it will be, when He returns to reign. Theocracy will then be established and flourish as long as the earth endures; for it will rest on Christ, not on the first man with all his failures under law. With grace as its foundation, "glory will dwell in the land," and this henceforth immutably. Then and not before shall the creature rejoice. Meanwhile it groans, but in hope, for all of it shall be delivered; and Christ is the sole deliverer at His coming in power and glory. The Spirit now works in testimony.

"And I heard [him] speaking to me from the house, and a man was standing by me. And he said to me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever; and the house of Israel shall no more defile my holy name, they nor their kings, by their whoredom, and by the carcases of their kings in their sepulchres;* while they set their threshold beside my threshold, and their doorpost beside my doorpost, and the wall between me and them, they even defiled my holy name with their abominations which they committed, so that I consumed them in mine anger. Now let them remove their whoredom and the carcases of their kings far from me; and I will dwell in the midst of them for ever." (Ver. 6-9)

*Or, "on their death." "When they are dead." would seem to be the force of Soncin. edition, which is supported by more than a dozen of De Rossi's MSS.

There was a dwelling of God in the midst of Israel of old, after He had wrought redemption for them and brought them out of the land of Egypt. At once they sung His praise when delivered from the house of bondage. "Thou leadest forth thy people whom thou hast redeemed; thou guidedst it in thy strength unto the habitation of thy holiness .... Thou wilt bring them and plant them on the mountain of thine inheritance, the place, O Jehovah, which thou hast wrought for thy dwelling, the sanctuary, O Lord, thy hands have established." (Ex. 15: 13, 17) But there was more than anticipation; for He adds (Ex. 29: 45, 46) "I will dwell among the children of Israel, and I will be their God, and they shall know that I am Jehovah their God that brought them forth out of the land of Egypt that I may dwell among them." The temple was the same thing in substance; only it was suited to the established state of Israel in the land, not the tabernacle which wandered with the Israelites up and down the wilderness. But in either case, as this was but an external redemption, so His dwelling was of an outer sort and contingent on their fidelity to Him as witnesses of the one true God and placed under the responsibility of His law. The result was, as it must always be for the first man, ruin.

Afterwards in due time came the Lord Jesus, the Son of man, the true temple of God, and this in His case alone without blood, for He only was without sin, the Holy One of God. Alas! He was refused, and all the hopes of Israel and man after the flesh were buried in His grave. But the grace of God wrought redemption by Him crucified; and a new dwelling for God was formed in those who confessed His name, whether Jews or Gentiles, builded together for a habitation of God by the Spirit. It is the church and it goes on still, whatever be the ruined state of this holy temple.

That however of which Ezekiel speaks is none of these things, but the dwelling which Jehovah will make for Himself "in the land of the children of Israel for ever." Of this we hear much and often in the later Psalms, especially Psalm 132. As yet it is wholly unaccomplished. Why should it be thought an incredible thing that God should thus dwell in the midst of Israel here below? Doubtless He is now forming a body for heaven by virtue of redemption in Christ. But its worth will be unexhausted for the earth; and grace will work afresh in power for Israel and the nations, as now for the church, that all the universe may know the virtues of Christ's blood, and behold the glory of God to the blessing of the once sick and weary creation delivered from its long and otherwise hopeless thraldom. Moral evil and religious pravity shall vanish away. All will be to the praise of the only worthy One. The people who had so long wrought mischief in the earth will be ashamed of their defilements and rebellion against Jehovah, and be in that day the witness of His mercy yet more than they have been of His consuming anger.

So even then the prophet is commanded to set the house before Israel in its measured pattern, that they might feel of what their iniquity deprived them. Deeply will the vision act on them by-and-by.

"Thou, O son of man, tell the house of Israel of the house that they may be ashamed of their iniquities, and let them measure the pattern. And if they are ashamed of all that they have done, let them know the form of the house, and its arrangements, and the goings out of it, and the comings in of it, and all the forms of it, and all the laws of it; and write it in their sight, that they may observe all its forms and all its statutes and do them. This [is] the law of the house: on the summit of the mountain shall its whole limit round about be most holy. Behold, this [is] the law of the house." (Ver. 10-12) Far more than of old shall holiness reign in that day. Compare also Zechariah 14.

Next in order we have the measurement of the altar, and then its statutes for the offering of burnt-offerings and sprinkling of blood.

We have already seen that it is in vain to apply this description to the past return from Babylon. Much more evidence will follow in refutation of such a thought. The present chapter is evidence enough; there has been no return of the Shechinah. The Jews were then groaning under Gentile power. Since the destruction of the city by the Romans still less can it apply. Why then should men evade the only alternative? The fulfilment is future. Israel shall yet return to the land, and be converted indeed, and blessed, under Jehovah their God, but as Israel, not as Christians, which all believers do become meanwhile, whether Jews or Gentiles. They belong to Christ in heaven, where such differences are unknown, and therefore one of the great characteristics of Christianity is that such distinctions disappear while Christ is the head on high, and His body is being formed on earth by the Holy Ghost sent down from heaven. When Ezekiel's visions shall be accomplished, it will be the reign of Jehovah-Jesus on earth, and the distinction of Israel from the Gentiles will again be resumed, though for blessing under the new covenant, not as of old for curse under the law. Hence the total difference of what is found in the Epistle to the Hebrews as compared with this and other prophecies. There can be no doubt that that epistle applies now. There ought to be as little question that this prophecy will apply by-and-by. Those who make both converge upon the Christian destroy the force of both. The result is that one is half Jew, half Christian. And such is the prevalent aspect of Christendom, to the great dishonour of the Lord, the distress of souls, and the enfeebling of the word of God. No, we must give each scripture its own proper value, and, while cleaving as Christians to the doctrine of that epistle for ourselves, let us rejoice in the prophet's bright anticipations for Israel. The heavenly people rest upon the one sacrifice, and draw near into the holiest of all, where Christ is at the right hand of God. But the earthly people will have a sanctuary as well as land suited to them, and such are all the ordinances of their worship.

"And these [are] the measure of the altar in cubits: The cubit [is] a cubit and a handbreadth, and the bottom a cubit, and the breadth a cubit, and its border on its edge round about a span: this [shall be] the outside of the altar. And from the bottom [on] the ground to the lower projection two cubits, and the breadth one cubit; and from the lesser projection to the greater projection four cubits, and the breadth a cubit, and the hearth" (literally Ariel, or lion of God) "four cubits; and from the hearth and upwards four horns; and the hearth twelve [cubits] long, twelve broad, square on its four sides; and the projection fourteen [cubits] long, and fourteen broad, on its four sides; and the border round about it half a cubit, and its bottom a cubit round about. lend its steps shall look toward the east." (Vers. 13-17)

Next follows the use to which it was to be applied. "And he said to me, Son of man, Thus saith the Lord Jehovah: These [are] the ordinances of the altar on the day when it shall be finished, to offer burnt-offerings thereon, and to sprinkle blood thereon. And thou shalt give to the priests, the Levites, who are of the seed of Zadok, who approach to me, saith the Lord Jehovah, to minister unto me, a young bullock for a sin-offering. And thou shalt take of his blood, and put it on its four horns, and on the four corners of its projection, and upon the border round about. And thou shalt cleanse it, and make an atonement for it. And thou shalt take the bullock for a sin-offering, and one shall burn him at an appointed place of the house outside the sanctuary. And on the second day thou shalt offer an he-goat, without blemish, for a sin-offering. And they shall cleanse the altar as they cleansed it for the bullock. When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish, and thou shalt bring them near before Jehovah, and the priest shall throw salt upon them, and they shall offer them up a burnt-offering unto Jehovah. Seven days shalt thou prepare every day a goat for a sin-offering. They shall also prepare a young bullock, and a ram out of the flock, without blemish. Seven days shall they atone for the altar, and purify it. And they shall consecrate it. And when these days are expired, it shall be on the eighth day and forward, the priests shall prepare upon the altar your burnt-offerings, and your peace-offerings, and I will accept you, saith the Lord Jehovah." (Vers. 18-27)

This is decisive. Not only do we hear of the priests, but of these as Levites; nor this only, but of the seed of Zadok, intrusted with the duties of the altar. Sin-offerings, burnt-offerings, thank-offerings, all follow in due order. It is the renewal of sacrifice when the earth and Israel come under the reign of Messiah, displayed in glory, and governing in righteousness and peace. It is the apostasy, the Judaizing, of ritualism, which seeks to introduce the sacrificial system now that we are called to act in faith of the one offering of Christ accepted in heaven. But we ought not to close our eyes to the revelation of this future day for the earth, when God sanctions priest and people, sacrifice and altar, for Israel. If we cannot adjust the differences, we are bound at least to submit to the scriptures, which are unanswerably plain in their import, both as to ourselves now, and as to Israel by-and-by. Simplicity of subjection to Christ and His word is the secret of all intelligence that has price in the eyes of God.

Ezekiel 44.

The prophet is again brought back to the gate that looks toward the east. This time it was shut. When he saw it before, the glory of Jehovah came by this very way into the house, and filled it. This gives occasion for the word of Jehovah. And there is ample instruction to decide its application. "Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said Jehovah unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because Jehovah, the God of Israel, hath entered in by it, therefore it shall be shut. It is for the prince; the prince, he shall sit in it to eat bread before Jehovah; he shall enter by the way of the porch of that gate, and shall go out by the way of the same." (Ver. 1-3)

The entrance of Jehovah, the God of Israel, was enough to close it for all but His representative. But He will have a representative upon earth  - the prince — and the prince stall sit "to eat bread before Jehovah." He is to have the honour of entering in and going cut by the way of the porch of that gate. No high priest ever claimed this. Indeed it is not a priest but the prince, the earthly chief of Israel. We shall learn from chapters 45 and 46. a little more about the prince. Suffice it to say that he is certainly not the Messiah, for although he is thoroughly distinguished from a priest, he needs to offer a sin-offering, and he may have sons. Doubtless it is a future prince of the house of David.

"Then brought he me the way of the north gate before the house. And I looked, and behold the glory of Jehovah filled the house of Jehovah; and I fell upon my face." It is clearly the kingdom. The prince shall be there, and the glory of Jehovah too. No approach to it has yet been seen, only a type had once been in the days of Solomon. Greater things are yet in store for Israel.

"And Jehovah said unto me, Son of man, mark well; behold with thine eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house of Jehovah, and all the laws thereof. And mark well the entering in of the house, with every going forth of the sanctuary." (Ver. 5) It is here that men have failed to set their heart. They have not understood the difference between all the ordinances and laws of the house here noted, and the past circumstances of the temple. They have failed to mark well, and confounded all with that which has been. Indeed it is where man habitually is dull. The Holy Ghost alone can show us "things to come" according to God.

"And thou shalt say to the rebellious, to the house of Israel, Thus saith the Lord Jehovah, Let it suffice you of all your abominations, in that ye have brought children of a stranger, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, my house, when ye offer my bread, the fat, and the blood; and they have broken my covenant, because of all your abominations." (Vers. 6, 7) There will be no following of idols any more. Israel will have done with all their abominations. No longer will there be a tampering with the priesthood, nor yet a breach of Jehovah's covenant. Holiness will be observed henceforth in the house of Jehovah for ever. Here He reminds them of their sins, but shows that there can be no toleration of such ways longer.

"And ye have not kept the charge of mine holy things, but ye have set keepers of my ordinance in my sanctuary for yourselves." (Ver. 8) There is an end of every such failure.

"Thus saith the Lord Jehovah, no stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. And the Levites that are gone away far from me, when Israel went astray, when Israel went astray far from me, shall even bear their iniquity. Yet they shall be ministers in my sanctuary, having charge of the gates of the house, and ministering to the house. They shall slay the burnt-offering, and the sacrifice for the people; and they shall stand before them, to minister unto them. Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity, therefore have I lifted up mine hand against them, saith the Lord Jehovah, and they shall bear their iniquity. And they shall not come near unto me to do the office of a priest unto me, nor to come near to any of my holy things in the most holy place, but they shall-bear their shame and their abominations which they have committed. But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein." (Ver. 9-14)

Thus the Levites who had turned aside will feel their shame in the days of the kingdom. They are degraded from their proper work — at least in its higher parts — and are only allowed to do menial service for the sanctuary. Sad contrast with the Levites in the days of Moses, when even Aaron revolted! But it is the days of the kingdom, and righteousness governs. Past reputation will not suffice. If their sons have walked unfaithfully before Jehovah appears in glory, they must bear the consequences. Jehovah shall be exalted in that day, and those who have humbled themselves will He exalt in due time.

So Israel must here learn in due time upon the earth. We have had the prince and the Levites; the rest of the chapter concerns the priests.

If evidence be wanted to know the just application of this final vision (Ezek. 40-48), one can hardly conceive of anything plainer or more decisive than the latter verses of our chapter convey. It is not at all a ministry to preach the good news of God in indiscriminate grace or to establish the children of God in His truth and their privileges. The church state is gone before this prophecy begins to be fulfilled, as surely as that church state began long after the prophecy was written. As we have seen the house of Jehovah with its inner and outer courts, its gates and its porches, its separate place, its chambers, and its sanctuary, so now we have the sons of Zadok as the priests the Levites who alone are authorised to draw near in divine services for Israel.

It is in vain to plead that under Christianity there are priests; for this does not mean a class of Christian officials who represent their brethren and enjoy a greater nearness to God than the rest. It is the mystic priesthood of those who believe in Christ. They are all free to draw near to God, being equally brought nigh by the blood of Jesus. To assert a relationship of greater nearness for some is to deny the gospel not only for the others but for all; inasmuch as it is the very essence of it that grace now puts all who are Christ's in the same absolute perfection by His blood. The efficacy of His sacrifice is complete, unchanging and everlasting. He annuls the work of Christ who attributes to it a various value; he has only a human traditional notion of it; he has not learnt what God reveals as to it. The teaching accordingly of the New Testament is that all who believe are priests. The same precious blood which has blotted out their sins has brought themselves near to God. They are in Christ before Him. As there was no difference of old in their sinfulness, so is there none in their access to God. We have therefore, all alike, boldness for entering into the holy places by the blood of Jesus, the new and living way which He has dedicated for us through the veil, that is, His flesh. We are a holy priesthood to offer spiritual sacrifices to God by Jesus Christ, yea, a royal priesthood to set forth the excellencies of Him who called us out of darkness to His wonderful light.

But here it is a certain favoured portion of the chosen people who could represent all where the rest could not go; and as this is an earthly priesthood, so the offerings are akin. "But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith Jehovah God: They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge." (Vers. 15, 16) "The fat" and "the blood" according to the law were Jehovah's portion, as we see claimed punctiliously in the directions for the peace-offering. (Lev. 3, 7) It has been pointed out already that, though the altar in the Old Testament is designated the table of Jehovah, nowhere is the Lord's table in the New Testament spoken of as His altar. The altar of old might fittingly be styled His table because thereon was laid and consumed "the food of the offering made by fire unto Jehovah." This in no way applies to the New Testament, where it is no question of any such oblation but of the church's communion in the remembrance of Christ and thus in showing forth His death.

The details quite fall in with the remarks just made and confirm them. Thus linen was enjoined for the priestly ministration and wool forbidden; and this for the head as well as the body. Their ordinary clothes are all well outside, but they must wear the due priestly garments in their office and lay them in the holy chambers. They must neither shave their heads nor wear long hair; they must drink no wine when they enter into the inner court. They must not marry a widow save of a priest or maidens of Israel. "And it shall come to pass, [that] when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird [themselves] with anything that causeth sweat. And when they go forth into the utter court into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments. Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads. Neither shall any priest drink wine, when they enter into the inner court. Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before." (Ver. 17-22) It is clearly a repetition of Levitical order for the earthly priests of Israel in the days of the future kingdom, with even increase of strictness in this that all the priests are to be put under the conditions of marriage laid of old on the high priest. But in their literal bearing these precepts have no reference to Christians, still less to any class among them.

Their duties are next shown to embrace both ceremonial and judicial decisions. "And they shall teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean. And in controversy they shall stand in judgment; they shall judge it according to my judgments; and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths." (Vers. 23, 24)

The law of defilement for the dead holds as rigidly as ever. "And they shall come at no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves. And after he is cleansed, they shall reckon unto him seven days. And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the Lord Jehovah." (Ver. 25-27) Death may be but rare and exceptional in that day, but so much the more reason was there why the priests should not be under its power in any way.

They are to be content with Jehovah as their inheritance, instead of the carnal portion of an Israelite. But they are appointed their share out of His offerings, dedicated things and first-fruits, abstaining from any food of what had died of itself or been torn. "And it shall be unto them for an inheritance: I [am] their inheritance; and ye shall give them no possession in Israel; I [am] their possession. They shall eat the meat-offering, and the sin-offering, and the trespass-offering; and every dedicated thing in Israel shall be theirs. And the first of all the first-fruits of all [things], and every oblation of all, of every [sort] of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. The priests shall not eat of anything that is dead of itself, or torn, whether it be fowl or beast." (Ver. 28-81) Surely it is not needful to demonstrate that these regulations are wholly outside Christianity; yet will they assuredly be in force when the glory of Jehovah visits and governs the earth. In heaven, or to the partakers of the heavenly calling, they are quite inapplicable. They will be lessons beautiful in their place and season. They are but beggarly elements now if taken literally, whatever spiritual instruction they furnish, as they undoubtedly may and do.

All turns on Christ. If He is known to faith while He is on high on the Father's throne, a heavenly relationship is formed; and "as is the heavenly, such are they also that are heavenly." But when He is manifested in glory and takes the earth, there will be a corresponding change in the relative place of His people. They will be no longer heavenly but earthly; and the Holy Spirit will not form them into the one body of a heavenly Head, but place them as Israel and the nations in their due positions, and of course, distinct; though the old enmity and jealous alienation shall have passed away under the reign of Him whom all own as Jehovah, king over the whole earth. Hence also earthly distinctions as priests and Levites, with the other features of an earthly worship, are again set up according to the will of God, instead of a common place of heavenly nearness in Christians as now.

Ezekiel 45

Next follows a fresh characteristic of the new age, the oblation set apart to Jehovah.

"And when ye shall cause the land to fall by lot for inheritance, ye shall heave an heave-offering unto Jehovah, a holy portion of the land. The length [shall be] the length of five and twenty thousand, and the breadth ten thousand; it shall be holy in all the border round about. Of this shall be for the sanctuary five hundred by five hundred, square round about; and fifty cubits an open place for it round about. And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand; and in it shall be the sanctuary and the most holy place. The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto Jehovah: and it shall be a place for their houses, and an holy place for the sanctuary. And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers." (Vers. 1-5) Jehovah thus claims His right as the acknowledged possessor of the land, but uses them for His people's sanctuary and those who carry on the worship there, whether priests or Levites. It is a fresh arrangement for the millennial age; nothing equivalent was known in the past.

"And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion; it shall be for the whole house of Israel. And a portion shall be for the prince on the one side, and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border. In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes." (Vers. 6-8) Thus Israel have their portion in the possession of the city; the prince has his, and the tribes theirs, in the land generally; Jehovah binds up the entire system of His people, civil and religious, with His own name. Thenceforward selfish oppression will be as unknown as corruption in worship. But it is not less clearly the earth and the earthly people. Heavenly things have no place here. What a blank must be in the thoughts of such believers as leave no room for such a change in the earth to the praise of Jehovah's name!

This leads to a pointed moral exhortation, addressed to those of the prince's house. "Thus saith the Lord Jehovah; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord Jehovah. Ye shall have just balances, and a just ephah, and a just bath. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof shall be after the homer. And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh." (Ver 9-12 ) God deigns to regulate all things for His people on earth; there is nothing beneath His notice.

Next, the religious dues are laid down with precision. "This is the oblation that ye shall offer; the sixth part of an ephah of a homer of wheat, and ye shall give the sixth part of a ephah of a homer of barley: Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is a homer of ten baths; for ten baths are a homer: And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat-offering, and for a burnt-offering, and for peace-offerings, to make reconciliation for them, saith the Lord Jehovah. All the people of the land shall give this oblation for the prince in Israel. And it shall be the prince's part to give burnt-offerings, and meat-offerings, and drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin-offering, and the meat-offering, and the burnt-offering, and the peace-offerings, to make reconciliation for the house of Israel." (Ver. 18-17) The relative places of the people and the prince were thus defined; there was no confusion, but their interests were common, and could not be severed.

Then we come to the times and seasons, as they were henceforth to be observed by Israel. At once we notice a new order for cleansing the sanctuary. "Thus saith the Lord Jehovah; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary: and the priests shall take of the blood of the sin-offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court. And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house." (Ver. 18-20) It is not now a testimony at the beginning of their months, any more than an atonement in the seventh month. The year opens on its first day with an offering which sets forth Christ in His full unblemished devotedness, yet suffering for sin; and this again on the seventh day, for every one that errs and for the simple, that none such should be debarred from the enjoyment of God and his privileges.

But there are the feasts, as well as the reconciliation of the house. God re-enacts the passover. It is the great unchanging institution for His people, begun in Egypt, observed in the wilderness, celebrated in the land, after long indifference recovered by Hezekiah, and again by Josiah; and now anew we see that in the kingdom Israel are still to keep the feast of seven days with unleavened bread. "In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten. And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin-offering. And seven days of the feast he shall prepare a burnt-offering to Jehovah, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin-offering. And he shall prepare a meat-offering of an ephah for a bullock, and an ephah for a ram, and a hin of oil for an ephah." (Ver. 21-24) It is not here thousands of oxen and sheep offered willingly out of a free heart; but the prince and all the people, on the fourteenth day of the first month, are identified as they never were before in a single bullock for a sin-offering, while every day of the seven the prince prepares a complete burnt-offering, with its sign of perfect consecration to Jehovah, and its daily sin offering, and not without the appropriate meat-offering.

Most strikingly however the feast of weeks appears nowhere. There are those who conceive of the millennial day as peculiarly the era for the gift of the Spirit, and who might naturally expect this to be then far the most prominent of all feasts. But it absolutely drops out of the list. This is solemnly instructive. The gift of the Spirit has been, and is, the characteristic of this day of grace when we have to walk in faith and patience, rather than of the day when the kingdom comes in power. It is not that the Holy Spirit will not then be poured out on all flesh, for the prophets are explicit that so it is to be in that day. But now He is come down, not only in the way of power and blessing, but baptising all that believe whether Jew or Gentile into one body, the body of Christ the glorified Head of the church on high. It will not be so in the future day. Israel and the nations will be blessed, and they will rejoice together; but no such union is predicted as one body. They are to be each on their own ground, forming distinct circles, however blessed, around their Lord and God, whose earthly throne will be Jerusalem in that day. There will be far greater breadth then, but no such height and depth as the sovereign grace of God gives in this day for the praise of His earth-rejected Christ now exalted in heaven. Hence, as it appears to me, most fittingly, Pentecost is not found for the day of earth's blessedness, having found its highest and richest fulfilment in the church of God united to Christ in heavenly places.

But the feast of tabernacles will surely be then. This accordingly is here appointed afresh, and in the usual time. "In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin-offering, according to the burnt-offering, and according to the meat-offering, and according to the oil." (Ver. 25) The sense of Christ's work is fully maintained, as in the passover; but the feast which is most fully expressed then is clearly the great ingathering to rejoice before Jehovah, after the harvest and the vintage (cf. Rev. 14) when they look back on pilgrim days past for ever. It is not a witness now as in the two loaves, but the blessing of Israel when the glory shines on Zion.

Ezekiel 46.

We have now further particulars as to the public worship of the millennial day in the sanctuary; and this as affecting the prince, the people, and the priests, and with especial prominence given to the sabbaths and the new moons.

"Thus saith the Lord Jehovah; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened." (Ver. 1) The reason why these two occasions gain so marked a place now is obvious. Those who are of God are no longer entering into rest; they have gone in. The day is come. Sabbath-keeping no longer remains for the people of God. Glory dwells in the land, and Israel are there gathered out of the lands, from the east, and from the west, from the north, and from the south. They had wandered in the wilderness in a solitary way; they found no city to dwell in. This is all past — past for ever. They have been led forth by the right way, they are come to a city of habitation, yea to His city, for this is its true and deep and worthy boast: as we shall hear, Jehovah is there. "In that day it shall be said to Jerusalem, Fear thou not; to Zion, Let not thine hands be slack. Jehovah thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will be silent in his love, he will exult over thee with singing." The sabbath therefore naturally is now made much of. But so is the new moon. Israel who had long waned and disappeared now renews her light, never more to withdraw herself. The new moon therefore fitly marks Israel restored now and for evermore.

"And the prince shall enter by the way of the porch of [that] gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. Likewise the people of the land shall worship at the door of this gate before Jehovah in the sabbaths and in the new moons." (Vers. 2, 3) It was meet that prince and people should thus worship before Jehovah, and with this distinction between them. But even the prince does not go within, he stands by the post of the gate, he worships at the threshold. There is no drawing near as we now do in the Holy Spirit through the rent veil. It is a people blessed on earth, not in the heavenly places.

"And the burnt-offering that the prince shall offer unto Jehovah in the sabbath day [shall be] six lambs without blemish, and a ram without blemish. And the meat-offering [shall be] an ephah for a ram, and the meat-offering for the lambs as he shall be able to give, and a hin of oil to an ephah. And in the day of the new moon [it shall be] a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. And he shall prepare a meat-offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and a hin of oil to an ephah. And when the prince shall enter, he shall go in by the way of the porch of [that] gate, and he shall go forth by the way thereof." (Vers. 4-8) Such was the order on ordinary occasions. There was this difference however, that in the solemn feasts the prince went in and went out in their midst: "But when the people of the land shall come before Jehovah in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth over against it. And the prince in the midst of them, when they go in, shall go in; and, when they go forth, shall go forth. And in the feasts and in the solemnities the meat-offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah." (Vers. 9-11) Another distinction appears when he offered a voluntary offering alone: "Now when the prince shall prepare a voluntary burnt-offering or peace-offerings voluntarily unto Jehovah, [one] shall then open him the gate that looketh toward the east, and he shall prepare his burnt-offering and his peace-offerings, as he did on the sabbath day: then he shall go forth; and after his going forth [one] shall shut the gate." (Ver. 12)

It is remarkable again that, while the daily offering consisted of the burnt-offering of a lamb, as of old it was to be prepared morning by morning, but there was no longer an evening lamb. "Thou shalt daily prepare a burnt offering unto Jehovah [of] a lamb of the first year without blemish: thou shalt prepare it every morning. And thou shalt prepare a meat-offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat-offering continually by a perpetual ordinance unto Jehovah. Thus shall they prepare the lamb, and the meat-offering, and the oil, every morning [for] a continual burnt-offering." (Vers. l 3-15) The propriety of this again seems most apparent. It was the day when the sun of Israel should go no more down. Of old an evening lamb was in every way seasonable, and full of comfort for the people to know when awakened to the truth that God had provided for that long long night during which they had slept alas! in their forgetfulness of Him who had died for that nation. But now that they are in the light of His day the evening lamb disappears, while every morning it abides as a continual burnt-offering.

Next we have care taken that the prince should not overstep his due limits, in case of a gift to his servants, so as to preserve the rights of his sons intact, as well as of every Israelite. "Thus saith the Lord Jehovah: If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it [shall be] their possession by inheritance. But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty, when it shall return to the prince: but his inheritance shall only be for his sons. Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession; he shall give to his sons inheritance out of his own possession: that not one of my people be deprived of his possession." (Vers. 16-18) Truly judgment shall return to righteousness in that day. The jubilee is then observed in all its force.

The last regulations show special provision not for meat-offerings only but for those for sin and trespass: the state of Israel on earth still demands them. "And he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward. And said he unto me, This [is] the place where the priests shall boil the trespass-offering and the sin-offering, where they shall bake the meat offering; that they bear [them] not out into the utter court, to sanctify the people. And he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court [there was] a court. In the four corners of the court [there were] courts joined of forty [cubits] long and thirty broad: these four corners [were] of one measure. And [there was] a row [of building] round about in them, round about them four, and [it was] made with boiling places under the rows round about. And said he unto me, These [are] the places of them that boil, where the ministers of the house shall boil the sacrifice of the people." (Ver. 19-24) The millennial age differs as decidedly from the present ways of God with the church as from the eternal state. We have here Israel blessed on earth during the kingdom, Satan bound, but sin not yet extirpated though suppressed, and in certain cases grace meeting it where it did not demand a curse or excision.

Ezekiel 47

We now come to a highly characteristic feature of the coming age, in connection with the sanctuary of Jehovah, waters that issue with healing power, and this with increasing volume.

Joel, as is well known, had already predicted that "a fountain shall come forth of the house of Jehovah, and shall water the valley of Shittim." (Joel 3: 18) The prediction does suppose exuberance of earthly blessing, as the token of God's favour and delight in goodness to the creature. The valley of the acacias does not forbid but confirm this. For it is no question whether the waters could flow thither on the other side Jordan, some seven miles or more beyond the Dead Sea, as nature now is. "That day" will be subject to no such conditions. Nature bowed to the Creator when He came to be a man and die and rise again; nature will bow correspondingly when He executes judgment on the quick at His coming again in His kingdom. It is just because it affords such an example of dryness that God takes that valley, and declares it shall be watered then, it is because the east sea is one proverbially of death, that it shall be made to abound in life. Blessing will spread to the ends of the earth, and from this centre — the house of Jehovah. What ought to be shall then be without fail, even on this earth, in spite of its hitherto sad continuity of failure; and this because Jehovah-Jesus reigns in virtue of His cross.

After our prophet, Zechariah declares that half of the living waters should go to the hinder sea or the Mediterranean, and half to the former or eastern sea, thus adding very materially to what Joel had predicted; and this should be alike in summer as in winter. For its source was higher than the creature supplies.

Ezekiel, between these two prophets, will tell us of the manner and effects of these waters, which point to an energy altogether different from man's or nature's so evidently that Henderson is obliged here to depart from his previous interpretation. So far as the temple and its ordinances are concerned, he owns their literality. Here he gives this up, because there was nothing left for the Jews to do in bringing about the realization of the vision. But this is in every way erroneous; for (1) the Jews could do as little to bringing back the visible display of Jehovah's glory as in causing healing waters to flow from the temple, and yet the return of the cherubim is the grandest feature in all this vision from first to last; and (2) we have already seen that, in what might be thought more within the compass of the Jews, a vast deal of the description, and even ritual, wholly differs from what existed among the remnant who returned to the land from Babylon. It would be hard to point out a single particular of agreement between their history and the prophecy.

The only just conclusion then is that the vision, as a whole and in all its parts, belongs to the future, and supposes the kingdom to be set up over Israel, restored once more, and planted for ever in their land. In this point of view the words of the translator referred to may be cited, though they need correction: — "Having left the temple, the seat of the divine residence, and the source whence blessings were to flow to the restored Hebrew nation, the prophet is carried in vision southward into the regions of the Dead Sea, which had been noted for everything that was forbidden and noxious in its aspect — the very embodiment of barrenness and desolation. These were now to be converted into fertility and beauty. As in their previous condition they were strikingly symbolical of the spiritually unproductive and abhorrent character of idolatrous Israel, so they were now to serve as images of the renewed state of things when God should bring back His people, and, according to His promises, bless them, by conferring upon them abundantly the rich tokens of His regard. Instead of a barren wilderness, they should now become as the garden of Eden. By the copious effusions of the influences of His Holy Spirit He would restore His church to spiritual life, and render her instrumental in diffusing blessings to the world around."

The intelligent reader will see, not only the confusion of the Jew with the church, but also the mistake of supposing that this vision regards Israel's blessing. It is distinctly the divine blessing which will change the familiar, yet awful, scene of death outside into life and fruitfulness, though flowing out from the house of Jehovah. But, whatever may be the effusion of the Holy Ghost which accompanies it, there is no solid ground to question that this part of the vision is just as literal as what precedes and follows. All is really homogeneous.

"And he brought me back unto the door of the house; and, behold, waters issued from under the threshold of the house eastward; for the front of the house [was toward] the east, and the waters came down from under the right side of the house, at the south of the altar. And he brought me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins. Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over." (Vers. 1-5) The remarkable fact here seen is the striking increase of the waters, without the least hint, but rather to the exclusion, of the thought of accession from tributary streams as in ordinary nature. It is an astonishing manifestation of God's gracious power: all gushes forth from His house, yet the waters deepen rapidly, instead of growing shallower, as they recede from their source — to the ankles, to the knees, to the loins, and, lastly, till they are a river to swim in that could not be passed over.

"And he said unto me, Son of man, hast thou seen [this]? Then he brought me, and caused me to return to the brink of the river. Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea; which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and everything shall live whither the river cometh. And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. But the miry places thereof and the marshes thereof shall not be healed; they shall be given to salt. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary; and the fruit thereof shall be for meat, and the leaf thereof for medicine." (Vers. 6-12) The effects appear at once: very many trees on both sides the stream, and there, where death had so long reigned, fish in the greatest abundance, so that fishers should spread their nets from end to end of what had once been the lake of Asphaltitis. Still it is in time, not yet the perfection of eternity any more than its condition, for there is still sea (cf Rev. 21), and its swamps and its lagoons are not to be healed, whatever may be the ample exhibition of animal and vegetable life within and around; but there is marked exception here, as verse 11 shows, even if we accept the view that these unhealed waters are reserved or destined for the production of salt. Lovely is the picture of God's bountiful provision in verse 12, though here too we may note the supply of leaves for medicine. It is an earthly scene.

It may be remarked here how singularly some of the ancient versions (the Greek, Syriac, and Arabic) have mistaken the plain and certain meaning of verse 8. All three have blundered alike in making 'Arabah' mean Galilee, the Septuagint and the Arabic adding also the error of translating 'Lo'aroboh' as Arabia, the Syriac as the north, or north-east instead of the plain or valley of the Jordan. The Targum of Jonathan has avoided these mistakes.

The rest of the chapter is occupied with the arrangement of Israel according to their future place in the land; and here Henderson cannot but return to "the literal Canaan and the literal tribes," as alone meeting the demand of the unbiassed expositor. The counsels of God stand. Joseph, whatever the dark history of his sons meanwhile, must have his portion; the title of flesh failed, Reuben forfeited his birthright; but not the original gift of grace. So the prophet begins the distribution. "Thus saith the Lord Jehovah, This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions. And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance. And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad; Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran. And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side. And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side. And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward. The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side. So shall ye divide this land unto you according to the tribes of Israel." (Vers. 18-21) Did any fear that the territory might fail for Israel gathered in, every one from all lands? They need not, for in that day the earth shall yield its increase, and the abundance of the sea shall be turned to Zion, and the riches of the nations without measure. The nation and the kingdom that will not serve Jerusalem shall perish. Kings shall be her nursing-fathers, and princesses her nursing mothers.

But so little ground is there for anxiety, that the land will suffice not only for the tribes of Israel but for the strangers that may sojourn and have begotten children there. "And it shall come to pass that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel. And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord Jehovah." (Vers. 22, 23) Who can doubt that such largeness of heart and liberality of hand are absolutely new to Israel?

On every side the evidence is complete that it is not of the past and accomplished we here read, but of the bright future of God for Israel in their land, when there will be a welcome for the stranger truly divine to an inheritance in any tribe whatsoever. So will it be with the Jew in that day, happy contrast with all that has ever been! He will learn it of God when he bows to Jesus, and himself blessed be a blessing. Good measure, pressed down, shaken together, and running over, such shall they give to the praise of His mercy which endures for ever.

Ezekiel 48

It must be evident to every dispassionate mind that the distribution of the tribes in the land, from Joshua to the ruin of the kingdom, wholly differs from what is here predicted, and that nothing answering to the prophecy can be alleged since. Thus Dan is in the extreme north, not Naphtali, as of old; next Asher, and, not till then, Naphtali. Again Manasseh, instead of being divided by the Jordan, is altogether like the other tribes, with Ephraim to the south, and Reuben no longer to the east of the Jordan but following, and Judah immediately before the holy oblation. South of the oblation is first of all Benjamin's portion reversing their ancient order, in which the former was north and the latter south. Simeon comes next, and Issachar (instead of its old position, south-west of the sea of Galilee and north of Samaria) follows Simeon. Then succeeds Zebulun, which of old was north of Issachar; and Gad, instead of its ancient locality in the east, is found the most southern of all.

"Now these [are] the names of the tribes: from the north end to the coast of the way to Hethlon, to the entering in of Hamath, Hazar-enan, the border of Damascus northward to the coast of Hamath; and these are the sides thereof east [and] west; Dan, one. And by the border of Dan, from the east side unto the west side; Asher, one. And by the border of Asher, from the east side even unto the west side; Naphtali, one. And by the border of Naphtali, from the east side unto the west side; Manasseh, one. And by the border of Manasseh, from the east side unto the west side; Ephraim, one. And by the border of Ephraim, from the east side even unto the west side; Reuben, one. And by the border of Reuben, from the east side unto the west side; Judah, one. And by the border of Judah, from the east side to the west side, shall be the oblation which ye shall offer, five and twenty thousand in breadth, and in length as one of the parts, from the east side to the west side; and the sanctuary shall be in the midst of it. The oblation that ye shall offer unto Jehovah [shall be] of five and twenty thousand in length, and of ten thousand in breadth. And for them, [even] for the priests, shall be [this] holy oblation; toward the north five and twenty thousand [in length], and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of Jehovah shall be in the midst thereof. [It shall be] for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray. And [this] oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites. And over against the border of the priests the Levites [shall have] five and twenty thousand in length, and ten thousand in breadth: all the length [shall be] five and twenty thousand, and the breadth ten thousand. And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land; for [it is] holy unto Jehovah. And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane [place] for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof. And these [shall be] the measures thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. And the residue in length over against the oblation of the holy [portion shall be] ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy [portion]; and the increase thereof shall be for food unto them that serve the city. And they that serve the city shall serve it out of all the tribes of Israel. All the oblation [shall be] five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. And the residue [shall be] for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house [shall be] in the midst thereof. Moreover, from the possession of the Levites, and from the possession of the city, [being] in the midst [of that] which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince. As for the rest of the tribes, from the east side unto the west side; Benjamin, one. And by the border of Benjamin, from the east side unto the west side; Simeon, one. And by the border of Simeon, from the east side unto the west side; Issachar, one. And by the border of Issachar, from the east side unto the west side; Zebulun, one. And by the border of Zebulun, from the east side unto the west side; Gad, one. And by the border of Gad, at the south side southward, the border shall be even from Tamar [unto] the waters of strife [in] Kadesh, [and] to the river toward the great sea. This [is] the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these [are] their portions, saith the Lord Jehovah." (Vers. 1-29)

It will be observed that, as in the days of Joshua, the land was divided by lot; so it will be in the day when a greater than he takes the kingdom. The oblation is a wholly new feature of this redistribution of Israel, when He comes whose right is the crown, and whose prime care is the sanctuary of Jehovah. Prince, priests, and Levites shall be there, each in due place in relation to the city and the sanctuary. For it is no question here of heaven or the heavenly city, new Jerusalem, that comes down out of heaven from God, but of the earth and the land. The temple is as marked here as it is emphatically absent in Revelation 21. So there are not, nor could be, priests or Levites, feasts or sacrifices, in the heavenly city of the Apocalypse any more than in Christianity now. In Ezekiel there are essential and indelible traits, which are only intelligible to those who, believing the prophets look for the age to come before eternity, and the fulfilment of prophecy in the blessing of Israel and the Gentiles under the reign of the Lord Jesus, when He shall have come with all His saints in glory. Unbelief of the truth is natural, and reasoning against it is not difficult, but the word of God remains as plain and sure as ever; and blessed are they who, confessing the future joy and rest which await Israel on earth, converted in the grace and faithfulness of God, are the more free to await the Son of God from heaven. our Deliverer from the coming wrath. To see with distinctness the place of the earthly people, first under the old legal responsibility, next under the Messiah and the new covenant, helps greatly those who through grace now believe against the efforts of Satan, who would darken and destroy, if possible, their intelligence and enjoyment of their own proper blessedness and calling on high, as the body of Christ and bride of the Lamb. Mysticism is thus avoided, and scripture received in simple faith.

One more section leads us to the close of the prophecy. "And these [are] the goings forth of the city: on the north side four thousand and five hundred measures; and the gates of the city [shall be] according to the names of the tribes of Israel; three gates northward, one gate of Reuben, one gate of Judah, one gate of Levi. And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan. And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun. At the west side four thousand and five hundred, [with] their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. [It was] round about eighteen thousand [measures]; and the name of the city from [that] day [shall be], Jehovah [is] there." (Vers. 30-35)

This then is the last and chief glory — the presence of Jehovah in the city of His choice. In this Israel shall boast above all their privileges; and justly, for it is the complement and crown of all. How bright an end of their long wanderings, and of their manifold sorrows! How worthy of His redeeming grace, who will cleanse away the guilt which shed it, when they turn to Him in faith, discerning and owning at length their self-destructive folly in the light of His love, who never wavered but died for them so many centuries before they broke down in shame and contrition before Him!

Lecture on the book of Ezra.

Ezra 1, 2.

God had given a sample of His kingdom upon the earth, in partial measure, either in David or in Solomon. Still, it was only the type of that which is yet to be, when the kingdom of God shall be established in its power, with its great central seat in Jerusalem, but also a most powerful system of blessing for the earth. We know there will be more than this, but this is not given us in the early books. In the prophets we find the Holy Ghost shows us a universal kingdom — a kingdom of all under the whole heaven.

And this touches the glory of God in a very special way, for in point of fact, it is to this that all Scripture turns. Whatever has been points onward to the future, for God has never yet had, except in the person of our Lord Jesus Christ — never yet had His full glory in the earth. And even in the Lord Jesus Christ, although there is nothing that ever will be so deep, nothing in which God's eye sees such perfection, nothing in which we who know Him and love Him may also have such communion with God in the delight of His own Son, still it was not His kingdom: it was the King, but not the kingdom. It was a kingdom given in His person, but not the kingdom given in power.

It was not yet the establishment of it; there was a display of the power in His person, that will cast out the devil, and that is the reason why so much scope and importance is attached in the Gospels to the expulsion of demons from men, and why it is the very first sample of power put forth in that Gospel which, the most deeply of all, shows us what the power of Satan is now, and what the kingdom of God will be by and by, namely, the Gospel of Luke. It does not begin there with other works, but with that particularly. So also, in another way, Mark shows us similarly the power of Satan met and overcome by the superior power of God in the person of the Lord Jesus. It was a demoniac that is first healed in both cases. But we find, further, the painful history of the decline and fall of what God once established in Israel.

We now come to a fresh point in God's history — the intervention of grace towards a remnant whom He brings back from captivity into the land; and we have here in two books — Ezra and Nehemiah — both sides of the mighty work of God in His goodness; not power, but grace — not the establishment of anything according to the mind of God, but the grace of God intervening to sustain a remnant where there was not the authority of God establishing things according to His own mind — where the things were very far from it, but, nevertheless, where God's grace led those who enjoyed His secret — those that had faith — to confide in God under any circumstances, and, therefore, full of instruction to us who find ourselves now in a state of things remarkably analogous to that of the remnant that returned from Babylon. We shall find abundant proofs of this in the slight sketch that I may be enabled to give at this time.

I take up, of course, the first of them — Ezra — where the great point is the house of God. In Nehemiah we shall find the great point is the city: not the house, but the city. But still it is the relation of the remnant to God, and the ways of God's goodness in dealing with the remnant — whether it be the building of the temple or the building of the wall — which is the main subject of these two books respectively.

And, first of all, we see the mighty change that had taken place in the fact that Cyrus the Persian is so prominent a Gentile. How strange that a Gentile should be in power! He sends a proclamation calling upon Israel, and in the name of Jehovah as a most open acknowledgment of His power. The truth is that Cyrus, so far, is a type of a greater than Cyrus, and for this reason it is that he appears in the judgment of Babylon. Now, Babylon, as it was the first great power of the world that was raised up in God's providence to chastise and parry away the ancient people of God because of their sins, so the judgment of Babylon sets forth the judgment of the world-power in its last shape. In this way, therefore, Cyrus in the prophecy of Isaiah is clearly viewed as a precursor on a small scale of a great deliverer who will come, the last act of the power of God at the end of the present dispensation being the fall of Babylon, followed by the coming of the Lord Jesus to take the kingdom. It is under the seventh vial that Babylon is finally judged, and then comes the Lord Jesus in the clouds of heaven to establish the people of God upon the earth, as well as to display the church and all the other heavenly saints above.

Now it is evident that the measure in which Cyrus prefigures this mighty deliverer is but small. Still, I have no doubt that God had all this in view when He was pleased in His own wonderful way to send out such a call by him, Cyrus king of Persia, who pronounces that the Jehovah God of heaven had given him all the kingdoms of the earth. We know how truly this will be the case with Christ — that He is really the righteous man whom Cyrus set forth in a very small measure — that He is the one who will trample down the kings of the earth like mortar — that He is the one who will judge — that they shall be as stubble before His bow. But now Cyrus proclaims that the road was open to Jerusalem, and so far from hindering the return of the people of God, he encourages them in every possible way. He exhorts them to go up and build the house of God, and, further, that all people were to lend them their help along the road. Cyrus himself sets the example of that which he proclaims to others. For instead of contenting himself as a king naturally would with having let go a large band — a considerable band — of a race which had been so opposed to all other kingdoms (for so the Gentiles regarded Israel), he, furthermore, brings out the vessels of the house of God, and brings out the gold and the silver which Nebuchadnezzar had taken away from Jerusalem. All this is now given back to Israel in order that they might go with this confidence, not only that God providentially had made the road back, but that God had inclined the heart of the Gentile himself to the honour of the Jehovah God of heaven.

These, then, are the circumstances which come before us in the first chapter. But then, the state of things at that time in no wise answers to the reality that will be by and by. For instead of the Gentile being supreme, the plan and intention of God, we know well all through Scripture, is that Israel shall be the head and the Gentiles the tail. And, in fact, it is this alone which enables us to understand the history of the world, and the extraordinary state of the world ever since the Gentile times began. Men are and have long been, very boastful of this very time that God calls the times of the Gentiles. What is it in God's mind? A state of confusion only controlled in God's providence by His setting up the basest of men to rule over it. So it is that God speaks of it. How humiliating! Whilst Gentile pride vaunts itself in its great men that govern the world, I repeat, God characterises it as a season — a mere interval of time — that has merely come in because of the rebellious, apostate sin of Israel, and, accordingly, He allows in His providence that the worst shall gain the upper hand. We cannot form a right judgment of the state of the world and of its history on a large scale without bearing that in mind.

This does not in the smallest degree hinder the Christian — the believer — from paying honour to the powers that be, for that is clearly our duty. As honour is not at all based upon their personal character, we have nothing at all to do with their origin, how they got their power, or how they use their power. All that we have got to do, as believers, is to own God and the magistrate. Perhaps the magistrate, or the king, does not own God himself. That is a serious thing for him, but it does not change our relation. Our duty, even if the kings or the magistrates were all infidels, is to acknowledge them to be God's ministers, no doubt blindly serving, but still as accomplishing in their position God's purpose, though they little think it themselves. In short, we are bound to pay this honour to the powers that be, and it is no question what their particular shape may be. It may be a monarchy or an empire, or a republic, or whatever men may own for the moment. Our business is to render honour and subjection to the higher powers. This makes the Christian's path extremely simple, and I press it, beloved brethren, because we are in a time when altogether different views prevail. The spirit of the age is totally against what I am now saying. I give you, therefore, full warning as to it.

You must not expect to find what I am now saying in the thoughts of men, in the mouths of men, in the writings of men; but the contrary. Men regard themselves as the source of power, not God. They think it is purely a question of man's will. I grant you it may be man's will, as the mere outer source of it. But what people forget is this, that it is God that evermore governs, even though wicked men may be the instruments that come forward publicly. Our part is not with the instruments at all, but to own God in whatever He allows for the time being to have power upon the earth. And this the Lord Jesus Himself has shown us in the most clear and decided manner, for there were very different thoughts in Israel when the Lord Himself was here. But He has touched upon this question and shown it in that memorable answer of His to the Pharisees and the Herodians when He demanded of them to produce the coin, and pointed to the image and superscription of Cæsar, and gave them this decisive word, "Render to Cæsar the things that are Cæsar's, and to God the things that are God's."

This is what belongs to the time meanwhile; but how great the change when all things in heaven and on earth shall be put under the King — "the Great King" — when the Lord Jesus will be not only the acknowledged Jehovah, but King over all the earth — when what was only in a partial and boastful manner said of the king of Persia, who was called "the great king," will be emphatically and intrinsically true of Him and of Him alone! Then how infinite the blessing! when the heavens and earth shall be united all to His praise, and all the fruit of His grace, and all joined in His glory. This is what we wait for, and we know that by the grace of God we shall be with Himself on high. We shall be with Him and appear with Him in glory when He appears in glory. But this was only a partial type and so much the more partial because the state of things is real, and the confusion where God only holds the reins providentially though it might be by men who were heathen, for such is the state of the times of the Gentiles. And the times of the Gentiles you will remember began with Nebuchadnezzar, and will go on till the Lord Jesus appears in glory. We are in the times of the Gentiles now, only we are called out of the world by the knowledge of the Lord Jesus Christ in heaven. On this, however, I do not touch.

Ezra 2 brings before us, then, the remnant. We see clearly that it is a remnant, that it is no question of establishing Israel yet — a very important principle, because the true understanding of the prophecies depends upon this. If I look at the prophecies as a whole, their regular testimony is of the time when the kingdom will be established — when Israel as a whole shall be gathered — when not only the Jews but the whole of the ten tribes will be put under the Lord Jesus Christ. Consequently, nothing that has come in during the times of the Gentiles is a fulfilment of the prophecies.

It may accomplish some particular principle of them. For instance, now under the gospel we see, "Whoever shall call upon the name of the Lord shall be saved." Well, that will be accomplished, nay fulfilled, when Jerusalem shall be the earthly centre of God. But is anything we know now the fulfilment of that prophecy of Joel? Not so. It is an accomplishment of it; but the fulfilment of it will be when Jerusalem shall come directly under the power and glory of God; and then in that mount of Zion it will be universal. Whoever shall call upon the name of Jehovah shall be saved, and the Lord shall extend the blessing to all flesh. The principle is true now, but the actual fulfilment of it will be then.

This, then, is very important — that the prophets look not merely to the remnant but to the nation. Prophets look not merely to an accomplishment, but to the fulfilment. In Christianity we get a remnant and we get an accomplishment and nothing more. We have the principle; but the full accomplishment awaits the future.

Well, now, in the second chapter we have most clearly this essential to understanding the prophecies of the Old Testament — that it was only a remnant, and an inconsiderable remnant — some 43,000 or rather less — between 42,000 and 43,000 of the people, chiefly Judah and Benjamin, that were brought back out of the captivity of Babylon; only 'stragglers out of the ten tribes. The great mass of the ten tribes had been carried into Assyria a long time before. These were chiefly Jews who had been carried to Babylon, not to Assyria, so that we have thus, both in the numbers and in the persons — the tribes out of whom the remnant came — proof that it was not the fulfilment of the prophecies, but only a partial accomplishment, and we know the reason why. It was to leave room for the Lord's coming in humiliation. The prophets looked for the Lord's coming in glory. It was necessary that a remnant should go up to Jerusalem, and that the Lord should meet them in as much humiliation on His part, and a great deal more than that humiliation of which they ought to have taken the place on their part. That is, it was but a little remnant, and the Lord came Himself in the deepest humiliation, as fully entering into their circumstances, meeting them where they were in order that He might show that, let things come to the worst, He was going down below the deepest of all shame and the most complete ruin in point of all circumstance. Nay, further, He was going down under sin and judgment itself, in order that He might deliver after a truly divine sort, in all the fulfilment of the grace of God, As this alone could be in humiliation, so do we see that their feeble return was directly suitable to the coming of the Lord in humiliation.

I do not dwell on the details. Indeed this is not at all my object in the present course of lectures. It is to give a general sketch to help souls in reading profitably this portion of the word of God for themselves. But I may mention one or two interesting facts, before I pass on. One is the care that was taken, as we see in the case of the priests. Their genealogy was insisted upon.

It is said, "And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: these sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. And the Tirshatha (or governor) said unto them, that they should not eat of the most holy things" — that is, they should not have the full enjoyment of priestly privilege — "till there stood up a priest with Urim and with Thummim." That is, till the Lord Jesus comes by and by who will, no doubt, be the King, and will also act in the full power of priesthood, the power of Urim and Thummim in the lights of perfections of God, and will then disentangle all the confusion, and supply all that is lacking.

But what I call your attention to is the principle that although it was a day of weakness and humiliation it was not to be a day of negligence but of the greatest care. It was to be a day when God's people were to be as watchful and vigilant for His name as when things were in the full power and beauty of divine order. This I hold to be very precious for ourselves now. In the present confusion of Christendom we are called to exercise the greatest care with regard to those who bear the name of the Lord — those that take the place of being near to God, which, of course, ought to be in all that are accepted as members of Christ's body — as true worshippers that come together in His name. And therefore we are entitled to demand that they shall prove their genealogy. The reason is plain, because now people generally take the place of Christians without reality. We are bound to require that there shall be the proof that they really are what they profess to be, that is, we are not to yield to the mere general profession. While owning it as a fact, we are to demand that there shall be the adequate proof to carry conviction.

This was not so necessary in the earliest days. Then the Spirit of God came down in power. There was novelty in it, and a seriousness for man to break off all his old associations and to come together in the name of the Lord Jesus. And the danger was such that, as a rule, men would not come unless they were truly led of God. When there was some person with penetration but without conscience who saw the power that might be turned to his own selfish purposes he might come on false ground. I refer now to Simon Magus; yet, as a rule, I repeat, people did not come unless they were real. But in these days it is not so, and we know well that people deceive themselves — that people may not know what it is really to be converted to God — what it is to be members of Christ's body. They have been wrongly taught: they have been brought up in an unhealthy and corrupting atmosphere; and, therefore, it is necessary, I repeat, that we should require that the genealogy should be proved; that is that there should be full evidence that they really are Christ's in the true and proper sense of the word — that they are brought to God.

Now, there may be persons at the present time who, though they will be in heaven, yet are such whom we should not accept on earth. There may be persons to be declined because they cannot prove their genealogy. The Lord may see, in the midst of a great deal that is very painful, what is real, but we must look to God simply according to the measure of discernment that He gives.

Ezra 3 - 5.

But now in the third chapter there is a principle of very great beauty that comes before us. When the remnant did return, and when they showed this care in not being lax as to those who took the place of nearness to God, what is the first mark of that? What gave them their character before God? In this we find they were united, "they set the altar upon his bases, for fear was upon them because of the people of those countries" (Ezra 3: 2). How beautiful! It is not that they began with the wall. It is the more remarkable because there is another book which is devoted to the building of the wall, namely, the book of Nehemiah; but they began with God and not with themselves. They began with the great expression of acceptance before God. The altar was the link between God and His people — was the point of contact, so to speak, between them — was the place where they made their offerings. Their thank-offerings, their burnt offerings — all were brought to the altar. It was, in short, therefore, what showed that the first thought of their hearts was God's worship according to their measure, and not merely their own skill or their own prowess against their enemies, and this the more strikingly because the reason given is that fear was upon them, and that fear led them to God and not to themselves or to other men. It is not a petition to the king — to Cyrus, nor is it even the lacking the ways and means of erecting a defence against their enemies.

The first thing they did was to "set the altar upon his bases," and to offer offerings unto God. "And they offered burnt offerings thereon unto Jehovah, even burnt offerings morning and evening." And, further, it is expressly stated that this was done on the part of "Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren," who "builded the altar of the God of Israel to offer burnt offerings thereon, as it is written in the law of Moses, the man of God. And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto Jehovah, even burnt offerings morning and evening. They kept also the feast of tabernacles as it is written" (vers. 2, 3).

What, then, marked them was this — jealousy for the word of God — but the word of God used with a single eye. For it is not taking up such parts of the word of God as would bear upon their own doings for themselves; but rather what they owed to such a God. In short, it is a beautiful sample of the faith of the remnant. The first thought of their heart was God, and so much the more because they were really afraid of the enemies round about; but that fear was expressed, not in human measures to guard against that which they dreaded, but in drawing near to God, to own Him, to praise Him. "They kept also the feast of tabernacles, as it is written," Therefore we find their jealous care for the word of God. It was not one thing only, but the authority of the word filled their hearts. So, at any rate, it is that God speaks of it — that God presents them to us. We find, alas! their failure; but this is the way that they began on returning from captivity. "They kept also the feast of tabernacles as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; and afterward offered the continual burnt offering." So that there was no weariness of it: it was no transient act. There was the daily offering. This is a very important thing.

It is always to me a very unhappy circumstance, beloved brethren, to see God's children merely putting in an appearance on the Lord's Day morning — the mere keeping up an outward link with the Lord and with His people. I admit that there may be circumstances where it cannot but be so — extreme sickness, or there may be positive duties of the most peremptory kind. I am not alluding to them, and we ought to be slow, therefore, to judge in any individual case until we know the facts; but I do say as a general rule now, that the same faith which makes us value the coming together to meet the Lord at His own table ought to make us rejoice to meet the Lord on every occasion, and further, to provide by every means for growing in the truth. For that is one great source of our weakness in worship? It is because we are not growing in spiritual intelligence. If we were using the truth of God and growing up unto Christ in all things there would be a greater fulness in worship and, allow me to add, greater simplicity. There would not be merely the continual use of the same thing, but we should have fresh thoughts without even thinking about them — without an effort, because our hearts would be filled day by day with His truth, and, therefore, it is of so much importance to avail ourselves of every hour.

The early church evidently felt this, for they used to break bread every day, They used to meet together daily; and that did not satisfy them. There were other times. They went up even to the temple. It is a mistake to suppose that freshness and fulness of joy depends on a great deal of knowledge, for this was not the case in the church at Jerusalem. They were still very much affected by the old state of things in Israel. They went up to the temple, therefore, for some time afterwards. A great number of the priests were turned to the faith, and, for aught I know, they may have offered their bullocks and their rams still; but yet they had got hold of the true sacrifice. They had got hold of the truth of Christ, and, as sure as they had, the day would come when they would have done with their bullocks and rams; but the day would never come when they would have done with Christ. They would learn much better, and believe more fully

And God may give us the truth, the effects of which we never realised when we received it; but the effect of that truth will be to drive from our souls, whatever is alien to it, because it is alien to God's will. Therefore it is that you must give people time to grow. You need to be patient with them. You should seek to strengthen them and cheer them and encourage them to receive the truth. Instead of expecting the consequences all at once, leave room for growth. It is very easy, and it is a human thing to get a quantum of truth into the mind; but that is not life, that is not power, that is not growth. What is divine lives, and what lives must have a root and must grow, and for this time must be given. It is not the sign of growth to expand all in a moment. A human mind may take things in. If a man is bright he may take things in very quickly; but that is worth nothing. What shines out so brightly may go out just as fast, whereas what is of God will live and abide.

We see, then, that the word had a great place in their souls — authority over their consciences, and this from the first, and it formed them not only for that special feast, but for the daily one — the burnt offering — the daily burnt offering. Of course, I am speaking of this now as regards the Jews. But then it has a voice for us as well.

"From the first day of the seventh month began they to offer burnt offerings unto Jehovah. But," it is added, "the foundation of the temple of Jehovah was not yet laid" (ver. 6). Thus, you see, there was progress there. No remnant that was ever called out by grace arrived all at once at the truth that God is going to give them. It is a matter of growth as a whole, not only individual growth. But they did not arrive at the understanding of His mind and of His word, and they are not able to do at the beginning what they may understand, and have power for, another day. "The foundation of the temple of Jehovah was not yet laid." But we find in the midst of this state of things that "in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the 1,evites, from twenty years old and upward, to set forward the work of the house of Jehovah." This is noteworthy. They had no thought that all the work was done because they simply got to Jerusalem — that they were simply there owned as Israelites. There was what concerned Jehovah's glory.

This is most important; because many souls at the present time seem to think that the only blessedness and the only thing that is to be called work is the conversion of sinners — the bringing them to God. Never was a greater mistake. Now, I can thank God for it that in the present very low condition of Christendom even the weakest of saints feels the importance of a soul being born to God. Instead of being offended at that I rejoice in it. I rejoice that there are even Roman Catholics who really seek conversions, and I remember hearing of a child of one of our own brothers in Germany that was brought to the Lord by the labours of a young Roman Catholic man. He had received a mortal wound in battle at the time of one of the campaigns of his country. He was a foolish, giddy young man who had heard the truth; but he did it not till death was before his eyes and the judgment of God; but the person employed for his conversion was a Roman Catholic. This was a great rebuke, undoubtedly. It was a person who evidently followed the Lord and who loved the Lord, though in great darkness. Thus the Lord may employ, and not without a reason — a humiliating reason — one in a system of grossest spiritual darkness to be the means of pointing to the light and life of God one who ought to have known incomparably better. Well, then, God is sovereign, and He does these things; and therefore I am never surprised if they tell me that God has employed this person or that in circumstances of the most painful kind. Yet God looks for and uses fidelity. He will always bless those that go forth in the name of the Lord Jesus to win sinners, seeking their conversion. And He will give them their conversion.

But still there is another work. And allow me to say that this is a special work for the people of God — not merely the going up of the Israelites, and the recognising of the priests and the Levites; but work is done for the house of Jehovah, the great corporate work of gathering round the name of Jehovah. That is what we find was so peculiarly dear to Israel, and this is the thing which they set about when they got to Jerusalem — when they were, each individual, in their proper place. What brings them together as a matter of work was the carrying on that work, and what kept them together was the using this central place of the name of Jehovah as that which had a divine claim on their consciences and on their hearts.

Now, it is this of which I want to see a little more, beloved brethren, and I believe that the Lord wants to see more of it. It is the all-important thing for us — not less care for souls, not less concern for their conversion, but — a far deeper, stronger sense of what concerns the glory of the Lord in His own people. And it is the more important because, where is it cared for? Who feels about it? You may find persons — Arminians, Calvinists, Dissenters, Churchmen, occupied about conversion where they are godly; but you will and none of them that enters into the glory of the Lord in His church; and, therefore, I am persuaded that we are the more responsible who have been made to feel in some measure what the church is. On us, poor and weak as we are, devolves very specially the responsibility of giving expression to that truth. That is our heart's care and desire for the good of the church of God — for that which concerns the name of the Lord committed to the trust of man here below.

And when we find the Israelites here together with this view, a remarkable difference appears among them. "When the builders laid the foundation of the temple of Jehovah, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise Jehovah after the ordinance of David, king of Israel. And they sang together by course in praising and giving thanks unto Jehovah; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout when they praised Jehovah, because the foundation of the house of Jehovah was laid. But many of the priests and Levites and chief of the fathers, who were ancient men that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy" (vers. 10-12). Strange, at first sight, that the self- same thing should be the source of joy to the one and of tears to the other.

Why so? It was the cause of tears to the elder men because they felt how poor was the present expression of Jehovah's glory in their midst compared with what they had once seen — a source of joy to the others because they had only known the utter prostration of the name of the Lord upon the earth, and now their hearts were glad that at any rate there was a distinct and decided confession of that name as entitled to gather together His people, even though it were but a remnant here below. They were both right; and yet the expression of their hearts, how different I But of the two, surely, beloved brethren, it was not that the elder men did not feel the joy of the foundation being laid; but still the sense of sorrow and of humiliation for His name exceeded it. There was, therefore, a more chastened feeling with the elder men. Both were led, and led of the Lord, but in very different measures. And I am persuaded that, of the two, the elder men had the deeper sense of God's glory.

But there never is a blessing of God upon the earth without drawing out the wiles and enmity of the devil; and so we find on this occasion. There were persons who "came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon king of Assur, which brought us up hither" (Ezra 4: 2). How kind it seemed I how fair, that now at least, instead of the old antagonism, their neighbours were going to be so friendly — to help them to build and to worship and to serve the same Lord as they!

Surely Israel ought to rejoice! Nay, beloved brethren, in this world we have always to judge. We must take care how we judge, but nevertheless, we have to judge. We have to prove all things and hold fast that which is good; and so they did on this occasion. Zerubbabel and Jeshua were not taken in in these later days, as were Joshua and the princes on a somewhat similar occasion long before, when the Gibeonites came up in their pilgrim guise. "Zerubbabel and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto Jehovah God of Israel, as king Cyrus, the king of Persia, hath commanded us." No doubt it was a state of weakness, a state of humiliation, for why mention king Cyrus? What had he to do? What a strange position that he should be commanding Israel! But so it was. They were really humbled, and humbled publicly in the earth, and they were not taken out of that state of humiliation. But while indebted to the powers that then were for their protection and that measure of good government which they enjoyed, still they maintained rigorously the word of God for the special place of Israel. They are as distinct at least, if not more so, than they were in the days of Moses, or David, or any other. Never was there a deeper sense in Israel of the special place of Israel than when they were thus low and feeble.

What a lesson for us! We are not to give up the peculiar place of the church of God because we are only a remnant. We are not to give up the principle that none but those who are members of that body — accepted as such — have their place of responsibility in the work of the Lord. We are not to yield to the spirit of the times that is around us. So, at any rate, Zerubbabel and Jeshua decided, and they were right. Then the people of the land weakened their hands. Now they showed what they really were — not friends, but adversaries. And mark, beloved friends, they were adversaries, though they were worshipping the Lord God of Israel — adversaries, though they were not idolaters, as far as we know, at this time. That is not what is said, but they were not Israel. That was enough. The adversaries of Judah and Benjamin heard that the children of Israel were building the temple, and therefore it was that they came. They came under the garb of Israel; but it was really to hinder. Such was Satan's object; but he was foiled. Nevertheless, it is said that they "weakened the hands of the people of Judah, and troubled them in building; and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even unto the reign of Darius king of Persia" (vers. 4, 5).

Here there is a considerable lapse. Several kings reigned between these two, and they are given in the rest of the chapter which is a parenthesis (vers. 6-23) to explain what took place between those two points. "And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. And in the days of Artaxerxes wrote Bishlam, Mithredath, etc." All this took place, and the consequence was that their pretentious opposition at least did take effect and troubled the Israelites, and they ceased from the work. But mark this — and it is a very important thing — God does not attribute the ceasing of the work to the command of the king, although the king did give in at last, and did yield to their importunate begging of him to stop the Israelites; but the Israelites began to stop before the authority of the king. It was want of faith, and not the king's authority that stopped the work; and, beloved friends, as a rule, is it not always so? The cessation of blessing among God's people is really never the work of the enemy without, but want of faith, and, consequently, of faithfulness within.

This is all-important for us to bear in mind, because we are so apt to lay the blame on circumstances. They might well do it here. They were wrong. God would have been with them had their faith looked up to Him, and He would have preserved them from ceasing that work. But inasmuch as they were too much occupied with what people said and did, outside them, instead of looking to God according to that good beginning when they set the altar upon its base — instead of crying to Him they listened to the adversary, and stopped their work, and the adversary managed to get the king's authority to seal what they had already done.

There is another thing, too, of exceeding interest, and that is, that the way that God set this to right was not by the king's authority, opening the door again, but the direct intervention of His own power — the power of the Spirit of God by the prophets (Ezra 5). It is by the prophets, not by the king — not by Darius. "Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build" (vers. 1, 2). How bold faith is! And God justifies the faith that He gives, for although this looked as though it was a want of deference to the royal authority, the fact is that they had, at least, as good an authority for going on with the work. For, in point of fact, if Artaxerxes here stops the building of the house, Cyrus had previously authorised the building of it. They did what was quite right. They regarded as an accident what Artaxerxes brought in. They regarded it as a thing merely brought about by circumstances. They viewed it as a commandment, not of Persia, but of himself. They go back to what Cyrus had commanded. They knew well that it was one of the great maxims of the Persian kingdom that the laws of the Medes and Persians did not change. It was Artaxerxes that had changed.

Had Artaxerxes forbidden the building of the temple at the beginning, they might have been rather in a difficulty. There would have been the direct claim of God on the one hand, against that of the kingdom on the other, and the principle that we must obey God rather than men. But in point of fact, it was really, you see, between two kings, with this only difference, and a very great one, that the first and the greatest king, the founder of the Persian monarchy — was the very one that had commanded the building of the temple. They were right, therefore in acting upon his edict. The other had merely come in influenced by temporary circumstances, and he had indeed passed away. They were quite justified in falling back upon the word of Cyrus, but the truth of it is, that the grand thing that influenced their souls was that it was the word of God — through the prophets. I point out this to show how beautifully God can give, along with the word of the prophet, the justification of what His people did; and this is the more important because, as you know, this very thing is alluded to in the prophets. The prophet Isaiah particularly names, in connection with Cyrus, the building of the house of Jehovah. It is distinctly connected with him — not only the destruction of Babylon, but the building of Jehovah's house, so that the children of the captivity were amply justified, as God always gives faith His full protection as well as guidance.

So, then, the prophets began to stir up the hearts of the people, and the people went forward according to the word of the Lord, and God took care of the king. God took care that although influence had been brought out against the people through the wickedness of the Samaritan instigators, and Artaxerxes had been influenced to see that Israel, and the Jews, and Jerusalem particularly, had bean a rebellious city, now comes a new search. Darius looks into the matter, and it is a well known fact in history, as we find it exactly in this book, that Darius was always disposed to act upon what Cyrus had done. He had the greatest regard and reverence for Cyrus as the founder of the empire. He had a desire to be a restitutor of all the institutions of Cyrus. Hence, therefore, we can see the beautiful appropriateness, and Darius does not care in the least for Artaxerxes or anybody else. He goes back to Cyrus, and he finds that Cyrus fully authorised what the Jews wished, against their adversaries. Thus God knows how to divert and suit everything. Our business is not to be setting one king against another, but to go forward in the name of the Lord — to take His word as our full warrant, perfectly sure that as we seek to be guided by God, it is God's part to guide all men and all circumstances. That is His work, not ours. Our part, in short, is to go on in faith. He knows how to deal with those that oppose us.

Ezra 6 - 10.

"Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: — In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded" (Ezra 6: 1-3). That was enough for Darius; so accordingly he says "Now therefore, Tatnai governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence." He gave them a rebuke, "Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place." And so far from listening to their adversaries he puts honour upon them — makes fresh commands, carrying out still more fully what had been already proclaimed in the first year of Cyrus. "Also, I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. And the God that hath caused his name to dwell there, destroy all kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I, Darius, have made a decree; let it be done with speed."

Thus the adversaries were completely refuted, and stopped in their evil work, and the house of God received — I will not say an impulse, but — its completion; for the beautiful fact, as we have already seen, is that the Jews had faith to resume the building of the house before they got this fresh decree. "And the elders of the Jews builded, and they prospered [not through the commandment of the king, but they prospered] through the prophesying of Haggai the prophet, and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia." For now that God had given them power, God also controlled all the powers to be now in their favour. "And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy."

In Ezra 7 we have a very important and fresh feature in this book, and that is the mission of Ezra, who comes, in the seventh year of Artaxerxes, to visit the children of Israel. "For Ezra had prepared his heart to seek the law of Jehovah, and to do it, and to teach in Israel statutes and judgments" (Ezra 7: 10). This is a most important thing, beloved brethren, for those who are in the place of the remnant now. It is not the vain asking for power — a great snare in a broken state of things. When the church began, it began with power, but now it is in a state of ruin. It is not power that we want, but self-judgment — self-judgment and the heart to obey — to do the will of God, which always goes along with self-judgment. Whereas the difference is this. If people think that the great want is power, they virtually throw the blame upon God. They say that there is such weakness now. "It is no use to meet together to worship the Lord or to do anything else: we have not power." Vain foolish thought! Most peculiarly so to those who know that the very essence of what God has wrought in the church is to send down the Holy Ghost to be therein for ever, and if the Holy Ghost be not power I know not what is. But, beloved friends, what we really want is faith in the power that we have got, instead of these murmurs and complaints, as if God had taken away the power, and as if our business was to go on in our own poor and wretched way crying out for power. Not so. What we have to do is to put our hand upon our mouth, and ourselves in the dust, and to take the place of real humiliation where there is that which hinders the action of the Spirit of God. But the great point is to seek in humiliation to do His will.

Some years ago there was a working among certain persons who bore the name of the Lord, and they took, formally, their position upon this need of power; and they cried to God for power At any rate they cried for power. What was the consequence? They got power; but I am persuaded that that power was really of the devil, and not of God; and although there seemed to be most remarkable things done, and even a sort of painful imitation of the gift of tongues, it was only a sham: it was a non-reality: it was of Satan. It began, and it ended too, with the most frightful departure from the truth of God, and the most complete dishonour that was ever put upon the name of the Lord up to that day. There never was such systematic dishonour of the Lord Jesus in the church, as far as I know, as that which took place as the result of all this. Whereas, beloved friends, what should characterise us — that true work of God in which, through the grace of God, we have our part, is this — not the crying out for power, and staying in disobedience till we get power, but ceasing from the evil, and seeking of God to learn to do well — the acknowledging of the sin of the church and of our own sin, in particular — our own failure, and separating, at once, according to the light that God gives us, from what we know to be offensive in His sight.

This was exactly what filled the heart of Ezra. He comes with his heart set upon doing the will of God. This is the great thing. "For Ezra had prepared his heart to seek the law of Jehovah and to do it and to teach in Israel statutes and judgments. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe." On this I need not dwell. Ezra is empowered to act then; but the grand point, you observe, is the purpose of his heart to do the will of God. And this we are entitled to expect now, that is, our heart should be towards the Lord, as we find, for instance, was the case with the church in Philadelphia. How does the Lord introduce Himself to us there? What does He speak about His action? "I have set before thee an open door." He has power to open, and none can shut, and to shut, and none can open. But the way He here uses this power is to set before us an open door. In the book we are considering, king Artaxerxes is the figure of one that sets an open door before Ezra. Yes, but Ezra's heart was set to do the will of God. God works all outward circumstances, and opens the way when our heart inwardly is set to do the right thing in the sight of the Lord. We have no ground ever to complain of circumstances if only our heart be right with the Lord. The Lord can and will take care of all else.

What we, then, have to do is to judge ourselves. I am persuaded that this is the great want at the present moment of the remnant in Christendom, not to be asking for power which, if it were given, might be the ruin of us. We want rather ballast to carry the truth we have got than to have full sails to carry us (I fear) in a more uncomely way than we are even doing now. For do not we all know, beloved friends, that our knowledge is far beyond our grace; and do you think, that we want something more to make us top-heavy? I am persuaded the very contrary — that what we want is rather the spirit of self-judgment instead of giving ourselves greater airs than we are apt to assume even now. We should seek to carry the truth of God in lowliness of mind, and in love, and in a deep sense of our shortcomings. This is the thing which becomes us. This is what we ought to seek. Power in such a state of things would be ruinous to us, I am persuaded, and therefore I thank God that He is not pleased to give more power of that sort. What we need is the action of the Spirit in our self-judgment, and if that were the case our blessing would flow like a river.

Well, Ezra proceeds; and he gathers together out of Israel chief men. "And I gathered them together to the river that runneth to Ahava: and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi" (Ezra 8: 15). There was a lack in the work, you observe, a lack of energy for the work. "Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding. And I sent them with commandment unto Iddo the chief, at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. And by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel," and so on. "Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God." That is the point. It is not asking for power, but it is afflicting themselves before God. It is humiliation of spirit before the Lord, that the Lord may be able to entrust us with a blessing. "I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers" — it was not outward power: that was not the thing — "and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. So we fasted and besought our God for this: and he was intreated of us." And instead of a band of soldiers protecting them, God protected them, which was much better. So they came up through all their enemies.

When Ezra found himself in the midst of the people, there was a solemn and painful sight that met him (Ezra 9). There was this humiliation even in the captivity before he entered the land; but when he comes into the land it is a most painful sight. Those that had already returned from the captivity — those that were gathered towards the name of Jehovah in Jerusalem — he found in the most painful circumstances. He found sources of shame and sorrow. He found cases of evil. He found the most grievous sights and sounds among them.

Oh, beloved friends, what a sad thing for the heart of the man that had been afflicting himself before God away from the land among some of the people that were there. Now he came up and found that those that ought to have been so impressed with the sense of the grace of God, and so resting upon His protecting hand, were themselves in a state of carelessness, laxity, departure inwardly from His ways. They are outwardly near Him, but inwardly far from Him. So we are told. "Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites" (Ezra 9: 1). It was not even so with the Samaritans. Positively, here were persons that were in Jerusalem, and not only people, but priests, doing after the abominations of the Canaanites. And you are sometimes surprised, beloved friends, that among those that are gathered unto the name of the Lord Jesus there should be distressing developments of evil. Why, it must be so. They were not walking with God. The very worst forms of evil will be found where you are closest to the Lord if you are not walking with Him — if you are not kept by Him; because Satan's great effort is against that. It is that which he hates above all that is on the face of the earth.

When people are walking hand in hand with the world, Satan can leave them. He knows where the world will lead them, and if flesh and spirit are joined hand in hand it is always flesh that gets the uppermost. The only way to walk in the Spirit is to judge the flesh — to have nothing to do with it, but denounce it — to mortify our members that are upon the earth. But all attempts to have a friendly harmony between the flesh and the Spirit is vain. Therefore Satan can leave that harmony to take its course. He knows right well that that which is fleshly will always break down in the things of God, whatever there may be of the Spirit connected with it. But where persons come out from the world and are on the professed ground of the judgment of the flesh, if the world is allowed by the heart, or the flesh is tampered with, and, above all in the worship of God — in the meeting of His people — if we indulge any personal feelings, or allow our own thoughts to govern us or our own feelings — what can it come to but the most distressing and unnatural sights? It is even worse than in the decent world. The decent world will, at any rate, keep an appearance; but where we have learned the vanity of appearance, and where it must be either Spirit really or flesh really, if there is a tampering with evil there, and the allowance of it there, flesh will come out in its worst form and Satan will bring the deepest dishonour on the name of the Lord.

So it was here. It was not in Babylon, but in Judæa, that they were doing after the manner of the Canaanites. It was not the persons that were far away from Jerusalem. It was the people and the priests here who had slipped away from the will of the Lord. It was they that were "doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the head of the princes and rulers hath been chief in this trespass." Oh, think of that! "The head of the princes and rulers have been chief in this trespass." And do you suppose, beloved brethren, that we are clear from such dangers? In no wise. Let us then look earnestly to God; but let us remember this, that all true blessing for us must begin with individual blessing, and that the secret of individual blessing will always be found to have its root in self-judgment before God. We shall find that this is exactly so with Ezra who had been afflicting his soul and getting others to afflict their souls down in the captivity. So also in Jerusalem.

"And when I heard this thing I rent my garment, and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice. And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto Jehovah my God, and said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from Jehovah our God, to leave us a remnant to escape, and to give us a nail in his holy place." And thus, you see, Ezra takes a place of deeper humiliation than that. It was not merely a fast now, but there is this sign of more profound humiliation — the rending his garments — the sitting astonished even till the evening sacrifice, and only then spreading out his hands to the Lord to pray for his people as well as to confess.

But he is not content with this; for in the next chapter (Ezra 10) we read, "When Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God" — not telling other people to do so, merely, but doing it himself — "there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing" (vers. 1, 2). They were right: they looked to God. They saw that it was a question between God and His people, and they apply it to their own selves, and the work of repentance goes on, and works meet for repentance. The result is this — that Ezra rises in answer to their call, "and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went unto the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; and that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together" (vers. 5-9).

And Ezra stands up again, and now taxes them plainly with their sin. "Ye have transgressed," says he, "and have taken strange wives" — the great mark of apostasy for an Israelite, as far as the people were concerned — apostasy from God in taking a strange god, and apostasy from the people by taking strange wives. It was a complete giving up of their holy place of separateness to the Lord. "Now, therefore," says he, "make confession unto Jehovah, God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives" (vers. 10, 11).

Now, we know what this must be, because we know how the wives would appeal to their husbands' love, and how the poor children would be on their knees to ask why their fathers should disown them. We know what a scene of grief and of entreaty this must have been, and what a time of agony to many a father and mother in Israel that had been thus found out in their sin. But the truth is that there is no real repentance without deep grief and pain. More particularly is it so where it is the sin, not merely of a sinner, but of the people of God — where they have a deep sense that, as God's people, they have brought His name into such contempt, and where this has gone on, it may be, for years. There cannot, therefore, be steps taken in that path of repentance without its costing much to the heart on every side, and so it was at this time.

The congregation are grieved, and they begin with putting away, as it is said: — "And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. And they made an end with all the men that had taken strange wives by the first day of the month. And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the on of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass" (vers. 16-19). And so with others. "All these had taken strange wives: and some of them had wives by whom they had children" (ver. 44).

Thus the deeper the departure from the Lord, and the more fruits there were of that departure, the deeper the pain. So it always is. Still, here we see that the grace of God is equal to every difficulty. All that we want is a single eye: all that they wanted was the same. But we, beloved brethren, are now concerned. We are those, or among those, to whom God addresses such words as these now, and may the Lord give us to be found faithful; but faithfulness, in such a day as this, never can be separated from a willingness to see wherein we have been wrong, and a readiness to see it — a disposition, through the heart being subject to the word of God, to search and see it continually, and may God give us grace to be true to His own word. Amen.

W. K.

1 Chronicles and 2 Chronicles.

W. Kelly.

1 Chronicles 1 - 9: 1

The books of Chronicles are much more fragmentary than those of Kings. At the same time they are more bound up with what follows, for this very reason — that they look at the line of promise and purpose, and hence, therefore, are occupied with David and those that inherited the kingdom of David's race. The books of Kings. on the other hand, look at the kingdom of Israel as a whole, and therefore show us the continuation of Samuel much more closely — show us the history of the kingdom viewed as a matter of responsibility. Hence, we have the failure of the ten tribes detailed at great length in the Kings and not in the Chronicles, because there it is not purpose, but responsibility; and we have, therefore, the contemporary kingdoms from the time of Jeroboam and Rehoboam till the extinction of the kingdom of Samaria, and then the history of the kingdom of Judah until the captivity. But the books of Chronicles look only at the history of God's kingdom in the hands of David and of his race. For that reason we here at once are connected with the whole of God's purposes from the beginning. We have the genealogy. Indeed all the early chapters are filled with genealogy for a reason which I shall afterward explain; but we begin with the beginning — "Adam, Sheth, Enosh" and so on, down to Noah, a line of ten from the beginning, followed by the various sons of Noah, and their posterity — seventy nations springing from the sons of Noah. Then again we. have Abraham as a new stock and commencement. Just as Adam in verse 1, so Abraham and his sons in verse 27 are brought before us, with also a list of seventy tribes, or races, that spring from Abraham and his posterity.

It is clear, therefore, that the Spirit of God purposely presents these things. They are not done in any way loosely or arbitrarily. There is a purpose. We can readily see this in the ten names that come before us first of all — the ten forefathers of the human race, and the seventy nations branching out from the sons of Noah. Then again. we can see the seventy tribes branching out from Abraham and his family. But there is another thing too in this, as showing not only the general way of God here, but the principle of God throughout Scripture — "first that which is natural, afterward that which is spiritual." We find it just the same here. Japheth and Ham, with their sons, are brought before us previous to the introduction of Shem, and the line of God's promise in Shem. Here is the Lord God of Shem. So in the same way even with Abraham. Although we come to the man that was called out, still, even there, "first that which is natural." Hence, therefore, we have Ishmael and his posterity, and even the sons of the concubine, and, last of all, "Abraham begat Isaac." But even in looking at the sons of Isaac, as the role the sons of Esau are put first, as in the 35th verse. These are pursued, and even the allusion to the kings before there were any over the children of Israel. God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man that humbled Himself. We see, therefore, a common principle everywhere throughout Scripture. Thus, this genealogy, even if we only look cursorily at the first chapter is not without spiritual fruit. There is nothing in the Bible without profit for the soul — not even a list of names.

Then we have the rapid rise of Esau's posterity, as I have already remarked. We have duke this and duke that; and, finally, in 1 Chronicles 2, we enter upon the called and chosen — Israel. "These are the sons," not merely of Jacob, but "of Israel." It is the purpose of God that appears. Here too they are mentioned merely in their natural order first of all — "Reuben, Simeon, Levi and Judah, Issachar and Zebulun, Dan, Joseph and Benjamin Naphtali, Gad, and Asher" (1 Chr. 2: 1). But the sons of Judah are very particularly brought before us in this chapter — not of Reuben nor of Simeon. The object of the book is purpose. Judah being a tribe first of all chosen for the kingdom, and that too with a view to the Messiah, we can understand why his sons should be first traced out at great length. This is brought before us, down to even the captivity, and after it; and most interesting notices there are here and there — some alas! who transgressed in the thing accursed, but others who were strengthened of God. Such is the history of man.

However, at the end of the chapter, the Spirit of God singles out Caleb's family; for he was the man who, of all Judah in these early days, answered to God's purpose. On that I need not now dwell. We see it in Numbers, in Joshua — the peculiar place that Caleb and his daughter had, the father confident in the purpose of God to give Israel the land. Let the strength of their cities be what they might, let their men be ever so valiant, let Israel be ever so feeble, the point of difference was this — that God was with Israel and against the Canaanites. So here we find the result, for faithfulness is fruitful even in this world — much more to life everlasting.

Then comes the third chapter — the grand object, the genealogy of David. "Now these were the sons of David" (v. 1) — himself singled out from among all the line of Judah; and as with Caleb from the earliest days of the planting in the land, so with David from the time that the kingdom became evident as the purpose of God. Saul is entirely passed by. David, though later in fact, was before Saul really in purpose, and even during the days of Saul was actually anointed by Samuel the prophet. So we find here the sons of David. Here again too, "that which is natural" — these born in Hebron. They never came to the throne. "And these were born unto him in Jerusalem, Shimea and Shobal and Nathan and Solomon" — Solomon the last of these "four of Bathshna [or Bath-sheba] the daughter of Ammiel," as the Spirit of God takes care to say. No flesh shall glory in His presence. The last becomes the first. The purpose of God alone triumphs. Solomon, the last of the four, of her that was the wife of Uriah, is the man chosen to the throne. Others are mentioned too. "These were all the sons of David, beside the sons of the concubines, and Tamar their sister." 1 Chr. 3: 9.

And then the line of Solomon: "Solomon's son was Rehoboam." All this is traced down to the end of the chapter.

This is the first great division of these genealogies. The purpose of God is traced down first from nature in Adam, down to the kingly purpose in David and his line. Such was God's intention for the earth. It had come under a curse, but God always meant to reconcile, as we know, all things; so the Jew is here given to understand. Here is the certainty that God would recover the kingdom; He would restore the kingdom to Israel. Yet, they misunderstood the time. The disciples did the same. They thought they were sure of it when the Lord died and rose. Not so. The Father keeps times and seasons in His own power. Still, He will restore the kingdom to Israel. And we now have this line continued as far as it was given them then to trace.

And this is another thing to bear in mind: the books of Chronicles are fragmentary. They bear the impress of the ruin that had come in to Israel. In a time of ruin, it would falsify if everything were in due order. The attempt to produce order now as a complete thing is fallacy, and would be a lie if it were made apparently true. Hence we see the utter folly of the religious world in this respect, because this is their effort. We know very well it is utter disorder when judged by the Word of God, because in point of fact even the very foundations are forgotten and supplanted. But supposing the theory were true, it would be a falsehood in its moral purpose, because God will make us feel in a time of ruin that we are in ruins. It is not but what His grace can interfere and abound. "Where sin abounded grace did much more abound." But it is a wholly different thing to assume that things are right, and to wear an appearance that only deceives.

Hence, therefore — for the truth is a very practical one — when men complain of weakness, and when they talk about power in the present state of things, there is danger — very great danger. We ought to feel our weakness. We ought to feel that things are ruined. We ought to mourn over the state of the Church. We ought to feel for every member of the body of Christ. When persons make themselves comfortable in a little coterie of their own, and imagine that they are the Church of God, they are only deceiving themselves. The whole state is contrary to the mind of God. The truth is that God and His grace suffice perfectly; but it is as to a remnant. Whenever we lose the sense that we are a remnant, we are false. Whenever we take any other ground than that of being those whom grace has, by the intervention of God Himself, recalled — but recalled in weakness, recalled out of ruin — we are off the ground of faith. This gives no license to disorder — not the least. We are thoroughly responsible — always responsible — but at the same time we must not assume that we have everything, because God gives us that which grace alone has secured.

This is all important, we shall find, both in our work and also in the Church of God. Here we find it in these collections of testimonies of God that are brought together in the books of Chronicles. They are fragmentary; they are meant to be fragmentary. God could have given a completeness to them if He pleased, but it would have been out of His order. God Himself has deigned and been pleased to mark His sense of the ruin of Israel by giving only fragmentary pieces of information here and there. There is nothing really complete. The two books of Chronicles savour of this very principle. This is often a great perplexity to men of learning, because they, looking upon it merely with a natural eye, cannot understand it. They fancy it altogether corrupted. Not so. It was written, advisedly and deliberately so, by the Spirit of God. So, I am persuaded, the provision by the grace of God for His people at this present time looks very feeble, looks very disorderly, to a man with a mere natural eye; but when you look into it, you will find that it is according to the mind of God, and that the pretension of having all complete would put us out of communion with His mind — would make us content with ourselves instead of feeling with Him for the broken state of His Church.

The books of Chronicles, therefore, really are a mass of fragments. We shall have more reason, perhaps, to see this as we go along; but I merely make the remark just new. They are only the fragments that remain. God Himself never gave more. In the books of Kings, we have a more complete whole; but Chronicles has a character and beauty of its own, and a moral propriety, beyond anything, because it takes up and shows that in the ruin of all else the purpose of God stands fast. That is what we have to comfort ourselves with at this present time. There is a ruined state in Christendom; but God's purposes never fail, and those who have faith settle themselves and find their comfort in the sure standing of the purpose of God.

The 4th chapter begins a somewhat new section, not that we have not had Judah before. And this is another peculiar feature of Chronicles — we have occasional repetition even where nothing is complete, but never a mere repetition. In the former section, Judah is introduced in order to bring in David and the royal line. Here Judah is brought forward because he is a leader among the tribes of Israel. And this section is not a question of David. We have had that. That closes with 1 Chronicles 3. Here we have Judah again merely in his place among the different tribes. Hence we have his line in a general way carried on as before, only with a view to the people, and not the kingdom. This is the 1 Chronicles 4, with some strikingly encouraging words of the Spirit of God interspersed, on which I need not dwell now. After Judah there is Simeon (v. 24).

Then in 1 Chronicles 5 comes Reuben; for, having had before us the purpose of God, we are not taken back merely to the line of nature. Reuben falls into the second place. "Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's." v. 2. This is given as a kind of parenthetical explanation of why Judah is first among the tribes, and Reuben sinks into a secondary place. Reuben, however, is now pursued; and in 1 Chronicles 6, come the sons of Levi after the half tribe of Manasseh too had been introduced in the verses before. We can understand why the sons of Levi are thus brought forward. Further, we have Issachar and Benjamin all brought before us in this section — Benjamin not merely in the 1 Chronicles 7, but also in 1 Chronicles 8, answering a little to Judah. Thus we have a repetition. The reason is plain. Benjamin and Judah are repeated because they were each connected with royalty — Benjamin with Saul — Judah with David — and as Judah is mentioned first in relation to David, and next to the people, so Benjamin is first brought in in relation to the people, and then in relation to Saul. This is why we have Benjamin again in the 8th chapter. We have the connection with the king, but the king after the flesh. Then there is another reason why Benjamin is brought in, and that is that he had a particular connection with Jerusalem; and we shall find that this is also a grand point in the Chronicles. It is not merely the land, but Jerusalem and Zion, as I hope to show later, all being connected immediately with the purpose of God.

"So all Israel were reckoned by genealogies." 1 Chronicles 9: 1. Now it is well to make a remark or two of a general kind as to the importance of these genealogies. First of all, they were even more important after the kingdom than before — at least after David came to the throne — and for this simple reason: David altered as we shall find later on in the book, the whole system of religious worship and its appurtenances. It was he that brought the ark to Zion; and it was in the city of David that the temple was subsequently built by King Solomon. But David ordered everything with a view to the great centre of the land. This was not the case before. Nothing of the kind was found during the judges, nor even during King Saul's reign. The priests and Levites were all scattered up and down the land. After David came to the throne, and was inspired of God to bring in a great change, we find this the occasion of it. The king became the central thought. The king was the one on whom, according to purpose, all hung. The reason was that the king was the type of "the great King" that is coming. Impossible that the Son of God, the Messiah, should be the King, without being the One on whom all depends for blessing. God knew from the very first that there was no way to secure blessing but by that One.

1 Chronicles 9: 2-9: 44

If we reign in life, it is by Him and by Him only; and if Israel is ever yet to reap blessing and to be the means of blessing throughout the earth, all depends upon the Messiah. Little did they know that when they rejected Him! They never entered into the mind of God; and, when Jesus came, they were less prepared than ever. Never did God see them in a lower condition. They had been grosser; they had been more offensive in their abominations, but their heart was far from Him. In vain did they worship Him. Hence, therefore, they deliberately preferred man — and man false and guilty and rebellious — to the Lord of glory. "Not this man, but Barabbas." How utterly, then, all was ruined — ruined morally before the destruction came upon Judah and Jerusalem at the hands of the Romans. It is always so. Outward judgment follows, and is in no way the cause of our misery. The misery is from within, from self, from Satan's power through self.

So it was with Israel, so it is with each; and so, further, are we delivered by one Man outside ourselves, and that one Man the Son of God. All depends upon Him, therefore, for us now, for every day's blessing — not merely for our salvation, but for every day's light and guidance. All our mistakes arise because, alas! not Christ governs, but self. All our happiness is found where Christ takes the first place. So it will be with Israel by-and-by. But this was not understood then. God shows that He understood it all along, and that He revealed it in His Word; for this it is that accounts for the books of Chronicles the purpose of God. It is all hinging upon His purpose, upon His Messiah — His purpose to send His Son to take up that purpose and give it solidity, to make it unfailing.

David, therefore, acting as a type of the Messiah, orders everything anew. The old state of things according to Moses did not abide in its arrangements. The grand principles, of course, are everlasting; but there was a most important difference in the form, and that difference of form was due to the superior glory of the one who was there even as a type. How much more when we remember the antitype, the Lord Jesus. David, therefore, orders an entirely new arrangement in this respect. The priests were divided into courses, and one course was to be always on the spot in Jerusalem. That state of things is not in the least referred to in the Pentateuch. But David not only arranged for a house of God, but houses for the priests. There were many mansions around that central house of God for the priests; and there the priests, each according to their course, lived. The consequence was that they required to have the offerings brought there — to Jerusalem. We can see the reason why. God had been preparing the way, even from the beginning, for the offering at that one place that is named — where His name should be placed — that one place that He should choose. Then when the place was chosen and the temple built, we can understand all, because these priests could not have subsisted a day unless Israel had, according to the command of God, brought their offerings and their sacrifices and the like. On this they subsisted. Had there been neglect in this respect, the priests must have of necessity gone back to their own places of residence, and left the altar and the incense, and all the order of the temple, completely neglected.

Accordingly, then, we see the great importance of the change that now took place, and why the genealogies became of such importance, because the books of Chronicles were written after the captivity, when everything was thrown into disorder. The Jews, disheartened by the destruction that they never would believe till it came, might have thought, "What is the use of a genealogy? What is the use of caring now about our lands or houses? Everything is ruined. All is gone." But the man who believed God, knew that seventy years would see them returning from their captivity; and, therefore, care for God and confidence in His Word would make them jealously preserve their genealogies in order that, when they did return, they might enter upon the allotment of God. For this was what made every homestead in Israel so precious — that it was God that gave it. It was not merely something that man earned by his own labour or skill. It was the gift of God to them.

Therefore, if an Israelite was bound up very particularly with his family, it was no mere matter of vanity or pride, as among us very often; but in Israel it was bound up with the purpose of God. It was no question of what some rogue had done, so, perhaps, getting his family into favour, as is very often among the Gentiles; but in Israel, all was ordered of God. It was God's appointment, and the worthies there were men who were worthy according to God — men who had, by their achievements in faith, won, according to the will of God, a place for Israel; for all their blessings were more or less connected, although all was poor and feeble compared with that which shall be, but still it was a type of what is to be. Hence, therefore, patriotism, a genealogical line, families that held on to the remotest antiquity — these had a divine character in Israel, which they have not in any other country under the sun. Elsewhere it often becomes offensive; indeed, if people only knew the truth, a thing rather to be ashamed of than to be proud of.

But in Israel it was not so. There, although there were sad blots, and blots upon the fairest, still, for all that, there was that which was truly divine working in the midst of that poor people from the beginning downward. We can see therefore that these genealogies had a character altogether higher than might at first sight appear, and I have no doubt that most of us have read these genealogies, thinking it was high time to skip over them. I have no doubt we have often wondered why they were ever written at all, and why they should be in the Bible, though, perhaps, without in the least wishing to disparage what was inspired — for I am now supposing pious people. But I am quite persuaded that very few persons, comparatively, have a clear distinct judgment why God has attached so much importance to these genealogies. One reason why I have dwelt upon it now is this — to give, as I trust, a truer view, a simpler understanding, why the Lord in this wondrous book should give us so much that appears to be little more than a list of names.

Well, when they returned, these genealogies would be of capital importance, and of capital importance for the Israelites in order that they should not usurp in order that they should not be unjust — in order that they should be content with what God had given to them — in order that they should link themselves with all that was great and glorious in God's sight in the past. These genealogies were of the greatest moment for this. In their weakness they would require every cheer and encouragement.

But, further, they were under responsibility, according to their substance, to give to the temple of God — to remember the priests and Levites who had none inheritance among their brethren, and, more particularly, as the order set up by the king would be restored again, the courses of priests. We find it in the New Testament. We see the birth of John the Baptist under these very circumstances. His father, according to his course — the course of Abia — was at that time doing service at the temple. He had left his house in the country. He was in Jerusalem. Thus the genealogies were of the greatest moment in order to settle justly, and according to the will of God, that which could not be haphazard and of the will of man; but there should be faith in it, piety in it, an owning of God in it.

These, therefore, seem to be among the grounds — I do not say all the grounds, but among the grounds — why God led some of the Jews to pay such attention to their genealogies. And it is remarkable that at least one tribe, if not two, is left out here. I presume they did not think of it; many individuals in all the tribes may have been careless, but it is a solemn thing to find that, from one cause or another, almost in every case in the Bible where tribes are mentioned, one or two are left out. It is the failure of man. No matter what it is, it is the failure of man. If Moses speaks prophetically, Moses also leaves out. This was a sad and solemn sign — the omission of a tribe. The fact is, there will always be these irregularities till Jesus comes. There never will be order maintained in this world according to God until the Lord Jesus reigns. But at this time there was a peculiar disorder — the utter breakup of the people, of the kingdom, the carrying away into captivity, could well account for this. The genealogies, therefore, are very partial; but they were all reckoned by genealogies. And if a priest could not prove his genealogy, he was not allowed, as we know from the book of Ezra, which is the successor of the Chronicles — the natural sequel of these books. The priests were not allowed to minister at all unless they could prove their genealogy, though they might be ever so truly sons of Aaron.

The fact itself was not enough. There must be the proper register and proof of their genealogy — a thing of very great importance for us now, I would just observe, to draw spiritual profit from; for now in these days, when there is a universal profession of Christianity, we are called upon to prove our genealogies. You see there is no difficulty in bearing the name. The time was when a man confessed Christ to the danger of his life. Now it is a cheap and common thing. Nearly everybody does it. All the world (so to speak) is baptized in these lands. Therefore, plainly, in answering to the type of a priest as of a spiritual man that draws near to God, one must look for more than the mere fact of being baptized. It is not enough — we all feel that — and without knowing that we are acting upon this very principle; that is, we require the priests to prove their genealogies. By-and-by, when the Lord comes, He may discover many a one that we may not have thought of. That does not prove we were wrong. It does show how full of grace He is, and how perfect His wisdom. But we must go by what appears. He acts by what is. He is the truth. We are not the truth. We can judge only according to evidence that comes before us.

So in 1 Chronicles 9 we have the inhabitants of Jerusalem. This is the peculiar feature of what begins here — the inhabitants of Jerusalem. And Benjamin is particularly mentioned with a view to that. But, further, the Levites and the priests are brought before us for the very same reason, and their various offices and work. And last of all, because they had been connected in so special a place — and, indeed, were of Benjamin — of the family of Saul, as mentioned before. These repetitions are very striking in the book. They are not casual; they are all connected with God's purpose, for now the great object is to show the passing away of man's will in order that God's purpose should reign Man chose Saul for reasons of his own. The children of Israel wished a king like the nations. This never could satisfy God. God must choose a man after His own heart. Hence, therefore the' first part of the regular history of Chronicles, after the genealogies, is a brief notice of the passing away of the house of Saul in the next chapter.

1 Chronicles 10-12

"Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinidab, and Malchi-shua, the sons of Saul. And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers." Chap. 10: 1-3. And then we find his death and his armour bearer's death: "So Saul died, and his three sons, and all his house died together." This is the introduction to the book of Chronicles.

The consequence was that all the men of Israel fled. Their hope was gone. But God was able to bring in the dawn of a better day; and, although the Philistines triumphed, and Saul was stripped, and his head was taken, and his armour, and sent to the land of the Philistines, carrying tidings to their idols and to the people; and although they put his armour in the house of their gods, and fastened his head in the temple of Dagon, and it seemed as if they had entirely their own way, yet the triumph of the wicked is for a very brief season. There were those who had sufficient respect for Saul to arise — certain valiant men of Jabesh-Gilead. "They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days." It was a noble act, and acceptable to God; and yet it was not but what Saul was an offence to God.

This is beautiful, this is grace, that God should specially single out the deed of these men, even for a king with whom He was so deeply offended. How little we enter into the mind of God! Very likely we should have thought the men of Jabesh-Gilead were very foolish. Why should they meddle? No doubt there was many a follower of David that would have blamed the men of Jabesh-Gilead. David did not. David understood the mind of God; and David is nowhere more noble than when he pours out his lament over not only Jonathan, but Saul. Indeed, it was what he had lived in; for if Saul envied and hated David, never did David so feel toward king Saul. "So Saul died for his transgression which he committed against Jehovah, even against the word of Jehovah, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it."

There was both the disobedience to God's word, and the seeking of the word that was not of God, but of the devil. "And enquired not of Jehovah: therefore He slew him, and turned the kingdom unto David the son of Jesse." But all the intervening circumstances are left out. It is the purpose of God that is the point here — not history, not responsibility, but purpose, divine purpose. This is the key to the difference between Kings and Chronicles.

"Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and Jehovah thy God said unto thee, Thou shalt feed My people Israel, and thou shalt be ruler over My people Israel. Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before Jehovah; and they anointed David king over Israel, according to the word of Jehovah by Samuel." 1 Chronicles 11: 1-3. But further, David and all Israel went to Jerusalem — another grand point of the book. "And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land. And the inhabitants of Jebus said to David, Thou shalt not come hither." That is, they defied him. "Nevertheless David took the castle of Zion, which is the city of David."

He had offered it as a great prize that whosoever took that stronghold should be captain of the host.

It is remarkable that Joab steps forward — not Abishai, not any one of those most honourable three, not Eleazar or Jashobeam, or any of the others (the thirty, those worthies that were with him in the cave). None of them, but Joab. Joab was not among them. The truth is that Joab was an ambitious man. He did not care to expose his person more than was necessary; but when there was anything to be got, Joab was the man. Joab was ready for action then, not to suffer but to gain. Joab therefore goes forward and takes the stronghold, and becomes chief. So it will always be till the true David comes. There will be no Joabs then. His people shall be all righteous; but till then every type has its failure, and it is a very important thing in Scripture to see first that which is natural. afterward that which is spiritual. It is the purpose of God, but it is the purpose of God in David, and not in Christ. It is the purpose of God in one that locked for Christ, loved Christ, waited for Christ, but nevertheless was not Christ. When Christ comes, all will be according to the mind of God. "So Joab the son of Zeruiah went first up, and was chief. And David dwelt in the castle; therefore they called it the city of David. And he built the city round about, even from Millo round about: and Joab repaired the rest of the city. So David waxed greater and greater: for Jehovah of hosts was with him."

Then follow the true worthies of David, the true warriors, not for what was to be got, but for David. And these are, most minutely brought before us to the end of the chapter, not only their great deeds in cutting down the enemy, but their intense love for David. Hence the Spirit of God tells the tale of how "David was in the hold, and the Philistines' garrison was then at Bethlehem. And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate!" He knew his native place, and longed after the water that he had, no doubt, often drunk. He uttered this without a thought of anything further; but these three men "brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David."

This was beautiful. It was no purpose of war. It was entirely outside the expedition. It was love. But David's act was more beautiful. "But David would not drink of it, but poured it out to Jehovah, and said, My God forbid it me, that I should do this thing; shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest." There are others however — not, it is true, among the three mightiest, but who were most honourable. God loves to mention what is an honour to His people; and hence, therefore, after each of their names we find a record of their deeds. The Lord will do this and more for those who now and ever have lived and suffered for the name of the Lord. This then introduces us to David with his citadel Zion, and his warrior band.

In the 1 Chronicles 12 we have another account, deeply interesting — not those that had been the companions so signal for their mighty deeds, but those that gathered round him. First of all, "These are they that came to David to Ziklag," that is, just before the close of all, when the kingdom was upon the point of turning. And a very beautiful thing it is to see that when God is about to work anything special on the earth, He knows how to give the secret of it to His people. There was a providential working on God's part, but there was a spiritual working in the hearts of His people.

It is the very same thing now in the consciousness that the kingdom of the Lord is at hand, in the deeper feeling of it, in the way in which it affects souls, far beyond anything that was ever known; not excitement, not people merely in a panic be cause the end is at hand, or persons fixing a date, to be disappointed and perhaps give up their faith, but persons who calmly rest upon His Word. Perhaps they could not particularly say why; but this they know, that, whereas they did not attach any importance to the scriptures that speak of His coming, now they do. This is not without the Spirit of God. So with the men of Israel. There was a movement of heart, even while Saul was still alive. There was a rush to David after Saul was dead; but I do not speak of that. This is a very different and a lower thing altogether. But the movement of heart to gather the men of Israel to David in sympathy, before it could be a matter of external allegiance, is a matter much to be noted. These then are described.

"Now these are they that came to David to Ziklag, while he yet kept himself close because of Saul the son of Kish; and they were among the mighty men, helpers of the war. They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin." 1 Chronicles 12: 1, 2. The first men that are named were the very last that man would have expected — the men of Benjamin. It is not that there were so many. They were slow afterward. Even when David came to the throne, the men of Benjamin still hung on to the house of Saul. They were slow as a whole, as a tribe, but God showed His sovereignty and His gracious purpose by calling "of Saul's brethren" from out of that very tribe, and who are the very first that He names as "of Benjamin." Thus we must never be disheartened; we must never suppose that any circumstances can hinder the way of God. God will bring out to the name of the Lord Jesus in the very last spot that you expect. We must leave room for the power of the Word of God, and also, above all, for His own grace, His own magnifying of Himself and His call. The men of Benjamin are the first, then, that are named as having joined themselves to David. "The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite."

Then further we find Gadites. "And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains.... These are they that went over Jordan in the first month, when it had overflown all its banks." It was even more difficult then than at any other time. "And they put to flight all them of the valleys, both toward the east, and toward the west. And there came of the children of Benjamin and Judah to the hold unto David. And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you; but if ye come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. Then the spirit came upon Amasai, who was the chief of the captains, and he said, Thine we are, David, and on thy side, thou son of Jesse; peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band." Then we find of Manasseh also, they helped David; "for at that time," we are told, "day by day there came to David to help him."

But from the 23rd verse we have another. The crisis was come; Saul was gone. "And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kingdom of Saul to him, according to the word of Jehovah." Now it was not so much the anticipation of faith; it was the manifest following of the word of the Lord. Saul was gone. There was no question that ought to have exercised a heart. And we find, singular to say, "The children of Judah that bare shield and spear were six thousand and eight hundred." One of the greatest of the tribes, taken all and all, the greatest tribe of the twelve, the very one, too, that David belonged to, yet there were only "six thousand and eight hundred ready armed to the war." "Not by might nor by power." How different where man is in question. Take the false prophet of Mecca. Who were those that were his first band? His own family. Take any that are false; it is their own friends, their own companions, some tie of flesh and blood. But with David the first band, we are taught, were those who were most opposed; and, further, the least comparatively in numbers were those that were of his own kith and kin — only six thousand eight hundred. And when you come to lock at the others, you will find it is more remarkable.

Why, even of Simeon, a tribe not to be named with Judah, there were "mighty men of valour for the war seven thousand and one hundred." "Of the children of Levi," although they were properly outside such work, and were more connected with the service of the temple, "four thousand and six hundred. And Jehoiada was the leader of the Aaronites." Even they, you see, felt the all-importance of this that was at hand. "And with him were three thousand and seven hundred," so that between the two there were evidently more. "And Zadok, a young man mighty of valour, and of his father's house twenty and two captains. And of the children of Benjamin, the kindred of Saul, three thousand; for hitherto the greatest part of them had kept the ward of the house of Saul"; that accounts for the smallness of number there.

But there is no account of Judah; it is simply left out. The fact is that God would not have His king trust to links of flesh and blood. "And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king. And of the children of Issachar, which were men that had understanding of the times, to knew what Israel ought to do" — a great change in Issachar. In the prophecy of Jacob he was merely "an ass crouching down between two burdens," but now the men of Issachar had profited. They were men that had understanding of the times to know what Israel ought to do. "The heads of them were two hundred; and all their brethren were at their commandment." Of` Zebulun, a comparatively unimportant tribe in Israel, there were no less than fifty thousand "such as went forth to battle, expert in war, with all instruments of war . . . which could keep rank. They were not of double heart." And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. And of the Danites expert in war twenty and eight thousand and six hundred. And of Asher, such as went forth to battle, expert in war, forty thousand. And on the other side of Jordan, of the Reubenites and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war. for the battle, an hundred and twenty thousand."

It is very evident that, excepting Benjamin, which, for the reason that is stated, was altogether exceptional and who held fast in the greater part to the house of Saul, Judah stands extremely short in all this list. So it was that God would not permit that the king of His purpose should be beholden to the strength of man or the ties of nature. But whatever might be the shortcoming here and there, and the differences among them, "All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel; and all the rest also of Israel were of one heart to make David king." That is, it was not à divided heart. It was set upon God's purpose; and not only those who were there, but those who through circumstances were absent. "And there they were with David three days, eating and drinking; for their brethren had prepared for them." And so the scene of festivity and joy is brought before us. There was joy in Israel.

1 Chronicles 13-15

The next thing shows us what was most in David's heart. Not the throne — that was most in their hearts — that David should reign. But David's heart thought of Jehovah's throne; and therefore he consults and says: "If it seem good unto you, and that it be of Jehovah our God, let us send abroad unto our brethren everywhere, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us. And let us bring again the ark of our God to us; for we enquired not at it in the days of Saul." 1 Chronicles 13: 2, 3. And all the congregation agreed. "So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim."

Shihor is, I presume, not the Nile, although it may be called so sometimes, but rather that brook of El-heresh that divides the land of Israel from the borders of the desert on the Egyptian side. "And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God Jehovah, that dwelleth between the cherubim whose name is called on it. And they carried the ark of God in a new cart out of the house of Abinadab; and Uzza and Ahio drave the cart."

There was the great mistake. It was all very well for Philistines to send the ark of God in a cart — not for Israel. Israel should have known better. When the Philistines did it, there was a propriety. They had an object too. It was not to be driven; it was to be committed to the kine that were yoked to it. It was particularly meant as a test, because the cows would naturally care for the young they had left behind; and the very point of God's power and manifestation of His glory was this — that although there was very natural feeling on the part of the cows to go after their young, on the contrary they took an opposite direction, and carried the new cart with the ark upon it to the land of Israel, thus giving a most illustrious proof of the power of God above nature. It was not chance; it was not nature; it was God that governed. But with Israel it was a very different thing. Yet I presume they adopted the cart because it was the last thing. So it is that we often do. Even a Philistine tradition will carry away the people of God, so that although the only people, as far as we know, that ever employed a cart for the ark of God were these Philistines, here we find that wonderful man David, and the priests and the Levites, and indeed all Israel, all joining in this Philistinian way of bringing in the ark of God to the site that was destined for it.

Well, one bad step leads to another, and, although there was apparent joy, and no doubt there was plenty of outward honour to the ark, when they came to the threshing-floor of Chidon, God allowed that there should be something that tested their state. "Uzza put forth his hand to hold the ark; for the oxen stumbled. And the anger of Jehovah was kindled against Uzza, and He smote him, because he put his hand to the ark." He at least ought to have known better. He who belonged to the tribe of Levi — he who ought to have felt that God was able to take care of His own ark, let oxen stumble or not — he put forth his hand unhallowedly to sustain the sign of the presence of the God of Israel as if He were not there to care for His own glory. He was smitten on the spot, "and there he died before God." David was displeased, instead of humbling himself, "because Jehovah had made a breach upon Uzza; wherefore that place is called Perez-uzza to this day. And David was afraid of God that day, saying, "How shall I bring the ark of God home to me?" That was the next effect; first displeasure, then dread. "So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edom the Gittite. And the ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had." There was such manifest blessing in that house that, as we find afterward, it could not abide; but there it abode at any rate for three months.

The next chapter, however, gives us not so much this religious picture of the state of things, which you will find to be extremely important afterward, but what I may call more practical — the manner in which the throne of David was regarded by the Gentiles not the humiliation of the king before the ark of God (David's relation to Jehovah) but the Gentiles' relation to David.

"Now Hiram king of Tyre sent messengers to David, and timber of cedars, with masons and carpenters, to build him an house. And David perceived that Jehovah had confirmed him king over Israel, for his kingdom was-lifted up on high, because of his people Israel." 1 Chronicles 14: 1, 2. The effect upon the Gentiles showed how truly it was Jehovah who had exalted David. Nobody ever thought of that when Saul was there.

We find, then, David in Jerusalem, and the Philistines now thinking that as he was anointed king it was time to bestir themselves. "So all the Philistines went up to seek David. And David heard of it, and went out against them. And the Philistines came and spread themselves in the valley of Rephaim." But David abides in the simplicity which brought him to the throne. He inquired of God. He did not say, Now I have got an army; if I was a conqueror over the Philistines in the days of my weakness, how much more when now in power! Not so. He inquired of Jehovah. It requires more faith to be dependent in the day of prosperity than in the day of adversity; and there is where we are often put to the test, and souls that stand well when they are tried, often fall deeply when they have been blest greatly of the Lord. This does not prove that the blessing was not of God; it does prove that we may fail to walk in dependence on God. But as yet David stood, and stood because dependent. "And David inquired of God, saying, Shall I go up against the Philistines? and wilt Thou deliver them into mine hand?" — for that was the great point. "And Jehovah said unto him, Go up; for I will deliver them into thine hand." There was his answer. "So they came up to Baal-perazim; and David smote them there. Then David said, God hath broken in upon mine enemies by mine hand like the breaking forth of waters; therefore they called the name of that place Baal-perazim" (the place of breaches). "And when they had left their gods there, David gave a commandment, and they were burned with fire."

Thus you see vengeance was taken, according to Israel's God, on the insult done to the ark of God. If they had carried off the ark, they never burned it. It burned them, rather, and obliged them to consult how it should be restored to the God of Israel — to His people. But in this case they left their gods, and David burned them. Such was the requisition of the law of God as we find in Deuteronomy. David, therefore, walks not only in dependence and in obedience, but, further, "the Philistines yet again spread themselves abroad in the valley." That might have been an accident; "therefore David inquired again of God, and God said to him, Go not up after them." How beautiful! We learn that God would have us ever to wait on Him; for the answer of God at one time may not at all be the answer at another. "Go not up after them; turn away from them, and come upon them over against the mulberry trees. And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle; for God is gone forth before thee to smite the host of the Philistines. David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. And the fame of David went out into all lands; and Jehovah brought the fear of him upon all nations."

Now the heart of David turns back, for meanwhile God has been blessing the house of Obed-edom. "And David made him houses in the city of David, and prepared a place for the ark of God and pitched for it a tent." 1 Chronicles 15: 1: His heart could not rest without that. "Then David said, None ought to carry the ark of God but the Levites." Now he has learned. He had been waiting upon God. He had got his answer from God in the outward affairs of the kingdom; now he gathers the mind of God as to what concerns His worship, and why his former plan had failed. "Then David said, None ought to carry the ark of God but the Levites; for them hath Jehovah chosen to carry the ark of God, and to minister unto Him for ever. And David gathered all Israel together to Jerusalem to bring up the ark of Jehovah unto his place, which he had prepared for it. And David assembled the children of Aaron, and the Levites."

Here we find the greatest care not merely to have Israel, but to have the priests and the Levites. But it is David that does it. The difference is remarkable — that now it is no longer a Moses or an Aaron. It is no longer the high priest. He is not the highest. There is a higher than the high priest. The king is above all — the shadow of Messiah. So we have them, then, ranged in due order. And David calls for Zadok and Abiathar the priests, and tells them that they were the chief of the fathers of the Levites, that they must sanctify themselves, not merely the Levites who did the work, but these that were at their head. "Ye are the chief of the fathers of the Levites: sanctify yourselves both ye and your brethren, that ye may bring up the ark of Jehovah God of Israel unto the place that I have prepared for it. For because ye did it not at the first, Jehovah our God made a breach upon us, for that we sought Him not after the due order."

We are often surprised why the Lord should deal with those who are walking according to the Word of God so as to expose them when anything goes wrong — why God should not allow things to be hidden, but should bring out what is painful and humiliating. This is the reason. It is the very fact of having His Word — the very fact of seeking to walk by the Spirit of God, by His Word. God, instead of allowing to pass what would be concealed elsewhere, discovers it. Thus we have all the profit, but we have the shame — all the profit of God's Word, but the shame of our own want of proper feeling. So it was with David and Israel now; "So the priests and the Levites sanctified themselves to bring up the ark of Jehovah God of Israel. And the children of the Levites bare the ark of God upon their shoulders with the staves thereon, as Moses commanded according to the word of Jehovah." And we find another remarkable feature now, and that is that David appoints, according to his word, music and psalmody. "And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy"

This is no warrant for Christians using such instruments in the worship of God because the distinctive feature of the Christian is, as the Apostle says, to "sing with the spirit and with the understanding also" But an earthly people would have an earthly form of expressing their praise Therefore all is in season "So the Levites appointed Heman the son of Joel." And then we find the singers and others — the doorkeepers, even — everything appointed in the most orderly manner.

"So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of Jehovah out of the house of Obed-edom with joy. And it came to pass, when God helped the Levites that bare the ark of the covenant of Jehovah, that they offered seven bullocks and seven rams. And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers; David also had upon him an ephod of linen." He takes a priestly place. He was the king, but although he takes the lead and was the manifest chief of all this great procession which brought the ark of God to Zion, nevertheless it is no show of royal apparel or of earthly grandeur. David was most exalted when he took the place of nearness to the ark of God. The linen and the ephod were for the very purpose that he might fitly be near to the ark of God. That was his point — not the throne but the ark. He had the throne — valued the throne as God's gift, and himself chosen and called to it; but the ark of God was to him incomparably nearer and deeper.

"Thus all Israel brought up the ark of the covenant of Jehovah with shouting, and with the sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps. And it came to pass, as the ark of the covenant of Jehovah came to the city of David, that Michal the daughter of Saul looking out at a window saw David dancing and playing; and she despised him in her heart." But there are no details here. We must look to the book of Kings for completeness. The Chronicles give us simply a glance, a fragment, and nothing more. The great point is God's part, and not man's. Michal merely represented the unbelief of Saul's house, the unbelief of the natural heart. She had no sympathy. She felt herself degraded with David's humbling himself before the ark of Jehovah She had no appreciation of the moral grandeur of the scene.

I shall not dwell upon the next chapter now, except just to look at the simple fact that they brought in the ark, and that David, filled with joy himself, sheds joy around about him, and dealt accordingly to every one of Israel, as we are told; and then come the thanksgiving and the psalm, on the details of which I do not enter now.

1 Chronicles 16-19

I said but little of the Psalm that was sung on that day, delivered by David to Asaph and his brethren. In point of fact, it consists of portions of several Psalms put together in what might seem a singular manner, but surely with divine wisdom. They are taken from the 4th and 5th books of Psalms — I suppose most here are aware that the Psalms consist of five books with definite characters. The 4th book consists of those Psalms that anticipate the establishment of the kingdom of Jehovah; and the 5th book, the results of that kingdom. However, there is this particularly to be noted — that the ark of God was now pitched in a tent provisionally in Jerusalem. It was no longer with the tabernacle. This was a most striking change, and it belonged to the peculiarity of David's position. The authority of the king was the centre of Israel now — the type of the Lord Jesus — for God has reserved the place of chief honour for His Son, and David represents this. Hence we see that the priests retired into a secondary place; the king came forward prominently. So it is said, "He left there, before the ark of the covenant of Jehovah, Asaph and his brethren to minister before the ark continually." The ark, which was the throne of Jehovah in Israel, was new in this close connection with the king more than with the priests. By-and-by all was ranged round this centre, but it was only a provisional state of things.

David's heart is occupied with the glory of the future for Israel (1 Chronicles 17), and he tells the prophet Nathan of the exercise of his spirit. He felt it an egregious thing that he should dwell in a house of cedars while the ark of the covenant of Jehovah was only under curtains. Nathan bids him do all that was in his heart, for God was with him. But Nathan here had not the mind of God. The purpose of David's heart was right, but not the time or way. God had another plan, and this only is good and wise. So Nathan the same night is told by God to go and tell His servant, David, "Thus saith Jehovah, thou shalt not build Me a house to dwell in." It was reserved for Solomon. Nothing, however, can be more touching than Jehovah's message to His servant. He had gone with Israel from tent to tent after He brought them up out of Egypt; He had walked with them, but never had told any of the judges to build Him a house. He had taken David from the lowest position to be ruler over His people Israel. He had been with him everywhere — cut off his enemies, made him a name, ordained a place for His people that there they should dwell and be moved no more; "Neither shall the children of wickedness waste them any more as at the beginning, and since the time that I commanded judges to be over My people Israel." He would subdue all his enemies, but instead of David building the Lord a house, Jehovah was going to build David a house; and till that was done, He could not have a house built for Himself. How blessed are the ways of God! He must do all things for us before we can act for Him. David must have a house built for him. That is, the kingdom of Israel must be established firmly and immovably in the house of David; and not till then would Jehovah accept a house to be built by David's son. In fact, Jehovah was looking onward to Christ; and the whole meaning and value of the choice of David's house, and especially of David's son, was in view of the Messiah.

There is a remarkable omission in this chapter as compared with what we have already seen in Kings, strikingly illustrating the difference between Kings and Chronicles. In Kings, Jehovah tells David through the prophet that if his sons should be disobedient, He would chastise them; but He would not remove His mercy from them forever. It was not to be exterminating judgment, but chastening mercy. This disappears here. He simply says, "He shall build Me a house, and I will establish his throne for ever. I will be his father, and he shall be My son: and I will not take My mercy away from him, as I took it from him that was before thee: but I will settle him in Mine house and in My kingdom for ever: and his throne shall be established for ever more.

Kings is the book of responsibility, Chronicles of God's providence. This explains, therefore, the omission here of that which is so important in the book of Kings. The book everywhere presents the responsibility of the kings — not so much of the people, but of the kings, and hence, therefore, of David's sons or successors among the race. But inasmuch as the great point of Chronicles is no longer to show the moral government of God, and how truly kings as well as people reap according to their sowing, but rather to show this — that God's plan, God's intention, God's mind alone stands, so all the contingent circumstances of the house of David are left out of the Chronicles; only the ultimate thought of God is given.

Now, nothing more certainly will be fulfilled, for God will never give up Israel until He shall have established the throne in the Person of the true Son of David, the Lord Jesus. David bows to God, and, as it is said, comes and sits before Jehovah, saying, "Who am I, O Jehovah God, and what is mine house, that Thou hast brought me hitherto? And yet this was a small thing in Thine eyes, O God, for Thou hast also spoken of Thy servant's house for a great while to come." Indeed He has as long as the earth shall endure. "And hast regarded me according to the estate of a man of high degree." No wonder, seeing he was the forerunner of Him who will rule the whole earth in a way that has never yet been true of mortal man! "What can David speak more to Thee for the honour of Thy servant? for Thou knowest Thy servant."

Those who apply all this truth to the gospel greatly miss the profit of the passage. It is not but that we are entitled as Christians to take the comfort of the grace of God, or that we are not to rejoice in the glory of our Lord Jesus; but then there is a double mischief done by applying this to the kingdom as we know it under the gospel. First, it hinders us from seeing the deeper glory of the Lord, and our own higher relationship, because we are not mere subjects in a kingdom as the Jews will be even in this time of blessing that is predicted. No doubt we are in the kingdom of God's dear Son, but how? We are kings; we are kings with Christ even new. We are not yet reigning, but we are kings, kings before the reigning takes place. We shall reign with Christ, but meanwhile we are made not more surely priests than kings. "To Him that loveth us and washed us from our sins in His own blood, and made us kings and priests."

There is the great mistake which is made by those who apply the prediction to the present time, and to the present exaltation of Christ who is sitting as the rejected King in a new glory of which He is the head; and He is the head in order to bring in the grand counsel of God that we shall be His body — not merely subjects over whom He rules. But then there is another mischief that is wrought by the misapplication I have spoken of, and that is that people blot out the future for Israel. They do not see that God maintains that people in His secret providence, although He cannot any longer own them publicly as His people. But He will by-and-by convert them, restore them, exalt them, as no people ever have been — not even Israel in the times of David and Solomon. Hence we see how what might appear to be a trivial error may be fraught with the worst consequences both as to the present and as to the future.

David then enters into the grandeur of the plans of God, and delights to think not only of His grace toward himself, but also "what one nation in the earth is like Thy people Israel, whom God went to redeem to be His own people, to make Thee a name of greatness and terribleness, by driving out nations from before Thy people, whom Thou has redeemed out of Egypt?" Now, it is one quality of what is divine, that it does not wear out. What is human does. All the works of men's hands grow old, but not so with what is of God according to new creation — according to Christ. Hence, therefore, the end will be brighter than the beginning; and man's notion of a mere wistful retrospect at a lost paradise is poor comparatively, for what God shows us is a paradise of God that will be the end, and not merely the restoration, of the paradise of man. So with Israel. They will have the kingdom incomparably more blessedly under Christ than under David or Solomon. "Therefore now, Jehovah, let the thing that Thou hast spoken concerning Thy servant and concerning his house be established for ever, and do as Thou hast said. Let it even be established, that Thy name may be magnified for ever, saying, Jehovah of hosts is the God of Israel, even a God to Israel: and let the house of David Thy servant be established before Thee."

In the next chapter (1 Chronicles 18) the Spirit of God shows us the power that was conferred upon David. He smote the Philistines who were the tyrannous enemies of Israel in Saul's day, by whom Saul himself was slain and his family. David smote them and subdued them. He smote Moab, the old enemy, the envious and spiteful against the people. "And the Moabites became David's servants and brought gifts. And David smote Hadarezer king of Zobah unto Hamath." This power extended beyond those who immediately surrounded Israel. "And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men. Then David put garrisons in Syria-damascus; and the Syrians became David's servants, and brought gifts. Thus Jehovah preserved David whithersoever he went." Accordingly, we find that David dedicates the spoils, the silver and the gold, "from Edom and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek." Nor was it only David, but his servants, on whom God put honour. "So David reigned over all Israel, and executed judgment and justice among all his people," and had his kingdom duly set out with servants adequate to the work.

In 1 Chronicles 19, however, we see that there were those who distrusted David's generosity. The children of Ammon could not understand that David should show kindness to Hanun, the son of Nahash, because his father showed kindness to him; and therefore the princes of Ammon, thinking that it was merely a political device, in order to overthrow the land by spying it out, suggest an act of the greatest contempt for David's servants; but this only brought the most grievous retribution upon themselves. No doubt they hired chariots, but it was in vain! and, further, the Syrians were called in, but they were no help. They were put to the worse. Then they tried the Syrians beyond the river. Perhaps they would do better. The Syrians fled before Israel, so much so as to complete the slaughter. "And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more."

1 Chronicles 20-22

In chapter 20 we see David tarrying at Jerusalem, and Joab leading forth the army against Rabbah. This was a sad epoch for David; but, strikingly enough, the book of Chronicles says nothing about it. Its object is not at all to refer to a single sin, except what was connected with the purpose of God. I do not mean by this that God ever prompts a man to sin, but there are those sorrowful passages in our history which God connects with His great mercy and His purpose respecting us. Others are merely the wilfulness of our nature without any such connection. Hence, therefore, we find that there is not a word here said about the matter of Bath-sheba.

But the next chapter (1 Chronicles 21) shows us the effort of Satan, too successful, to entice David into what was a grievous sin, particularly in him — reckoning up the strength of Israel. Was he a Gentile then? Could David allow the thought that it was his own prowess, or his people's, that had wrought these great victories? Was it not God? No doubt He had employed David and his servants. He had put honour upon them all. But it was God. Hence, therefore, David's wishing to number Israel was a very grievous evil in the eyes of a worldly politician like Joab. It was not that Joab would trouble much about a sin, provided he could see any good result of it; but he could not understand how a man like David should compromise himself so deeply without the smallest change; for, after all, the numbering of the people would not bring one more man. Why, therefore, take so much trouble and run the risk of a sin, without any practical fruit? This was Joab's reasoning. But the king's word prevailed against Joab, and Joab goes on his mission and gives the sum of the number of the people. It was not completed, but he brought the sum.

"And Joab gave the sum of the number of the people unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew the sword; and Judah was four hundred threescore and ten thousand men that drew sword. But Levi and Benjamin counted he not among them." The plans of men do not succeed, more particularly among God's people. "The king's word was abominable to Joab. And God was displeased with this thing; therefore He smote Israel." This seems extraordinary at first sight — why God should smite Israel — but God was wise. It was Israel that became a snare and a boast to the king. Did he not number them? They roust be decimated now. God would reduce the number, and would make David feel that, instead of being a blessing to His people, he was a curse through his folly and his pride. David, therefore, was obliged to own to God, "I have sinned greatly, because I have done this thing: but now, I beseech Thee, do away the iniquity of Thy servant; for I have done very foolishly."

But no! Confession does not always hinder the chastening of God. The mind of Jehovah was made up. "I offer thee three things," said He: "choose one of them — either three years' famine, or three months to be destroyed before the foe, or three days of the sword of Jehovah" — not of the enemy — "even the pestilence in the land." David owns the great strait and perplexity of his soul, but he chooses the last; and he was right. "Let me fall into the hand of Jehovah, for very great are His mercies. Let me not fall into the hand of man." David preferred — and justly in my opinion — the direct hand of Jehovah. What was secondary. he felt repulsive — the famine. He could not bear that God should appear to be starving His people and condemning them to this slow death; or, on the other hand, that the foe should exalt themselves over Israel. This was abominable to his soul. But that there should be an evident chastening inflicted by God's hand, by the destroying angel — this he chose. "So Jehovah sent pestilence upon Israel: and there fell of Israel seventy thousand men." In the course of it "God sent an angel unto Jerusalem to destroy it: and as he was destroying, Jehovah beheld, and He repented Him of the evil and said to the angel that destroyed, It is enough; stay now thine hand."

This occurred by the threshing-floor of Ornan the Jebusite, for the Jebusite was in the land. The Canaanites still dwelt in the land. It will be so till Jesus comes and reigns, and then the Canaanite will be no longer in the land. And, what is more, God marks His grace; for all is in grace here. It was there He stopped — the last place where one would have expected it — at the threshing-floor of Ornan the Jebusite. Why there? Because there God meant to mark sovereign grace. "And David lifted up his eyes, and saw the angel of Jehovah stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem." God gave him to see this. "Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? Let Thine hand, I pray Thee, O Jehovah my God, be on me, and on my father's house; but not on Thy people, that they should be plagued."

Thus he takes the consequence of the sin upon himself. This was beautiful in David; we may say that it was natural; it was right. It was far, immeasurably, inferior to the Lord Jesus. There there was no sin, and yet He took all the sin upon Himself — suffered for sins "just for unjust, that He might bring us to God." But here it was the king that had been unjust, that had brought this scourge upon the people. Nevertheless, new at least, he is used by the grace of God. Now he presents himself for the blow, but sovereign grace must reign. "Then the angel of Jehovah commanded Gad to say to David, that David should go up, and set up an altar unto Jehovah in the threshing-floor of Ornan the Jebusite." The place where mercy rejoiced against judgment becomes the locality of the altar. This shows where the temple was afterward to be built — where the plague was stayed by divine mercy. "David went up at the saying of Gad."

We find an interesting scene between David and Ornan who was willing that all should be given; but no; it must be David's gift, not a Jebusite's. "And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for Jehovah, nor offer burnt offerings without cost. So David gave to Ornan for the place six hundred shekels of gold by weight. And David built there an altar unto Jehovah, and offered burnt offerings and peace offerings." How striking! The man that had brought all the trouble — the guilty king, but the type of the Holy One of Israel — the type of Him that gave up His life a ransom for many.

Then in 1 Chronicles 22 he opens his lips in the Spirit of God, and says, "This is the house of Jehovah God, and this is the altar of the burnt offering for Israel." Here he had found the place. Such was the way of God. The numbering of the people was a sin, no doubt, on David's part; but it was a sin that was now completely lost in the grace of God who had thus shown Himself for the people, and also made Jerusalem to be the evident spot where God would hearken to man upon the earth. And God would bring in that which would stay the judgment, even for the guilty. The temple was to be built there.

David, therefore, orders everything from this to the end of the book, in view of the temple that was to be built, and the son that was to build it. All from this, however, is the preparation for his departure and for this work that was to be done by the son — that could not be left to David — but it is not Solomon that prepares for the house, but David. David and Solomon give us the two grand truths as to Christ — Christ both.. In man it must be separate; in man we see the difference. But still it is beautiful to see that it is not Solomon that arranges all; it is the wisdom of David. And so it will be with Christ. It is not merely that Christ will be the wisdom of God by and-by, or the power of God by-and-by; but Christ is the power of God — is the wisdom of God — Christ viewed as the crucified One, which is precisely the way in which the Apostle Paul speaks of the Lord in contrast with the wisdom of man. David, therefore, arranges everything beforehand for the temple, the house of God.

And it is a remarkable thing — as I may just observe — that the house is always supposed to be one and the same house. Even that striking passage in Haggai (Haggai 2: 9), which is given so confusedly in our common Bibles, preserves the same thought. It is not "the glory of this latter house," but "the latter glory of this house." It is viewed as the same house from the beginning to the end. No doubt Assyrians or Babylonians may ravage and destroy; no doubt the Romans may even plough up the very foundations; but it is the same house in God's mind. So complete do we see the line of God's purpose. God ignores these dreadful clouds that have gathered over the house from time to time; but when the day comes by-and-by for the glory to dwell in the land, it will be the house of God — so regarded all through. Antichrist even may have been there before, but it is the house of God; and the latter glory of the house shall be greater than the former. The "latter glory" is clearly when the Lord Jesus returns by-and-by. There was a preliminary accomplishment when He came to the house on His first advent; but the full meaning will be when He shakes the heavens and earth which are connected with this glory of the latter house; and this will only be when He comes again.

Well then David prepares all with a view to what was to be built by his son: "And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God. And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight; also cedar trees in abundance: for the Zidonians and they of Tyre brought much cedar wood to David. And David said, Solomon my son is young and tender, and the house that is to be builded for Jehovah must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death. Then he called for Solomon his son, and charged him to build an house for Jehovah God of Israel. And David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of Jehovah my God: But the word of Jehovah came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto My name, because thou hast shed much blood upon the earth in My sight. Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. He shall build an house for My name; and he shall be My son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever." You see the purpose of God. So he explains that this was the reason why, as he was not to build, he nevertheless was permitted to prepare. David would sow; Solomon was to reap. The details of this arrangement are given us in the next chapter to the end.

1 Chronicles 23-29

"So when David was old and full of days, he made Solomon his son king over Israel. And he gathered together all the princes of Israel, with the priests and the Levites." 1 Chr. 23: 1, 2. And a remarkable act of David's appears here, quite in consistency with what we have seen before. He first numbers the Levites; and he numbers them according to Moses, from thirty years old and upward. But even Moses himself gives us a modification of this; namely, from twenty-five years. David goes further. He is the king, and all now depends upon the king. Hence (v. 24), "These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of Jehovah, from the age of twenty years and upward."

Thus David showed sovereign right to act for Jehovah. He only did so because he is the type of Christ. There was One greater than Moses that was in the view of the Spirit of God, and David typifies Him. It is said, "For, by the last words of David, the Levites were numbered from twenty years old and above: because their office was to wait on the sons of Aaron for the service of the house of Jehovah." No doubt their duties were greatly enlarged; and, great as their numbers might be new, the magnificence of the temple would call for every man from twenty years. And, besides, David would give them all a place in it. It was an honour as well as a duty, and so one can conceive grace acting in calling in the younger men.

In 1 Chronicles 24 we have the divisions of the sons of Aaron, and they are now divided into twenty-four courses. Zadok takes his place as the high priest, and this we know will be the line when the Lord Jesus comes to reign by-and-by. It is not only that the house of David will enjoy its right and glory according to the word of Jehovah, but the family of Zadok will be actually in the administration of the priesthood in that future day of blessedness on the earth. This we know from the book of Ezekiel, who expressly lets us see that so it will be (Ezekiel 44: 15). "But the priests, the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me, and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord Jehovah." We can see the reason of this. They were faithful. But there is another reason, too, that does not appear in the prophecy. They were the proper descendants. They were the lineal descendants of Phinehas; and God had sworn in the wilderness (so far did it go back beyond David) that there should be an everlasting covenant with the priesthood and the family of Phinehas. If God remembers His promises, so does He not forget His covenant with man. It is not, therefore, the promise to the fathers only; but even what may come in because of the fidelity of His people in any great time of trouble is never forgotten of the Lord.

In 1 Chronicles 25 we have the service of song. "Moreover, David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals." It is called "prophesying" because it so directly brought in God, which is the emphatic meaning of prophesying. "And the number of the workmen according to their service was" — so and so. There were twenty-four courses of the singers. Now, this was another remarkable change. In the tabernacle, song was not the characteristic feature, but sacrifice; but in the temple in the day of glory, the song of triumph is the new and suitable feature. It is not but what the sacrifices abide, as we find; and so they will be on the earth — no longer, as they were, mere legal offerings, but commemorations — commemorations of the great sacrifice, no doubt. God will condescend to use for an earthly people an earthly sign. The heavenly people need none. That is the reason why we have no sacrifices new — because we see what the sacrifice of Christ is in the mind of heaven. We enjoy heaven's estimate of Christ. Hence, as there is no sacrifice in heaven, we have none; but, when the earth comes in, the earthly people will have earthly sacrifices.

In 1 Chronicles 26 we have the porters, for it is a part of majesty to think of what is least. The Spirit of God condescends to arrange by David for the porters, just as truly as He did for the high priest, or for the different courses of priesthood. All has its place, and whatever has to do with the service of God is great in God's eyes. Indeed, it is only we who make so much of the differences between great and small. To God, the smallest thing has a value.

In 1 Chronicles 27 we have more the kingdom in its outward regulations. "Now the children of Israel, after their number, to wit, the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month through out all the months of the year, of every course were twenty and four thousand." We find the number twenty-four whether it be actual, or in its thousands, very prominent here. Twelve is the number devoted to perfection in human government — in government by man. In the Church, seven, because it is spiritual administration. In Israel, twelve — twelve tribes, not seven. So here in the kingdom by-and-by; only there is a double witness of it. It is twenty-four. Nothing was established when it was only twelve. "In the mouth of two or three witnesses every word shall be established." The Millennium will be the great establishment of the kingdom. And so we have not perfection. Perfection will be in eternity, but still there will be establishment.

The end of the chapter shows us the various ministers of the king — the rulers of his substance — those that were over the king's treasures — those that were over the work of the field, his agriculture, his vineyards, his domains as we would call them, the sycamore trees, and so on, the olive yards, the herds, the camels, flocks, asses, and the other chief ministers of the king.

In 1 Chronicles 28 we have the assembly of the princes, where David stands and addresses them, although he was now drawing near the close. "As for me," he says, "I had in my heart to build a house of rest for the ark of the covenant of Jehovah, and for the footstool of our God." This was a great word which it is well to dwell upon for a moment. "A house of rest for the ark." It was not so in the wilderness. It was either "Rise up, O Jehovah," or "Return." It was always motion — motion actually, or motion in prospect. But the blessed feature of the day that is coming will be rest — rest after toil — rest after sorrow. And this will be the fruit of the suffering of the true Son of David. We see it beautifully in Psalm 132, where David, who has been afflicted, prays for Solomon. And Solomon will bring in the rest, but only as a sign. True rest is yet to come. "There remaineth a rest for the people of God." This is not yet accomplished; it will be in due time.

David, then, here looks forward to the ark of the covenant of Jehovah having a house of rest. "But," says he, "God said unto me, Thou shalt not build an house for My name, because thou hast been a man of war, and hast shed blood. Howbeit Jehovah, God of Israel, chose me before all the house of my father to be king over Israel for ever: for He hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father He liked me to make me king over all Israel." He had given him a good work. He was not to build the house; but he, above all, had the preparation of the material and the ordering of it, even when it was built — not Solomon, but David. Solomon carried out the regulations of David. Therefore, whatever may be the future glory of the kingdom, we must remember that the sufferings of Christ morally take an incomparably higher place. David was more important than Solomon. Solomon was only the fruit, so to speak, of David. The glory of the kingdom was only the result of the one who had glorified God as the outcast and rejected one, but the real establisher, of the kingdom. Then he says, "And He said unto me, Solomon thy son, he shall build My house and My courts: for I have chosen him." David therefore gives to Solomon his son the pattern of the porch and of the houses.

We see how completely David is the source of everything here. "The pattern of all that he had by the Spirit." It was not any question of his own will. "And the pattern of all that he had by the Spirit, of the courts of the house of Jehovah, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things. Also for the courses of the priests and the Levites, and for all the work of the service of the house of Jehovah, and for all the vessels of service in the house of Jehovah." Nay, more than that, he gave by weight of the gold for the various vessels, and the silver for those that were to be made of silver — the tables, for instance; "also pure gold for the flesh-hooks and for the bowls, and the cups." Everything was to a nicety arranged by David. "All this, said David, Jehovah made me understand in writing by His hand upon me, even all the works of this pattern." It was really God arranging all by His servant. On this ground David charges Solomon. "Be strong and of good courage, and do it: fear not, nor be dismayed: for Jehovah God, even my God, will be with thee; He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of Jehovah." It was the great prospect of David's declining years. It was not his own house, but Jehovah's house. He had no doubt about his own; he was not troubled about it; he did not think about it. He prays God for it; he could rest upon God's word. God would surely establish the house of David, but David locked for the building of the house of Jehovah. David could not rest without God being glorified, and he desired at any rate to have his own part. And God gave him a good part — not the building, but all things gathered in view of it, and ordered too.

The last chapter (1 Chronicles 29) gives us the final charge of David. In this he fully states how he had prepared with all his might for the house of his God. "Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house" — that is, it was not only what he drew from the kingdom, but what he gave of his own personal property and estate — "even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal."

And now, in the face of this, he asks, "Who is willing to consecrate his service this day unto Jehovah?" The noble generosity of the king acts powerfully upon the people. "Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, and gave for the service of the house of God, of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. And they with whom precious stones were found, gave them to the treasure of the house of Jehovah, by the hand of Jehiel the Gershonite." All this is enumerated with the greatest care. "Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to Jehovah: and David the king also rejoiced with great joy."

Thus we see how grace draws out grace, and how much deeper the joy of David was over God's glory than over anything of his own. We never hear of anything like such an expression of joy for what befell himself. "Wherefore David blessed Jehovah before all the congregation." It is the king, not the priest' now, but the king. "And David said, Blessed be Thou, Jehovah God of Israel our father, for ever and ever. Thine, O Jehovah, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Jehovah, and Thou art exalted as head above all. Both riches and honour come of Thee, and Thou reignest over all; and in Thine hand is power and might; and in Thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank Thee and praise Thy glorious name." "But who am I?" says he, for there is nothing that produces so much humility, such true sense of nothingness, as the rich blessing of Jehovah. "But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of Thee, and of Thine own have we given Thee. For we are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding." So he prays for Solomon. "O Jehovah God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the hearts of Thy people, and prepare their heart unto Thee: and give unto Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes."

Then he calls the congregation to bless Jehovah; and so they all do, bowing down their heads in worshipping Jehovah and the king. The king, you see, is now the proper representative of Jehovah. And they sacrifice according to the greatness of the day. "Even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: and did eat and drink before Jehovah on that day with great gladness. And they made Solomon the son of David king the second time."

"The second time." Not a word is here introduced about Adonijah's attempt to get the kingdom. It was all left out. The troubles and sins of the house of David are left out, unless they are bound up with some purpose of God. That is the key to it; but here is given simply the result; namely, that Solomon is anointed the second time. The first time was after the house was determined upon. Solomon was bound up with the glory of the house. "Then Solomon sat on the throne of Jehovah" — a remarkable expression — "sat on the throne of Jehovah as king, instead of David his father, and prospered; and all Israel obeyed him. And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. And Jehovah magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel."

"Thus David the son of Jesse reigned over all Israel. And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead."

2 Chronicles 1-2:3

We have seen that the first book of Chronicles has for its great object the setting aside of the fleshly choice of man in the kingdom for the man of God's choice — David. Nevertheless there was a purpose of God brought out by David's request to build the house of Jehovah. God meant it for another very near to David, but who was not David — not for him who had served Him so faithfully in suffering, but for the son about to reign in glory. The second book of Chronicles accordingly shows us the son come to the throne, and the temple accordingly built. But although there was this difference between David and his son — the combined types of our Lord Jesus Christ in His sufferings and His glory — nevertheless, we should greatly err if we supposed that David had not before God a better portion than his son. Faith is better than its own results, and if we could have heaven without the pathway of faith upon earth, we should never be so blest as we hope to be. It is here that we know God as none in heaven ever can know Him. When we go to heaven, we shall not lose this, but have it in its perfection. Thus God gives us the best place everywhere — the best place on earth, the best place in heaven — and this not because we deserve anything, but because Christ does.

But it is Christ suffering first, and this has the priority. First must He suffer, and then must He be raised from the dead. His glory is the consequence of His sufferings. I do not speak, of course, of His personal external glory. That is another thing. I speak of the glory that He takes as man, for this is what brings us in, although it could not have been, had He not been God. But still, what belongs to God in itself, is incapable of being a matter of gift to man. It is impossible for anyone to become God. Jesus was God. He was God as the Word before He was the Man Christ Jesus — God from eternity to eternity. But here we are speaking of the type of the Lord as man and as king — in this, too, son — the son of the true

beloved. But then it was David (which means "beloved"), not Solomon. Solomon was the man of peace that flowed from the special object of Jehovah's love. Hence, therefore, as David enjoyed the love of God and His complacency in a way that Solomon did not, in a deeper and fuller way, in his sorrows and sufferings upon the earth in the path of faith, so also did David own God and cleave to God in a deeper way than Solomon ever did. This was remarkably shown by what we see in the earlier verses of this second book of Chronicles.

The ark characterizes David; the brazen altar, Solomon. The difference is manifest. The ark was what no human eye saw, but it was nearest to God. The brazen altar was a great sight. It was there that the thousand bullocks were sacrificed. It was there that the people could witness a great and holy sight. But still, the one was before the people; the other was before God. This makes a mighty difference; and you will find just the same difference now between two Christians, one of whom is spiritual and the other unspiritual. It is not that they do not both love the Lord Jesus, for he is no Christian who loves Him not. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha." But although there be no difference, at bottom, in the fact of love, still there is a very great difference in the measure of it; and the grand difference shows itself in this — that the unspiritual man loves the Lord because of what He is to him; the spiritual man appreciates what He is to God. This is no loss to himself, but very great gain, because what we are before God is very much more than what we are before men.

Hence, therefore, the ark was very dear to David — much dearer than his throne. Solomon, I have no doubt, greatly valued his throne; but he valued also the altar of God. I say not that he did not value the ark, but after all it is "out of the abundance of the heart the mouth speaks"; and when we find men occupied with any one thing more than another, we may be sure that that object has the heart, because we are always characterized by what we seek. And hence the importance of our words. So the Lord teaches in Matthew 12. Our words, if we are honest, are the expression of the mind. I do not speak of dishonest people; but when people are sincere — and it is hoped that Christians, at any rate, seek with all their hearts thus to be — the mouth discloses the state of the heart; and therefore when we speak of ourselves, it is evident what is before us. When we are filled with the Lord Jesus, the mouth will not fail in its testimony; but it is the appreciation of Christ in His nearness to God rather than in His immediate bearing upon ourselves that marks the difference between spirituality and the want of it.

"And so Solomon went up thither to the brazen altar before Jehovah which was at the tabernacle of the congregation" (2 Chr. 1: 6) just as the ark was brought up to the place which David had prepared for it — "and he offered a thousand burnt offerings upon it." There all the congregation met God. It was the place of approach to God — not the place where God revealed Himself, but the place where man approached as near as he could to God. Nevertheless, God owns this, for it was good, though it was not the best — not the more excellent way.

"In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. And Solomon said unto God, Thou hast showed great mercy unto David my father." Just as Moses and Joshua make up a compound type of Christ in the beginning of the history, so David and Solomon, now when the kingdom is set up. He therefore lays all the stress upon David.

"And hast made me to reign in his stead. Now, O Jehovah God, let thy promise unto David my father be established for Thou hast made me king over a people like the dust of the earth in multitude. Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this Thy people, that is so great?" This was excellent. He did value the people; and he valued the people not because they were his people, but because they were God's people. It makes all the difference new.

Suppose in our relationship to the Church of God we regard any people as our people, we shall always be jealous about them — always be afraid of their listening to anybody but ourselves — always be anxious to mould and fashion their opinions according to our own, perhaps very narrow, minds. At any rate, no man — I care not how great — no man contains all the gifts; and this is not the order of God for His Church. The principle of God is directly the contrary. All things are ours, whether Paul or Apollos or Cephas; and therefore anything that hinders the action of all the gifts that God gives for God's people is false in principle; and God's people ought to hold themselves not only free, but bound to seek profit from all that God gives for their good, because they are God's people. They do not belong to any man. It matters not how owned and honoured of God he might be, still the more honoured the more he would feel they are God's people.

And this is the very point that Peter so earnestly presses. It is rather badly given in our version. I will just draw attention to it for a moment. In the last chapter of his first epistle, Peter says to the elders, "Feed the flock of God." That is the point that keeps us right. They are God's flock, and we must take care what we do with God's flock. We must take care that we have a right mind and a right object as to God's flock. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre but of a ready mind; neither as being lords" — not "over God's heritage." You observe the word "God's" is put in by the translators. It does not mean God's heritage at all. The flock is God's flock, but the point in the third verse is not at all that question, but what they were not to do. They were to feed the flock of God. That is the positive side. But here we have the negative side. "Neither as lording it over their own heritage" would be really the idea; that is, not treating it as a thing belonging to them — "neither as being lords over their own belongings" — if I may paraphrase the verse — "but as being ensamples to the flock." That is, they were not to treat them as their own. This gives the force of the exhortation to the elders. They were to feed them as God's flock; they were not to lord over them as their own belongings — their own heritage.

Now, Solomon entered into this in his measure. He did not regard the people as his people, his to govern, his to serve God in, but God's people entrusted to him. This gives seriousness; and, further. it exercises conscience. So he asked for wisdom, for surely be needed it. Had it been his own people, he might have had wisdom enough; but, being God's people, he required wisdom from God; and therefore this is what he asked — not wealth or length of years. So God, accepting this request of Solomon's heart, says, "Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge My people, over whom I have made thee king."

How wonderful the grace of God! "My people." He was not ashamed of it. We shall see how poor and failing they were, but they were God's people. Then it was a question of an earthly people — now of a heavenly — and our responsibility is as much greater than Israel's as the heavens are above the earth. I mean that, as to our place now, we are put on a different rule — under a different regime altogether! — "wisdom and knowledge are granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like."

And hence, therefore, we find that the Apostle feels the need of a new kind of wisdom; and God grants it and gives it, not merely to him; but we all need it, each in his place and for his mission. And where is that wisdom, and what? "Christ the power of God and the wisdom of God." Hence, therefore, we have got a wholly different kind of wisdom. Solomon's wisdom was exercised from the cedar of Lebanon to the hyssop that grew on the wall. It was of the earth; it had to do with the human heart as well as all objects that were here below. And so we find it most divinely exercised in the book of Proverbs, which is a matchless collection of divine wisdom in earthly things. But it is another kind of wisdom that we find, now that Christ has been revealed and has taken His place in heaven, because the question is not what suits the earth, but what suits heaven — what suits the Lord Jesus glorified at the right hand of God. The Church is the body of Christ at the right hand of God.

"Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem from before the tabernacle of the congregation, and reigned over Israel. And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem. And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance." There was the grandest witness of magnificence that ever was found in any city upon earth. Not even Augustus's finding Rome brick and making it marble, was to be compared with Solomon. "And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. And they fetched up and brought forth out of Egypt a chariot for six hundred shekels of silver, and an horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means."

That is, we find everything here related, but not so as to manifest his faults. We knew very well that these horses, and, above all, the multiplying of his wives, became a great snare to Solomon; but the object of Chronicles is not to mention the king's responsibility and the ways in which he broke down, so much as to bear witness to his being the witness of God's purpose. In Kings, as I have already shown, we have the question of responsibility, in Chronicles, of divine counsel. That is the difference between the two books. They are not a mere repetition of each other. There is a sensible difference in the way in which even the same events are recorded; but this was not the will of man, but really the power of God, and God's wisdom. And as David was hindered from the thought of his heart in building a temple, which was reserved for Solomon, so the Spirit of God soon lets us know that the grand point for which Solomon indeed reigns was the building of Jehovah's house. "And Solomon determined to build an house for the name of Jehovah, and an house for his kingdom. And Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hew in the mountain, and three thousand and six hundred to oversee them. And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein, even so deal with me." 2 Chronicles 2: 1-3.

So it will be in the kingdom of the Lord Jesus by-and-by. He, the head of Israel, will make use of the Gentiles; and the Gentiles, represented here by the king of Tyre, will bring of all their means, their wealth, their glory, in allegiance to the King of kings and Lord of lords. But it would be a great mistake to confound the character of that day with the principle of this. I know there are many dear children of God who think that it is for the glory of God to have architecture of a grand and imposing description, and music of the finest character to please the ear, and all things accordingly; but this is really the Jewish method of honouring God, and not the Christian one. On the contrary, that which is proper to us is prayer and singing in the Spirit and in the understanding; and whatever is not characterized by the Holy Ghost, and is not taken up directly by the Spirit to witness for the Lord Jesus Christ — whatever is not of faith now — is a total failure.

Hence, mere imagery to represent truth, although an admirable thing in Jewish days, is altogether out of season in the present. It is going back to the nursery after we have attained our majority. It is playing at children again in divine things, which was exactly what the children of Israel were. They were in their minority, and they had the picture books that were suitable for the nursery. It was God's nursery then, but it is a great mistake to go back to the nursery now; and this is exactly the mistake of ritualism in every form and in every measure. It is the greatest blunder to suppose that, because a thing is in the Bible, therefore it is always of the same authority. If that were the case, we ought to offer our he-goats and our bullocks much more; for there was, after all, a much more important witness to the sacrifice of Christ in these than in any other portion of the Jewish economy, as, indeed, they were before it. They were not merely the temporary institution of Israel; they were practiced by the faithful ever since sin came into the world. There would be very much more plausible ground, therefore, for an argument in favour of material sacrifices than for the mere splendour of the temple, or even the more modified show of the tabernacle. But the truth is, for us the true holy place is in the heavens; and it is, therefore, through the rent veil that we draw nigh, if we draw nigh to God at all; and any thought of an earthly holy place or sanctuary is a retrogression from Christianity to Judaism. I mention this because it is of all practical importance; and no Christian ought, therefore, to shrink from fairly looking at these things in the face. Is it not true? Is it not the very object of the Holy Ghost to bring even the Jews out of this? — not to lead the Gentiles back into it. Ritualism is the reversal of the instruction of the epistle to the Hebrews. It is apostasy in fact — apostasy from the truth of God that is revealed there — and therefore I hold that ritualism is not a mere harmless power Nor do I at all agree with those that say, Well, I can worship God as well in a cathedral as in a hut. I answer that I cannot worship Him at all where show suited to the world is the object, and that wherever I can be in unison with the crucified and rejected Saviour is the true place for a man of faith.

2 Chronicles 2: 4-3

Now, Solomon represents a wholly different state of things; and persons may ask, Then is there no type here? To be sure there is, but it is not the type of Christianity. It is the type of the millennial kingdom; it is the type of what God is going to do. And if persons were to say to me, Do you mean to say that there will never be anything grand for this world? is all the world to be only for the devil — only for unbelief and flesh? I say, No, I maintain what God means; and there I differ entirely from my good friends the dissenters in this particular — that they do not look for this future dealing of God for the earth. They regard the present as being the closing term of God with the world. Now I believe the contrary. I believe that the present time is God's calling a people for heaven — calling a people on heavenly principles for Christ, founded on the cross, who are waiting for the glory. These are the two terms of Christian existence. Our starting point is the cross, and our terminus is the glory of the Lord Jesus. We are bound by, and we are now between, those two points. We are strangers and pilgrims. The cross has separated us from the world, and we are waiting for the Lord to bring us into His own heavenly abode — the mansions in the Father's house.

But when the Lord comes and takes the Church, has He done with everything? Is that all? Does not God mean to bless the world? Does not He mean to bless Israel? Does He not mean to bless the nations? I am sure of it. It is not to me a question at all. Persons may say, Well, we must not be too bold; we must not be too confident of what we do not know But I think we ought to be confident of what we know, and I do not expect persons to be confident of what they do not knew. On the contrary, I advise them not to be. Yet I suppose that every Christian is confident about something. Is he not confident of his own sins, to begin with? Is he not confident of the Saviour? Very well, then he cannot speak too boldly of both, for I do not sympathize with those that are very sure of salvation and do not feel their sinfulness. I think it is a dangerous kind of confidence.

If I am true before God in the feeling of my sins, I am privileged to be equally sure of the blessedness of my salvation, because He is a Saviour for the lost; and I cannot exaggerate either. But if you admit that principle as to so all-important a thing as the sins that expose you to hell, and the salvation that will bring you to heaven — if we are confident about that, we might well be confident about anything. There is nothing so hard as that — nothing. There is nothing that required such an immense conquering of difficulties as the delivering us from hell and the bringing us to heaven; and Jesus has undertaken both, and will as surely as He has accomplished the one, so the other.

But there must be an immense gap in the thoughts of any Christian — I care not who he is, or what — if he thinks that the Lord is merely going to bring people out of the world to heaven. Has He made the world for nothing? Was the world made merely to be the football of Satan? Is it merely the sport of the enemy of God? No, He means to wrest this world from the enemy's grasp, and He means to make this world a happy world; for the poor political quacks of the world have proved their total futility, and their inability to remedy the present state of disorder. He is the true physician in every sense, and the great wonder-worker; and He will heal the world of all its plagues and evils that are now showing themselves as we know, to be incurable distempers, but not so to Him. The mischief is not that man cannot heal them, but that man pretends to heal them; for I quite admit that it is no disrespect to any man to say that he cannot heal this poor sin-stricken world. No doubt about it, but the pretension to do it is bad, and that is just where man shows his folly — pretending to do what only God can, and what God does through the suffering of His own Messiah.

Here is the joy to me — that this glorious state of the world by-and-by is not to be apart from the cross any more than Solomon is from David. Solomon reigns in David's stead, and the reign of Solomon is the necessary complement of the sufferings of David. The two are bound up together in the most remarkable manner, and give us this complete type which I have been endeavouring to show. But then it is the type not of a people taken up to heaven after suffering upon earth, but the type of the power and glory of God that will shine from the heavens upon the earth. And therefore you see the true answer to people who reason. And it has always been a great question among theologians whether the future state of blessedness is to be on the earth which is to be metamorphosed or sublimated into a heavenly state, or whether the people of God in their risen condition are to be in heaven.

Now, I say both are true — not exactly that the earth will ever become heaven, but that all the saints that have suffered from the beginning of the world till the Lord returns, from Abel downward, will be a heavenly people. And therefore it is quite a mistake to suppose that because now the Church is heavenly in its calling, therefore the saints that are departed will not be heavenly too. It was true, the heavenly calling was not revealed to them; and they were not blest, as we are, with every spiritual blessing in heavenly places in Christ. But they are the saints of the high places; they are the saints of the heavenlies too. They shall judge the world; they shall judge angels, just as truly as we. They will be caught up to meet the Lord, and we shall be with them, and they with us, in the presence of God. I do not mean to say that there will be no distinctions. That, again, is another mistake; but I maintain that this is the truth of Scripture most plainly.

But then God means to convert Israel, and this is the reason for which Israel is now kept — kept in spite of their unbelief, kept in spite of their hostility. They are the great fomenters of all infidelity. There is hardly a wicked thought of modern infidels, no matter who they may be, but what is but the evolution of the old infidelity of Spinoza and other infamous Jews of past days. The Jews have always been the keenest and the subtlest weavers of the web of infidelity. Well now, in spite of all that, God watches over them. They are in the house — the city of refuge.* They are not permitted to be destroyed, although they deserve it. The avenger of blood must have destroyed them otherwise. They are kept there till "the death of the high priest which is anointed with . . . oil." When the Lord leaves His present place of priest in heaven — when He terminates that character of priesthood which He now occupies — then the blood-stained one will return to the land of his possession. That is the future that is for Israel by-and-by. There will no doubt be a sifting out of the guilty. There will be not only the manslayer that is innocent of murder by the grace of God, but there will be the murderer that will be put to death, because there will be a judgment. He will stand before the congregation for judgment. The Lord will destroy some of those murderers — kill them before His face, as it is said in the Gospel. They are to be slain before Him. But others grace will count, because they are converted, and because they confess their sin. Grace will justify them. This is the double type of the one guilty, and the other not, who might be in the city of refuge.

*The Jews who believed and were baptized on the day of Pentecost availed themselves of the provision of God's way of escape — the city of refuge. They saved themselves from the judgment hanging over the nation. Their land was defiled with innocent blood and bears the inscription, "Aceldama, that is the field of blood" unto this day. The Apostle Paul uses the same figure when he says, "we . . . who have fled for refuge" (Heb. 6: 18). In another sense the unbelieving Jews are providentially preserved for future judgment; as when Cain had a mark put upon him, lest any finding him should kill him. Then when Christ comes out of heaven, having ceased to exercise His Aaronic type priesthood on high, He will come forth in His Melchisedec character of priesthood; and Israel will return to the land of their inheritance in peace and prosperity. The writer of these articles on Chronicles gives further exposition on the cities of refuge in his Lectures on the Pentateuch. — Editor of Christian Truth

I refer to this here because it is so intimately connected with the subject of this book — the type of the kingdom, the grand kingdom that the Son of David will bring in in that day for the earth. And there is the grand mistake of Popery, for instance, in using all these scriptures for the Church now. These scriptures suppose power — suppose the exercise of earthly righteousness, as I shall show presently. That is not the character of the Church. The character of the Church is to be persecuted, not to exercise power. The character of the Church is to have heavenly and not earthly glory; so Popery has been guilty of the greatest possible departure from it. But not Popery only. It is a natural snare to the heart, because natural people like to be comfortable in this world; people like to be something. No wonder. It is exactly what the heart would covet, and this is what requires a great deal of faith to judge and to refuse.

Well then, Solomon is seen here not only at the head of Israel, but also controlling the Gentiles and making use of them as the servants of these great purposes; and so he demands timber in abundance. "Even to prepare me timber in abundance: for the house which I am about to build [shall be] wonderful great. And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil."

Then in the 3rd chapter. "Solomon began to build the house of Jehovah at Jerusalem in mount Moriah, where [Jehovah] appeared unto David his father in the place that David had prepared in the threshing-floor of Ornan the Jebusite." v. 1.

There again you observe the link. The glory is built upon the suffering. It was there that the sacrifice was offered; it was there that the destroying angel's hand was stayed. It was on mount Moriah. It was there, too, on the threshing-Door of the Gentile, because there must be that link. You see, it was by the hands of lawless men that the Jews crucified their own Messiah. And, accordingly, it was on the threshing-floor of Ornan the Jebusite, the enemy that had been in possession of Jerusalem. We find the wonderful wisdom of God which marks this type. So the house, then, is prepared with all magnificence; but into all its details I do not pretend to go.

It is always a great thing, in looking at Scripture, never to go beyond what you knew. That gives you firmness, because a person who pretends to know more than he does, must, after all, if he is an honest man, admit it to some extent. He can hardly pretend to honesty if he disguises it. But it is a great thing not to go beyond our measure, because then we can speak distinctly; whereas, otherwise, at the very best we must be somewhat ambiguous, or — what is a very great fault in dealing with the Word of God — rash. Oh, it is a serious thing to impute to God what God does not say, and to run the risk of making the God of truth appear a liar. And so it must be, where men guess instead of waiting to learn; but then we must always wait to learn, and I believe that where we have the faith to wait God will give us to learn.

I abstain, therefore, purposely in this case from saying some things that I have a judgment about, but that are not necessary. There is only one point of deep interest that I will speak of, and that is the distinction between the cherubim here and the cherubim of the ark in the tabernacle. When the ark was brought into the temple here, the wings of the cherubim looked

out toward the house; that is, instead of locking "inward" — which is a mistake in our version — they really looked outward. In the tabernacle, on the contrary, the cherubs looked upon the blood that was upon the mercy seat. All their attention was occupied with that. The cherubim were the emblems of God's judicial authority. Now this is just exactly the difference. Righteousness now is so perfectly satisfied that it has no other task than to proclaim the greatness of the victory that Christ has won for us — no other work, as far as we are concerned, but to clothe us with the best robe. How precious for us! The righteousness of God is that which preserves, for no sword is in the hand there. In the garden of Eden the cherubs had a flaming sword. It was to guard and keep off man. But in the tabernacle the cherubs are simply the witnesses of what grace has done. They have nothing to do. They are guarding, not guarding man from it, but maintaining guard, as it were, even over the perfection of what grace has done for sinful man. But in the temple it is another thing. There the cherubs, or witnesses of the judicial power of God, look outward. It is now a question of righteous governing.

That is not the case now in the gospel. Righteousness does not govern. In the Millennium, righteousness will reign through grace. That is a totally different state of things. I do not mean as to the work of Christ, because that is the same work no matter when or where. The work of Christ is always grace reigning through righteousness. But I am speaking now of the character of the millennial reign; and I say that the great distinctive feature then will be not grace reigning, but righteousness. "A king shall reign in righteousness," and "princes are to rule in judgment." That is the point of it; and hence, therefore, as we see in this very case of Solomon, so he acted. It was on that principle that he slew Joab — on that principle also that he dealt with Shimei who had been spared during the time of David, the man of grace, the witness of grace. But under Solomon it could not be. It was perfectly right that they should die. It was not a mistake; it was a right thing; it was according to the principle that was then established; just as when the Lord Jesus was here upon earth, He said, "I am not come to destroy men's lives, but to save." But when He comes in glory, He will destroy; and it will be as right then to destroy, as now it is His glory to save.

Hence, then, we must distinguish. If we do not do so, the Word of God will be a mass of confusion to us, or we shall make fearful confusion with it, which is exactly what people do. That is, they do not rightly divide the word of truth. Now, if we only understand the Scriptures, everything will be in its place — everything in its due season and order. That is what I am endeavouring to help Christians to by the suggestions that I am making upon these books; that is, to help them to apply rightly the precious Word of God, whether it be typical or anything else.

I say, then, that the cherubs look outward; they look to the house, and that is the great point. It is the old house, because it was the sign of the judicial power of God that was going everywhere throughout the earth with its centre in Jerusalem. But God's power was now dealing from that centre outside; and, although there was an inner circle of Israel, the circumference of blessing was the earth itself — I might say the universe, only we are here looking simply at the earth.

And further, let us note that there were two pillars, the sign of divine stability. This kingdom, when it shall be in the hands of the Lord Jesus, will not be a mere type, but a reality. It will never dissolve through the weakness of man. It shall not be left to others. Hence, therefore, as the witness of it, there were two pillars — Jachin and Boaz. These show as a figure, but only as a witness. "In the mouth of two or three witnesses shall every word be established."

2 Chronicles 4-6

So in the next chapter (4) we find all the appurtenances — the altar and the sea of brass, and the pots and shovels and basins — for everything has its place. And, further, all the golden vessels were made by Solomon. Huram, a Gentile, might be entrusted with the outside vessels; but "Solomon made all the vessels that were for the house of God" (v. 19). They were under his own superintendence directly as it became him.

"Thus," it is said in chapter 5, "all the work that Solomon made for the house of Jehovah was finished: and Solomon brought in [all] the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God." v. 1.

And then comes the assembling of the elders of Israel and the bringing up of the ark, for that remains unchanged — "Jesus Christ [is] the same yesterday, to-day, and for ever" — the grand central witness of the Lord Jesus. The ark of the tabernacle is the ark of the temple. The cherubs may differ, but not the ark itself. "And the priests brought in the ark of the covenant of Jehovah unto his place, to the oracle of the house, into the most holy [place, even] under the wings of the cherubim: for the cherubim spread forth [their] wings over the place of the ark and the cherubim covered the ark and the staves thereof above. And they drew out the staves [of the ark], that the ends of the staves were seen from the ark before the oracle: but they were not seen without. And there it is unto this day. [There was] nothing in the ark save the two tables which Moses put [therein] at Horeb, when Jehovah made [a covenant] with the children of Israel, when they came out of Egypt." vv. 7-10.

This is very striking. Aaron's rod was not there now; neither do we find the pot of manna, but only the tables of stone. Why this difference? Why do we find the former in the tabernacle, and not in the temple? The reason is the change from the present dealings of God in grace, and the future dealings of God in judgment. The authority of God must govern now as always. The man that shrinks from the authority of God's Word is not born of God, for what are we born for but to obey? And if to obey, to obey whom but God? We may have our duty with our parents, with our sovereign, and the like, with all lawful authority; but whomsoever we obey, the great One that we have to obey is God Himself. And this gives us a limit, therefore, and shows us where we are not to obey. It is never right to disobey, save where we are to obey God rather than men — for there may be such a collision — and we must then take the consequence. The great point of the Christian is in everything to find the point of obedience. That is his place, and what is to govern. Hence, therefore, always, whether it is the heavenly people or the earthly with tables of stone, there must be the expression of God's authority over His people. They are found now, and they will be found in the kingdom; and the kingdom of God will be indeed a most grand expression of the authority of God over the earth, because the nation and kingdom that will not serve — that goes not up to Jerusalem, to the people and city of His choice — will be visited by His judgments. God will maintain righteousness all over the world. There will be only one Sovereign then; and although there may be different kings, they will be all the servants of God or they will be destroyed at once if they are not.

But it is a different state of things now. We have now to do with the authority of God. We must always have that in whatever shape it comes; and we have now the authority of God expressed in God's Word. But, further, there was the pot of manna, and there was the rod — the witness of the rejected Christ glorified; for that is the meaning of the hidden manna — Christ that came down in humiliation, that is now gone up glorified on high. That is what we know. You will understand why it could not be then. At that time He would have left the heavenly glory and taken the earth; and, therefore, there would be no sense in it then. This, then, is of importance. As the One who came down is the manna from heaven and went back to heaven, so the pot of manna is in the ark in the most holy place, in the sanctuary of God. Second, while Christ is there on high, He is acting as the priest. And the rod of Aaron that budded was the witness of the unfailing priesthood of Christ which alone can bear fruit. The other rods were powerless and lifeless. The human priest is good for nothing; but this divine priest — this Son of God that became man, and entered upon His priesthood on high — is good for everything; and so, accordingly, the stick or rod that was dead bore fruit at once. All fruitfulness then is inseparable from the priesthood of Christ, and there is nothing which destroys fruit to God more than the substitution of an earthly dead priest for the true living one in the presence of God.

Well, you observe, that is not the point now, because the Lord will then be taking His place as King. That will be a permanent one; and although I do not deny that He will be priest — for He is to sit as a priest upon His throne when He takes His place by-and-by — still He will be no longer a hidden one. It is no longer a rod hidden in the most holy place out of the sight of man. He will be then displayed. Every eye will see Him. We must leave room, therefore, for the different dispensations of God.

Then we find the glory of the house. The glory of Jehovah filled it, just as He filled it at the time when the priests were consecrated; for there is a remarkable analogy between these two events. When the high priest was consecrated, and the priests, then the glory of Jehovah filled the tabernacle; and new, when the king consecrates the house, the Jehovah-glory comes down again. I am referring, of course, to the 9th of Leviticus, and comparing it with this. How has that been accomplished? Why, it is true now, and the glory of the Lord fills the Church in connection with the priesthood of Christ as truly as it will fill the house of God by-and-by — the great centre of Israel's worship under the King. In short, the glory of God is given in answer to priesthood as well as the kingdom or kingship.

What is the meaning of Pentecost? There we find God's coming down to dwell in connection with priesthood, just as, by-and-by, God will dwell in connection with the kingdom. The one is visible, it is true; the other is not so. There was a visible sign of Jehovah's presence in the Holy Ghost being given to us, but of nothing more. But during the kingdom there will be a visible glory on mount Zion, and the world will know it. The most distant nations will hear of it. There will be a testimony everywhere of the glory of Jehovah in connection with the people that He blesses.

So, in the 6th chapter we have Solomon's grand outpouring of his heart to the Lord, in which he spreads before Jehovah this new state of things that he so well understood. "The king turned his face and blessed the whole congregation of Israel" — for it is not the priest now; it is the king. A remarkable change. In the previous days it was the priest. We too have the priest in these days; we have Christ. He is never called our King. It is a great mistake to speak of the Lord as our King. He is the King, but He is the King of Israel; He is the King of the nations. He is never called the King of the Church. King is not the relationship of the Lord to the Church or to the saint. The one verse in Revelation 16 that seems to give it, I have already explained. It means "king of nations," not of "saints"; and a very important error it is to be expunged. There is no doubt of it. There is not a scholar who knows anything at all about these matters who would not agree with me. But anyone — whether he is Roman Catholic, or Tractarian, or anything else — would agree with me in this; and he would not require to be told it because every scholar knows it. The notion of "king of saints" is very unscriptural; and it is a very important mistake because the proper notion of the relation of a king to his people is one of distance and of graduated ranks in the kingdom. The word "king" implies graduated ranks, all having their place and their measure of nearness or of distance; and, consequently, there are all kinds of relative distances among themselves.

That is not the case in the Church of God, because the least Christian is as much a member of Christ's body as the greatest. You see the fact of the membership of the body puts aside all these questions of relative or different distances. In the kingdom there will be these differences. And this is the reason why so many people misunderstand the Church of God. Take Scotland. That is a very Bible-reading people, and yet there is not a people in Europe that goes more wrong about "the King of the Church." It was the great cry at the time that the Free Church came into existence. They thought that the matter which was in dispute at the time between them interfered with Christ's rights as King of the Church. That was the grand thing, and, as loyal men, they naturally stood up for the King. That was the idea. I do not say this because I do not sympathize with their fidelity. It is not that. I have the greatest sympathy with their fidelity; but they do not understand the vitality of our relationship to Christ. Our relationship is not that of a people to a king, but of members of a body to the Head of the body. Christ and the Church make one body, and that makes all the difference to the Christian, because it shows that we are brought into a new place altogether, and that this place is one not of relative, but of absolute nearness. That is the reason why Peter, where he is not speaking about the body at all, says that "Christ suffered, the just for the unjust, to bring us to God." That is what puts aside earthly priesthood, because if I have an earthly priest between me and God I am not absolutely near; and if I am absolutely near, I have no earthly priest. And so the assertion of an earthly priesthood is absolutely contradicted by the assertion of the plain simple truth of the gospel. It is not that the Lord Jesus Christ is not entitled to command us, because the head governs the body. There is not a member of my body but what is governed by my head, much more than people are governed by a king or queen, because, I am sorry to say, they do not obey very heartily; and they are rather refractory at the present day. But that is not the case with the members of the body; they must obey. And so it is with Christ and the Church. The obedience is one of the most intimate kind. The Spirit of God is given to maintain that union between the Head and the body.

However, I do not mean to illustrate it more. It is enough at the present time to refer lo it. It is a very important practical matter, for you will find that if you give up as your grand thought in your relationship that you are a member of Christ's body, and sink into the place of a people governed by the king, you will get into distance; you will get into earthly thoughts of it. You will. practically, become a Jew instead of a Christian, because that is the relationship of the Jew. But the relationship of a Christian is a totally different one; and the substitution of the Jewish relationship for the Christian one, unconsciously Judaizes the Church instead of preserving us in our own proper relationship to God. And I suppose that all here are aware that the accomplishment of our duty always depends upon our relationship — always depends upon the sense and attention that we give to our relationship. For instance, a wife has a totally different relationship from a daughter or from a mother; and each person does his own duty only as he is true to his own relationship. There is the great moment of it, and I do most earnestly entreat every Christian to search and see in the Word of God whether these things be not so.

Well, then, Solomon blesses the whole of the congregation of Israel, and all of them stood. "And he said, Blessed [be] Jehovah God of Israel, who hath with His hands fulfilled [that] which He spake with His mouth to my father David, saying, Since the day that I brought forth My people out of the land of Egypt I chose no city among all the tribes of Israel to build a house in, that My name might be there; neither chose I any man to be a ruler over My people Israel: but I have chosen Jerusalem, that My name might be there; and have chosen David to be over My people Israel." 2 Chronicles 6: 4-6.

He recounts how God had chosen from the beginning, and how as He chose Jerusalem, and not any other city, to be the metropolis; so also He chose David's house and no other family, and of David's family He chose Solomon himself. Everything depends upon the election of God; there is nothing good that is not founded upon God's election — nothing. The whole blessedness and strength of the believer depends upon it; and that is what delivers a person from self. I do not mean by that, that one ought to put election before an unconverted soul. Far from it. That would be, indeed, to add to his misery, if he feels his misery. But the moment-a soul receives Christ, then I can tell him that he is the chosen of God; and an immense strength and encouragement it is to his heart that he knows that it is not his own will, else it would be weak; and it is not his own choice, else he might flatter himself that it was good, but that it was God's grace and God's election that accounts for his being brought who never deserved it.

Solomon, therefore, struck the right note when he touched this great point of election. And, on the other hand, he shows how God, having taken this house to dwell in, could be always prayed to — always looked to in every trouble. No matter what might be the sin or the affliction — whether it was personal or national — God was there to be prayed to. And so we find Israel did. Even if they were out of the land, they looked to it as a witness of this great truth. But just think of the folly of Christians taking up such things. Just think of the folly of a Christian turning to the east because a Jew did it, or doing anything else of the sort, just as if the God who is revealed to us is in the east more than any other spot of the earth. Never was there such insensate folly as that which has been prevalent in Christendom. No, we belong to heaven, and we look there if we look anywhere; but that, alas! is just where people do not look.

2 Chronicles 7-12

But in the next chapter (7), after he makes an end of praying, the fire comes down. For we read: "Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices, and the glory of Jehovah filled the house. And the priests could not enter into the house of Jehovah, because the glory of Jehovah had filled Jehovah's house." And so there is nothing but worship according to their measure. "And when all the children of Israel saw how the fire came down, and the glory of Jehovah upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised Jehovah, [saying], For [He is] good; for His mercy [endureth] for ever. Then the king and all the people offered sacrifices before Jehovah. And king Solomon offered a sacrifice of twenty and two thousand oxen" — the nation was so very great that a thousand would not do now — "and an hundred and twenty thousand sheep: so the king and all the people dedicated the house of God."

And this was most admirable in its season. The admirable thing then for an earthly people was to pour out all the wealth of the earth at the feet of God. The admirable thing now for a heavenly people is to count whatever we have as nothing for the sake of Christ. That is, it is suffering now. As the Apostle Paul said, "What things were gain to me [as a Jew], I counted loss for Christ." He counted them dung; and not only did he so begin, but, as he adds, "and I do count them." He counted them so when he began, and he counted them so still. There is many a man that counts them so at first; but he begins to like them afterward. But it was not so with Paul — "I counted," and "I do count." It is a great thing to make a good start and to continue accordingly. So did Paul, but so has not done the Church of God. The Church of God began well, but where are we now?

So "Solomon finished the house of Jehovah, and the king's house: and all that came into Solomon's heart to make in the house of Jehovah, and in his own house, he prosperously affected." And then Jehovah appears to him again and confirms what he has done. "I have heard thy prayer, and have chosen this place to Myself for a house of sacrifice.'' And so He not only says this, but "now have I chosen and sanctified this house, that My name may be there for ever: and Mine eyes and Mine heart shall be there perpetually." Now I take that as it plainly means. You will tell me, Well, the Gentiles are there now; some of the most wicked of the Gentiles are there now. But faith can wait. It need not be in a hurry. "He that believeth shall not make haste," and, therefore, as sure as God has spoken it, Jerusalem will be recovered — not by foolish crusaders, not by the power of man, but by the power of God. He means to have the glory to Himself. The whole idea of the crusades was a fundamental mistake from beginning to end, and arose from Christians fancying that they were Jews, taking the place of God's people and, consequently, denying Israel's place. The greatest enemies the Jews had were those same crusaders who fought against the Turks. The place of the true Christian is the very contrary. We ought to be the shelter of the Jew; we ought to be a sort of city of refuge to the Jew, till the day comes for the Jew to enter upon his heritage. We ought always to plead the rights of Israel as we know the wrongs of Israel. We ought to mourn deeply the unbelief of Israel; but, at the same time, we ought to protect them and show them all kindness for the fathers' sake." The Church of God can afford to do so. If we were an earthly people, we might be a little jealous of those who are going to be put in the highest earthly places; but the heavenly people have no need for it. And that is what delivers Christians from foolish vanity in competing with the Gentile, and from jealousy as we think about the Jew.

So, the next chapter shows us Solomon after he had built all. Here we have the grand object of Solomon's coming to the throne. It was this great type of the kingdom. "And it came to pass at the end of twenty years, wherein Solomon had built the house of Jehovah, and his own house, that the cities which Huram had restored to Solomon, Solomon built them, and

caused the children of Israel to dwell there. And Solomon went to Hamath-zobah, and prevailed against it. And he built Tadmor in the wilderness, and all the store cities, which he built in Hamath. Also he built Beth-horon the upper, and Beth-horon the nether, fenced cities, with walls, gates and bars; and Baalath, and all the store cities that Solomon had, and all the chariot cities, and the cities of the horsemen, and all that Solomon desired to build in Jerusalem, and in Lebanon, and throughout all the land of his dominion. [As for] all the people [that were] left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which [were] not of Israel, [but] of their children, who were left after them in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute until this day." 2 Chronicles 8: 1-8.

Thus we have every kind of right exercised and the restoration of what had been wrong. "But of the children of Israel did Solomon make no servants for his work." A very remarkable statement. He made the Gentiles servants. The Jews will, then, be lords upon the earth, not slaves. The Gentiles will be obliged to take the place of the tail when Israel are at the head, according to the prophet And all this beautiful order we find carried out socially and in a family order, and religiously, throughout the chapter.

But further (2 Chronicles 9), it was impossible that the fame of Solomon, the type of Christ, could be within such narrow bounds. The queen of Sheba herself comes, not merely to share in royal pomp — not merely to enter into what, alas! we know to be frivolous and most transient — but to hear the wisdom of Solomon. The Lord Jesus Himself singles her out. It was a queenly errand on which she came — most worthy — and indeed her rank gave the greater lustre to it. But the object put additional lustre on herself. She came to hear king Solomon, and she was in no way disappointed.

"When the queen of Sheba had seen the wisdom of Solomon" (that is the attractive object), "and the house that he had built, and the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cup-bearers also, and their apparel" (for even the least and lowest things bore the stamp of his royal grandeur) — "and his ascent by which he went up into the house of Jehovah" — (for this was the grandest of all) — "there was no more spirit in her. And she said to the king, [It was] a true report which I heard in mine own land of thine acts and of thy wisdom. Howbeit I believed not their words, until I came, and mine eyes had seen; and behold, the one half of the greatness of thy wisdom was not told me: thou exceedest the fame that I heard. Happy [are] thy men, and happy [are] these thy servants, which stand continually before thee, and hear thy wisdom." vv. 1-7.

That made a great impression upon her. "Blessed be Jehovah thy God, which delighted in thee to set thee on His throne [to be] king for Jehovah thy God: because thy God loved Israel, to establish them for ever, therefore made He thee king over them, to do judgment and justice."

This may seem somewhat strong; but we can, I think, appreciate the delight of God in tracing such a remarkable witness to the future glory of His own Son. No doubt it was true — most true — and what is divine will bear inspection. What is human fades the more we look into it. But the glory which God puts forth is the more seen to be perfect the more it is approached and understood. But still, for all that, whatever might be true of Solomon was only a shadow of Christ — of what Christ will be on the earth. Remember, I am not speaking of what is still higher. I admit that there is a deeper glory in the heavens; and we must carefully remember that the same millennial day will see the Church glorified in heaven, and the Jew blessed upon the earth, and the nations also. All will be under Christ. Consequently, it is not a question of their asserting heavenly glory exclusively, or earthly glory exclusively, but both, each in their own and for their object. That is the truth. And you will always find if you look at mistakes or at heresy (which is the same thing), that there is always a part of the truth, and that part is set against another part; but the full truth of God is never possessed about anything until it puts everything else in its place.

I am persuaded that what I have now said on the kingdom is the only right thought of it — that the kingdom, in short, according to our Lord's own intimation to Nicodemus, consists of heavenly things as well as earthly things. Nicodemus thought

only of the earthly things, and the Lord assured him that there must be new birth to possess even the earthly things. If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?" It was useless. But there are heavenly things as well as earthly, and they are not confounded or changed into one another. The earthly does not become heavenly, nor does the heavenly become earthly. They are both separate parts; and that is the meaning of a very important scripture in Ephesians 1 — "That in the dispensation of the fulness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him: in whom also we have obtained an inheritance." vv. 10, 11. There is the double order of the future inheritance. There are the heavenly things which we shall have, as risen from the dead and glorified with Christ; and there will be the earthly things, the head of which will be the Jews as the people of the Lord Jesus Christ; but the Church, which is His body, will share the heavenly things.

Then the rest of the chapter follows it up, for while the queen of Sheba gives the king a royal present suitable to her station and her means, the king, I need not say, was not to be behind her in nobleness of generosity; and the greatness of his throne is described, and the vastness of his shipping as well, and the abundance that was the result for all the people, even as it is said, he "made silver and gold in Jerusalem as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance. And Solomon had horses brought out of Egypt" and "he reigned over all the kings from the river unto the land of the Philistines and to the border of Egypt." You know that when Joshua has the word given at the beginning, the Euphrates is the extreme boundary. The Jordan was the proper one. Some of the tribes coveted what was on the other side, and so much the worse for them. They did not gain by it, but lost. But the Euphrates is the extreme limit, and that awaits the Lord Jesus.

In the next chapter (2 Chronicles 10) we find what, alas! is in all human types — failure. Rehoboam the king, the son of Solomon, inherits not his father's wisdom, but whatever was foolish and wrong in Solomon. For Rehoboam took counsel not with the men of experience who might have helped his youth, but with the young men who only urged on his impetuosity. "He forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him that stood before him. And he said unto them, What advice give ye that we may return answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us? And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] somewhat lighter for us; thus shalt thou say unto them, My little [finger] shall be thicker than my father's loins For whereas my father put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I [will chastise you] with scorpions. So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day. And the king answered them roughly; and king Rehoboam forsook the counsel of the old men, and answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I [will chastise] you with scorpions" (vv. 8-14), according to his own foolish word; and the consequence was that God chastised him, for he rent away ten out of the twelve tribes and gave them over to his enemy Jeroboam, the son of Nebat.

Rehoboam would fight (2 Chronicles 11), but God hinders him. It was his fault, and it did not become him to fight. God never hindered the other kings, that I recollect, from fighting with Israel similarly; but Rehoboam must not fight. He that is guilty of a fault is not the man that can well or righteously reprove another. At any rate, he must be thoroughly brought down about his own fault before he is in a moral condition to do it. Rehoboam was, therefore, disciplined of the Lord in that his hands were tied and he was not permitted even to punish his rebellious subjects; but he has the sorrow of seeing his people leaving him, although there were the priests and Levites for a while, and faithful Israelites, who still resorted to Jerusalem to sacrifice there.

He was not left without some consolation from hearts in whom allegiance to the king shall not die away. "He loved Maachah," it is said, "the daughter of Absalom, above all his wives and his concubines: (for he took eighteen wives, and three-score concubines; and begat twenty and eight sons and three-score daughters. And Rehoboam made Abijah, the son of Maachah, the chief, [to be] ruler among his brethren: for [he thought] to make him king. And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he desired many wives." vv. 21-23.

"And it came to pass when Rehoboam had established the kingdom and had strengthened himself, he forsook the law of Jehovah, and all Israel with him" (2 Chronicles 12) — for such is the manner of men, not so quick to follow in good, but so ready in evil. And so God sent an unexpected enemy upon him in the person of the king of Egypt, who took away the treasures that Solomon had amassed. Such was the righteous government of God, so that poor king Rehoboam was driven to make shields of brass instead of shields of gold, which were now being carried down into Egypt. "And when he humbled himself, the wrath of Jehovah turned from him that He would not destroy him altogether: and also in Judah things went well." How gracious of the Lord! Every little act of repentance brought its blessing.

2 Chronicles 13-20

Abijah follows (chap. 13), and he sets the battle in array against Jeroboam, and calls upon the men of Israel to follow. "But Jeroboam caused an ambushment," and, in consequence, we find Judah looking back; but they cried unto Jehovah, and He was with them; and "God smote Jeroboam and all Israel before Abijah and Judah. And the children of Israel fled before Judah, and God delivered them into their hand," in spite of all their prudent arrangements and their numerous host. "So there fell down slain of Israel five hundred thousand chosen men." The slaughter was prodigious; and not only so, but Abijah pursues his advantage and takes cities from them, so that Jeroboam never recovered strength again. Jehovah was against him.

Thus we see that God, after reproving the fault of Rehoboam by tying up his hands, was pleased to judge the fault of Jeroboam with a complete destruction of his men of war — the very thing in which he prided himself. God's government is always righteous. I am speaking now of His providential ways; and, I say, they are always wise and good.

Then in 2 Chronicles 14 we have Asa. "And Asa did that which was good and right in the eyes of Jehovah his God: for he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: and commanded Judah to seek Jehovah God of their fathers, and to do the law and the commandment. And he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. And he built fenced cities in Judah." And, further, we find that he was blest of God in his day of trial when the Ethiopians came against him. "And Asa cried unto Jehovah his God, and said, Jehovah, [it is] nothing with Thee to help, whether with many or with them that have no power: help us, O Jehovah our God, for we rest on Thee, and in Thy name we go against this multitude. O Jehovah, Thou [art] our God; let not man prevail against Thee. So Jehovah smote the Ethiopians before Asa, and before Judah, and the

Ethiopians fled. And Asa and the people that [were] with him pursued them into Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before Jehovah, and before His host; and they carried away very much spoil. And they smote all the cities round about Gerar; for the fear of Jehovah came upon them; and they spoiled all the cities; for there was exceeding much spoil in them."

Nevertheless, Asa has a warning from Azariah, who says, "Jehovah is with you, while ye be with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you. Now for a long season Israel hath been without the true God and without a teaching priest, and without law. But when they in their trouble did turn unto Jehovah, God of Israel, and sought Him, He was found of them. And in those times [there was] no peace to him that went out, nor to him that came in, but great vexations [were] upon all the inhabitants of the countries. And nation was destroyed of nation, and city of city: for God did vex them with all adversity. Be ye strong, therefore, and let not your hands be weak: for your work shall be rewarded" (2 Chronicles 15). Asa takes courage from this for the time, and puts away still more of the abominations out of Judah and Benjamin. And, further, he even put down his mother from being queen — no doubt a most serious trial to the son, but she was an idolatress. "And Asa cut down her idol, and stamped it, and burned it at the brook Kidron. But the high places were not taken away out of Israel: nevertheless, the heart of Asa was perfect all his days." He was sincere, upright. "And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels."

But Asa's day of failure comes (2 Chronicles 16). When Baasha, king of Israel, came up against Judah, and built Ramah in order to hinder the Israelites from going up to the temple, Asa makes a league with Syria. He has recourse to Ben-hadad and says, "There is a league between me and thee, as there was between my father and thy father; behold, I have sent thee silver and gold; go, break thy league with Baasha, king of Israel, that he may depart from me." Ben-hadad accordingly stopped the building of Ramah by the king of Israel. "And at that time Hanani the seer came to Asa, king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on Jehovah thy God, therefore is the host of the king of Syria escaped out of thy hand."

How remarkable is the government of God. Whatever wrong step we do to accomplish an end, not only does it not accomplish it, but it brings its own chastening with it. The very thing we least desire comes upon us. God would not only have hindered Israel, but Syria. Instead of this, the host of the king of Syria escaped out of his hands. The consequence was that, convicted of his folly as well as of his sin, Asa was wroth with the seer and put him in a prison house; and as one evil leads on to another, Asa oppressed some of the people at the same time. But God oppressed him, or, at any rate, chastised him, for he was diseased in his feet; and the same unbelief that sent him to Ben-hadad sent him now to men when he ought to have looked to Jehovah. We must remember that the grand point in Israel was that they had God to care for them. It was not like the case of men now who look to God to bless the means that are at hand; but in Israel there was a special testimony of God's being looked to in every trouble; and in this, Asa, although he had been a faithful man, failed seriously, and very solemnly too, at the close. I do not say that he was not a man of God, but I do say that there was great and grievous failure.

Jehoshaphat his son reigns (2 Chronicles 17). And here we find very beautiful grace and piety. I should say that piety more particularly is what characterizes this good son. He was a man, too, whose heart was toward the Lord. Jehoshaphat is established by Jehovah in the kingdom, and all Judah brought him presents; and he had riches and honour in abundance. But although all this is true, "His heart was lifted up in the ways of Jehovah: moreover, he took away the high places and groves out of Judah." Nevertheless, there was no removing of all the evil. There was a greater fidelity than had been found before. "And they taught in Judah, and had the book of the law of Jehovah with them, and went about through all the cities of Judah and taught the people." It was a very important thing. "And the fear of Jehovah fell upon all the kingdoms of the lands that were round about Judah." There was a great moral effect produced.

Still there was, as we see in the next chapter (2 Chronicles 18), a feebleness in Jehoshaphat that showed itself in this way, that he made affinity not with Syria, but with Israel. This was a grievous sin in the sight of God; for although it was an enormous thing to form a league with the Gentiles offensive and defensive, it was a most serious thing to take ground with an idolater. I do not speak of making use of the Gentiles. That was right. But Israel stood in a peculiar position (with its golden calves set up in Bethel and Dan) so that Jehoshaphat's affinity with Ahab its king was in a certain sense more guilty than a league with Syria. Why? Because they were the people of God in an idolatrous state. It is just the same thing now in tampering with Romanism, because the gravamen of the guilt of Romanism is not merely because Romanists are idolaters, but because they are idolaters, professing Christ, and baptized in His name. That is what makes them much more guilty in the sight of God than any heathens who have not heard His name and glory.

So it is in this case then. Jehoshaphat having formed this league comes into nothing but trouble through it; though, apparently, there might be an outward prosperity. A messenger is sent to him (2 Chronicles 19) who warns him solemnly but in vain. He suffers the consequence of it. The king of Israel was smitten. The king of Judah returns and dwells at Jerusalem.

God, however, graciously met his faith when greatly tried, as we find in the 20th chapter, where the Moabites and Ammonites and others came; and a beautiful instance of the piety of faith is shown us here in this way — for I shall only mention one single feature in this mere sketch of these chapters. It is that in going forth they went singing the song of victory. It was not like the Greek who raised his paean to frighten the enemy; but here it was the piety that ventured and counted upon the Lord. How blessed is faith, in the people of God! The consequence need scarcely be told. "The children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]; and when they had made an end of the inhabitants of Seir, every one helped to destroy another." So when the men of Judah came, there was nothing to do but to reap the fruits. And well might they call it the valley of Berachah — the valley of praise. "For there they blessed Jehovah: therefore the name of the same place was called the valley of Berachah unto this day."

So then ends the course of Jehoshaphat with one solitary tale more; namely, the attempt to join with "Ahaziah, king of Israel, who did very wickedly. And he joined himself with him to make ships to go to Tarshish: And they made the ships in Ezion-gaber. Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, Jehovah hath broken thy works. And the ships were broken, and they were not able to go to Tarshish (2 Chronicles 20: 35-37).

What a contrast with Jehoshaphat's going forth and the victory made ready to his hand by the Lord God. And this is all instructive to us. May the Lord keep us true to His name and glory!

2 Chronicles 21-25

We have seen, then, the sad fruits of a pious man's joining himself with one who is untrue to God — a union which always turns to God's dishonour and the injury of him who loves God, as we find in Jehoshaphat himself. And this, too, not merely that he united with Ahaziah, but where he united even for commercial purposes — one of the most important points for a saint, not only for a Christian, but for a saint before Christianity, where his testimony was separation to God. But the separation of a Christian is of another order — higher and deeper and closer — yet not so external as the Jews'. We might even feel at liberty — as we know the Apostle puts the case — to dine with an infidel. "If thou be disposed to go" — we must take care how we go, and why. Now this might, to the outward eye, seem the very contrary of separateness, and many mistakes are often made in the thoughts of men who judge by outward appearance. But the separation of a Christian is really deeper, although it may not strike the eye as a Jew's. We shall see further proofs of the same evil, for it is a growing one, as the state of Judah became worse and worse before its judgment.

Jehoshaphat's son, Jehoram, reigns in his father's stead. "Now when Jehoram was risen up to the kingdom, he strengthened himself, and slew all his brethren with the sword." 2 Chronicles 21: 4. Such did not Jehoshaphat. Howbeit, although he went even farther than his father in alliance with evil — "for he had the daughter of Ahab to wife: for he wrought that which was evil in the eyes of Jehovah" — yet, "Jehovah would not destroy the house of David, because of the covenant that He had made with David." Hence, therefore, we find that when the Edomites revolted, and Jehoram went forth, he smote them. Nevertheless, God chastised him, for "the same time did Libnah revolt under his hand, because he had forsaken Jehovah God of his fathers."

We see in all this history how much turns upon the king. It was no question of the people now, for they had completely failed long ago. There is a new trial. Suppose the blessing turns upon — not the people, for, it might be said, there are enormous probabilities against their fidelity; but take the family of a faithful man, take the family of the most faithful man in the deep distresses of evil, David, the progenitor of the Messiah — perhaps, if it turns upon that family, one might be found faithful! Not so; there is unfaithfulness everywhere. There was only one faithful witness, and He was not yet come; but those who preceded Him, and who ought to have been the witnesses of the coming Messiah in truth, only precipitated the downfall, first, of Israel as a whole, then of Judah that remained. Hence, Jehoram, we find, "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah [thereto]." For this was part of the wickedness of heathenism — that it made men more immoral than they would have been on principle and as a matter of honour to their gods.

God sent him now a writing from Elijah the prophet, saying, "Thus saith Jehovah God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, but hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself: behold, with a great plague will Jehovah smite thy people and thy children, and thy wives, and all thy goods: and thou [shalt have] great sickness." And so he was to die, and outward troubles came upon him. "Jehovah stirred up against Jehoram the spirit of the Philistines and of the Arabians." In fine, "Jehovah smote him in his bowels with an incurable disease," and thus he died. "And his people made no burning for him like the burning of his fathers." He had gone on in sin, and he died in sorrow and shame. Such was the end of a son of David, really and literally the son of Jehoshaphat ("Jehovah is judge").

"And the inhabitants of Jerusalem made Ahaziah, his youngest son, king in his stead" (2 Chronicles 22). And "he reigned, . . . he also walked in the ways of the house of Ahab." His mother was that infamous Athaliah, the daughter of Omri. "His mother was his counsellor to do wickedly." "He walked also after their counsel, and went with Jehoram, the son of Ahab, king of Israel to war." That is, the first evil begun by a pious king continues. The practice of his son is far from pious, for the bad example of a good man has immense influence, especially with those who are not good. It hardens them, and therefore works deep and ineradicable mischief. "The destruction of Ahaziah was of God," as we are told, "by coming to Joram: for when he was come, he went out with Jehoram against Jehu." And thus he came under the same judgment.

Athaliah, in resentment, now enters upon a most cruel project — the destruction of the royal seed — for she was an idolatress, and she hated the word and the purpose of God. Who but she could have done it so well; for she had all power, apparently, and she had no conscience. Nay, further, hatred and bitterness filled her heart against the true God and the house of David, although she was herself a mother of that house; but still, what will not hatred of God do in reversing all the affections of nature?

So Athaliah, when she saw that her son was dead, "arose and destroyed all the seed royal of the house of Judah." But God watched her and led Jehoshabeath, the daughter of the king, to take Joash, a child, from among the king's sons that were slain, and secretly bring him up. "And he was with them hid in the house of God six years," just as the Lord Jesus is now taken away from the midst of the wicked people who slew Him. For it was not merely a murderous intent as against Joash; but the Lord, as we know, was crucified by the hands of lawless men, and now He is hid in the house of God; but He will as surely come forth from that hiding place as Joash did.

When the seventh year came — the complete time according to the ways of God — "in the seventh year Jehoiada strengthened himself" (2 Chronicles 23). He was the priest. The priest is prominent while the king is hidden. How truly it is so now in our Lord's case — in His own Person combining both the high priest that is in action and the King that will be by-and-by. And then in this chapter we have further, the most animated picture of this stirring scene — the young king now seated on his throne when the due moment was come. The trusty servants that were prepared by the high priest, and finally, the last of her, the murderous queen mother, king-destroyer, Athaliah, and the jubilant cries of Israel. When she comes forth, she comes forth crying "Treason," but in truth it was she who had been guilty of both treason and murder to the full; but we see the purpose of God. There cannot be a more lively proof of how thoroughly we may trust Him, for never seemed a more helpless object than this young king Joash before Athaliah. Never were the fortunes of a king of Judah at a lower ebb; but men have said not untruly that "man's extremity is God's opportunity." This only furnishes the occasion to show the supremacy of God. Nothing can hinder His purpose. How truly, therefore, we should trust Him as well as His purpose. He has a purpose about us, and He Himself has a love to our souls. Why should we not always trust Him?

If Joash was brought thus prosperously to the throne through a sea of royal blood, and if judgment inaugurated the judgment of enemies, and if idolatry was put down, and if all new was apparently so bright and hopeful for the king of Judah, it was but for a passing season. "And Joash did what was right in the sight of Jehovah all the days of Jehoiada the priest" (chap. 24). Yes, but it was more the influence of Jehoiada than faith in the living God. An influence, sooner or later, must fail. The influence of man is not the faith of God's elect.

Jehoiada then passes away, after the king had called him to task; for such was his zeal for a little while. Flesh may be even more zealous than faith, but then there is this difference: faith continues; the effort of flesh is transient. It may begin well, but the question is whether it continues. Its continuance is always the grand proof of what is divine. Joash did not continue according to his beginnings; for we are told that after his fair effort in behalf of the neglected repairs of the house of Jehovah, he relaxed, though this is given more elsewhere than here. But here, even, we find the influences, the malignant influences, of the princes of Judah. "The king hearkened unto them,'' it is said, after the death of Jehoiada. "And they left the house of Jehovah, God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass." Nevertheless, God still testified by His prophets, and more particularly by Zechariah the son of Jehoiada the priest. "And they conspired against him, and stoned him with stones, at the commandment of the king."

What ingratitude! What perfidy toward the son of his own near relative and the guardian of his own life! "Thus Joash the king," says the Spirit of God most touchingly, "remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died he said, Jehovah look upon it and require it." And so He did, for "it came to pass at the end of the year that the host of Syria came up against him, and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. For the army of the Syrians came with a small company of men." It was not, therefore, might or power; it was God. "And Jehovah delivered a great host into their hand, because they had forsaken the Jehovah God of their fathers." What was a host against Jehovah guiding His people. but now even a small company overwhelms the great host of Judah. "So they executed Judgment against Joash." Nor was this all, for he was left in great disease, and his own servants conspired against him who had shed the blood of Zechariah the son of Jehoiada, and they "slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings."

Thus we see a downward progress. In the former case they made no burning for Jehoram, as they did for his fathers. Now, they do not even bury Joash in the sepulchres of the kings. And if God gives the names of the conspirators, it was not that He had any complacency in them, though their act might not be without righteous judgment. He lets us know that they were those who had not the feeling of Israel, but the heart of an enemy under an Israelitish name; for Zabad was the son of Shimeath, an Ammonitess, and Jozabad, the son of Shimrith, a Moabitess. On the mother's side, the stock was evil, and a mother has enormous influence for good or evil.

Amaziah follows. "And he did that which was right in the sight of Jehovah, but not with a perfect heart" (2 Chronicles 25). "Now it came to pass when the kingdom was established to him, that he slew his servants that had killed the king, his father. But he slew not their children, but did as it is written in the law in the book of Moses, where Jehovah commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin. Moreover, Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds." Thus he strengthened himself after a human sort. He also had a hired army. Mercenaries served him — a strange thing for a king of Judah. "But there came a man of God to him, saying, O king, let not the army of Israel go with thee." For these mercenaries were Israel. How fallen were both — Judah to hire, and Israel to be hired. The only thing they agreed in was indifference to God. What a state for God's people, and do you suppose that it is a strange thing?

Do you suppose that it is different now? Do you think that Christendom is in a better state as Christendom, than Israel was then as Israel? I do not believe so. We, all of us, feel that the ancient bodies are fallen into idolatry — not more truly Israel into the worship of the calves and of Baal, and all the other abominations, than Greek church or Roman into the worship, the one of pictures and the other of images. What difference? Both are idols — equally idols. But it is not merely so; if the Word of God be possessed (as, thanks be to God, it is) in Protestantism, if not in the same way in the older bodies, nevertheless denominationalism has eaten out the heart of the children of God. and their energies go forth in mere efforts, benevolent, excellent; but meanwhile the glory of God is unthought of. It is work now, not Christ; or if there be a thought, it hardly goes beyond the salvation of souls. The glory of God and those that are saved are forgotten. It is not only that we need, therefore' a call to the unconverted; we need a call to the converted now. It is they more especially that fail to answer to the glory of God, just as Judah did here.

And here we find them joining, and this is one of the greatest snares of the present day. People fancy such wonders are to be done because there is a desire after union. Yes, but a union with abominations, a union with infidelity, a union with sacerdotalism, a union with anything under the sun, provided people only unite in good faith. Where is God? Where is the truth?

Where is the grace of God? Where is the place of the Holy Ghost in all this? Not thought of. I say this only because I believe that many persons read these books of scripture without practical profit; or, if they do take any, they fasten upon merely the good points, forgetting that God has a question about the evil, and in a day of evil it is a bad sign to flatter ourselves that we are cleaving to the good, for invariably, where there is evil there must be repentance; and there cannot be a worse sign than putting off, therefore, the solemn lesson that God is reading us about sin. I do not say that to throw it at others, but to take my full share myself; because I am fully persuaded that where there is the strongest desire even to be separated from evil, there will be the deepest feeling of the evil. There was nobody who felt the evil of Israel so much as Daniel, though there was no one who was more personally separate from it. And yet he always says "we." He does not say "you." He does not say, "It is your sin," but "our sin." It is "we have sinned." He held to the unity of the people of God. We ought to hold to the unity of the Church.

And so, in the same way, it is no use for people to say, I have nothing to do with Popery; I have nothing to do with the Greek church; I have nothing to do with ritualism or the like. That is an improper way to speak. We have a great deal to do with them, because all this is done under the name of Christ. It is like a vast company that has got a common share; and we are partners in the firm unless, indeed, we cut the connection; that is, unless we renounce utterly all the shame and sin of the thing before God, but, at the same time, bear the burden of it. Suppose we have renounced the company in matters of action; we ought to feel the shame and the grief of it if we have any love in our souls for them, or any care for the glory of the Lord. I conceive, therefore, that those who read these sad tales of Israel's, and above all, of Judah's, sin, without making a personal application to Christendom — to the state of God's people now — are putting aside a most solemn admonition that God gives for the conscience, and a sign and token too of the analogy between what is new and what was then. The only difference is that we have incomparably greater privileges and, therefore, a deeper responsibility.

Further, the Word of God is explicit that the Lord Jesus is about to return in judgment; and when He does judge, where will His sternest judgment be? On the heathen? On the Jew? No, on Christendom! I grant you that Jerusalem will be the scene of the tremendous judgment of God; but then Jerusalem was the birthplace of Christianity, as well as the capital of Judaism; and I have not the slightest doubt that at that moment when the Lord returns in judgment the same men will have acquired headship over Christendom as well as over the Jews. Things are coming to that now. Ritualism will soon land Christendom into acknowledgment of Judaism. What an amalgam! A hateful amalgam, not merely an amalgam of unfaithful Christians, but even of Judaism along with Christianity, because the false prophet who is destroyed at the end will be setting himself up in the temple of God, and will be acknowledged in Christendom as well as by the Jews. This is a tremendous catastrophe to look onward to, and I have no doubt of it; and this shows, therefore, how truly the wickedness of Israel portends also not only their future wickedness, but that which is found in Christendom. All will be united in this dreadful union at the close.

Well then 2 Chronicles 25 shows us the end of Amaziah after his unholy union with Israel — bought to their own shame, but to his greater shame who could employ them — and the end is strife between the two who had unlawfully joined. And further, Judah who ought to have been the more faithful, as they had the truth in a way that Israel had not, are put to flight before the men of Israel.

What confusion when God was obliged to be against His people — when God was morally compelled to smite even those who had most of His sympathies, but now the more guilty, just because they had more light!

2 Chronicles 26-29

Then follows Uzziah (chap. 26). "And he did that which was right in the sight of Jehovah, according to all that his father Amaziah did. And he sought God in the days of Zechariah who had understanding in the visions of God: and as long as he sought Jehovah, God made him to prosper. And he went forth and warred against the Philistines, and break down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines. And God helped him against the Philistines, and against the Arabians that dwelt in Gur-Baal, and the Mehunims. And the Ammonites gave gifts to Uzziah: and his name spread abroad even to the entering in of Egypt; for he strengthened himself exceedingly. Moreover, Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them. Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen and vine dressers in the mountains, and in Carmel: for he loved husbandry. Moreover, Uzziah had a host of fighting men" — a standing army.

All this, no doubt, looked fair. "But when he was strong his heart was lifted up to his destruction: for he transgressed against Jehovah his God, and went into the temple of Jehovah to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of Jehovah, that were valiant men: and they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah to burn incense unto Jehovah, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from Jehovah, God. Then Uzziah was wroth," and although he stood with a censor in his hand, even at that moment, "the leprosy rose up in his forehead before the priests in the house of Jehovah from beside the incense altar. And Azariah, the chief priest, and all the priests, locked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because Jehovah had smitten him." It was a signal judgment, even in this day of weakness and unfaithfulness. So he lived a leper to the day of his death.

His son Jotham (2 Chronicles 27) follows in the right way in a measure as his father did. He entered not into the temple of Jehovah as his father had done; but the people did yet corruptly. However, he builds and wars and becomes mighty, because he prepared his ways before Jehovah his God.

Jotham dies, and Ahaz succeeds him — an impious son who "walked in the ways of the kings of Israel, and made also molten images for Baalim" (2 Chronicles 28). Not satisfied with that, he, even as we know, brought down the pattern of a new altar from Damascus into the very house of God; but God smote him. "Pekah, the son of Remaliah, slew in Judah an hundred and twenty thousand in one day, which were all valiant men; because they had forsaken Jehovah God of their fathers." And so we find further sorrows without end upon Ahaz, so that in the extremity of his distress he sends for a little help to the king of Assyria, only to add to his sorrows.

I need not dwell upon this, though it is one of the most important points in the history of Judah; for it was the great crisis when the magnificent burst of prophecy came from God. Isaiah had began, no doubt, before, in the days of Uzziah and Jotham; but it was in Ahaz's time that the prophecy of Emmanuel was given; yea, it was to Ahaz himself. What grace! that a wicked man should bring forth from God the distinctest pledge of the glory of the Messiah! Yet, so it was. How completely God moves above the evil of man! And if God be so to the evil, what is He not to the righteous? How should we not then ever confide in His love?

Ahaz, after a most distressful as well as guilty reign, comes to his end; and Hezekiah reigns in his stead (2 Chronicles 29). Here we have a man of faith — a man of singular confidence in the Lord — and Hezekiah "in the first year of his reign, in the first month, opened the doors of the house of Jehovah and repaired them." There was no time lost. In the first year and the first month! "And he brought in the priests and the Levites and gathered them together into the east street, and said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of Jehovah God of your fathers, and carry forth the filthiness out of the holy place. For our fathers have trespassed, and done that which was evil in the eyes of Jehovah our God, and have forsaken Him, and have turned away their faces from the habitation of Jehovah, and turned their backs. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and He hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. Now it is in mine heart to make a covenant with Jehovah God of Israel, that His fierce wrath may turn away from us. My sons, be not now negligent: for Jehovah hath chosen you to stand before Him, to serve Him, and that ye should minister unto Him, and burn incense."

What a state! Yet there was the law; but such was the practice. The people of today wonder at the departure in Christendom since the time of the apostles. The departure was not so easy under Israel, because Israel's worship consisted so very much of external observances; and they might be done even by unconverted men. But in the Church everything depends upon the Spirit of God, and therefore the departure is incomparably more easy in the Church than it was under Israel. Yet people wonder that the Church has gone astray. To what purpose have they read their Bibles, and why has God given us this most solemn departure in Israel but to warn us of ours? Has He not in the New Testament put forward prophecy after prophecy of the departure that He saw at hand? "Otherwise thou shalt be cut off." What did it depend upon? On what condition? Except the Gentile continued in the goodness of God, he should be cut off like the Jew. Has the Gentile continued in the goodness of God? Is Protestant devotion and the splitting up of the Church of God without a care? Is Popish or Greek idolatry continuing in the goodness of God? The Gentile has not continued in the goodness of God, and must be cut off no less than Israel and Judah.

Well, here was a pious man; and what a mercy to think that God raises up individuals in Christendom, as He did in Israel. But you will observe this: no piety of Jehoshaphat, no faith of Hezekiah, turned the current of evil. There is a stay: they find a footing in the midst of the current and they resist it. They are sustained of God, but the current of evil still passes on till it ends in the gulf of judgment. And so we find now. Hezekiah no doubt gave a fair and beautiful promise of a better day. But it was only the morning cloud and passing dew; so he calls upon them not to be negligent, and the Levites answer to his call to cleanse the house of Jehovah.

This was the great thing. It was not merely personal cleansing, but cleansing the house of Jehovah. The house of Jehovah answers to our being gathered together. It is not enough to be personally pure; we ought to be pure in our associations; we ought to be pure in our worship. If there is anything in which we ought to be pure, it is in the worship of God. I cannot understand the piety of persons that are content with what they know is wrong in the worship of God. It seems to me sadly inconsistent, to say the least. I know there are difficulties. Faith always has difficulties but faith always surmounts them. So it was with Hezekiah. No doubt it seemed a very strange thing to be blaming everybody for so long a time; but he did not think of that, and I am persuaded that Hezekiah was not a high-minded, but a most lowly man. It is a mere stigma and calumny to call faith proud. The world always dues. Christians ought not to do so; they ought to know better.

So they began on the first day of the first month. What alacrity! "Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of Jehovah: so they sanctified the house of Jehovah in eight days; and in the sixteenth day of the first month they made an end." v. 17. Then they went unto Hezekiah the king and told him. Hezekiah prepares accordingly. "Then Hezekiah the king rose early, and gathered the rulers of the city and went up to the house of Jehovah." It is all the same stamp. It was a man filled with a sense of the glory of God, and there was not a moment to be lost. If I want to obey, why should I not begin at once? What am I waiting for? "And they brought seven bullocks, and seven rams, and seven lambs, and, seven he-goats, for a sin offering for the kingdom, and for the sanctuary and for Judah. And he commanded the priests, the sons of Aaron, to offer them on the altar of Jehovah. So they killed the bullocks, and the priests received the blood and sprinkled it on the altar: likewise, when they had killed the rams they sprinkled the blood upon the altar: they killed also the lambs and they sprinkled the blood upon the altar. And they brought forth the he-goats for the sin offering before the king and the congregation; and they laid their hands upon them. And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel."

Let me call your attention to what is said here — "for all Israel," as we also have it in the 21st verse — "for the kingdom, and for the sanctuary, and for Judah." Not for Judah only, but for the whole nation, Israel and Judah. This is a fine action of Hezekiah's faith. Personally pure and devoted in his own sphere, his heart went out toward all that belonged to God. They might be idolaters, but he makes an atonement. The more, therefore, they needed the atonement, the mare they needed that others should feel for them if they felt not for themselves and for God.

And so we should feel now. We ought not to care merely for the Christians that we }new. Surely we ought to love them; but our hearts ought always, in private and in public, to take in the whole Church of God. We are never right if we do not. There is sectarian leaven in our hearts if we do not go out toward all that are of God. So with Hezekiah. It was for all Israel — for the king commanded. It was the king, you see. The priests, no doubt, did not think about it. They were so accustomed merely to offer up sacrifices for Judah that they, no doubt, never thought about "all Israel"; but the king did. "The king commanded that the burnt offering and the sin offering should be made for all Israel." And everything was done in its proper order. There was no neglect of what was seemly or decent. "And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet; for so was the commandment of Jehovah by His prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of Jehovah began also with the trumpets, and with the instruments ordained by David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded, and all this continued until the burnt offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. Moreover, Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped."

And thus all was done in beautiful order and, as we are told in the last verses, "the service of the house of Jehovah was set in order. And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly." But it was none the worse for that. There had been nothing like this since the days of king Solomon; so long had care for the house of God fallen into disuse.

2 Chronicles 30-31

But Hezekiah was not content with this (chap. 30). "He sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh that they should come to the house of Jehovah at Jerusalem to keep the passover unto Jehovah God of Israel." This seemed, no doubt, a very bold thing, and I have not a doubt that they considered that the king was behaving in a very presumptuous manner. What business had he to send to all Israel? He was only the king of Judah! Why should he not be content with his own people? He was proselyting. They did not like it. They thought it was exceedingly improper to be taking away the Israelites to Jerusalem. But Hezekiah was thinking of God. Hezekiah was filled with a sense of what was due to the claims of Jehovah. Jehovah had set His house in one place for all Israel.

Now there is nothing that gives a person such boldness as this, and nothing, also, that sets love to work so earnestly as this. If we are merely contending for doctrines of our own, it does seem rather strong to expect other people to receive them. If it is merely my own doctrine, I had better make myself happy with my own affairs. But if it is God's grace, if it is God's worship, if it is God's way, has it not a claim upon all that are God's? The moment you see that, you can go forward; and you can appeal to the conscience of all that belong to God, that they should be faithful to God's own will and Word. And what I want the children of God to see now clearly, and all the children of God as far as He is pleased to give it efficacy, is that they are set not merely upon something better than what other people have, but upon what is God's will, because that must be the best of all; and inasmuch as they have got the Bock of God, they can see and are responsible to find this out for themselves. Anything that is herein has a claim upon a child of God — and more particularly as regards the worship of God. I grant you that in human things what is of man has a claim; but not so in divine things. "Render, therefore, to Caesar the things that are Caesar's, and to God the things that are God's."

I think it was in this spirit, therefore, not trying to be a Caesar over Israel, or even recalling Israelites to their allegiance to himself, which perhaps he might have done, that Hezekiah so acted. He was a man of faith, and he knew well that it was of God, the rending of the ten tribes from the house of David; and therefore he did not ask the tribes for himself, but he did ask them for God. He sent out "to all Israel and Judah" (chap. 30). And so should we do now. We ought not to desire the world. Let men, if they will, seek the world and the pretended worship of the world. Let them seek "the masses," as they say. Let them have the masses if they will, and if the masses are weak enough to follow them. But the business of faith is to call upon all who have faith in the name of the Lord, and to get them to follow His Word. So did Hezekiah now, according to what God gave him. "And the thing pleased the king and all the congregation." What I call your attention particularly to is this: nobody thought of all this for all these years — nobody thought of it but Hezekiah. The more you draw near to God, the more you love the people of God. It was because God was so great in Hezekiah's eyes that the people of God were so dear to Hezekiah; and so he claimed them for God, and called them to come out from their abominations. "They established a decree to make proclamation throughout all Israel from Beer-sheba even to Dan, that they should come to keep the passover unto Jehovah God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written!" How quickly people departed from what was written!

"So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel" — not merely, "Ye children of Judah," but "Ye children of Israel" — "turn again unto Jehovah God of Abraham, Isaac, and Israel, and He will return to the remnant of you that are escaped out of the hand of the kings of Assyria. And be not ye like your fathers and like your brethren which trespassed against Jehovah God of their fathers, who therefore gave them up to desolation as ye see. Now, be ye not stiff-necked, as your fathers were, but yield yourselves unto Jehovah, and enter into His sanctuary, which He hath sanctified for ever." God's principles do not change. It is all a mistake that because the apostles are gone, the apostles' truth is gone. Not so; it abides, and forever. It is always binding on the people of God. So here with the sanctuary in Jerusalem. "So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn and mocked them."

As it was then, so it is now. The more true, the more it be according to God, so the more is the contempt of men who have chosen to blend the world with Christ. "Nevertheless, divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem." In the most unlikely and distant quarters, and where no one could possibly look for them, there are those that have humbled themselves and have come. "Also in Judah the hand of God was to give them one heart to do the commandment of the king, and of the princes, by the word of Jehovah." And there they assembled. "And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away and cast them into the brook Kidron. Then they killed the passover on the fourteenth day of the second month, and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of Jehovah, and they stood in their place" — because this was in consequence of some not being ready. The priests had not sanctified themselves sufficiently. The second month was the gracious provision that God made in the case of uncleanness in the wilderness, as we may see in Numbers 9: 10, 11.

How good is the word of the Lord! They must keep the passover; but, on the other hand, they could not keep it if they were unclean. This provision came in, therefore, when they were consciously unclean, that they might purify themselves and keep it so new. But there is no lowering the standard. There ought to be consideration for the weakness, and there is given them time to learn; but the standard must not be lowered. And so we find, further, that "the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised Jehovah day by day, singing with loud instruments unto Jehovah. And Hezekiah spake comfortably unto all the Levites"; and, in fact, there was a happy and a holy time come, "for Hezekiah king of Judah did give to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced. So there was great joy in Jerusalem."

In the next chapter (2 Chronicles 31), we find that this faithfulness on the part of the Jews of Judah gave a great impulse to their fidelity. True faithfulness always flows from faith, and if we are right in the worship of God, we shall seek to be right in our walk. A low worship always goes with a low walk. It would be an awful thing and most condemnatory if there was carelessness of God's worship and a want of care of our personal ways and walk. We have to see to that. "Then all the children of Israel returned, every man to his own possession, into their own cities. And Hezekiah appointed the courses of the priests," for he was not content with what he had done. He carries out the work still more fully. And we are told in the end of the 31st chapter, "Thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before Jehovah his God. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered."

2 Chronicles 32-36

But now we find the Assyrian (chap. 32). "And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water. Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: with him is an arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah." vv. 2-8.

So Sennacherib sends his servants with a most insulting message, and these letters and oral insults were meant to alarm and stir up the people even against the king. "For this cause Hezekiah the king, and the prophet Isaiah the son of Amoz prayed and cried to heaven. And Jehovah sent an angel which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slow him there with the sword. Thus Jehovah saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib."

We are told very briefly, also, of the sickness of Hezekiah and of the Lord's marvelous recovery of him. "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up", and even this good king thus brings wrath upon Israel. Again, it is the king that decides all. How blessed when there is a king reigning in righteousness, when all will be decided in favour of the people, without a flaw. That is the purpose of God, and these kings on whom the burden rested then were the witnesses of the King that is coming, for I trust that all here believe that the Lord Jesus will not only be exalted in heaven, but in the earth. It is a great failure in the faith of any man, and a sad gap in the creed of those who do not believe that the Lord Jesus is going to reign over the earth. What has God made the earth for? For the devil? It would look like it if the Lord is not going to reign, for Satan has had it in his own way ever since sin came into the world [of course, within limits]. Is the earth for Satan even in the midst of God's people? Oh, no! All things were made for Christ. All things are by Him. In all things He will have the pre-eminence.

In the dispensation of the fullness of times, all will be gathered under the headship of Christ — not merely things in heaven, but things on earth — and then will be the blessed time which people vainly hope for now — the time when nation will not war against nation, and when men will learn war no more.

There will be such a day; but it is reserved for Christ, not for the Church. It is reserved for Christ when the Church is out of the world. In fact, so far from the Church correcting the world. she has not been able to keep her own purity. The Church has sold herself to the world, and is now merely like all unfaithful spouses that have betrayed their true husbands. Now the world is tired of her, and is beating her away with shame and scorn. This is going on in all lands. The days are fast coming when there will not be a land in the world where the Church — for which Christ gave Himself — is not cast off. I do not say that to excuse the world, but I do say it to take the shame of it to ourselves. For, undoubtedly, had the Church walked in purity, she would never have sought the world's glory, nor have been in the world's embraces, and would never have been exposed to the world's casting her off as a wretched and corrupt woman.

Well (2 Chronicles 33), Manasseh follows this pious king who new has been called to sleep. The ways of Manasseh were first, a most painful outburst of all abomination, yet of the mercy of God at the last. For this very Manasseh, after his sin — after he had made Judah and Jerusalem to sin and do worse than the heathen — is taken by the king of Assyria and carried to Babylon, and there taught with thorns. But in affliction he humbles himself before the God of his fathers and prays to Him; and God heard and brought him back again. "Then Manasseh knew that Jehovah He was God" v. 13. This is a history most peculiar. Others, alas! had begun well and ended ill. He began as ill as any had ever done, and worse than any before; but he had a blessed end. He took away the strange gods and idols which he had himself set up, and the altars that he had made; and he repaired the altar and offered peace offerings and thank offerings, and commanded Judah to serve Jehovah. And "so Manasseh slept with his fathers, and they buried him in his own house; and Amon his son reigned in his stead." But Amon did that which was evil, according to his father's beginning, not according to his end; "and his servants conspired against him and slow him in his own house, and made his son Josiah king in his stead."

Josiah was a king as remarkable for conscientious service to God as any man that ever reigned in Judah. How remarkable — not, alas! that a pious king should have an impious son, but that an impious father should have a pious son. This indeed was grace.

Josiah, then, and his reformation is brought before us (2 Chronicles 34). He was young when he began to reign — only eight years old — and "in the eighth year of his reign, while he was yet young, he began to seek alter the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places and the groves, and the carved images, and the molten images. And they brake down the altars of Baalim in his presence, and the images that were on high above them, he cut down: and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strewed it upon the graves of them that had sacrificed unto them. And he burnt the bones of the priests upon their altars" — nothing could be more thorough-going than this action against the false gods — "and cleansed Judah and Jerusalem. And so did he in the cities of Manasseh and Ephraim and Simeon, even unto Naphtali, with their mattocks round about. And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem."

For, you observe, he goes beyond his own sphere. He goes out into "the cities of Manasseh and Ephraim and Simeon, even unto Naphtali."

There is amazing vigour in this young king. "And in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of Jehovah his God." And God shows him signal mercy, for there it was that the priest Hilkiah found the book of the law of Jehovah given to Moses. "And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the house of Jehovah. And Hilkiah delivered the book to Shaphan." The king hears of it and, just as I have said, his conscience is the remarkable part of this good king; for when he hears the words of Jehovah, he rends his clothes. Had he not been pious? Had he not been faithful? Yes, but he forgot the things that were behind, and he pressed toward those that were before. He did not think of the good that he had done, but of the evil that, alas! was still around him, and of the good that he had not done and that remained before him.

So he sends, saying, "Go, enquire of Jehovah for me, and for them that are left in Israel and in Judah, concerning the words of the bock that is found, for great is the wrath of Jehovah that is poured out upon us, because our fathers have not kept the word of Jehovah, to do after all that is written in this bock." And God answers his desires. "And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath," and she gives the answer from Jehovah, and the king acts upon it, and humbles himself before the Lord. "And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers."

He too keeps a passover (2 Chronicles 35). He kept it, as we are told, on the fourteenth day of the first month, for now things are more in order as far as this was concerned. The preparations were made more orderly than in the hurried preparations of king Hezekiah, which they were obliged to keep in the second month. This chapter gives us a full account of this striking passover. There was no passover, we are told, like to that kept in Israel from the days of Samuel the prophet. Of Hezekiah's it was said there had been none such since the days of Solomon; but of Josiah's it is said, "since the days of Samuel." We have to go up to earlier times to find with what to compare it. The reformation, therefore, was remarkably complete in appearance. Alas! what was beneath the surface was corrupt and vile — not in Josiah, nor in certain godly ones that gathered in sympathy round the king, but in the mass of the people — and Josiah himself shows, after this, the usual failure of man, for he goes out unbidden against the king of Egypt when he had come against Charchemish. And, though he is warned by Pharaoh that he does not wish to fight with him, Josiah would not turn back. "He disguised himself that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. And the archers shot at king Josiah; and the king said to his servants, Have me away, for I am sore wounded. His servants therefore took him out of that chariot, and put him in the second chariot that he had. And they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah." Yet not they only; there was one heart more true than any — Jeremiah. Jeremiah knew from the Lord that there was buried the last worthy representative of the house of David. All that followed was only a shame and a scandal. It was but the filling up of the measure of their sins that they might he carried away into Babylon. Josiah was taken from the evil to come. "Jeremiah lamented for Josiah; and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel; and behold they are written in the Lamentations."

"Then the people of the land took Jehoahaz" — for, indeed, it could not be said to be God now in any sense. "The people of the land took Jehoahaz, the son of Josiah, and made him king in his father's stead in Jerusalem. Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem" (2 Chronicles 36). And his brother, or near relative at any rate, Eliakim, was made king, with his name changed to Jehoiakim. But as the king of Egypt made him king, so the king of Babylon unmade him; for he comes up and carries him to Babylon, and sets up Jehoiachin his son in his stead. And he too did what was evil and was brought to Babylon; and Zedekiah his brother, as we are told, was made king over Judah and Jerusalem. He brings the disasters of Jerusalem to their last crisis, for he it was who was sworn by the oath of Jehovah, and broke it, and gave the awful spectacle before the world, that a heathen had more respect for the name of Jehovah than the king of Judah. Nebuchadnezzar trusted that that name, at least,- would have moral weight. Zedekiah feared it less than Nebuchadnezzar. Impossible, therefore, that God should allow such a stain to remain upon the throne and the house of David; so destruction came to the uttermost, and the last portion of Judah was swept away by the Chaldees, and the land must enjoy her sabbaths, "for as long as she lay desolate she kept sabbath to fulfil threescore and ten years." And thus we see them back in captivity till God raises up Cyrus to make the way back for a remnant of Judah.

Notes on Jeremiah.

W. Kelly.

Introduction

On the consideration of the second of the four great prophets we purpose to enter. Here we are not in presence of the comprehensive scope of divine purpose such as we have seen in Isaiah; but we are about to deepen our acquaintance with one who yields to none in pathos. The sublime strains of his inimitable predecessor are not more suited to the magnificent visions which he was inspired to see and communicate then is the plaintive style of Hilkiah's son to his own solemn and touching commission.

Jeremiah began his prophetic ministry, as he intimates, in the thirteenth year of Josiah, the last king of Judah. It was the year which followed the first effort to purge the capital and the country from the high places, and the groves, and the carved images, and the molten images. The fairness of the promise but added to the poignancy of his grief when the reformation turned out altogether superficial, and the ruin impending was only stayed, under God, so to speak, by the life of Josiah, who died at the age of 39. Then followed the deplorable reigns of Jehoahaz (= Shallum), whom Pharaoh-Necho deposed, setting up Eliakim (= Jehoiakim); who was succeeded by his son Jehoiachin (= Jeconiah or Coniah), for whom Nebuchadnezzar soon substituted "his brother" (or, as we would say, his father's brother) Zedekiah (= Mattaniah). Under these kings the closing disasters of Jerusalem, were mixed up with the struggle between Egypt and Babylon, which ended in the indisputable world-sovereignty of the latter and the various stages of Judah's captivity. What juncture so suited to call out the exercises of such a heart as Jeremiah's? These soul-trials, which the Holy Ghost wrought in, were, as far as circumstances and persons could be, the mould in which the various parts of the prophecy were cast.

As to form, no such book of Scripture perhaps has more perplexed the critics, one of whom (Dr. Blayney) has dared to characterize it as a "preposterous jumbling together" of incoherent materials. Apparently from very early times the arrangement was found difficult, as we may gather from the strikingly different disposal of a large part that is exhibited in the Septuagint. They have been compared thus:-

LXX. Hebrew.

25: 14-18 49: 34-39

26 46

27, 28 50, 51

29: 1-7 47: 1-7

29: 7-22 47: 7-22

30: 1-5 49: 1-6

30: 6-11 49: 28-33

30: 12-16 49: 23-27

31 48

32 25: 15-39

33, 51 26, 45

52 52

Dr. Blayney has sought to arrange the whole chronologically. Any such scheme will make it evident that neither the Hebrew original nor the version of the Seventy adheres throughout to the order of time.

I do not doubt that the Hebrew (as followed by the Authorized Version) was the order in which the book was left by the inspired editor (whether Ezra or Baruch matters little) who added the last chapter, which fitly terminates the prophecy, and serves as a preface for the appendix of the prophet's Lamentations. In short, it appears that the disregard of mere historical sequence subserves a moral order, which, as usual in Scripture, has eluded the notice of those who look to no more then external points which lie on the surface.

Jeremiah 25 is a sort of link of transition between the first and last halves of the book. The early chapters were no doubt among the first utterances of the prophet, and are for the most part occupied with appeals to the conscience of the Jews, and warnings of the inevitable judgment of God just impending, though far from exhausted then. In that central chapter, the judgment is clearly predicted; and this judgment falls first on the land of Judah and all its neighbours; next, after seventy years' servitude to the king of Babylon, the day of divine visitation comes for the king of Babylon and the land of the Chaldeans. "And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands. For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord's hand, and made all the nations to drink, unto whom the Lord hath sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people." (Jer. 25: 13-19.)

Thus evidently the chosen people are merged in the ruin and judgment of the nations, and only possess a title to come first in order to be chastised of God for their iniquities, so much the more guilty because of His favour and their privileges. This casts much light on the expression in the chapter that Jeremiah was ordained or made "a prophet unto the nations." Whatever the secret counsels of divine grace, in the public government of God the moment was come for Judah to be Lo-Ammi ("not my people"). Surely God will in His mercy restore them for the latter-day blessing and glory; but meanwhile they fell through idolatry, after the most perfect patience on God's part, from their distinctive place as God's people in the earth — not for ever indeed (for His gifts and call are without repentance), but for a time still in progress. "The times of the Gentiles," and the dispersion of Israel are the evident proofs of it.

Hence we may regard the Book of Jeremiah as divisible into two great and nearly equal parts: the first, up to Jeremiah 25, consisting of moral appeals to the people; and the second, from that chapter, bringing in the particulars of the judgments on Israel and the nations among which they as it were disappeared, and in the midst of judicial dealing God remembering mercy and restoring them in virtue of the new covenant through His own unfailing grace.

Within these two main divisions there are, of course, lesser, though connected, sections. Thus Jeremiah 1 is the prophet's call; Jeremiah 2-6 go together, his first grave expostulation with the people. Jeremiah 7-10 begin with the house of God as the witness of the people's sin and the starting-point of His judgment; declare that Israel might take a lesson, in their inattention to the Lord, from the birds of heaven which observe their movements and seasons; and insist, though with the deepest grief on the prophet's part, that divine judgments must fall both on them and on the nations around them. Jeremiah 11-13 remind them of their fathers' covenant broken, so that intercession was vain, yet of restoring mercy at last, and close with a solemn denunciation of the proud iniquity of Judah. Jeremiah 14, 15 mingle an acknowledgement of God's chastening in famine with the prophet's tears and confession for the people; but the Lord's assurance, that not Moses nor Samuel could turn Him towards those whom He had made up His mind to abandon and disperse. Jeremiah 16, 17 separate the prophet from the people now, but assure of final blessing show the value of trusting the Lord and call to repentance. Jeremiah 18-20 give a startling picture of religious hardness toward God, and hatred of the prophet who called them by the testimony of judgment as well as of his own deep conflict withal. Jeremiah 21-24 are remarkable in this way, that the Spirit takes occasion, by the overwhelming answer of the prophet to Zedekiah, to collect the various sentences on the successors of Josiah-Shallum, Jehoiakim, [Je]coniah. Woe on these destructive pastors is followed by Jehovah's promise of a righteous Branch to David. This, however, does not hinder present sternness of rebuke, but with discrimination of the righteous and the wicked, as set forth in the two baskets of figs. Jeremiah 25, though in fact an earlier message, winds up, as we saw, the first division, by declaring the intent of God to give all up to the king of Babylon, who in turn should be punished himself.

The second part consists far more of detached portions which give details. Thus, Jeremiah 26, in the beginning of Jehoiakim's reign, shows the effect of Jeremiah's calling them to repent of their sins that God might turn from the evil otherwise inevitable, the lay element, if one may so say, shielding their monitor from the priestly power. Jeremiah 27, 28 bring us to the beginning of (not "Jehoiakim's," which is an error of the copyists, but) Zedekiah's reign (of ver. 3, 12, 20 and Jer. 28: 1). God had acted sovereignly in the government of the world and warns, not the king of Judah only, but those round about, of the necessity of subjection to the king of Babylon. This was sealed in the death of Hananiah the false prophet. Jeremiah 29 declares the blessing of God on those who accepted the humiliation from His hand in the dominion of Babylon such should find peace while there. Those who prophesied otherwise were not divinely sent, and must be judged for their rebellion against the Lord. Jeremiah 30, 31 prove that the Spirit does not limit the return from captivity to the remnant who went up from Babylon in the days of Cyrus, but looks onward to the unparalleled days of trouble, the time of Jacob's trouble which precedes his deliverance, when they shall serve not only Jehovah, but "David their king whom I will raise up unto them." The day of the lord is contemplated, without doubt. Hence all the families of Israel enter the blessing, instead of a remnant according to the election of grace, as now, or before Christ. These will be the days when all Israel shall be saved, and be placed under Messiah and the new covenant.

Jeremiah 32 sets forth a present act on the prophet's part in evidence of their restoration — yea, of an everlasting covenant with them. Jeremiah 33 teaches that, when the Lord causes the captivity of Judah and of Israel to return, not only will there be unexampled prosperity, but Messiah, the Branch of Righteousness, shall execute judgment and righteousness in the land, and Jerusalem itself be called Jehovah-tzidkenu; and as the king, so the priesthood; and all this for ever. Jeremiah 34 renews the assurance of the imminent ruin of Jerusalem and Judah, and in detail. Jeremiah 35 contrasts the Rechabites, faithful to their father, with Judah's disobedience. Jeremiah 36 sets forth God's faithfulness in testimony spite of Jeremiah's imprisonment and Jehoiakim's destructive madness. Jeremiah 37 - 39 form another testimony to this in a different shape under Zedekiah. Appearances of good do not weaken God's word, nor do trifling circumstances impart security where He is not trusted. Jeremiah 40 - 44 testify similarly among those left behind when the final blow of the Chaldeans had fallen on Jerusalem: the people were as unbelieving and rebellious as the kings, and reap the due fruit of their sowing, whether in the land or in Egypt. Jeremiah 45 assures Baruch in his sorrow and shrinking, of God's sure judgments but of his own preservation meanwhile. Jeremiah 46 - 49 give the details of His dealings with the Gentiles in the land; as Jeremiah 50, 51 show us the imperial power of Babylon itself judged, the occasion and type of that which makes the way for Israel's return to the land and the Lord their God.

Jeremiah 52, though not the prophet's writing, fitly closes the book, furnishing the connection of the Chaldean with the king, the capital, and the temple. The spoliation of the city and sanctuary was complete, and so was the captivity of the people. God had not failed in aught He had predicted of Babylon's supremacy, nor of the value of subjection to Babylon, the scourge of Judah's sin.

Jeremiah 1

But few words will suffice for the opening chapter, especially if the general scope of the prophecy has been apprehended. We have seen the extent of Jeremiah's prophetic ministry. (Ver. 1-3.) His call is then described in verses 4-10. He was a prophet sanctified to the nations, the people of God being on the point of losing their sanctification as His people, and all merged in common ruin and obnoxiousness to divine judgment. Serious charge to one of Jeremiah's tender feelings so strongly susceptible of grief and pity! But he must deliver it. "Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord. Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth. See I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant." (Ver. 7-10.) Next, he is taught in symbols what was in store for him. (Ver. 11-16.) The almond rod set forth how God would hasten the performance of His word; the pot seething with its face northwards intimated the evil brewing thence for Jerusalem and Judah on account of their idolatries. "Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest 1 confound thee before them. For, behold 1 have made thee this day a defenced city, and an iron pillar, and brazen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. And they shall fight against thee: but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee." (Ver. 17-19.) Out of weakness the prophet must be made strong to suffer, if not to do, in the testimony of God against his own people, the more painful because so loved and yet so guilty. His tender spirit must speak boldly against all, and so the Lord would deliver him: to shrink from it would ensure his confusion before them. What a deliverance from the fear of man is the fear of the Lord who deigns to be with His servant!

Jeremiah 2 - 6

The opening charge of the prophet to the people occupies these five chapters.

Jer. 2 Nothing can be more affecting than the Lord's appeal as He reminds them, as it were, of plighted troth and consecration to Jehovah at the beginning of their history. (Ver. 1-3.) Was it iniquity in the Lord that their fathers walked after vanity? Were they not willingly ignorant, who felt not His goodness in bringing them out of the furnace of Egypt, through the dreary desert, and into His good land, which they had made defiled and an abomination? (Ver. 4-7.) Nor were the priests, the pastors, or the prophets one whit better, but rather worse, or at least more conspicuous in their sin against Him. (Ver. 8.)

Next, how slow is the Lord to abandon His people, pleading with those before Him then, to their children's children! Go where they pleased — north-west or south-east, to Greeks or to Arabians: they would hear of none so false to their false gods as Israel to the true God. Well might the heavens be amazed and afraid and greatly wasted, at the sight of God's people guilty of two such evils: forsaking Him, the fountain of living waters, to hew them out cisterns, broken cisterns that hold not the waters! (Ver. 9-13.)

And why such exposure to enemies? Was Israel a slave from without or one born at home, that he should suffer the grossest wrong and indignity even from those they most trusted — the sons of Noph and Tahapanes — feeble as they were? Jehovah forsaken was Israel's punishment and shame. What had they to do with drinking of the Egyptian river or of the Assyrian? They must yet learn the bitterness of abandoning the Lord their God. (Ver. 14-19.) Of old they had been set free, and promised obedience, but turned to all licentiousness. God had failed in no case: the fault was their own, their stain indelible.

(Ver. 20-22.) Self-righteous were they, yet swift to do evil and irreclaimable, given up to others hopelessly (Ver. 23-25. ), and as palpably as a thief caught in the very act; and this, not the masses only, but their kings, their heads, and their priests, and their prophets, saying to a stock, My father art thou, and to a stone, Thou hast brought me forth. In their trouble they might turn to God with Arise and save us; but God challenges their gods to arise if they can save them. It was from no lack of number alas! for Judah's gods were as many as their cities. In vain did they excuse themselves. They were all guilty, and far from accepting Jehovah's correction, their own sword had devoured their prophets. (Ver. 26-30. ) The prophet closes this appeal on the Lord's part by asking if He had been a desert or land of darkness to Israel that they came no more to Him, forgetting Him unnaturally and continually, and teaching the wicked their ways, and with the most evident blood-guiltiness yet pretending to innocence. And truly it was but a shift of sin. It had been Assyria, it was now Egypt: but shame and sorrow would be the lot of their depraved affections.

Jeremiah 3. God, however, is nowhere more Himself than in His pitiful mercy to His fallen people. A man could not take back the wife who had deserted him for another. "Israel had committed fornication with many lovers: yet return again to me, saith the Lord." He points out their frequent and shameless unfaithfulness, calling Him withal the father and guide of their youth. But whatever they said, they persevered in evil-doing. (Ver. 1-5.) Israel's uncleanness was notorious, and God had called her back in vain; but Judah was yet more treacherous, despised the warning with better knowledge, and sinned yet more audaciously. (Ver. 6-11.)

In the face of all the prophet is bid say, "Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you: for 1 am merciful, saith the Lord, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding children, saith the Lord; for 1 am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. At that time they shall Jerusalem the throne of God; and all the nations shall be gathered into it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers." (Ver. 12-18.) It is in vain to refer such language as this to the past. Such interpretations not only mislead as to the drift of the passage itself, but do the far greater damage of enfeebling all Scripture in the eyes of those who accept them. For if God can exaggerate or fail as to the one point, how can His word be trusted absolutely anywhere else? Apply such a prediction to the future, when, beginning with ever so small a gathering from this or that place, God will bring back His people to Zion, and the new order will far outshine the past, and Jerusalem be His throne, a centre for all nations, and the long-divided houses of Judah and Israel be re-united once more and for ever, not in another world, or after a mystical sort, but in the land given for an inheritance to their fathers. But it will be no mere external resuscitation of Israel. They will truly repent and cleave to the lord with purpose of heart. (Ver. 12-19.)

The rest of this chapter (Ver. 20-25.) resumes the appeal to the conscience of the people; and the prophet replies in their name with a confession of their sins.

Jeremiah 4 summons the people to return to the Lord, and this in truth of heart, lest His fury break forth and burn like fire. Let the trumpet assemble to the defenced cities; for destruction comes from the north. It is Nebuchadnezzar "The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. For this gird you with sackcloth, lament and howl: for the fierce anger of the Lord is not turned back from us. And it shall come to pass at that day, saith the lord, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder." (Ver. 7-9.) Again: "Behold he shall come up as clouds, and his chariots shall be as a whirlwind; his horses are swifter than eagles. Woe unto us! for we are spoiled." (Ver. 13.) The prophet next tells Jerusalem plainly that these bitter things befall her for her sins; and then pours out the lamentation of his own anguished heart at the horrors impending over the guilty but beloved city and land. (Ver. 19-31.)

Jeremiah 5. Yet was it most just. Righteousness was sought in vain throughout the streets and broadways; profanity was everywhere. And what would be the result under the righteous government of God? "Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased." (Ver. 6.)

How should the lord pardon Jerusalem for this? Could He reward His own dishonour? Could He sanction the grossest depravity? Nevertheless, the judgment was to be measured, even though they belied the Lord and His chastenings. (Ver. 7-18.)

Nor would it be only desolation and death in the land, but the people should serve strangers in a foreign land, even as they had forsaken Jehovah and served strange gods in their own land. They were revolted and gone in heart already. "Shall I not visit for these things? [recounting their iniquities] saith the Lord: shall not my soul be avenged on such a nation as this?" is the twofold witness of the prophet. (Ver. 9-29.) People, prophets, priests loved falsehood together.

Jeremiah 6. This concluding portion of the charge adds to the terrors of the scene, first, by the call to the Benjamites to quit the doomed city. Zion was but a comely and delicate woman, incapable of defending her neighbours. Next, the prophet commissions the besiegers to come against Jerusalem; and this for universal covetousness and deceit. Such would be the eagerness of her wasters, that neither the heat of noon would delay them, nor the darkness of night, to the deep discouragement of those beleaguered. No: Jerusalem would not be instructed. The word of Jehovah is to them a reproach. Wounds were slightly healed with a "Peace, peace," where there was none. They would neither go the good old way, nor attend to the warning of new woes. (Ver. 1-17.) "Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it." (Ver. 18, 19.) Their offerings were not acceptable. The northern foe is coming. Let Jerusalem gird herself with sackcloth. But if the Lord makes Jeremiah a fortress, the people are no better than reprobate silver, rejected of Him.

Jeremiah 7 - 10

This section of our prophet starts from the temple as its groundwork, though of course branching out into all directions of the people's iniquity.

Judah at that time fell into the same fatal delusion, against which the Gentile is warned in Romans 11. Christendom, too, has despised the apostle's admonition. Thus the solemn facts stand now in double line before us. Man asserts his self-security most loudly when he least heeds God's sovereign grace and his own responsibility to witness Him aright. The Jew flattered himself that the temple must stand by God's power, let the people be what they might. So Christendom, fallen and yet still falling, set up, corresponding to its degradation, the claims of unfailingness and infallibility, which belongs only to God.

But let us hearken: "The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord's house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord are these." (Ver. 1-4.)

God must have reality in His people. Grace never was meant and never can be suffered to enfeeble the moral ways of God: indeed, it is the sole spring of power to make them precious in our eyes and to give firmness in walking according to them. And the grace that is shown to and appreciated, however feebly, by the soul, manifests fruit of righteousness in every-day life between men as surely as it sets all right Godward. No more destructive snare than that privilege can be pleaded by such as sin and continue in it. God's righteous government of His people is as certain as the mercy, which chose and blessed them: let them forget neither! "For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place, in the land which I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord." (Ver. 5-11.) Nearness to God, even outwardly, is the ground for a more watchful holiness, never for indifference.

But God deigns to reason with His people, notwithstanding their grossness. He points to Shiloh, where first the tabernacle of the congregation had been set up. How vain and fond the notion, that God would maintain His seat where His people insulted Him to His face! "But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what 1 did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and 1 spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. Do they provoke me to anger? saith the Lord: do they not provoke themselves to the confusion of their own faces? Therefore thus saith the Lord God; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched." (Ver. 12-20.)

And what does the God and Father of the lord Jesus now behold in Christendom? What in the East? What in the West? What in those vast tracts of Asia and Africa, where christian assemblies once studded the countries now given over to the Mahometan apostasy? And if we come closer still, is there not as decided a setting up of false mediators in Romanism, as ever there was of false gods in Israel? If one had their "queen of heaven," has not the other theirs, worshipped with yet more passionate devotion and with far less inexcusable rejection of better light?

The rest of Jeremiah 7 (21 et seq.) reminds the people that obedience was the claim of Jehovah, not burnt-offerings to hide their transgressions and stiff wickedness, which grew worse and worse as the prophets followed the law. Jeremiah should speak of them; but they were incorrigible idolaters. Jerusalem only dishonoured the Lord and His house, and is therefore called to mourning. As the Lord had rejected the generation of His wrath, so the high places of Tophet in the valley of Hinnom's son should be superseded by the valley of slaughter till Tophet should have no more space for burial, and the carcases of Judah should be meat for birds and beasts; and all joy should cease and the land be desolate.

Jeremiah 8 fills up the picture. "At that time, saith the Lord, they will bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts." (Ver. 1-3.) Moreover, the prophet was to remonstrate with the people of Jerusalem on their perpetual and unrepentant backsliding (Ver. 4-6), more heedless than familiar birds, great or small, which attend to their fit times, yet with all assumption of wisdom. (Ver. 7, 8.) But what wisdom is in those who reject the word of the Lord? Their covetousness and perfidious neglect of the true interests of Israel must meet with due retribution at His hands. He will surely consume, reversing the counsels of prudence, disappointing their hopes, and causing the whole land to tremble before their adversaries, who will bite like serpents not to be charmed. (Ver. 9-17.)

The rest of the chapter (Ver. 18 to the end) and the first eight verses of Jeremiah 9 set forth the affliction of the prophet over the deceitful malice of the people of the Lord, which forbade their knowledge of Him. Then, from ver. 9, follows their judgment under the Lord's indignant displeasure. Well might they call (Ver. 17) for mourning women, and with haste; and men shall fall like the handful after the reaper, but with none in their case to gather them. (ver. 22.) Human acquirements and resources would never do for man to glory in, but in understanding and knowing Jehovah righteous in all His ways here below, and delighting in goodness. "Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised; Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart." (Ver. 25, 26.) If grace can be indiscriminate, judgment sometimes takes this shape also. And of this Jeremiah treats.

Jeremiah 10 closes the section with a solemn warning to Israel against the superstitious fear and idolatry of heathen ways, which are exposed in the ridicule of their falsehood. "They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The Lord of hosts is his name." (Ver. 15, 16.) Verses 17, 18 speak of speedy and condign judgment. And the prophet (ver. 19-25) both resumes his outpourings of grief, pleads for correction only in judgment lest all should come to nought, and prays for His fury on the heathen that know Him not, the devourers of Jacob and desolaters of His habitation.

Jeremiah 11 - 13

This section opens with the call of Jehovah to hear the words of the covenant between Him and His people. It is the covenant of law, not the ways of grace. By this Israel had bound themselves; but they forgot, transgressed and despised it, not more to His dishonour than to their own hurt. Little did they feel its solemnity when they undertook to obey it; not at all did they take into account their own self-will and rebelliousness. The sad and sure result was their ruin; and such must God's law invariably prove to the sinner. It never was given as a source of life, strength, or holiness; grace, the very reverse of law, alone can be such; and this, not from defect in the law (for it is holy, and the commandment holy, just, and good), but from the inherent weakness and invariable evil of fallen man judged by a divine standard. The fatal error of Israel was shown at the beginning by their proffer to take their stand and hope of blessing, not on the promises made to the fathers, but on the accomplishment of the law to be rendered by themselves; it was ignoring God's grace and their sin; it was presumptuous confidence in their own powers and guilty obliviousness of Him who alone could make reconciliation for iniquity and bring in everlasting righteousness. What, in such a question, is man to be accounted of? Let him at least confess his sinfulness to God and look to another — a Deliverer outside himself. This was precisely what Israel did not, and thence followed their mournful history of pride and falling through sin from first to last. To turn from promise to law, to accept and pledge conditions of obedience must be destructive to sinful men. This was just Israel's case, and God brings it before them.

"The word that came to Jeremiah from Jehovah saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; and say thou unto them, Thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this covenant, which I commanded you fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: that I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord." (Ver. 1-5.)

But self-will soon goes into rebellion, and this again into idolatry. "Then Jehovah said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For 1 earnestly protested unto your fathers in the day that I brought them out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not. And the lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers." (Ver. 6-10.)

Impossible that Jehovah should be a consenting party to His people's sin and misery, any more than to His own dishonour. Judgment, therefore, should not slumber. "Therefore thus saith Jehovah, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. What hath my beloved to do in my house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest. The Lord called they name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken. For the Lord of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves, to provoke me to anger in offering incense unto Baal." (Ver. 11-17.)

In the latter part of the chapter (ver. 18-23) the prophet states how the Lord had made known all to him; for he was as unconscious of their murderous devices against himself as the beast devoted to slaughter. So he calls for righteous vengeance on the guilty people, specially and full soon on the men of Anathoth, to whom Jeremiah's nearness had furnished the opportunity of proving their excessive iniquity.

This is pursued in the first four verses of Jeremiah 12, where the prophet complains to Jehovah of the prosperity of the wicked in the land — so much the more grievous a stumbling-block because He was as near in their mouth as far from their reins.

This is answered in verses 5-13, where Jehovah prepares the tried spirit of His servant for greater ills, and declares He has forsaken His house and heritage, giving the love of His soul (as He calls His people Israel) into the enemies' hands. Desolation therefore was coming, and the sword of Jehovah.

Nevertheless even here Jehovah warns all His evil neighbours who sought to profit by the disasters of the Jews. "Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The Lord liveth, as they taught my people to swear by Baal; then shall they be built up in the midst of my people. But if they will not obey, 1 will utterly pluck up and destroy that nation, saith the Lord." (Ver. 14-17.)

The section ends with a symbolic action to which the prophet was called in Jeremiah 13, its application and touching appeal to Jerusalem founded on it. The girdle worn and kept safely, then utterly marred, set forth what Jehovah had been and what He would be to Judah. (ver. 1-l l.) Did the people taunt the prophet as telling them what they knew? Let them learn what they did not believe, their own destruction now imminent, kings, priests, prophets, all: the God of mercy should not have mercy, but destroy them unsparingly. "Hear ye, and give ear; be not proud: for the Lord hath spoken. Give glory to the Lord your God, before He cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive. Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? What wilt thou say when he shall punish thee? for thou hast taught them to be captain, and as a chief over thee: shall not sorrows take thee, as a woman in travail?" (Ver. 15-21.) Did Jerusalem say in her heart, wherefore come these things upon me? Alas! the answer was already prepared: "For the greatness of thine iniquity are thy skirts discovered and thy heels made bare." (Ver. 22.) Their evil was as hopelessly ingrained as the black of a negro or the spots of a leopard. Jehovah should not only scatter His people, but put them to extreme shame. (Ver. 24-27.) So it must be till all has been fulfilled. There remains greater horrors: only there is one that yet hinders the last excess of lawlessness in the rising of the lawless one against Jehovah and His Anointed. But this belongs to another witness than Jeremiah: so 1 say no more here.

Jeremiah 14, 15

This section opens with a graphic picture of the pressure of death on the Jews and Jerusalem, which filled the land with mourning and levelled the great and small, man and beast, in common privation and suffering. (Ver. 1-6.) This draws out the prophet in touching intercession. "O Lord, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee. O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O Lord, art in the midst of us, and we are called by thy name; leave us not." (Ver. 7-9.)

But was it possible for Jehovah, whatever His mercy, to accept the degradation of His name at the hands of His own favoured people? "Thus saith the Lord unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them; he will now remember their iniquity, and visit their sins." (Ver. 10.) How solemn when Jehovah says to His servant "Pray not for this people for their good. When they fast, I will not hear their cry: and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence." (Ver. 11, 12.) This to one who loved the people of God was in every way a trial: what was it to Him who loves as only God can love? Yet it remains true, and there are times when the principle applies, and faith is bound to find it out and act on it, whatever the reproach of uncharitableness. Such a reproach, that costs nothing, gratifies the flesh, and buys the favour of those with whom God has a controversy. But thy favour of the guilty people is dearly bought, at the expense of His approval and glory.

Nevertheless, Jeremiah spreads before the Lord that which misled the people most and was the chief source of difficulty to himself. "Then said I, Ah Lord God! behold the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then the Lord said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. Therefore thus saith the Lord concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed. And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them." The false prophets must be the first to fall by the very ill from which they promised the people exemption, and the people must learn the folly of heeding man's promises by their own righteous ruin.

The rest of the chapter (ver. 17-22) is an outpouring of sorrow; for indeed the desolation was without and within, and both the prophet and the priest helped it on for the sake of selfish advantage, fattening on the corruption of God's people. What could Jeremiah do but bewail? This was not forbidden. It was an awful thing for a godly Jew to think of — the rupture of Israel's bond with Jehovah, the loss of their distinctive place as His people on earth. "Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us. and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! We acknowledge, O lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art thou not he, O lord our God? therefore we will wait upon thee: for thou has made all these things." (Ver. 19-22.)

In the beginning of Jeremiah 15 the Lord is still more peremptory. At the most critical points in the past Moses and Samuel had cried to Jehovah, and not in vain. The people had cast off Jehovah as their God and as their king; yet had he hearkened to His servants, and staid the hand uplifted as it was in judgment. But now, said Jehovah to Jeremiah, "Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the Lord, Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And I will appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. For who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? Thou hast forsaken me, saith the Lord, thou art gone backward: therefore will 1 stretch out my hand against thee, and destroy thee; I am weary with repenting. And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people, since they return not from their ways. Their widows are increased to me above the sand of the sees: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused him to fall upon it suddenly, and terrors upon the city. She that hath borne seven languisheth, she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the lord." (Ver. 1-9.)

Most acutely does the prophet feel the anguish of such desolation from Jehovah's hand (ver. 10), not famine merely in the land, but a sweeping captivity out of it. The point of faith in such circumstances is ever the spirit of faith that accepts the strokes as righteously measured out of His hand, and not as the result either of mistake on the part of the people or of skill and strength in their enemies. God ruled in it all, and this in view of His people's shameless departure from Himself.

Nevertheless there is no time of retribution, chastening, and sorrow when the same faith which sees God in the circumstances is not given to see Him above them. "The Lord said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction. Shall iron break the northern iron and the steel? Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders. And 1 will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you." (Ver. 11-14.)

Here the prophet (ver. 15) looks for the judgment of his persecutors, who were found, alas! far more among the Jews than outside. He recounts the sweetness to his spirit of that divine word which brought him into pain perpetual in the sense of the people's sin, and of the judgments impending on them. (Ver. 16 18.) Isolated and crushed he groans to Jehovah, who gives him the needed comfort: "If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible (Ver. 19-21 . ) To return from one's own thoughts and feelings to Him is strength; and to have a heart for what is precious sifted and severed from the vile, fits one to be His mouthpiece. (Compare 2 Tim. 2: 20-22. ) True grace makes one immovable and victorious, let the odds be what they may.

Jeremiah 16, 17

The prophet has, in this section, a new picture of the excessive evil of the people and of the impending judgments and woes.

"The word of the Lord came also unto me, saying, Thou shalt not take to thee a wife, neither shalt thou have sons or daughters in this place. For thus saith the Lord, concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land: they shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth, and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth." (Ver. 1-4. ) No relationship was to be contracted in the land, no longer were sons or daughters to be desired as a heritage from Jehovah. Children and parents alike were devoted to a sorrowful end, without lamentation or even burial, consumed by sword and famine, left as dung on the ground, or meat for birds and beasts of prey. And this was Jehovah's decree about His people!

This is followed up in verses 5-7, where every sign of sympathy in their bereavement is forbidden. "For thus saith the Lord, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the Lord, even loving-kindness and mercies. Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them: neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother." I would here remark that the marginal rendering gives the best sense in the beginning of the last verse; for there is no connection between men tearing themselves for those in mourning and comforting them for the dead; whereas to break bread as a sign is natural, especially as followed up by giving the cup of consolation. This, which was customary on occasions of mourning, was a sort of transition between the paschal feast and the Lord's Supper, wherein the Lord would have us remember Him and thus show forth His death.

Thus, as every token of loving sympathy was now interdicted to the prophet; so was equally every form of congratulation. "Thou shalt not also go into the house of feasting, to sit with them to eat and to drink. For thus saith the lord of hosts, the God of Israel, Behold, 1 will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride." (Ver. 8, 9.) God should cause all festive occasions to vanish away from the land of His delight on which His eyes rest continually.

Thus did He compass His people round with accumulated proofs of His displeasure to the uttermost, if peradventure they might still repent. At least the warnings, thus given and despised by the rebellious people, would instruct those who might have ears to hear in their midst. "And it shall come to pass, when thou shalt show this people all these words, and they shall say unto thee, Wherefore hath the Lord pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the Lord our God? Then shalt thou say unto them, Because your fathers have forsaken me, saith the Lord, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law; and ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me: therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night; where I will not show you favour." (Ver. 10-13.)

It would be sad indeed, were this all. But it is not; sorrow may endure for a night, but joy cometh in the morning. "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that brought up the children of Israel from the land of the north and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers." (Ver. 14, 15.) The bright future would eclipse the most magnificent deliverance of the past, and with so much the more solidity as being the fruit of a faithful God's mercy, after all the experience of their evil ways. Nor should it be like the single act in the days of Moses. "Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes." (Ver. 16, 17.)

But grace in their case, as in ours, in no way sets aside the governmental dealings of God; and in theirs especially, as having a covenant character under law, before they are placed under Messiah and the new covenant. "And first 1 will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things." (Ver. 18.) This drew before the prophet the picture of Israel's idolatries, and extorts from him the apostrophe, with the Lord's answer, which closes the chapter. "O Lord, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Shall a man make gods unto himself, and they are no gods? Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name is The Lord." (Ver. 19-21.) What a rebuke to the Jews that the most distant Gentiles should yet come and be ashamed of their false gods, which nevertheless entangled the sons of Israel so often and long. It is by judgments that Jehovah's name shall at length be known. But so much the more distressing was the present state of Judah. As the prophet says, "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars: whilst their children remember their altars and their groves by the green trees upon the high hills." (Jer. 17: 1, 2.) Hence, then judgment was inevitable; for the Lord shall judge His people. "You only have 1 known of all the families of the earth: therefore I will punish you for your iniquities." (Amos 3.) Bethel and Gilgal could be no cover for the transgressions of the chosen people, but rather made them more glaring and excuseless. Hence the word, "O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders. And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and 1 will cause thee to serve thine enemies in the land which thou knowest not; for ye have kindled a fire in mine anger, which shall burn for ever." (Ver. 3, 4.)

Alas, the Jews were but men like the nations, but more guilty; for they departed from Him whom the others knew not. Therefore, "thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and not be careful in the year of drought, neither shall cease from yielding fruit." (Ver. 5-8.)

How then can it be that a people should be more indifferent to their God, the true God that loved them, than the most depraved to their idols? "The heart is deceitful above all things, and desperately wicked; who can know it? 1 the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool." (Ver. 9 -11.) The ill-gotten flies away. Continuance is only in God even for what He gives. And in Israel's case there was the less palliation; for God had done great things for them. "A glorious high throne from the beginning is the place of our sanctuary. O Lord, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters. Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise." (Ver. 12-14.)

This accounts for all that follows: on the one hand, the mockers in Jerusalem, who dared the fulfilment of Jehovah's word; on the other hand, the prophet's confident appeal to Him who knew all, that his desire was far from the woeful day for the people. In Him only was his hope, and that He should be a terror to adversaries, not to him who spoke what was right before Himself. (Ver. 15-18.)

Nevertheless, as in Nineveh, so in Jerusalem, God delights in goodness and mercy; and a public message goes forth to prince and people at the gates of the city, that if they hearkened to the lord and hallowed His sabbath, all would be well for them in joy, and prosperity, and thankful praise before the Lord. But if not, He would kindle a fire to devour their palaces which would not be quenched. How soon and truly it came to pass!

Jeremiah 18 - 20

The prophet is now told to betake himself to the potter's house, where he was to hear Jehovah's words. There he beholds a vessel of clay marred in the potter's hands, and another vessel made as he would. (Ver. 1-4.) "Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them." (Ver. 5 10.) The will of man is only evil. The sole hope is in God Himself. But Israel, as Christendom now, feels neither, even where both are in words confessed; for there is a real turning from evil where grace works, and man is quick to claim the credit of it. On the other hand, man is prone to depart from the living God, who would deny Himself if He made light of disobedience, and treated evil in His sight as if it were good.

Another awful effect of perseverance in evil is despair. Man never trusts God really; and a divine call or warning provokes this form of his will. Were it broken, he would at least cry to God and cast himself on what God is, who cannot deny that He is love. His goodness leads to repentance, man's will to desperation. "Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. Therefore, thus saith the Lord; ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing. Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? Because my people hath forgotten me, they have burned incense to vanity, and they have them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; to make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head. I will scatter them as with an east wind before the enemy; I will show them the back, and not the face, in the day of their calamity." (Ver. 11-17.)

But this draws out hatred of the prophet, and determination to defend things as they are; while the tried witness of the Lord can only plead against Israel, however much he had sought before Him to speak good for them and to deprecate His wrath. "Then they said, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the ward from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. Give heed to me, O Lord, and hearken to the voice of them that contend with me. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle. Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet. Yet, Lord, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from their sight, but let them be overthrown before thee; deal thus with them in the time of thine anger." (Ver. 18-23.)

In Jeremiah 19 Jehovah summons the prophet to take a potter's earthen bottle before the ancients of the people and of the priests and in the valley of Hinnom to proclaim His new message. "Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel, Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents; they have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which 1 commanded not, nor spake it, neither came it into my mind: therefore, behold, the days come, saith the Lord, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but the valley of slaughter. And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth. And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them." (Ver. 3-9.)

Then (ver. 10) he was to break the bottle with the words, "Thus saith the Lord of hosts, Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again; and they shall bury them in Tophet, till there be no place to bury. Thus will I do unto this place, saith the Lord, and to the inhabitants thereof, and even make this city as Tophet: and the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods." (Ver. 11-13.) Nor was this all: the prophet on his return from Tophet stood in the court of Jehovah's house, and said to all the people, "Thus saith the Lord of hosts, the God of Israel; Behold, 1 will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words." (Ver. 15.)

This (Jer. 20) draws out the persecution of Pashur the son of Immer the priest, chief governor in the house of Jehovah, who smote Jeremiah and put his feet in the stocks. But the prophet on the morrow gave his adversary, from Jehovah, the name of Magor-missabib (i.e. fear round about), with a still more precise menace of speedy judgment on all Judah, and the strength of the city, and the treasures of the kings, which should go to Babylon. (Ver. 1-5. ) "And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies."

The rest of this section is of deep interest, where the prophet bemoans his sad testimony and shows how truly the treasure was in an earthen vessel, that the excellency of the power might be of God and not of men. After all his inward conflicts, the result is his own fresh confidence in Jehovah. "But the Lord is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. But, O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. Sing unto the Lord, praise ye the Lord; for he hath delivered the soul of the poor from the hand of the evildoers." Even then however the chapter (ver. 14-18) closes with cursing the day of his birth and the messenger who congratulated his father on such a child, the prophet of woe for Israel. Certainly prophecy came not at any time by the will of man, but holy men spake as borne along by the Holy Ghost.

Jeremiah 21 - 24

Zedekiah's message to the prophet in the last struggle with king of Babylon, gave occasion to the section before us. "Enquire, I pray thee, of the Lord for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us." (Ver. 2.)

The answer of the Lord was peremptory in the extreme. How could it be otherwise to a king who thus hypocritically honoured Jehovah with his lips when his heart was far from Him? All was hopeless for the king of Judah, who showed less value for the oath he had taken than the Gentile who had imposed it on him. "Thus shall ye say to Zedekiah: Thus saith the Lord God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. And afterward, saith the Lord, 1 will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he will smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy." (Ver. 4-7.)

Yet even then God has a word for the people (ver. 8-10), and sets before them the way of life, no less than that of death. "He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. For I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire." (Ver. 9, 10.) Nor is the house of the king forgotten. "Hear ye the word of the Lord; O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord; which say, Who shall come down against us? or who shall enter into our habitations? But I will punish you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof, and it shall devour all things round about it." (Ver. 11-14.)

But this call to awake to righteousness the Lord follows up in Jeremiah 22 by sending the prophet down to the king's house with a further appeal. "Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: Thus saith the Lord: Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. For thus saith the Lord unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire. And many nations shall pass by this city, and they shall say every one to his neighbour, Wherefore hath the Lord done thus unto to this great city? Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other gods, and served them. (Ver. 2-9.)

Nor is this all. The various kings of Judah who had reigned during the crisis of the capital come before us successively. Never had a louder wail been heard in the land than when all Judah and Jerusalem mourned for Josiah. "And Jeremiah [we are told expressly in 2 Chron. 35] lamented for Josiah; and all the singing men, and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel; and behold, they are written in the lamentations." But here, long after, the same Jeremiah says of Josiah's son, "Weep ye not for the dead [i.e., Josiah], neither bemoan him; but weep sore for him that goeth away; for he shall return no more, nor see his native country. For thus saith the Lord touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place, He shall not return thither any more: but shall die in the place whither they have led him captive, and shall see this land no more." (Ver. 10-12.) Josiah might be mourned justly by a people that lost so godly a king cut off prematurely; but far more deplorable in itself was the lot of his son deposed and carried away into Egypt by Pharaoh-Necho.

Was this all? Far from it. The king of Egypt set up another son of Josiah, changed his name from Eliakim to Jehoiakim; but Nebuchadnezzar bound the guilty monarch in chains, and carried him to Babylon. And his dirge follows: "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; that saith, I will build me a wide house and large chambers, and cutteth him out windows ; and it is ceiled with cedar and painted with vermilion. Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord. But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it. Therefore thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory! He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem." (Ver. 13-19.) Who of the kings had lived with less conscience? Who had died with more shame? No lamentation for him but an ass's burial (i.e., base exposure) beyond the gates of Jerusalem. For the innocent blood he shed, the Lord would not pardon. See Jeremiah 36: 30.

But had not Jehoiakim a son? Wretched was he, Jehoiachin, who succeeded to his father's guilt and misery. How could he be said to sit upon the throne of David? He reigned in Jerusalem but three months before the lion came up from his thicket and the destroyer of the Gentiles was on his way, the avenger under divine Providence of one who did evil in the sight of Jehovah, according to all that his father had done. "Go up to Lebanon and cry; and lift up thy voice in Bashan, and cry from the passages: for all thy lovers are destroyed. I spake unto thee in thy prosperity; but thou saidst, I will not hear. This hath been thy manner from thy youth, that thou obeyedst not my voice. The wind shall eat up all thy pastors, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness. O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail! As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; and I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear ye the word of the Lord. Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah." (Ver. 20-30.)

Thus the roll is complete: for he with whom the chapter opens was the last king of Judah, Zedekiah, before the capital finally sunk, and the sanctuary was burnt, and the king of the Chaldees had all given into his hand. The answer to his message brings before us the sad group, miserable successors of the righteous king taken away from the evil now come.

Hence in Jeremiah 23 we have their general and solemn judgment, but not without the vision of sovereign mercy when the Son of David shall arise. How refreshing to read such words in the midst of the moral horrors we have had before us! "Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people, Ye have scattered my flock, and driven them away, and have not visited them: behold, 1 will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The Lord our Righteousness. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land." (Ver. 1-8.)

This prophecy has never been fulfilled. When He came, who is to fulfil its every letter as well as its spirit to the full, He did not reign nor prosper, but was cast out from the earth, and exalted in heaven. Thus greater things were accomplished than a Davidical kingdom or a restoration of the dispersed tribes of Israel. For the very rejection of the Messiah by the Jews gave occasion to the mighty work of redemption by the blood of the cross; and heavenly counsels, previously unrevealed, are now brought out by the holy apostles and prophets, while the Jews are more than ever scattered, and Jerusalem is trodden down of the Gentiles, till the times of the Gentiles are fulfilled. But those times being ended, and the Church of the heavenly places having been meanwhile called and completed in glory, the Lord will turn the heart of His ancient people, at least of a remnant, to Himself, and will return and reign gloriously, executing judgment and justice in the earth. The greatness of this future deliverance will altogether eclipse the day when they first left Egypt and soon saw their enemies dead upon the sea-shore. It is ridiculous to pretend that any such gathering of the tribes has yet been wrought. It is therefore future.

But if Jeremiah had thus a woe for the pastors with the assurance of a true Pastor that was coming, even Jehovah-Tsidkenu as He shall be called, he was compelled meanwhile to denounce the prophets and priests. (Ver. 9-40.) There was absurdity in the idolatrous prophets of Samaria; there was filthiness in the prophets of Jerusalem, when hypocrisy was gone forth into all the land. Jehovah of hosts therefore commanded His people not to hearken to the prophets who thus made them vain, speaking a vision of their own heart, and not out of the mouth of the Lord. Peace, and no evil, cried they; when behold a whirlwind of Jehovah is gone forth in fury, to fall grievously on the head of the wicked. They were wholly unauthorized: had they caused His people to hear His words, they should have turned them from their evil way. Jehovah, who filled heaven and earth, was not unheeding but marked those who prophesied lies in His name. If they had His word, let them speak it faithfully. "Is not my word like a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbour. Behold, I am against the prophets, saith the Lord, that use their tongues, and say, He saith. Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them; therefore they shall not profit this people at all, saith the Lord." (Ver. 29-32.)

That Jehovah would forsake them was the due burden now, and the burden of Jehovah was not to be mentioned more; for every man's word should be his burden. He would cast out prophet, priest, and people from His presence, and bring on them an everlasting reproach, and a perpetual shame which should not be forgotten.

Jeremiah 24 appears to conclude this collection of predictions given at different times, but brought together here because of their moral unity as clustering round the last kings of Judah in view of the fall of Jerusalem. The object was to set forth clearly, under the image of two baskets of figs, the wholly opposite fates that awaited those Jews who with Jeconiah were carried off to Babylon, and those who with Zedekiah remained in the land or dwelt in Egypt. "Thus saith the Lord, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good. For I will set mines eyes upon them for good , and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. And I will give them a heart to know me, that I am the Lord: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the Lord, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt. And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers." Ver. 5-10.) It is painful but of faith to bow to God's solemn judgment of our sin; for He cannot be unfaithful to Himself, and loves to exalt those who abase themselves in His sight. It was unbelief to cleave to the temple and the land when God was judging all, just because His name set there had been made an excuse for the grossest and most rebellious iniquity.

Jeremiah 25

This chapter has a central relation to what goes before and after, not more in fact then in force. We have seen the evils of the people of God, especially of Judah, laid bare. They had refused all the patient perseverance of God's increasingly solemn warnings, as well as His gracious encouragements; and in consequence of their deliberate and persistent idolatry, their condign punishment at the hand of the king of Babylon is announced. After their seventy years' captivity, their chastiser must be visited of Jehovah, and this with no such measure assigned as to Judah. Had the instrument of divine judgment lifted up itself proudly? It must be surely judged itself without mercy. "The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadnezzar king of Babylon: the which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying, From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened. And the Lord hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear. They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever: and go not after other nods to serve them and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. Yet ye have not hearkened unto me, saith the Lord; that ye might provoke me to anger with the works of your hands to your own hurt. Therefore thus saith the Lord of hosts; Because ye have not heard my words, behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And 1 will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands." (Ver. 1-14.)

Then the prophet is bid to administer the cup of vengeance to the guilty nations; but behold, among these, and as the first of them, stand Jerusalem and the cities of Judah, and their kings and princes! "For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the lord's hand, and made all the nations to drink, unto whom the Lord had sent me: to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Uzzah, and Ekron, and the remnant of Ashdod, Edom and Moab, and the children of Ammon, and all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, and all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, and all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel: Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts." (Ver. 15-29.)

It is thus an universal principle that God in judgment begins with that which bears His name — His people, His city, His house. And if He begins there, where can He stop? Impossible to pass by His haughty enemies. Thus a judgment is involved, first, of the nations which had most to do with His people, but not ceasing till He takes in all the kings, kingdoms, and inhabitants of the earth. To restrain this to that which was accomplished of old is to make the prophetic word of private interpretation, and to force into a narrow, temporary compass what is plainly and expressly of unlimited extent.

The chapter clearly looks on from the past dealings of God with Jerusalem, its neighbours, and its Chaldean foes, to the universal judgment of the habitable earth at the end of the age.

"Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the principal of the flock to escape. A voice of the cry of the shepherds, and an howling of the principal of the flock, shall he heard: for the Lord hath spoiled their pasture. And the peaceable habitations are cut down because of the fierce anger of the Lord. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger." (Ver. 30-38.)

Jeremiah 26

The second half of this book consists of special circumstances. Here it is a question of the prophet's call to fidelity in his office.

"Thus saith the Lord; Stand in the court of the Lord's house, and speak unto all the cities of Judah, which come to worship in the Lord's house, all the words that I command thee to speak unto them; diminish not a word: if so be they will hearken, and turn every man from his evil way, that 1 may repent me of the evil, which I purpose to do unto them because of the evil of their doings. And thou shalt say unto them, Thus saith the Lord; If ye will not hearken to me, to walk in my law, which I have set before you, to hearken to the words of my servants the prophets, whom 1 sent unto you, both rising up early, and sending them, but ye have not hearkened; then will 1 make this house like Shiloh, and will make this city a curse to all the nations of the earth." Ver. 2-6.) It is unworthy of a servant to pare down the message of the Master. Only let him take care that he add not to His words nor to the tone in which they should be conveyed: for much depends on this, especially in intercourse with others. Hence the apostle wished to be enabled to change his voice, which of course is precluded by the written communication.

How unwearied too is the patience of the Lord, who guarantees His own repentance of the evil He could not but threaten, if they but hearkened and turned from their evil doings. But if they persisted in their rejection of His prophets whom He had sent (as He says, "rising up early and sending them"), let them prepare for the worst. No mercy should turn aside His profanation of His sanctuary which their sins had already profaned. The temple He should make as Shiloh, and the city a curse before all nations. It is an awful state of infatuation when men presume on God's favour to His people, spite of their indifference to His will and glory, and predicate the necessary faithfulness of God at the expense of His character and let off those whom Satan has perverted into His worst enemies under the cover of His name, and law, and land.

In this state a bad conscience makes men implacable; and as they have no faith in God's threatenings any more than in His promises, so the one desire is to extinguish the testimony which galls them. "So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. Now it came to pass, when Jeremiah had made an end of speaking all that the Lord had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die. Why hast thou prophesied in the name of the Lord, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the Lord." (Ver. 7-9.)

But when the enemy comes in thus, the Spirit of the lord, if He does not lift up a standard, knows how to sustain a witness till the work is complete. As usual it was the religious element which was most wounded by the word of God and most hostile to His servant. The priests and the prophets, with all the people easily excited and misled, determined on his death, and this in Jehovah's house. "When the princes of Judah heard these things, then they came up from the king's house unto the house of the Lord, and sat down in the entry of the new gate of the Lord's house. Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears." (Ver. 10, 11.)

But the princes were not so easily moved as the people, who, under those more used to calm and dispassionate deliberation, renounced for the moment their former counsels. "Then spake Jeremiah unto all the princes and to all the people, saying, The Lord sent me to prophesy against this house and against this city all the words that ye have heard. Therefore now amend your ways and your doings, and obey the voice of the Lord your God; and the Lord will repent him of the evil that he hath pronounced against you. As for me, behold, I am in you hand: do with me as seemeth good and meet unto you. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the Lord hath sent me unto you to speak all these words in your ears. Then said the princes and all the people unto the priests and to the prophets: This man is not worthy to die; he hath spoken to us in the name of the Lord our God." (Ver. 12-16.)

The prophet pleads his commission from Jehovah, repeats the sum of His words without disguise, calls on them to repent of their sins that the Lord might repent of His judgments, but leaves himself in their hand, with a solemn warning to beware of shedding innocent blood. His murder would certainly neither disprove his commission from the Lord, nor turn aside the divine vengeance from themselves nor Jerusalem. The conscience of those addressed answered to his appeal.

"Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the Lord of hosts, Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the Lord, and besought the Lord, and the lord repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls." (Ver. 17-19.)

A counter case, however, is added. If holy boldness was protected, prudence would be a feeble, short-lived, defence, even if the timid prophet took refuge in a foreign land. "And there was also a man that prophesied in the name of the Lord, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah: and when Jehoiakim the king, with all his mighty men and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt; and Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. And they fetched forth Urijah out of Egypt, and brought him to Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people." (Ver. 20-23.) Thus Micah and Urijah were each instructive, though from a different point; and "the hand of Ahikam the son of Shaphan was with Jeremiah that they should not give him into the hand of the people to put him to death." Poor are the people that are in such a case; as hapless as inconstant are they, whose will leads them, and not the Lord.

Jeremiah 27, 28

It is well known that an error has crept into the text of the prefatory verse. The reader has only to compare verses 3 and 12, with 19, 20, to make this clear and certain. For "Jehoiakim" in verse 1 read "Zedekiah".

The occasion of this word from Jehovah to Jeremiah was an effort at a coalition of the king of Judah with the kings that surrounded the land to throw off the yoke of Nebuchadnezzar. Vain thought! God had for an appointed term given him a dominion unlimited in title: if limited in fact, it was only that he did not push with his arms yet farther. Rebellious thought! for the God who gave the king of Babylon this large place of authority was avowedly chastising His own people whose evil refused all remedy. Now when God is judging sin, the only suited feeling of man is repentance in dust and ashes with submission of heart to His ways. Therefore was the prophet to say "Thus saith the Lord to me; Make thee bonds and yokes, and put them upon thy neck, and send them to the king of Edom and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; and command them to say unto their masters, Thus saith the Lord of hosts, the God of Israel; Thus shall ye say unto your masters; I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand." (Ver. 2-8.)

The mourning prophet was called to a course, unspeakably bold and presumptuous in the eyes of his countrymen — how much more in the eyes of the ambassadors and the foreign powers! But God does not abate His sovereign will, nor hide the claims of His glory, because His people degrade themselves and put His name to open shame. And what a rebuke, especially to Judah and the guilty son of David, to hear "the God of Israel" proclaim Nebuchadnezzar as "His servant," not only to the Jews but to their Gentile neighbours! The divine grant too was as minute as it was extensive: "the beasts of the field" did Jehovah give to serve him, as well as "all these lands." But Babylon's supremacy was measured. It was no purpose of mercy; it was but a sovereign disposition in providence, and as the accomplishment of the needed chastisement of Judah and the nations. This over, many nations and great kings should serve themselves of the Babylonian king after the third generation, as surely as all nations should serve him meanwhile. But serve they must till then on pain of God's punishment with His sore plaques.

Observe that the conduct of faith at such a time exposed the prophet (and those who needed the word of the Lord) to the charge both of indifference to their country's honour and liberty, and of proud insubjection to the powers that ruled over Palestine and the kingdoms round about. This is not the least of the trials of a sensitive spirit. Observe, further, that the path of faith is inseparable from the actual message of God that applied to the then condition of His people. It was worse than useless to imitate what was of God for the days of Moses, of Joshua, of David, or even of Hezekiah. Faith is ever taught of God, and understands His present testimony and dealings. Always a true principle, this is verified now pre-eminently in the Christian. He has the mind of Christ, and is responsible to gather by the Holy Spirit from the perfect revelation of God what is for our guidance as each conjuncture arises. There is no need for which God has not provided in His word; but the Spirit alone can apply it aright, acting in us to the glory of the Lord Jesus Christ. Appearances may be against the faithful as much now as in the days of Jeremiah. Our business is to do God's will and to diffuse the witness of His truth, spite of every adversary.

"Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish. But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the Lord; and they shall till it, and dwell therein." (Ver. 9-11.) To be stiff-necked and refuse the word of divine warning is the sure road to the fulfilment of His word in our own misery and destruction. To obey is better than sacrifice in the worst of times as much as in the best. But the prophets of men prophesy what suits their masters' wishes and their own immediate interests, and only hasten the evil against which they promise a security as hollow as it is loud.

But the prophet perseveres and warns first Zedekiah the king, then the priests and all the people. "I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the Lord has spoken against the nation that will not serve the king of Babylon? Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you. For I have not sent them, saith the Lord, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you. Also I spake to the priests and all this people, saying, Thus saith the Lord; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the Lord's house shall now shortly be brought again from Babylon: for they prophesy a lie unto you. Hearken not unto them; serve the king of Babylon, and live: wherefore should this city be laid waste? But if they be prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts, that the vessels which are left in the house of the Lord, and in the house of the king of Judah, and at Jerusalem, go not to Babylon. For thus saith the Lord of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city, which Nebuchadnezzer king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; yea, thus saith the lord of hosts, the God of Israel., concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and of Jerusalem; they shall be carried to Babylon, and there shall they be until the day that I visit them, saith the Lord; then will I bring them up, and restore them to this place." (Ver. 12-22.) In presence of sin, the flesh holds out fair hopes and immediate pleasure; but the Spirit always insists on that subjection to God's sentence on sin, which cannot but be repulsive to nature but ensures His blessing both now and evermore. Pride goes before a fall; and a refractory spirit paves the way for yet deeper humiliation.

But the enemy grows bolder (Jer. 28); and Hananiah dares to trifle with the name of Jehovah in His own house. "And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the Lord, in the presence of the priests and of all the people, saying, Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of the Lord's house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon: and I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord: for 1 will break the yoke of the king of Babylon. Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the Lord, even the prophet Jeremiah said, Amen: the Lord do so: the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lord's house, and all that is carried away captive, from Babylon into this place. Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people; the prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him. Then Hananiah took the yoke from off the prophet Jeremiah's neck, and brake it. And Hananiah spake in the presence of all the people, saying, Thus saith the Lord; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way." (Ver. 1-11.)

Evil seemed now to have a full and easy victory over good. But God did not await even the brief space to which Hananiah had committed himself under the instigation of Satan. "Then the word of the Lord came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, Go and tell Hananiah, saying, Thus saith the Lord; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron. For thus saith the Lord of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also. Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; the lord hath not sent thee; but thou makest this people to trust in a lie." Therefore thus saith the Lord; Behold 1 will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the Lord. So Hananiah the prophet died the same year in the seventh month." (Ver. 12-17. God is not mocked. His word abides for ever. The secret of the Lord is with them that fear Him. The meek will He guide in judgment; and the meek will He teach His way. But the expectation of the wicked shall perish. Destruction shall be to the workers of iniquity.

Jeremiah 29

In this chapter the prophet instructs the captives in Babylon as to their stay in the strange land, the right feeling to be cultivated toward its sovereign, and the falsity of the hopes their prophets were giving out. The Lord in His due time would prove His goodness to His people, whether preparatorily soon, or finally in a day not yet arrived. The objects of their trust, whether prophetic or royal, should fall under His judgments, even in some cases most ignominiously and unsparingly by the hand of the ruler of Babylon; in others by a total failure of seed to inherit the blessing when it comes from the hand of Jehovah.

"Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; (after that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom 1 have caused to be carried away from Jerusalem to Babylon: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. And seek the peace of the city whither 1 have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace." Ver. 1-7.)

Thus the prophet forwards his letter to the captives by the messengers whom Zedekiah sent to Nebuchadnezzar. It was no accidental slip of Jeconiah and the people; it was no power of the king of Babylon which accounted for the degradation of the Jews. Jehovah of hosts had caused them to be carried away to the city of the conqueror; and He it was that now spoke to them by Jeremiah. How gracious thus to notice them after all their guilt and to link His name with theirs in their fallen estate! It was worse than vain to hope for an immediate return to Palestine: no conspiracies, no resolutions would avail. It was Jehovah's word that they should settle down in the land of their captivity, building and planting, marrying and giving in marriage, and thus increase rather than diminish, seeking withal the peace of the city where they sojourned, and this heartily as from the Lord, and not as pleasing men. In its peace should be their peace. Assuredly the ways of the Lord are wise and good, wholesome and edifying. Oh that His people had hearkened to Him, and Israel had walked in His ways! But as of old Israel would none of Him, so now were the captive Jews in danger of being a prey to the deceivers who fattened on the folly and sin they helped on.

Hence the prophet was directed to add a special warning against false spiritual pretensions. "For thus saith the Lord of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. For they prophesy falsely unto you in my name: I have not sent them, saith the Lord. For thus saith the Lord, That after seventy years be accomplished at Babylon 1 will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither 1 have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive." (Ver. 8-14.) The stay of seventy years in Babylon was measured of Jehovah. It was long enough to accomplish His chastening; it was short enough to prove His tender mercy, and leave room for a greater display of Himself, to be followed alas! by a more dismal and lasting punishment of their guiltier rejection of their own Messiah.

Had they boasted of those the Lord had raised up in Babylon to prophesy? Alas! the true prophet was the least heeded; for he was no counsellor of rebellion, neither did he despise the word of Jehovah that came by Jeremiah, but gave himself up to prayer and confession as the time of deliverance drew near. But as to those who trusted the false prophets, "Because ye have said, The Lord hath raised us up prophets in Babylon; know that thus saith the Lord of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are gone forth with you into captivity: thus saith the Lord of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them: because they have not hearkened to my words, saith the Lord, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the Lord." (Ver. 15-19.)

But this is not enough. Public examples were needful in special instances to admonish and impress the obdurate people, as credulous of man as they were unbelieving toward God. "Hear ye therefore the word of the Lord, all ye of the captivity, whom I have sent from Jerusalem to Babylon: thus saith the Lord of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, 1 will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes; and of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire; because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even 1 know, and am a witness, saith the Lord." Ver. 20-23.) And as Shemaiah had sent letters, as from Jehovah, from Babylon to Jerusalem, stirring up the priests especially against Jeremiah, God was no heedless hearer of this audacious profanity. "Thus shalt thou also speak to Shemaiah the Nehelamite, saying, Thus speaketh the Lord of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, The Lord hath made thee priest in the steed of Jehoiada the priest, that ye should be officers in the house of the Lord, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you? for therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. Then came the word of the Lord unto Jeremiah, saying, Send to all them of the captivity, saying, Thus saith the Lord concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie: therefore thus saith the lord: Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the Lord; because he hath taught rebellion against the Lord." (Ver. 24-32.) Truly God is not mocked. The curse causeless shall not come; but those who, miserable themselves, are given up to a spirit of hostility and detraction of God's servants abiding in the truth, shall of the flesh reap the corruption they sow.

Jeremiah 30, 31

The next communication from Jehovah pledges that He will bring back His people to the land He gave their fathers. (Ver. 1-3.) Has this been accomplished? No more than an earnest of it. It is His work and shall not fail when fulfilled in power. One of the peculiarities of it is that it is the day of their greatest trouble, yet it is immediately their complete and, as we shall see, final deliverance. The return from Babylon in no way meets such a description; for their return from that captivity was preceded by the day of the lord on the proud city of the Chaldeans, and in no sense the time of Jacob's trouble. Again, the siege of Titus, however severe a time of trouble to the Jew, cannot possibly be regarded as the time; for Jacob was led captive and scattered more than ever, instead of being then delivered. But these are the only notable epochs that can be pretended since. It remains then that the hour of unparalleled trouble preceding their great deliverance is future and will surely be fulfilled. "And these are the words that the Lord spake concerning Israel and concerning Judah. For thus saith the Lord; We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king, whom I will raise up unto them." Ver. 4-9.) Who will deny that the yoke is not broken, that bonds still restrain, that strangers yet serve themselves of Israel? Who will affirm that they are serving Jehovah their God, and David their king? Can this be any other than their true Beloved, their Messiah, the promised Son of that line? He is come no doubt, but as yet refused by them; but the time hastens when Him too they shall serve. it follows however their salvation out of their last time of trouble.

"Therefore fear thou not, O my servant Jacob, saith the Lord; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. For thus saith the Lord, Thy bruise is incurable, and thy wound is grievous. There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines. All thy lovers have forgotten thee; they seek thee not, for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased. Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity; because thy sins are increased, I have done these things unto thee. Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will 1 give for a prey. For I will restore health unto thee, and 1 will heal thee of thy wounds, saith the lord; because they called thee an Outcast, saying, This is Zion whom no man seeketh after." (Ver. 10-17.) Here Jehovah renews His assurance not of saving Israel only, but of their return and rest from the land of their captivity. This is not the gospel. Christianity presents other and higher hopes — grace gathering to Christ on high; and not deliverance by the execution of divine judgments on their Gentile adversaries as here.

From verse 18 there is a third repetition of Jehovah's mercy to His ancient people. "Thus saith the Lord, Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord. And ye shall be my people, and I will be your God. Behold, the whirlwind of the Lord goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked. The fierce anger of the Lord shall not return until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it." (Ver. 18-24.) Here their national restoration is yet more minutely portrayed, and with increasing disproofs of any adequate application to the past or present. From the return out of Babylon till the Romans sacked Jerusalem there was no more than "a little reviving in their bondage." They were but servants in their own land under the great empires, with which is contrasted the promise that "their nobles shall be of themselves, and their governor shall proceed from the midst of them." But there is a far transcendent change. Lo-ammi is no longer to be inscribed on Israel; but "ye shall be my people, and I will be your God." A divine all-searching judgment of men most clearly and expressly characterizes this intervention of Jehovah: "In the latter days ye shall consider it." Alas! the Jews have not considered it yet.

Another material distinction is already set out in the beginning of Jeremiah 31. It is no return of Judah, but of the twelve tribes: how different from the scanty remnant of the Jews with a few stragglers of other tribes under Ezra and Nehemiah! Here all the families of Israel are in question. "At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people. Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with loving kindness have 1 drawn thee. Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. For thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn." (Ver. 1-9.) Who can pretend that this has been made good either in the Jews or in the gospel, much as the gospel has transcended it?

I know the nations are summoned to hear, but it is not of their own salvation but Israel's blessing. "Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord." (Ver. 10-14.)

It is vain to cite Matthew 2, as if it proved the complete accomplishment of verse 15: especially as the formula points out no more then a correspondence in spirit between the prophecy quoted and the fact, as distinguished from the object. "Thus saith the lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. Thus saith the lord; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy. And there is hope in thine end, saith the lord, that thy children shall come again to their own border." (Ver. 15-17.)

But sorrow from man's oppression and cruel suffering is not all. There is a needed discipline from the Lord which is next brought before us. "I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and 1 shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant child? for since 1 spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." (Ver. 18-20.)

Then the Lord calls them to their cities. "Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities. How long wilt thou go about, O thou backsliding daughter? for the Lord hath created a new thing in the earth, A woman shall compass a man. Thus saith the lord of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The lord bless thee, O habitation of justice, and mountain of holiness. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. For I have satiated the weary soul, and I have replenished every sorrowful soul. Upon this I awaked, and beheld; and my sleep was sweet unto me." (21-26.) It is a favourite application among the fathers and many who are under their influence, that the birth of the Saviour is here intended. But this is an error, and introduces a sense as incongruous with the context as with the particular phrase which has been tortured to bear the weight of the incarnation. "A woman shall compass a man" refers, not to the birth of Christ, but to the superiority in the latter day of the once backsliding daughter over all the might of man that shall oppose her.

A threefold declaration (first, ver. 27-30; second, ver. 31-37; and third, ver. 38-40) from Jehovah of the rich blessing of all His people closes this word of our prophet.

The first of these promises pledges the end of travail and the sure establishment of both houses of the chosen nation. "Behold, the days come, saith the lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will 1 watch over them, to build, and to plant, saith the lord. In those days they shall say no more, the fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge." (Ver. 27-30.)

The second speaks of the new covenant, not according to law but grace, which Jehovah will make with them and its and their perpetuity. "Behold, the days come, saith the lord, that I will a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord. But this shall be the covenant that 1 will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The Lord of hosts is his name. If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever. Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord." (Ver. 31-37.)

The chapter ends with the third promise as to the city, its limits and landmarks, which (unlike the second) is incapable of any just application to the wants, circumstances, or blessings of the Christians. It is the divine Doomsday-book of Jerusalem, the topography defined, and that security pronounced which belongs only to the mouth of God. "Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. And the whole valley of the dead bodies, and of the ashes, and all the fields under the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever." (Ver. 38-40.)

Jeremiah 32

The crisis was now at hand. Jerusalem was undergoing its last siege. The king of Babylon had begun it ere the ninth year of Zedekiah closed, and took the city early in his eleventh year, after having invested it some eighteen months, though not without an interruption. The occasion of the prophet's imprisonment, during which this message came from Jehovah is first explained. "The word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar. For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; and Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; and he shall lead Zedekiah to Babylon and there shall he be until I visit him, saith the Lord: though ye fight with the Chaldeans, ye shall not prosper." (Ver. 1-5.)

Then from verse 6 we have the message itself. As an old writer remarks, if the prophet was bound, the word of God was not bound. The word of Jehovah came to him, saying, "Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field I pray thee, that is in Anathoth which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord. And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And 1 subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: and I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. And I charged Baruch before them, saying, Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in earthen vessel, that they may continue many days. For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land." (Ver. 7-15.) Thus the mournful servant of the Lord changes his sackcloth for the raiment of daily life. He had put on the attire of mourning when others vaunted of their tower of false prophecy and their arm of flesh, before the king of Babylon smote Jerusalem. Now, while all were shut up closely and himself a prisoner, the king and the people within, more his enemy than the cruel Chaldean without, and with the certainty that the city must soon be taken and Zedekiah not escape but go to Babylon a captive, he buys his cousin's field in witness that houses, and fields, and vineyards should again be possessed in the land.

Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the Lord, saying, Ah Lord God! behold, thou has made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: thou showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the Lord of hosts, is his name, great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day; and hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror: and hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; and they came in and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: behold the mounts, they have come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it. And thou hast said unto me, O Lord God, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans." (Ver. 16-25.)

Such was the faith and the patience of this holy prophet. To bear at all cost a true testimony of Jehovah's mind to His people was far dearer to him than earthly goods, or honour, or life. When outward peace reigned, he saw the coming ruin; when the ruin was approaching its climax, he took measures, according to his discernment of the word of Jehovah, of a restoration that could not fail. Accordingly the word of Jehovah comes to the pleading prophet. "Behold, I am the Lord, the God of all flesh: is there any thing too hard for me? Therefore thus saith the Lord; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it: and the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the Lord. For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. But they set their abominations in the house, which is called by my name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which Ii commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin." (Ver. 27-35.)

Thus nothing would set aside the speedy execution of the long-suspended sentence. From the beginning (for so it always is with man) had Jerusalem been for His anger and for His fury to this day, making His house the especial seat of their abominations and building the high places of Baal in the valley of the son of Hinnom, with the horrid sacrifices of sons and daughters to Molech. Judgment therefore must fall on their idolatries and their iniquities If any deny Him, He must deny them. But He abides faithful; He cannot deny Himself. "And now therefore thus saith the Lord, the God of Israel concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: and they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul." (Ver. 36-41.), Jeremiah, like Daniel, might go his way till the end be; but then he too shall stand in his lot, and the right of inheritance shall not be lost, nor the evidence of the purchase forgotten of the field in Anathoth.

It is too plain to be mistaken, unless the mind be perverted by some false system, that Jehovah speaks of a day yet future for Israel. They have never yet been gathered out of all countries, nor have they been caused since their dispersion to dwell safely in their land. Nor has the sentence of Lo-ammi been yet reversed, nor have they had one heart and one way, fearing Jehovah always for the good of themselves and their children after them. Nor can it be pretended that the "everlasting covenant" is made with them, when they shall not depart from Jehovah and He will rejoice over them, planting them in the land in truth with all His heart and all His soul.

"For thus saith the Lord; like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the south: for I will cause their captivity to return, saith the Lord." (Ver. 42-44.)

Jeremiah 33

This chapter completes the part of the prophecy which has for its object to assure the people of their ultimate restoration to their land from captivity and dispersion. And hence it is remarkably full as well as distinct.

"Moreover the word of the Lord came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying, Thus saith the Lord the maker thereof, the Lord that formed it, to establish it; the Lord is his name; call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not." (Ver. 1-3.)

After this opening Jehovah warns them of the vanity of self-defence against the king of Babylon: let who might come in, it would only be to swell the ranks of the slain by the Chaldeans. "For thus saith the Lord, the God of Israel, concerning the houses of this city, and concerning the houses of the king of Judah, which are thrown down by the mounts, and by the sword; they come to fight with the Chaldeans, but it is to fill them with the deed bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness 1 have hid my face from this city." (Ver. 4, 5.)

But a low estate, especially hopeless ruin before their enemies, elicits an instant assurance of blessing from the Lord. "Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that 1 do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that 1 procure unto it." (Ver. 6-9.) They should be built up once more in their land as at the beginning, yea much beyond what was at first. For Jehovah did not then cleanse them from all their iniquity, nor pardon their sins and transgressions against Himself. He gave them a witness of good things to come in their typical sacrifices; but He did not yet relieve them from that law which could not but be to sinners a ministry of condemnation and death. The last chapter declared that the days come that Jehovah will make a new covenant with both the houses of His people, expressly in contrast with their position under the law of old, the result of which will be an inward spirit of obedience, a real knowledge of Jehovah, and their sins remembered of Him no more. Thus will Jerusalem be to Him a name of joy, for praise and beauty, to all the nations of the earth, who hear and tremble for the good and peace He procures His people. On every side they will then learn righteousness.

"Thus saith the Lord; again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast, the voice of joy and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the lord of hosts: for the lord is good: for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the lord. For I will cause to return the captivity of the land, as at the first, saith the Lord." (Ver. 10, 11.) As surely as He had previously threatened and was now accomplishing His threat to take from them the voice of mirth and of gladness, of the bridegroom and of the bride, so does He assure, in the face of appearances and natural results and forebodings of desolation but too suitable to guilt, that the sounds of joy should be renewed in their land, and not of nature only but the voice of them that say His praise and bring appropriate sacrifice into His house.

"Thus saith the Lord of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down. In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the Lord." (Ver. 12-14.) Peacefully shall the shepherds tend their flocks there where war had devastated most. "Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah." They are thus both included — a conclusive proof that no past return, or revival of tranquillity under Gentile rule, meets the terms of scripture. The prophecy awaits its fulfilment.

Yet the next verses (15, 16) clearly point to the presence of the Messiah. "In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness." It is Messiah present, but not in humiliation, not a sufferer, but in power and glory. He is reigning. It is not a question of an earth-rejected King, sitting at God's right hand on His Father's throne. It is the great King reigning on His own throne, the throne withal of His father David. "He shall execute judgment and righteousness in the land." It is totally different from His present action. His relation to us is never that of a King reigning over the Christian or over the Church. He is given as Head to the body, as by and by He will reign King over His people in their land; and all people, nations, and languages shall serve the glorious Son of man. While God is gathering out to Him the Church for heavenly glory, Judah is for the most part blinded, not saved, and Jerusalem is dwelt in safely neither by Jew nor by Gentile. In the days of which the prophet speaks Jerusalem will own her Saviour God and King, and acquires a name from His own — Jehovah-Tsidkenu (Jehovah our righteousness); just as the apostle does not hesitate to say, in 1 Corinthians 12: 12, "so also is Christ," where we would have expected His body, the Church. "For thus saith the Lord, David shall never went a man to sit upon the throne of the house of Israel; neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually." (Ver. 17, 18.) Neither the throne nor the sanctuary should fail in Israel: the true King, and the true Priest, should be there from the Lord.

Thus rich and precise is the divine guarantee to His people in their darkest hour. Nor is this all. Confirmation is added, as for the successor to the throne of David, and the Levites, the priests (Ver. 19-22), so for the two families of the people. (Ver. 23-26.) "And the word of the Lord came unto Jeremiah, saying, Thus saith the Lord, If ye can break my covenant of the day, and my covenant of. the night, and that there should not be day and night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of heaven cannot be numbered, neither the sand of the sea measured: so will 1 multiply the seed of David my servant, and the Levites that minister unto me. Moreover the word of the Lord came to Jeremiah, saying, Considerest thou not what this people have spoken, saying, The two families which the Lord hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them." (Ver. 19-26.)

Jeremiah 34

This chapter begins a new series, in which the proof of the wickedness of the people is brought out. We see their spasmodic efforts at repentance. Alas! it was no true work of God in their conscience, but simply the pressure of calamity for a time, which led them to form resolves, in a measure after the law of the Lord, but which utterly powerless when the affection was stayed for ever so little a while. Hence the word comes to Jeremiah from Jehovah, "When Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof." And the Lord then told him to speak to Zedekiah king of Judah, from Himself, assuring him that He would "give this city into the hand of the king of Babylon, and he should burn it with fire." To fight it out was even to resist the Lord. It was not Nebuchadnezzar merely who was taking Jerusalem; Jehovah was giving up the city and their king of the house of David — a most solemn sign of His displeasure.

Indeed there is never any good received from a trial except it be taken from the hand of God. When humiliation comes, it is no use laying the blame on others, on this one or that one, but rather on God's people as a whole — on ourselves — more especially if we have the chief responsibility of action. Here the king had an immense place, and of course the priests also. If the king was a righteous man, Jehovah always brought blessing to the people for his sole sake; if the king was ungodly, his evil drew down chastening on the people. Alas! if there was an ungodly king, there was also an ungodly people. We may say, Like people, like king; and not only "Like people, like priest." In this case Jehovah intimates to Zedekiah a part of that which should befall him. "Thou shalt not escape out of his hand, but shalt surely be taken and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth; and thou shalt go to Babylon." (Ver. 3.) This is the more remarkable, because another prophet was given to prophesy that Zedekiah's eyes should be put out, and that he should not see Babylon. "I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there." (Ezek. 12: 13.) Both are true. His eyes did not see the king of Babylon in Babylon, but he was taken prisoner in "the plains of Jericho" and brought to the king of Babylon at Riblah in the land of Hamath. There his eyes were put out. After seeing his sons put to death, he was blinded by the indignant king of Babylon, and not without deserving it. For Zedekiah had behaved extremely ill before God and man. He had profaned the name of Jehovah, he had shown less respect for that name than Nebuchadnezzar himself. The Gentile chief trusted that the name of Jehovah would bind the Jewish king in his oath: but it did not. Zedekiah, the son of David, broke the oath of Jehovah, and Nebuchadnezzar's anger was great. Therefore he punished Zedekiah thus fiercely, giving him to see the death of his own sons, then putting his eyes out and bringing him to Babylon. Nevertheless his eyes did previously behold the eyes of the king of Babylon. He was confronted with the heed of gold, haughty and in the pride of his power, to whom God had given universal power. Thus Ezekiel was proved true, because Zedekiah went blinded from Riblah to Babylon; and Jeremiah was proved true, because he was taken prisoner in the land, did with his eyes behold the king of Babylon and was afterwards taken to Babylon. Thus most minutely can every word of the prophets be trusted.

But there was another instructive dealing of God. Along with the humiliation that would surely come upon the king, the son of David, God tells him, "Thou shalt not die by the sword." He might have dreaded not merely the sword, but the furnace. Nevertheless God says to him, "Thou shalt die by the sword: but thou shalt die in peace: and with the burnings of thy father, the former kings which were before thee, so shall they burn odours for thee; and they will lament thee saying, "Ah, lord! for I have pronounced the word, saith the Lord." That is to say, he would have a funeral suited to his dignity as a king, and after the usual mode of the Jews — a bed of spices prepared to burn the king's body, and lamentations over him. The reason for this, that God, even in His judgment, carefully remembers whatever good there may have been. The Lord says, as it were, I will recompense; and He never fails. Zedekiah had acted wickedly: nevertheless his heart was towards the prophet, and he would have gladly spared him, but he was pushed on by others more wicked than himself. Consequently, when the supreme moment came, God extends mercy towards him; and thus he stands in full contrast with Jehoiakim, who had only the burial of an ass, as Jeremiah had proclaimed in an earlier chapter.

"Then the prophet spake all these words unto Zedekiah king of Judah in Jerusalem. And the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah" (ver. 6, 7), the cities that were intended to form a bulwark and a stay if an enemy came up against Jerusalem. But the people and the king formed a covenant, and this was what brought fresh displeasure from the Lord upon them. There was an old law from the days of the desert imposed on the children of Israel, that no Hebrew could ever be a servant to his brother longer than seven years, unless by his own voluntary choice, when his ear was bored, and he, with his wife and children, if he had any, remained servants to their master for ever. But as a rule, a manservant or maidservant could only serve six years, and in the seventh they went out free. The sabbatical year proclaimed that they could no longer righteously be kept in bondage. But it has been neglected, it seems for a very long period, probably for several hundreds of years; for the prophecy of the seventy years' captivity notices this, and seems to imply a period of four hundred and ninety years, during which they had paid no heed no heed to the sabbatical year. However that may be, "When all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed and let them go." (Ver. 10.)

But afterwards, when the sight of danger was past for the moment — for Nebuchadnezzar for a while raised the siege — "They turned, and caused the servants and the handmaids whom they had let go free, to return, and brought them into subjection for servants and for handmaids." (Ver. 11.) Then the word of the Lord comes by Jeremiah again, "Thus saith the Lord, the God of Israel, I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen." How disgraceful then, if God had brought them out of bondage, that they should forget the will of the Lord as to their brethren in bondage. They might possess a stranger unlimitedly; but they might not keep one of their own brethren more than six years. Thus they had quite forgotten their obligations at home until the time of their affliction, when they reed and obeyed, letting their Hebrew bondmen go. Hence their guilt was much greater, because they had felt their sin and their fathers' sin; they had seen what the will of God was, and having resolved to do it under pressure of danger, directly the occasion was gone they returned to their evil ways. "Therefore, thus saith the Lord, Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth." (Ver. 17.)

Nor was it merely that they had singularly lost sight of Jehovah's will and transgressed His covenant, but they had contracted a solemn covenant made afresh, "when they cut the calf in twain, and passed between the parts thereof." There was something similar in early days between their father Abram, as recorded in Genesis 15, and God. There was a remarkable covenant, when it is said that he took all the victims named and "divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him." (Ver. 10-12.) Thus and then it was made known to him, in presence of this sacrifice, that his seed were to be afflicted four hundred years, but that the nation whom they should serve, God would judge, and afterwards they should come out with great substance. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces." (Ver. 17.) This set forth the destiny of Israel, the smoking furnace representing their trial and affliction; the burning lamp that passed between them, the hope of the deliverance that would spring up out of darkness. Such were the dealings of God in righteous government.

These men seem to have imitated in a manner this covenant with Abram; but in them there was no faith counted for righteousness, though they solemnly acknowledged their obligation to the will of God, passing between the calf, which was not only a sacrificial sign for confirmation before the Lord, but a kind of imprecation of death upon themselves if they were unfaithful to the covenant, like the children of Israel in Exodus 24. And so says the Lord to those who had passed between the parts of the calf; "I will even (jive them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you." (Ver. 20, 21.) They were not to be killed as the others, but to be taken prisoners and put to humiliation; though God might assuage their calamity, as we have seen in the case of Zedekiah. As for the city, they flattered themselves that the Babylonians would never come back again; but says the Lord, I will "cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant." (Ver. 22.) So solemn are the ways of Jehovah, whether with the guilty king, in not forgetting his kindness to the prophet, whatever might be the judgment of his iniquity; or with the princes and priests, the still more guilty advisers of the king. Destruction came upon them to the uttermost, as also upon the city itself where such conscienceless deeds were allowed.

Jeremiah 35

It is striking the pains God takes with His people and the way in which He condescends to employ the example of men (before of birds and beasts) for a parable for instructing His people, if they are but willing to listen. We learn that there was in the holy land at this time a tribe of the sons of Rechab. They were Kenites as to their race — the same people of whom Moses' wife came: there was, as we know, a friendly feeling between Israel and them in consequence.

The manner too in which the Lord presses home the lesson is much to be observed: "Go," says He to Jeremiah, "unto the house of the Rechabites and speak unto them, and bring them into the house of the Lord, into one of the chambers, and give them wine to drink." This was calculated to impress the Rechabites strongly. A prophet of Jehovah sets before them cups of wine, and this too in the temple. "Then I took Jaazaniah, the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites; and I brought them into the house of the Lord." It was not into some obscure place either in the temple, but unto one of the priests — "into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah, the son of Shallum, the keeper of the door." It was by the chamber even of the heads of the priesthood and of the princes. And there it is added, "I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine." But the Rechabites were faithful; they had pledged themselves to their father a long while before. It was no new feeling; it had governed their conduct ever since his time who gave the tribe its name; and now even, under circumstances such as pressed Judea, when there was no lack of dangers and sorrow, though a prophet of the Lord bid them drink, though the wine was set before them in the temple of the Lord, they still refuse. "They said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye nor your sons for ever."

It would be too much to assume that there was any direct purpose of pleasing God, or anything morally good in simply taking wine or not. It is plain God does not tempt anyone to evil: the very fact therefore that Jehovah bade the prophet bring them into the temple and set wine before them and bade them drink, shows that it is no question of moral evil. But it would have been unbecoming in those who had pledged themselves not to take it, had they done SO. They were obedient to their father — this was what was right. Their father was entitled to test their obedience if he liked, and he did so; and they were true to their father and to their own filial obligation. This was what pleased the lord, and what He uses for the correction of Israel. What is a convincing proof that the point is not one of moral evil is this: — besides the charge to drink no wine, it had also been commanded them "Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents." It is evident there is nothing at all wrong in itself in a man's having a house or sowing seed in a field: no one thinks so at least none but a madman. Yet these being tests of their obedience, they were as much bound to abstain from sowing seed and planting vineyards as from drinking wine. But the particular test here employed was drinking wine, because I suppose the others could not have been applied so readily. Jonadab put all this before them as a motive of obedience on the earth — "that ye may live many days in the land where ye be strangers. Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters; nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed: but we have dwelt in tents and have obeyed, and have done according to all that Jonadab our father commanded us." There is no moral excellence in dwelling in a tent, any more than in a house; but there are circumstances where it would be more congruous and becoming. It was a beautiful sign of pilgrimage in the fathers to dwell in tents.

And so here: whatever may have been the motive in Jonadab for laying this precept upon his children, we do not know; but still they were right in dutiful obedience to him. "We have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us." It is true there was now an exception. "But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Syrians: so we dwell at Jerusalem." It may be questioned whether they were called upon to make this an exception, and whether it was any better for them to be in Jerusalem than in the land as before. It is good always to hold fast the principle on which we are called to act; it is dangerous to allow ourselves to change. God of course is entitled to bring in new principles for new circumstances, but we must take care that it is God who does so.

"Then came the word of the Lord unto Jeremiah, saying, Thus saith the Lord of hosts, the God of Israel, Go and tell the men of Judah, and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the Lord. The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend you doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers; but ye have not inclined your ear nor hearkened unto me. If Such was now the condition of Israel, that God employs all sorts of figures, principally in the mouth of Jeremiah. The birds of the heavens know their appointed times, the cattle of the earth even are truer to their masters than the children of Israel to Jehovah. And here were these Gentiles, these strangers, living in tents in obedience to their father's command. How faithful they were to their promise! how honouring to their father! while Israel as plainly refuses to hearken to Jehovah. It was not that God had not taken pains with Israel. Jonadab had never toiled so hard nor so perseveringly with his sons: he had no prophets to send to them. It was not called for, even if it had been in his power. But as for Jehovah, rising up early He had spoken to them and had sent His prophets; yet they had not hearkened. Nevertheless He was ready to begin afresh and to forgive all — "Amend your doings and go not after other gods to serve them." Yet they had not inclined their ear nor hearkened to Him. Disobedience is as the sin of witchcraft: there is nothing more derogatory to God, nor is anything else more ruinous to man. And God shows that in His government of the world He notices obedience, and especially to parents too: it has His signal blessing. "Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them; but this people hath not hearkened unto me: therefore thus saith the Lord God of hosts, the God of Israel, Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because 1 have spoken unto them, but they have not heard; and 1 have called unto them, but they have not answered. And Jeremiah said unto the house of the Rechabites, Thus saith the Lord of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you: therefore thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not a man to stand before me for ever."

God is always thus, I think I may say, with the parental respect and with filial obedience, unless it be in direct opposition to Himself. It has beauty in His eyes and honour from His hand. And so it is that when — solemn sight! — the children of Israel would be given up to destruction (only not final because of the reserve of grace), Jonadab the son of Rechab was not to want a man to stand before God for ever.

It is the more important to distinguish this, because it is on the same principle that God blesses even where the condition of people may be indifferent or otherwise bad. Supposing you take even a pious Catholic, God will always bless what is good. He will bless among any except where Christ is utterly rejected. The evil of Popery is not the outward rejection of Christ, but the bringing in of priesthood and ordinances between the soul and God; not taking away from the true God and the Lord Jesus, but rather the adding of something of man's own. It is idolatrous. It is not openly and profanely infidel. Profane infidelity denies the true God; but the religious infidelity of Romanism shows itself in putting things between the soul and God, and thus sharing the glory which belongs to God alone with other mediators, such as the saints, the Virgin Mary, and in fact the old sacrificial system. Nevertheless, spite of all that, God will always honour men according to their fidelity. Take, for instance, such a man as Martin Booz, in the course of this very century. He was greatly used of God in the conversion of souls, though he lived and died in Romanism. It is a part of the divine government, that He will bless what is faithful in individuals even where the public state of things is far from being according to His mind; whereas, where things may be according to His word, He will withhold His blessing if hearts are not practically faithful. In the very best position God will withhold His hand where souls are untrue to Him. On the other hand, He will bless individual fidelity in positions utterly foreign to the word of God. This is a great comfort, especially in the present condition of Christendom.

Jeremiah 36

The last chapter presented the Lord's admonitions to, if not reproach of, Judah in contrast with the fidelity of the Rechabites to their father, even though their obligations were of small intrinsic account. Jeremiah 36 adds an awful view of the obstinate unbelief of the king with its profane issue, and the condign judgment threatened which was surely accomplished at the fitting moment. Thus the guilt of the people and the king alike comes before us in these distinct but connected words from Jehovah to Jeremiah.

The prophet was bound, but the word of God was not. He is ever superior to the shifting circumstances of man, and paramount to the hindrances which seem to preclude the testimony of His servants. "And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the Lord, saying, Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin. Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the Lord: therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord, in the ears of the people in the Lord's house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities. It may be they will present their supplication before the Lord, and will return every one from his evil way: for great is the anger and the fury that the Lord hath pronounced against this people. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the Lord in the Lord's house." (Ver. 1-8.)

The spirit of obedience ere long finds a fitting moment for serving the Lord. "And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the Lord to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem. Then read Baruch in the book the words of Jeremiah in the house of the Lord, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the Lord's house, in the ears of all the people. When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book in the words of the Lord, then he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there, even Elishama the scribe, and Deliah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people." (Ver. 9-13.)

But the ways of God are wise as well as good. Without our own seeking it, He knows how to bring His word before the greatest of men. As Paul before governors, a king, and an emperor, so the words of the Lord through Jeremiah came into the council chamber and the court. "Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. And they said unto him, Sit down now and read it in our ears. So Baruch read it in their ears. Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words. And they asked Baruch, saying, Tell us now, How didst thou write all these words it his mouth? Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book. Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king." (Ver. 14-2l.) How blessed! The servant of Jehovah keeps his own place of lowliness, despised and suffering as his Master at a later day; but the message none the less surely reaches the throne.

Alas! it was a rejected testimony, and he who sat on David's throne startled his most obsequious courtiers by the boldness of his rebellion against Jehovah. "Now the king sat in the winter-house in the ninth month: and there was a fire on the hearth burning before him. And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth. Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them." (Ver. 22-25.) Jehoiakim saw no more than a roll, but his guilty conscience felt a horror of that roll which betrayed his fears under veil of the contempt which cut it up and consumed its leaves in the fire.

Vain hope to escape from the hand of Jehovah, who not only hid His servants, but repeated His threats and yet more: "But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the Lord hid them. Then the word of the Lord came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. And thou shalt say to Jehoiakim king of Judah, Thus saith the Lord; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? therefore thus saith the Lord of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; but they hearkened not. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had hurried in the fire: and there were added besides unto them many like words." (Ver. 26 -32.) How implicitly we may commit ourselves and our testimony to the Lord who watches over all to do good, and to warn of evil, without ever letting go the reins over that which is beyond our control. May we only and always cherish the guidance of His word by the Spirit!

JEREMIAH 37

The last two chapters presented an episode quite out of historical connection with what went before or follows after. They showed us the contrast between the sons of Rechab and the men of Judah, and the presumptuous profanity of the king, albeit Josiah's son Jehoiakim. People or prince, all was hopeless evil against the God of Israel.

We now return to the beginning of Zedekiah's history, whom the king of Babylon called to the throne instead of Jechoniah or Jehoiachin. Outwardly it was a contest between the courts of Egypt and Chaldea; in truth, it was the chastening and humiliation of the house of David and of Jerusalem under the hand of God for their rebellion against His name. "And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah. But neither he, nor his servants, nor the people of the land, did hearken unto the words of the Lord, which he spake by the prophet Jeremiah. And Zedekiah the king sent Jehucal the son of Shelemiah And Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the Lord our God for us. Now Jeremiah came in and went out among the people: for they had not put him into prison. Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem." (Ver. 1-5.) It was the term of patience which the Lord is wont to give, when evil men do not yet openly and thoroughly pronounce, and appearances favour for a while the false against the true, and faith is thus put to the fuller test. Thus the prophet was not yet treated with manifest contempt and persecution, and the king was still seeking his prayers by one of the house of Aaron as well as by a minister of' the government. The appearance of Pharaoh's army on the scene detects the hollowness of all save those who were of faith. Men would like to find God wrong and reduce His word to their own uncertainty, and to this end they avail themselves greedily of the weakness of the instruments He employs, as well as of each shift in the changeful circumstances of this world as it now is. The day is coming when the state of man and of the earth will be an adequate witness of God's government. It is not so yet, nor will it be till Jesus comes, having received for Himself the kingdom, and slays the enemies who would not have Him to reign over them. Unbelief always assumes that this world, without and before the return of the Lord to reign, is the scene of God's displayed government, and reasons on present results as the expression and criterion of His ways, than which (spite of the certainty of His ever-controlling providence) nothing can be farther from the truth. Faith knows that, while the faithfulness and care of God never fails, it is the future alone which solves and divulges the riddle of the present. For this we must patiently wait.

Now there was no faith in the policy of Zedekiah or his advisers. They were elated at their momentary relief through the intervention of Egypt, and  immediately allow themselves the hope that Jeremiah was mistaken in predicting the supremacy of Nebuchadnezzar and the prostration of Judah. "Then came the word of the Lord unto the prophet Jeremiah, saying, Thus saith the Lord, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. Thus saith the Lord; Deceive not your. selves, saying, The Chaldeans shall surely depart from us: for they shall not depart. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire." (Ver. 6-10.) Vain is the help of man against the word of God; not now for the first time had Egypt proved a broken reed, piercing the hand of such as leaned on it. The return of Pharaoh's army without a blow for Judah only deferred the prosecution of the siege by the Chaldeans, who soon came up again to destroy the city with fire.

Jeremiah at least believed the word of Jehovah, and so sought to retire from the city, when relieved for a short space, to his place in the land of Benjamin. This exposed him to the injurious suspicion of his enemies. "And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army, then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes. Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison. (Ver. 11-15.)

The king was not without conscience, when the prophet was sent for and faithfully adhered to the testimony of Jehovah, so humbling to Zedekiah, but assuaged his sufferings in the prison. What an evidence of the lot of him who is true to God in this world! His prophecies were vindicated, but he was persecuted notwithstanding. "When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days; then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the Lord? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon. Moreover Jeremiah said unto king Zedekiah What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison? Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land? Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there. Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison." (Ver. 16-21.) Vain indeed is the help of man, yea of princes, were they of the house of David

JEREMIAH 38

The testimony of God never fails in the end to rouse the enmity of man. And so the prophet proved, especially at their hands who seek present influence in the earth. "Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying, Thus saith the Lord, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live. Thus saith the Lord, This city shall surely be given into the hand of the king of Babylon's army, which shall take it. Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt." (Ver. 1-4.)

Alas! the king was a moral picture of the people; for they, like him, had a dim, feeble, ineffectual sense that Jeremiah had the mind of Jehovah. But with neither was there that energy of faith which resists the appearance of present interest; and thus all was exposed to bold men in whom a strong will wrought without conscience or fear of the Lord. To such the counsel of the prophet, which urged submission to the Chaldeans, was distasteful in the extreme. The same spirit which rebelled against Jehovah could not but refuse to bow to His chastisement and their own humiliation. But this is the only path of godly feeling and repentance. To flesh it was not to seek the peace of Israel, but the hurt. And the king yields. "Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you. Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire." (Ver. 5, 6.)

The eyes of the Lord however did not watch in vain,. nor weft His ears indifferent to the cry of His suffering witness. He knows ]low to draw out help from the least expected quarter; and so it was on this occasion. "Now when Ebed-melech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; Ebed-melech went forth out of the king's house, and spake to the king, saying, My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city. Then the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die. So Ebed-melech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah. And Ebed-melech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so. So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison." (Ver. 7-13.)

But yielding to will for the sake of peace never satisfies conscience; and the uneasy sense of slighting God and His servant provokes the desire to hear what is most dreaded. "Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the Lord: and the king said unto Jeremiah, I will ask thee a thing: hide nothing from me. Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me? So Zedekiah the king sware secretly unto Jeremiah, saying, As the Lord liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. Then said Jeremiah unto Zedekiah, Thus saith the Lord, the God of hosts, the God of Israel: If thou wilt, assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house: but if thou wilt not go forth to the king of Babylon's princes, then shall this city he given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hands." (Ver. 14-18.)

When the eye is not single, the body is a prey to dark thoughts and groundless fears; He is unseen and forgotten who alone is to be held in awe. "And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me. But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the Lord, which I speak unto thee: so it shall be well unto thee, and thy soul shall live. But if thou refuse to go forth, this is the word that the Lord hath showed me: And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet have sunk in the mire, and they are turned away back. So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire." (Ver. 19-23.)

The chapter closes with the king's anxiety lest the princes should hear of the interview with the prophet. What a state of things! But is it so very different now? I doubt it. The highest of this world are often its veriest slaves; and a king is of all men least free as to God's testimony before his court. It is not a new thought, that a real Christian is apt to make a bad and weak monarch. For conscience and policy are sorry companions and allies, which can never rely on each other's succour. Here the result was painful in the extreme, and the cowardice of the king dragged down the prophet into the least worthy passage of his chequered life. "Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, bide it not from us, and we will not put thee to death; also what the king said unto thee: then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house to die there. Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived. So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken." (Ver. 24-28.)

It is in Christ that the light shone in its perfection for He, He only, is the true light. Yet, wondrous grace! we who were darkness are made light in the Lord. Falsehood and deceit are now fully judged; as there was none in Him, so all is condemned that was ours in His cross, and the life of which we thenceforward live is Christ. Hence in Christianity, as in Him, nothing is tolerable which is inconsistent with the nature and glory of God.

Jeremiah 39

The inevitable hour was now at hand. Hopes founded on man are vain, most of all for God's people when He is morally judging. Unbelief is abundant in nothing but devices to parry (not so much conviction as) submission to God. At length, however, the due moment arrives to accomplish the warning so long slighted, and then the stout-hearted become cravens so much the more because they have a guilty conscience. "In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it. And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up. And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Shamgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rabmag, with all the residue of the princes of the king of Babylon. And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain." (Ver. 1-4.)

It is solemn to observe how little the spirit that has yielded to man's thoughts against God's word remembers in the moment of supreme need what might even yet have profited both city and people and prince. Had not the prophet assured Zedekiah that, if he went forth to the king of Babylon's princes, he and his house should live, and the city should not be burnt with fire? Alas! it is one of the effects of the evil heart that departs from the living God that it always seems to forget the word when it is most wanted, only to feel its force when it has again betaken itself to some new plan of its own, as disappointing as all before it. How bitter to recollect too late, that all the heart clung to must be given up to vengeance and the enemy, and that the destruction soon to follow is the fruit of one's own folly. "But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him. Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah. Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon. And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem." (Ver. 5-8.)

Let it be observed how the facts recorded here explain the seeming inconsistency between the statements of Jeremiah 34: 3 and Ezekiel 12: 13. Both prophets implied that, though he might try to escape, he should be taken; both affirmed that he must go to Babylon. But Ezekiel predicted "yet shall he not see it (Babylon, the land of the Chaldees), though he shall die there; 11 Jeremiah predicted "thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth." To a superficial reader this might seem hard to reconcile, if not a contradiction. But such a thought would be only ignorance, not to speak of irreverence; for they each gave out from God beforehand what was made good in the history of the case. For the fugitive king was pursued and overtaken before he crossed the Jordan; and the king of Babylon in Riblah, after judging the matter, had Zedekiah's sons slain before their guilty father's eyes, then put out Zedekiah's eyes, bound him with chains and carried him to Babylon. Thus he did not see Babylon, though he went there; yet he did see the indignant conqueror's eyes who spoke with him mouth to mouth. No word of the Lord falls to the ground.

Nevertheless the riddance was not complete. The poor did not fail in the land; some were left in it — a pledge, little as the stranger thought, of the return of a poor remnant, and of a nation yet to be poor in spirit when God will bring back the captivity of His people, and Jacob shall rejoice and Israel shall be glad. "Then Nebuzar-adan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained. But Nebuzar-adan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time." Ver. 9, 10.)

But there is respect for God sometimes where it might be by some least expected. "Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzar-adan the captain of the guard, saying, Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee. So Nebuzar-adan the captain of the guard sent, and Nebushasban, Rab-saris, and Nergal-sharezer, Rab-mag, and all the king of Babylon's princes; even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam, the son of Shaphan, that he should carry him home: so he dwelt among the people." (Ver. 11-14.)

While imprisoned Jeremiah had a message from Jehovah for him who had interceded for the prophet when cast into the dungeon and about to die of hunger in the mire where he had sunk. God forgets not mercy for the righteous who showed mercy, though His judgments must be executed on the haughty city where the evil counsellors lived who urged the feeble faulty son of David to his ruin. "Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison, saying, Go and speak to Ebed-melech the Ethiopian, saying, Thus saith the Lord of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee. But I will deliver thee in that day, saith the Lord: and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the Lord." (Ver. 15-18.) Trust in the Lord is never vain, though none but Himself could see Ebed-melech's for its scant measure. It is better then to trust in Jehovah than to put confidence in man; it is better to trust in Jehovah than to put confidence in princes. He is of all power and might against the enemy; and His grace toward ourselves knows no bounds.

JEREMIAH 40

This is the first of a series of chapters which present the disorder and moral confusion that reigned among the Jews left behind in or near the land when the rest were carried captives to Babylon. Judgment by the hand of man has no softening effect on those who slight the word of God. We shall find those who would not bow to the chastening of Jehovah false and treacherous in their dealings with their brethren. The heathen shine in comparison with a reckless Jew without the fear of God, who in His word throws no veil over those that, nominally His people, had their hearts far from Him.

"The word that came to Jeremiah from Jehovah, after that Nebuzar-adan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon. And the captain of the guard took Jeremiah, And said unto him, The Lord thy God hath pronounced this evil upon this place. Now the Lord hath brought it, and done according as he hath said: because ye have sinned against the Lord, and have not obeyed his voice, therefore this thing is come upon you." (Ver. 1-3.) We see hence that it is easy even for a man who has no part in God's blessing for His people to own the truth after prophecy is accomplished, especially when it is to one's own exaltation over the fallen adversaries. Nebuzar-adan can talk piously when his master had gained the victory over Jerusalem according to the declaration of the Lord. It is confessed that He had warned, and finally accomplished His word, and this because of their sins.

"And now, behold I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee; but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go." (Ver. 4.) But Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the meanest that man left behind. "Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go. Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land." (Ver. 5, 6.) It was love to abide in the scene of their humiliation; it was a pledge of restoration.

But the people of God can never be a sphere of ease, least of all can they afford security save where faith looks straight to the Lord. "Now when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away, captive to Babylon; then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men." (Ver. 7, 8.)

Things however were all out of course, and the return of the scattered captains and their forces was nothing, because the Lord was not at all in their thoughts. And a strange inversion is seen in the governor swearing to them, not they to him. "And Gedaliah the son of Ahikam the son of Shaphan sware unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you. As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken." (Ver. 9, 10.) Nothing could be more conciliatory than the governor's words nor more sincere than his ways. For he was content to do his duty to the conqueror in the distressful condition of the land, but to serve the people to the utmost of his power. And this had its effect. "Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that Were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much." (Ver. 11, 12.)

Thus there might have been a state of things, far from bright certainly, but by no means destitute of mercy from the Lord for the poor in the land. But sin ruins all and everywhere; and ambition and intrigue, treachery and violence, can work in prostrate Judea as surely as in victorious Babylon and more painfully. Evil men find nothing so intolerable as the good; and their own deep obligations sometimes may make the purpose so much the worse. Nor has wickedness long to wait for an opportunity, even if it have no excuse to cover its shame. A wicked Jew lends himself to the plans of a heathen neighbour, jealous of any order or mitigation of sorrow in the land. "Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, and said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not." (Ver. 13, 14.)

Thus, God did not fail to give timely and sufficient warning of the danger that hung over Gedaliah. And surely he was imprudent and careless to have despised it. But a good man does not love to hear evil; and having no feeling but of kindness toward others is slow to credit the malice of those he had only sought to serve. Nevertheless in this case it was not without fault. He was in a public and responsible position, and his life was of no small moment both for the help of the poor and as a security against the suspicion or the displeasure of the Chaldeans. When ample witnesses, more than two or three, bore their testimony to him of the plot between the king of the Ammonites and Ishmael against his life, Gedaliah ought to have inquired further and stood on his guard. But he believed them not and soon paid the price of his temerity.

It is not that Johanan was much better than Ishmael; as we shall see in the subsequent course of events, he had no real faith in God's word and hardened himself in pride and rebellion of heart. And it is possible that Gedaliah knew there was little to choose between them; and so rejected the good warning no less than the bad offer to get rid of Ishmael made by Johanan "Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered and the remnant in Judah perish? But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael." (Ver. 15, 16.) But in that evil day it was not wise nor well to despise the report that came even from a suspicious quarter. And Gedaliah, had he waited on God, would have been less quick either to impute falsehood to the one or to have acquitted the other. May we learn, though in another way suited to the christian calling, to be wise as serpents and harmless as doves!

Jeremiah 41

The history of the degradation of the Jews in or near the land is still pursued. "Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah. Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war." Ver. 1-3.) It is not an unmeaning description that the Holy Spirit adds to the name and kin of Ishmael, "of the seed royal." Ordinarily and rightly this would have been a guarantee of help to a governor, and a stay and shelter to the people. But God was forgotten, His judgments as well as His will slighted, and human corruption takes its course where it was least becoming. Truly the ruin of Israel was complete, when the seed royal sank into the basest form of cunning, treachery, and murder, and this of the best of their own people, yea, of God's people in the goodly land, now a moral as well as material desert.

Nor was it only jealousy of the good man who fell unsuspectingly at his own board, where he had hospitably received these emissaries of Belial; nor was it simple rebellion against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah; the royal desperado had tasted blood and would pursue his desperate career, careless whom or why he slew. "And it came to pass the second day after he had slain Gedaliah, and no man knew it, that there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the lord. And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went; and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam. And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit, he, and the men that were with him." (Ver. 4-7.)

It adds to the horrors of the picture too, that Ishmael was as avaricious as he was violent and deceitful. "But ten men were found among them that said unto Ishmael, Slay us not: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren." (Ver. 8.)

Who can doubt that God was pleased to take away Gedaliah, and those who sorrowed over the desolations of Israel, from evil to come? It was mercy to themselves; it was an additional chastening on the guilty people, high or low, that those who did and felt most becomingly should be swept away, and that by their brethren's hands. What a stigma, that a trench made for self-defence should become the promiscuous burying-place of the best of the remnant thus shamefully put to death! Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, was it which Asa the king had made for fear of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were slain." (Ver. 9.)

In furtherance, apparently, of the designs concocted with the king of the Ammonites, Ishmael proceeds next to carry away those whom he did not slay. "Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king's daughters, and all the people that remained in Mizpah, whom Nebuzar-adan the captain of the guard had committed to Gedaliah the son of Ahikam: and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites." (Ver. 10.) Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success. "But when Johanan the son of Kareah, and all the captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done, then they took all the men, and went to fight with Ishmael the son of Nethaniah, and found him by the great waters that are in Gibeon. Now it came to pass, that when all the people that were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad. So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan the son of Kareah." (Ver. 11-14.)

It is true that Ishmael was not slain. Possibly to return bootless, and disappointed of the prey, to the king who had sent him as a destroyer of his own people and a plunderer for the Ammonites, may have been for the moment a more bitter cup to the conspirators.

Alas! he who delivered the captives and put to flight their enemy was no true friend of Israel, because he paid little heed to the word of Jehovah. "But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after that he had slain Gedaliah the son of Ahikam, even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon: and they departed and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt, because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land." (Ver. 15-18.) Fear is an evidence of unbelief as certainly if not so grossly as bold or treacherous rebellion. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What was the issue of this disobedience, flowing from distrust, we have yet to learn. How blessed for the believer that he is entitled to trample on fears, and to confide without anxiety to the word of the lord!

Jeremiah 42

The heart, even where unrenewed, feels the need of religion till hardened by sin without conscience or blinded by the speculations of a misguided mind. But, however fair its promise or its actual form, the will is soon put to the test of God's word, which nothing stands but faith.

"Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near, and said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the Lord thy God, even for all this remnant (for we are left but a few of many, as thine eyes do behold us): that the Lord thy God may show us the way wherein we may walk, and the thing that we way do." (ver. 1-8.)

Real faith is unsuspicious, and it can afford to be so; for the believer knows in whom he has believed, and can commit oneself and others, the present and the future, to the One whose grace has looked on us for eternity, and whose righteous government notices every word and way and feeling and desire along the road. Hence if wise, one is spared from censoriousness; and though liable to be deceived, it is only when we fail to bring every difficulty to our God. So it was here. "Then Jeremiah the prophet said unto them, I have heard you; behold, I will pray unto the Lord your God according to your words; and it shall come to pass, that whatsoever thing the Lord shall answer you, I will declare it unto you; I will keep nothing back from you. Then they said to Jeremiah, The Lord be a true and faithful witness between us, if we do not even according to all things for the which the Lord thy God shall send thee to us. Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we send thee; that it may be well with us, when we obey the voice of the Lord our God." (Ver. 4-6.) If protestation could have assured the prophet, there was enough then; but he was not ignorant either of man or of Satan. His trust was in God, let the Jew be true or false.

But how painful it is to prove that the flesh betrays itself quite as much by its excessive show of piety as by profanity! It is not by want of fervour that its hollowness is detected by the experienced eye, but rather by too profuse, or at least too self-confident, a readiness to obey the divine will, whatever it be. The duty may be plain; but what of the heart? of the power to go on and to go through? Faith supposes the sense of our own weakness as surely as it counts on God and His grace. Human resolution in divine things has its force only where it is allowed its own will.

"And it came to pass after ten days, that the word of the Lord came unto Jeremiah. Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest. And said unto them, Thus saith the Lord, the God of Israel, unto whom ye sent me to present your supplication before him; if ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up. for I repent me of the evil that I have done unto you. Be not afraid of the king of Babylon of whom ye are afraid; be not afraid of him, saith the Lord: for I am with you to save you, and to deliver you from his hand. And I will show mercy unto you, that he may have mercy upon you, and cause you to return to your own land." (Ver. 7-12.) The prophet himself waits till the divine answer comes: it was no question of his wisdom, but of God's word. And God now as peremptorily warns against fleeing into Egypt for protection, as He had before admonished them to submit to the king of Babylon. Faith accepts the chastening of sin, yet withal confides in God and His grace. Unbelief is fruitful in resources, all of which are merely the workings of a rebellious heart and secure nothing but ruin to those who are carried away by it. If they believed, low as their estate was, they need not make haste, and would surely be established; for they would be in His hand who could turn the heart of Nebuchadnezzar toward them: why should they be terrified by their adversaries? "But if ye say, We will not dwell in this land, neither obey the voice of the Lord your God, saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell: and now therefore hear the word of the Lord, ye remnant of Judah; Thus saith the Lord of hosts, the God of Israel, If ye wholly set your faces to enter into Egypt, and go to sojourn there; then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them. For thus saith the Lord of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more." (Ver. 13-18.)

Thus God in the long run invariably accomplishes His will. Happy they who are in its current all the way through! If men resist, they gain nothing but grief and disappointment, which temporary success only embitters; but far from hindering the word of Jehovah, they only accomplish it by the measures intended to give effect to their own wishes, and the evils they most dread they bring infallibly on themselves.

"The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day. For ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God, and according unto all that the Lord our God shall say, so declare unto us, and we will do it. And now I have this day declared it to you; but ye have not obeyed the voice of the Lord your God, nor any thing for the which he hath sent me unto you. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn." (Ver. 19-22.)

The prophet had walked in patience, the people in dissimulation, and God made all plain to His own glory and in His own time. Justly are those destroyed for their disobedience of God who had made the most pious protestation of unswerving devotedness to His will,

Jeremiah 43

The preceding scene ended with the gravest warning to the Jews in the land who had consulted the prophet. The present chapter shows how soon it proved unavailing. Will was at work. The difficulty lay there. They trusted themselves. They did not trust God. Egypt was near, Nebuchadnezzar at a distance. He who had chastised the apostate pride of Judah was offensive to them. They refused to bow to the word, or to confide in the working of the Lord in their favour. They had nevertheless loudly proffered to obey His voice; and He forbade them by His prophet to go down into Egypt, whither they wished to betake themselves.

"And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the Lord their God, for which the Lord their God had sent him to them, even all these words, then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Go Lot into Egypt to sojourn there: but Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon." (Ver. 1-3.) Unbelief may go on quietly for a while, and even put forth pious professions; but a time of trial inevitably comes, and tests whether it is God's will, or our own, that we are really seeking. Johanan, the son of Kareah (who had so lately opposed the crafty assassin and royal plunderer, Ishmael), is one of the proud men who insult the prophet and reject the message God sent by him. Had there been a lowly and contrite spirit, he would have trembled, and been enabled to hear the voice of Jehovah. But he was Lot of God; and an unjudged will blinded his eyes and dulled his ears. Perhaps he honestly thought what he said. but if so, how did he come to think so? What' ground had Jeremiah given to sanction or so much as to excuse a doubt of his communication as from Jehovah? His own evil heart of unbelief not only mistrusted the prophet, but gave itself loose reins in surmising a plot between Baruch and the prophet to hand the rest over to the Chaldean conquerors. The credulity of the unbeliever is proverbial; and an evil self-willed action promptly follows.

"So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the Lord, to dwell in the land of Judah. But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah that were returned from all nations, whither they had been driven, to dwell in the land of Judah: even men, and women, and children, and the king's daughters, and every person that Nebuzar-adan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah. So they came into the land of Egypt: for they obeyed not the voice of the Lord: thus came they even to Tahpanhes." (Ver. 4-7.) Those who believe can afford to be calm and submit. If the hand of power compels them to go here or there, it is no longer their responsibility, but the guilt of such as despise the word of the Lord. Till Jesus returns in glory, the faithful, above all those entrusted with the testimony, have to swim against the current, and to suffer where overborne by violence.

But this does not silence the prophet, however naturally timid and sensitive. "Then came the word of the Lord unto Jeremiah in Tahpanhes, saying, Take great stones in thine hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah; and say unto them, Thus saith the Lord of hosts, the God of Israel; Behold, I will send and fake Nebuchadrezzar the king of Babylon, my servant, and set his throne upon these stones that I have hid: and he shall spread his royal pavilion over them. And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword. And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them, away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire." (Ver. 8-13.) Little did "all the proud men" expect that they were only carrying along with them one whose voice would so shortly open in Egypt to pronounce their doom; and this by the hand of the very conqueror against whom they hoped to erect an impassable barrier in the power of the king of the south. Vain hope to escape the hand of the God they despised! Out of their own will and in defiance of His word, did they retire into Egypt for shelter? For this very reason destruction fell not only on themselves, but on the broken reed in which they trusted.

So it is always. In righteous government our sin becomes ere long our chastening and the world's woe, and what our blindness built on as the rock turns out to be a quicksand, the sport of waves and winds in the swift-coming day of visitation.

Jeremiah 44

The path of unbelief is a rapid descent when the heart hardens itself against a direct warning of the Lord; and the greater the profession of piety before, the more profound the fall. To go down into Egypt for safety was not natural in those who had ever reluctantly bowed to Babylon, and dreaded the wrath of the Chaldean king because of the murder of the governor and the rest. But it was a fatal step when the prophet gave them the word of Jehovah, and they were assured of safety in the land subject to Nebuchadnezzar, of destruction in Egypt whither their impulse, yea determination, was to go prudentially for shelter. God loves to be the Saviour of those who bear His name; if they desert Him for another, woe to them! It cannot but be to their shame, sorrow and ruin. Even when they have revolted to the uttermost, they are not left without a message, if peradventure any might yet hear and escape.

"The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying, Thus saith the Lord of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein, because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they know not, neither they, ye, nor your fathers. Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate. But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods. Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day." (Ver. 1-6.) Such was the wretched part of the chosen people and their king.

Had God pleasure in recounting their sins, and His judgments as well as warnings? Nay, it was His pity and desire that those in Egypt might at length hearken. "Therefore now thus saith the Lord, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut of from you man and woman, child and suckling, out of Judah, to leave you none to remain: In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth? Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem? They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers." (Ver. 7-10.) Imminent peril hung over them; Egypt would be a vain shelter, but meanwhile it was too sure a decoy into idolatry.

Let it be noted here that the prophet lays stress on the wickedness of wives, and the place it had in precipitating the disasters of Israel before and now. Women are more ready to hear and feel, for good or ill, than men. The brighter side we see in the Acts of the Apostles, and also in the Gospels and Epistles of the New Testament. The darker side appears here as elsewhere. It is a great grace from the Lord when they receive the truth and are saved; it is an awful sign of speedy judgment when they, renouncing the truth, are bold and shameless in their resolution to serve a false god. But we shall see more presently.

"Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah. And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach. For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence: so that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape." (Ver. 11-14.) Alas! they had ears, but they heard not. The remnant was rotten to the core.

"Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we mike her cakes to worship her, and pour out drink offerings unto her, without our men?" (Ver. 15-19.) Thus they gloried in their shame, regarding not the works of Jehovah nor the operation of His hands, to their own destruction. Their calamities they interpreted as the consequence of slighting the queen of heaven,* for their will was thoroughly committed to a so-called religion, which consecrated mere depravity and passion.

*This was the female form of Baal or Bel, named Beltic, Ashtaroth, Astarte, Alitta, Mylitta, Aphrodite, etc., Whose worship was attended by the grossest immorality.

Why did they not attribute their troubles, as was the truth, to the chastening hand of God? This is precisely what the prophet charges home with the simplicity and force of truth. "Then Jeremiah said unto all the people, to the men, and to the women, and to all the people which had given him that answer, saying, The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the Lord remember them, and came it not into his mind? So that the Lord could no longer hear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day. Because ye have burned incense, and because ye have sinned against the Lord, and have not obeyed the voice of the Lord, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day." (Ver. 20-23.)

Next the prophet solemnly lays before all of Judah in Egypt the inevitable end of their idolatry, as in former chapters of their unbelief and rebellious disobedience. "Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the Lord, all Judah that are in the land of Egypt: thus saith the Lord of hosts, the God of Israel, saying, Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows. Therefore hear ye the word of the Lord, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord God liveth. Behold, I will watch over them for evil, and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them. Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah, and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine or their's. And this shall be a sign unto you, saith the Lord, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil: thus saith the Lord, Behold, I will give Pharaoh-hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life: as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life." (Ver. 24-30.) The sign should be the utter downfall of Pharaoh-hophra (Apries in Herodotus, and Uaphris in Manetho), who was then reigning, and historically known as a singularly self-confident monarch; and yet he was put down ignominiously by a revolt of his own subjects, who set up a rival king; and he finally, spite of intervening kindness, gave him up to the Egyptians, who strangled him. Those who forgot the ruin of Zedekiah should soon see the arrogant reed of Egypt break before the blast which was not to spare their own guilt.

Jeremiah 45

No little speculation has been expended on this chapter and the reason why it is found here. Historically, it would follow Jeremiah 36. It stands as a fact wholly apart from what precedes and follows. But I do not entertain a doubt that its divinely assigned place is where we find it in the Hebrew Bible, the order of which is of course adhered to in the authorized version.

It is plain that, as Jeremiah 44 gives us the last direct account of the life of Jeremiah, chapter 45 furnishes the latest notice of his friend and scribe Baruch, though in point of fact the message here inserted was delivered some twenty years before the scene immediately before described in the land of Egypt.

But moral considerations enter also; and, as I think, of greater moment than any such motive for collocation. It is not merely at a reason of danger from an incensed monarch that the mind of God conveyed by the prophet is of value; it may be increasingly needed when that pressure yields to a crowd of disasters, and a spurious calm succeeds blast after blast of evil. The question is, how Jehovah would have one who served Him to feel and act in a day of grief, and when His hand is still held out to execute summary judgment on the guilty people who dishonour His name entrusted to their keeping. This the prophet answers from God. May we have ears to heir what was said to Baruch!

"The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying, Thus saith the Lord, the God of Israel, unto thee, O Baruch; thou didst say, Woe is me now! for the Lord hath added grief to my sorrow; I fainted in my sighing, and I find no rest." (Ver. 1-3.) It is evident that Baruch was not only troubled on every side, but straitened, his way hedged up as he thought, abandoned to distress without measure or end, and destruction staring him in the face. He was disheartened and weary; he could find no rest for his soul. This should never be for the believer. Not only the Christian now can never be thus without sin and unbelief at work; but even of old it ought not to have been. For, as Isaiah declares not only the everlasting God, Jehovah, faints not nor is weary, but He gives power to the faint and increases strength to those who have no might. Thus, while nature's vigour fails utterly in the hour of trial, they that wait on Jehovah but change their strength, mount up as eagles, run without being weary and walk without being faint. How much more should we not be it weary pilgrims," though we may well wait in sorrow though surely with a joyful hope in the Spirit!

There is always in such cases an inner forgetfulness of the Lord, a lack of communion with His mind and ways, an allowance of desires which spring from self whatever be the plausible cover they may wear in our eves or before others.

Did Baruch simply and thoroughly vindicate Jehovah's ways with Israel? Did he in his heart sanctify the Lord God who had broken to pieces the people that He loved? This I gravely doubt. Otherwise he had not been so overwhelmed, but would surely have looked to Him and found an answer of repose in his spirit for the tears which He puts in His bottle. But as with us, so with His afflicted servant of old: God knew every thought and intent of the heart; and this in pitifulness, yet fidelity withal. Hence the word that follows: "Thus shalt thou say unto him, The Lord saith thus: Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land. And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest." Verses 4, 5.

This instruction is of great price to us who are partakers of a heavenly calling in the present ruined state of Christendom. Not that it was ever allowed to the Christian to seek great things for self or even for the church. True discipleship is inseparable from the cross, as our hoped for portion in the glory of God depends on the crucified One. And Christianity only comes in when God had tried man and found him wanting in every time and way and place; in the end of the world, as it is said (or rather consummation of the ages) when the proof was complete and manifest that the creature, as far as his own responsibility was concerned, was in no less ruin and misery than dishonour to God; and, in principle therefore, it could be said, "now is the judgment of this world." Thereon the wisdom of God gave those He separated to Himself by Christ Jesus in grace now, and for heavenly glory in hope, a place not of the world — while in it and passing through it, not of the world as Christ is not. This, however, it becomes us even more peremptorily to hold fast, now that the outward framework of the christian profession must be added to the ruins of man and of Israel; and we cannot but testify according to the word of our Lord His speedy appearing to judge the world in righteousness. We, it is true, have a blessed hope and await His coming to receive us to Himself. Baruch had but his life guaranteed to him, come what might, and wherever he might go. Our place as Christians is association with Christ — the cross, and the glory. May we never forget it, nor seek aught inconsistent with Him in both! But if we be ever so right in other respects, we fail if we do not act and feel suitably to the ways or God in a day when He has pronounced on evil and is about to judge. Lowliness especially becomes him whom grace has separated from that which is offensive to God; pride and hardness and self-seeking, always evil, become such an one least of all, and especially at such a time.

Jeremiah 46

We now enter on a series of prophetic threatenings against various nations, beginning with Egypt and going through with the neighbouring foes of the Jews, and ending with the utter destruction of Babylon; for the last chapter is an appendix, inspired but not Jeremiah's, though (I doubt not) rightly winding all up with the ruin of Zedekiah, and of the temple, and of the poor captives of Judah, among whom we see the royal son of David the pensioner of Evil-merodach king of Babylon. It is a complete picture of the then woes on the guilty people of Jehovah with judgment on their enemies. Israel had as yet wrought no deliverance in the earth. I do not doubt that the order of the Hebrew, followed by the Authorized Version and most others, is put in moral order by God, and that a mere chronological sequence would defeat this intention. Our business is not to arrange but believe.

Our chapter consists of two parts which refer to transactions severed by a considerable interval. The opening verse is general, "the word of Jehovah which came to Jeremiah against the Gentiles," and seems to introduce Jeremiah 46 - 51. Verses 2-12 comprise the first of the two denunciations of Egypt which fill the chapter; as verses 13-28 the second.

The first then runs, "Against Egypt, against the army of Pharaoh-necho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah. Order ye the buckler and shield and draw near to battle. Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines." (Ver. 2-4.) It was the same energetic king whom Josiah attacked at Megiddo on his route to Carchemish but to his own ruin, not at all by any design of the Egyptian monarch who in vain begged the king of Judah to leave him alone. He subsequently deposed Jehoahaz and set up Eliakim as king, changing his name to Jehoiakim. But reverse was at hand. His army at Carchemish was utterly routed by Nebuchadnezzar, and the consequence was not merely the loss of all Asiatic possessions, but the shutting up of the king within his own land henceforth. "Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith Jehovah. Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates. Who is this that cometh up as a flood, whose waters are moved as the rivers? Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof. Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow. For this is the day of Jehovah God of hosts, a day of vengeance, that he way avenge him of his adversaries; and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Jehovah of hosts hath a sacrifice in the north country by the river Euphrates, Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured. The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together." (Ver. 5-12.)

The rest of the chapter is another word of Jehovah and relates to Pharaoh-hophra (the Apries of Herodotus and Uaphris of Manetho), who was attacked by Nebuchadnezzar in his own dominions, as we saw in Jeremiah 44. "The word that the Lord spake to Jeremiah the prophet, how Nebuchadrezzar king of Babylon should come and smite the land of Egypt. Declare ye in Egypt, and publish in Migdol, and publish in Noph, and in Tahpanhes: say ye, Stand fast and prepare thee; for the sword shall devour round about thee. Why are thy valiant men swept away? they stood not, because the Lord did drive them, He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword. They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed. As I live, saith the King, whose name is the Lord of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come." (Ver. 13-18.) Nothing can be conceived more life-like. As proud as he was prosperous, he trusted chiefly to mercenaries. This is noticeable in the prophecy, verse 16; and it is repeated in verse 21. It is known indeed that his own subjects revolted, fought and defeated his foreign supports, as they also in the end put him to death. But whatever the disasters on Egypt: inflicted by the king of Babylon or his servants, "Afterwards it shall be inhabited, as in the days of old, saith Jehovah." (Ver. 26.)

The chapter ends with consolation to the chosen people who might have dreaded now at least utter extinction for their folly and self-will. "But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar of, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid. Fear thou not, O Jacob my servant, saith the Lord: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished." (Ver. 26, 27.) The Lord is very pitiful, and of tender mercy.

Jeremiah 47

Jehovah was now judging: who could escape? Certainly not the Philistines. They were very far from the importance of Egypt; but it was the judgment of the nations under God's hand, and their diminished might since the days of Saul, or their insignificance compared with a power which aspired (though in vain) to the sovereignty of the world, could furnish no protection.

"The word of Jehovah that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza. Thus saith Jehovah; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein. then the men shall cry, and all the inhabitants of the land shall howl." (Ver. 1, 2.) The king of the south might smite Gaza; but there were graver perils impending from a wholly different quarter, and this too announced before the blow struck by the king of Egypt. Under the well-known figure of rising waters and an overflowing flood, which Isaiah makes so familiar to his reader, was set forth the overwhelming scourge, and this from "the north," by which God was going to visit the neighbours of Israel on their south-western frontier. Utter devastation should come through their Chaldean invaders. Country and town should alike feel, men and all howl for anguish.

"At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands; because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth. for Jehovah will spoil the Philistines, the remnant of the country of Caphtor. Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley; how long wilt thou cut thyself?" (Ver. 3-5.) Thus does the Spirit energetically set forth the might of the assailants bearing down all before them, and the helpless agony of the once proud lords who formerly tyrannized over Israel, when they should look in vain for succour to Tyre and Zidon, and superstitious humiliation before their gods be as useless as the help of their old allies, themselves wasted and cut off. In truth, as the prophet tells them, it was Jehovah who would spoil the Philistines, whatever instrumentality he might be pleased to employ; and even this, to make all the more evidently of Himself, is not obscurely intimated.

Hence the bold appeal of the closing verses: "O thou sword of Jehovah, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. How can it be quiet, seeing Jehovah hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it." (Ver. 6, 7.) It is a tremendous thought that Jehovah's sword should have no rest; but so it was. Little did Nebuchadnezzar think that Jehovah arranged the campaign of that bitter and hasty nation whose judgment and dignity proceeded of themselves. Little did Ashkelon on the sea shore see in those swift and fiery horsemen a charge appointed of Jehovah against them.

Jeremiah 48

Against [or "concerning," for it is not exclusively a prediction of calamity] Moab thus saith Jehovah of hosts, the God of Israel." The judgments of God were abroad; and should Moab be unpunished? Confidence in political wisdom is not the characteristic as with Egypt; but pride may be shown in other ways, and in all is most offensive to God: in what land or people was it more conspicuous than in Moab P

"Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed. There shall be no more praise of Moab: in Heshbon they have devised evil against it: come, and let us cut it of from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee. A voice of crying shall be from Horonaim, spoiling and great destruction. Moab is destroyed; her little ones have caused a cry to be heard. For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction." (Ver. 1-6.) The language, especially in what follows, so echoes that of Isaiah that one can hardly resist the inference that the same judgment is before the eyes of the revealing Spirit. Only we must bear in mind that the earlier prophet appends to "the burden of Moab," in the last verse of Isaiah 16 an approaching blow "within three years," which would be an earnest of still deeper humiliation in store when Nebuchadnezzar would bring them to the dust. To this latter Jeremiah confines himself save so far as room may be left for both judgment and mercy in the then far distant future — the yet future day of Jehovah.

In verses 6-9 the prophet addresses his solemn counsel: "Flee, save your lives, and be like the heath in the wilderness. For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together. And the spoiler shall come upon every city, and no city shall escape; the valley also shall perish, and the plain shall be destroyed, as Jehovah hath spoken. Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein." They had flesh for their arm and trusted in man, departing in heart from Jehovah. But wings do not suffice to flee away, when Jehovah directs the blow, denouncing him that does His work with negligence. "Cursed be he that doeth the work of Jehovah deceitfully, and cursed be he that keepeth back his sword from blood. Moab hath been at ease from his youth, and be hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed, Therefore, behold, the days come, saith Jehovah, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence. How say ye, We are mighty and strong men for the war? Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is Jehovah of hosts. The calamity of Moab is near to come, and his affliction hasteneth fast. All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!" (Ver. 10-17.)

Then calls follow to the daughter that inhabits Dibon to come down, and to the inhabitress of Aroer to stand and espy. (Ver. 18, 19.) The truth is, the time of ruin was surely come: Moab was confounded, and spoiled, and judgment come on the plain and on all the cities of the land far or near. (Ver. 20-24.) "The horn of Moab is cut off, and his arm is broken, saith Jehovah. Make ye him drunken: for he magnified himself against Jehovah: Moab also shall wallow in his vomit, and he also shall be in derision. For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy. O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth. We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and pride, and the haughtiness of his heart. I know his wrath, saith Jehovah; but it shall not be so; his lies shall not so effect it." (Ver. 25-30.)

The prophet then adopts Isaiah's words, as also his howling for its fallen pride. "Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kir-heres. O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage. And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting. From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonairn, as an heifer of three years old: for the waters also of Nimrim shall be desolate. More. over I will cause to cease in Moab, saith Jehovah, him that offereth in the high places, and him that burneth incense to his gods. Therefore mine heart shall sound for Moab, like pipes, and mine heart shall sound like pipes for the men of Kir-heres; because the riches that he hath gotten are perished." (Ver. 31-36.) But the picture is much amplified here: "For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth. There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith Jehovah. They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him." (Ver. 37-39.)

In verses 40-46 is given a vigorous sketch of their enemy's resistless course of victory, and of Moab's presage of helpless ruin, under Jehovah's resolve against those who magnified themselves against Him. "For thus saith Jehovah; Behold, he shall fly as an eagle, and shall spread his wings over Moab. Kerioth is taken and the strongholds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs. And Moab shall be destroyed from being a people, because he hath magnified himself against Jehovah. Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith Jehovah. He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation saith Jehovah. They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones. Woe be unto thee, O Moab! the people of Chemosh perisheth, for thy sons are taken captives, and thy daughters captives."

Yet the last verse (47) which pronounces this awful course of judgment on Moab declares that Jehovah will bring again the captivity of Moab in the latter days. Has He spoken and will He not perform? Nothing is more sure.

Jeremiah 49

The judgment of Moab is followed by that of Ammon, kindred alike in their source, their conduct to Israel and Jehovah, as well as in the end His mercy would assign them.

"Concerning the Ammonites, thus saith Jehovah; Hath Israel no sons? hath he no heir? why then doth their king inherit Gad, and his people dwell in his cities? Therefore, behold, the days come, saith Jehovah, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the Lord. Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, gird you with sackcloth; lament, and run to and fro by the hedges; for their king shall go into captivity, and his priests and his princes together. Wherefore gloriest thou in the valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, saying, Who shall come unto me? Behold, I will bring a fear upon thee, saith Jehovah God of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth. And afterward I will bring again the captivity of the children of Ammon, saith Jehovah." (Ver. 1-6.) Jehovah demands what right they had to the land of Gad. For this was one of their sins as we see in Amos, a violent raid on Gilead and a possession of the land and cities for a season. But they are here shown that, secure as they thought themselves, their own capital should know the alarm of war, and their daughters share its destruction, when Israel shall be heir to those that were his heirs. It is a poor interpretation which finds in the Church the accomplishment of such prophecies; but this is owing to ignorance on the part of many that God is going to bring Christ in His kingdom to inherit the earth and all nations at His coming; as distinct from the gospel now as from the eternal state which follows the judgment of the great white throne. That desolation befell Moab, Ammon, with the rest, in the day of Nebuchadnezzar, through linking their fortunes with Egypt, the great southern rival of the Chaldean, is, I suppose, the fact. Possibly the howling and lamentation and panic, the more piteous because of previous self-complacency and boast, described in verses 3-5, may also precede the return of their captivity in the last days. (Ver. 6.)

With Edom (ver. 7-22), Damascus (ver, 23-27), and Hazor (28-33), there is a different future in the sovereign wisdom of God. They are to be destroyed without remedy, though not all, it would seem, for the same reason, though all assuredly in perfect justice. Let us follow the prophet:

"Concerning Edom, thus saith Jehovah of hosts; Is wisdom no inure in Teman? is counsel perished from the prudent? is their wisdom vanished? Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time that I will visit him. If grape-gatherers come to thee, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough. But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his reed is spoiled, and his brethren, and his neighbours, and he is not. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me. For thus saith Jehovah; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou be that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. For I have sworn by myself, saith Jehovah, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes. I have heard a rumour from Jehovah, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle. For, lo, I will make thee small among the heathen, and despised among men. Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith Jehovah. Also Edom shall be a desolation, every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof. As in the overthrow of Sodom and Gomorrah, and the neighbour cities thereof, saith the Lord, no man shall abide there, neither shall a son of man dwell in it. Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her, and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me? therefore hear the counsel of Jehovah, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman. Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them. The earth is moved at the noise of their fill, at the cry the noise thereof was heard in the Red Sea. Behold, be shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs." (Ver. 7-22.)

Thus wisdom would not avail the proud relentless enemy of Israel who ought to have been a friend and should have enjoyed the honour God was pleased to put on his kinsman. Esau's calamity should be theirs in the day of divine visitation. The stripping of a vine by grape-gatherers would be light compared with what awaits Esau's race: for if Israel drank of that cup of woe, could they go unpunished? Impossible. No clefts should hide, no heights avail. Edom should be made small, yea a waste like the cities of the plain. One should come like a lion to give effect to Jehovah's purposes which should be so complete that even the least one should suffice against their once haughty strength. Whatever might be God's remembrance of kin in Moab or Ammon, in Edom it tells in an opposite way; for it made their implacable hatred. of Israel unbearable and only closed in their own perdition.

Damascus and Hazor follow. "Concerning Damascus: Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet. Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. How is the city of praise not left, the city of my joy! therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith Jehovah of hosts. And I will kindle a fire in the will of Damascus, and it shall consume the palaces of Ben-hadad. Concerning Kedar, and concerning the kingdoms of Hazor, which Nebuchadrezzar king of Babylon shall smite, thus saith Jehovah: Arise ye, go up to Kedar, and spoil the men of the cast. Their tents and their flocks shall they take away: they shall take to themselves their curtains, and all their vessels, and their camels; and they shall cry unto them, Fear is on every side. Flee, get you far off dwell deep, O ye inhabitants of Hazor, saith Jehovah; for Nebuchadrezzar king of Babylon hath taken counsel against you and hath conceived a purpose against you. Arise, get you up unto the wealthy nation, that dwelleth without care, saith Jehovah, which have neither gates nor bars, which dwell alone. And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith Jehovah. And Hazor shall be a dwelling for dragons, and a desolation for ever: there shall no man abide there, nor any son of man dwell in it." (Ver. 23-33.) Here too destruction falls: no restoration is foretold; but there is no such solemn knell of judgment as in Edom's case. They justly deserved what God did by the Chaldean, as they will whatever God may do by and by; but as they had no special tie, so they will meet with no special judgment, any more than exemption or restoration in the last days.

But the chapter closes with another. "The word of Jehovah that came to Jeremiah the prophet against Elam in the beginning of the reign of Zedekiah king of Judah, saying, Thus saith Jehovah of hosts; Behold, I will break the bow of Elam, the chief of their might. And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. For I will cause Elam to be dismayed before their enemies, and before them that seek their life: and I will bring evil upon them, even my fierce anger, saith Jehovah; and I will send the sword after them, till I have consumed them. and I will set my throne in Elam, and will destroy from thence the king and the princes, saith Jehovah. But it shall come to pass in the bitter days, that I will bring again the captivity of Elam, saith Jehovah." (Ver. 34-39.) Here mercy rejoices at length against judgment. The portion of Elam did not interfere, like Philistia, Damascus or Hazor, with the due development reserved for Israel in the latter day; and God will show His goodness in behalf of Elam when the kingdom comes. To refer its fulfilment to Acts 2: 9, as Calvin and others do, is only to show how little such men enter into either the old or the new.

Jeremiah 50

The last of the heathen objects of judgment is now brought before us. They had been judged chiefly by Babylon whose turn is come. It is the greatest, the earliest, and most characteristic of the world's empires, Babylon of the Chaldees.

"The word that Jehovah spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet. Declare ye among the nations, and publish and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces. For out of the north there cometh up a nation against her, which shall make  her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast." (Ver. 1-3.) Its doom is come under the Medes, led on by Cyrus the Persian. The consequence of deepest interest to God is, that the fall of Babylon opens the door for the return of His people from captivity. It is the type of a final deliverance, when a greater than Cyrus shall be there to the utter destruction of the last holder of the last empire. Compare Daniel 2, 7.

Hence says the prophet immediately after, "In those days, and in that time, saith Jehovah, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go and seek Jehovah their God. They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves to Jehovah in a perpetual covenant that shall not be forgotten. My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting-place. All that found them, have devoured them: and their adversaries said, We offend not, because they have sinned against Jehovah, the habitation of justice, even Jehovah, the hope of their fathers." (Ver. 4-7.) It seems clear that, whatever the application to the past, these words cannot be satisfactorily explained without awaiting a yet larger and closer fulfilment in the last days, when the sons of both Israel and Judah shall take the place of penitence and shall return from their long and distant wanderings to Zion under the everlasting covenant and their Messiah. As Jehovah bore witness of their ruin, so they will confess their sins themselves, instead of leaving it to their enemies to make their evil an excuse for their own hatred and plunder.

Then from verse 8 the prophet calls to remove from the city devoted to so decisive a judgment. "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks. For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain. And Chaldea shall be a spoil: all that spoil her shall be satisfied, saith Jehovah." (Ver. 8-10.)

From verse 11 there is a reproachful rebuke to the destroyers of Israel and their land. "Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fit as the heifer at grass, and bellow is bulls: your mother shall be sore confounded; she that bare you shall be ashamed; behold, the hindermost of the nations shall be a wilderness, a dry land and a desert. Because of the wrath of Jehovah it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues." (Ver, 11-13.)

Next, all warriors are summoned against this queen of the nations. "Put yourselves in array against Babylon round about; all ye that bend the bow, shoot at her, spare no arrows; for she hath sinned against Jehovah. Shout against her round about. she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of Jehovah: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied on mount Ephraim and Gilead. In those days, and in that time, saith Jehovah, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve." (Ver. 14-20.) The heart of the prophet, like Jehovah Himself, ever turns from the judgment of the great foe to poor guilty Israel; nor is it pity only that is pledged but restoration so truly divine that the end will far surpass all beginnings. It is moral too, not national only. The heart is to be set right with God, as surely as they are destined to refreshment and repose in their land.

Again, from verse 21 there is a renewal of the call to go up against the imperial city, described as doubly rebellious and the object of visitation. "Go up the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith Jehovah, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon and thou wast not aware: thou art found, and also caught, because thou hast striven against Jehovah. Jehovah hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of Jehovah God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of Jehovah our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against Jehovah, against the Holy One of Israel. Therefore shall her young men fall in the streets, and all her men of war shall be cut off in that day, saith Jehovah. Behold, I am against thee, O thou most proud, saith Jehovah God of Hosts: for thy day is come, the time that I will visit thee. And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him." (Ver. 21-32.) Here Jehovah intimates the special ground for unsparing vengeance on Babylon for desecration of His temple, and pride against Himself, the Holy One of Israel.

Again also the prophet resumes the note of relief to Israel from the trouble of Babylon. If Assyria and her haughty rival vied in contemptuous oppression of Israel, Jehovah would plead the cause of His people thoroughly. "Thus saith Jehovah of hosts; the children of Israel and the children of Judah were oppressed together: and all that took them captives held them fast: they refused to let them go. Their Redeemer is strong; Jehovah of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon. A sword is upon the Chaldeans, saith Jehovah, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men. A sword is upon the liars; and they shall dote: a sword is upon her mighty men; and they shall be dismayed. A sword is upon their horses, and upon their chariots, and upon all the mingled people that are in the midst of her; and they shall become as women: a sword is upon her treasures; and they shall be robbed. A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols, Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation. As God overthrow Sodom and Gomorrah and the neighbour cities thereof, saith Jehovah; so shall no man abide there, neither shall any son of man dwell therein. Behold a people shall come from the north, and a great nation! and many kings shall be raised up from the coasts of the earth. They shall hold the bow and the lance: they are cruel, and will not show mercy: their voice shall roar like the sea, and they shall ride upon horses, every one put in array, like a man to the battle, against thee, O daughter of Babylon. The king of Babylon hath heard the report of them, and his hands waxed feeble: anguish took hold of him, and pangs as of a woman in travail. Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who is a chosen man, that I may appoint over her? for who is like me? and who will appoint me the time? and who is that shepherd that will stand before me? Therefore hear ye the counsel of Jehovah, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely the least of the flock shall draw them out: surely he shall make their habitation desolate with them. At the noise of the taking of Babylon the earth is moved, and the cry is heard among the nations." (Ver. 33-46.) The allusion to the manner of Babylon's fall in the beginning of verse 38 is as plain as Isaiah's in Isaiah 44: 27; yet each preserves his own characteristic style though both refer to the same remarkable fact which was yet to be accomplished. The picture of the king's anguish, in verse 43, may be compared with the description in Isaiah 21, and with the history in Daniel 5.

Jeremiah 51

There is a renewal of the divine warning against Babylon. Nothing seemed less likely than the fall of the haughty city which had for the first time succeeded in achieving a world-wide supremacy, where the civilization of that age prevailed. It was well therefore to express in the clearest manner and repeated by a reverse of which men could have had no previous experience, and this as a sign that Jehovah had not widowed His people, spite of their sin and its punishment in their land.

"Thus saith Jehovah; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind; and will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about. Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host. Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets. For Israel hath not been forsaken, nor Judah of His God, of Jehovah of hosts; though their land was filled with sin against the Holy One of Israel." (Ver. 1-5.) The reference is to the Medo-Persian conqueror, who should make a clear riddance of all that man valued in Babylon and among the Chaldeans.

Some read [this] not as the preposition but as the negative . The difference in the sense resulting from the latter would be that the verse would begin with a call to the defender of Babylon not to bend his bow, nor to be proud of his coat of mail; while the same verse would close, as admitted on all sides, with a charge to the followers of Cyrus to spare not their enemies.

Then verse 6 calls on the Jews to hasten their escape from the guilty and doomed city, once used of Jehovah in vengeance on others (ver. 7), now the object of His vengeance herself (ver. 8), so that her allies, though challenged, own her hopeless ruin. (Ver. 9.)

"Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of Jehovah's vengeance; he will render unto her a recompence. Babylon hath been a golden cup in Jehovah's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. We would have healed Babylon, but she is not healed: forsake her, and lot us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies. Jehovah hath brought forth our righteousness: come, and lot us declare in Zion the work of Jehovah our God." (Ver. 6-10.) Babylon's fall is the justification of Judah, who thence turns in heart to Zion, that they might there publish the work of Jehovah their God.

Babylon had need of all its military appliances now; for Jehovah had roused the spirit of her northern foes against her, and resolved to destroy her. Hence the prophet says, "Make bright the arrows; gather the shields: Jehovah hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of Jehovah, the vengeance of his temple. Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for Jehovah hath both devised and done that which he spake against the inhabitants of Babylon. O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness. Jehovah of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillars; and they shall lift up a shout against thee." (Ver. 11-14.)

This is followed by a noble testimony to God, in contrast with idols and their votaries, in verses 15-19. "He hath made the earth by His power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Every man is brutish by his knowledge; every founder is confounded by the graven image: fell his molten image is falsehood, and there is no breath in them, They are vanity, the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them; for he is the former of all things. and Israel is the rod of his inheritance: Jehovah of hosts is his name." This differs from Jeremiah 10: 12-16, only in the omission of Israel in the last verse. It is evidently understood, if we regard its insertion as a correction of some of the copies.

Then the Spirit of prophecy addresses Babylon in a minutely graphic enumeration of the ways in which she had been employed of God before her fall. "Thou [not "art" but] wast my battle axe, weapons of war: with thee I have broken nations in pieces; and with thee I have destroyed kingdoms. And with thee I have broken in pieces the horse and his rider; and with thee I have broken in pieces the chariot and its rider; and with thee I have broken in pieces the husband and the wife; and with thee I have broken in pieces the aged and the young; and with thee I have broken in pieces the youth and the maid. And with thee I have broken in pieces the shepherd and his flock; and with thee I have broken in pieces the ploughman and his team; and with thee I have broken in pieces the governors and prefects. And I have rendered unto Babylon and all the inhabitants of Chaldea all the evil which they have done in Zion in your sight, saith Jehovah." But this did not hinder His vengeance now. "Behold, I am against thee, O destroying mountain, saith Jehovah, which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith Jehovah." (Ver. 25, 26.) The Medes would be joined by the nations in Asia Minor or the neighbourhood. "Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillars. Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion." (Ver. 27, 28.) Jehovah's purpose was fixed and sure. Babylon must be reduced to a desolation without an inhabitant. The circumstances of its fall next portrayed confirms this. "And the land shall tremble and sorrow: for every purpose of Jehovah shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant. The mighty men of Babylon have forborne to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwelling-places; her bars are broken. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end, and that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted. For thus saith Jehovah of hosts, the God of Israel; The daughter of Babylon is like a threshing-floor, it is time to thresh her: yet a little while, and the time of her harvest shall come." (Ver. 29-83.)

In verses 34, 35, is given the plaint of Jerusalem. "Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out. The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say." (Ver. 24, 35.)

This the answer of Jehovah follows at length in verses 36-44. "Therefore thus saith Jehovah; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry. And Babylon shall become heaps, a dwelling place for dragons, an astonishment, and an hissing, without an inhabitant. They shall roar together like lions; they shall yell as lions' whelps. In their bent I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith Jehovah. I will bring them down like lambs to the slaughter, like rams with he-goats. How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations! The sea is come up upon Babylon: she is covered with the multitude of the waves thereof. Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby. And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not Row together any more unto him: yea, the wall of Babylon shall fall." The prophet thereon exhorts the people to leave a city, which, far from sheltering any, could only expose to its own destruction. "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of Jehovah. And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler." (Ver. 45, 46.)

Jehovah again takes up the word of judgment for her idols in verses 47-58. "Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon; and her whole land shall be confounded, and all her slain shall fall in the midst of her. Then the heaven and the earth, and all that is therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith Jehovah. As Babylon hath caused the slain of Israel to fall, so at Babylon shall fill the slain of all the earth. Ye that have escaped the sword, go away, stand not still, remember Jehovah afar off, and let Jerusalem come into your mind. We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of Jehovah's house. Wherefore, behold, the days come, saith Jehovah, that I will do judgment upon her graven images, and through all her land the wounded shall groan. Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith Jehovah. A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans: because Jehovah hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered: because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for Jehovah God of recompenses shall surely requite. And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is Jehovah of hosts. Thus saith Jehovah of hosts, The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary."

The closing verses (59-64) constitute a kind of seal on the charge laid by Jeremiah on Seraiah, who, after coming to Babylon, was to read this book, and cast it with a stone attached to it into the Euphrates in token of the sure and total fall of Babylon.

Jeremiah 52

The last chapter appears to be an inspired appendix to the prophecy of Jeremiah rather than his own composition. it is substantially similar to the last chapter of 2 Kings, but with some remarkable points of difference in dates and numbers, owing, I presume, to a difference in the way of looking at the facts.

The chapter opens with Zedekiah's reign in Jerusalem for eleven years, evil in Jehovah's eyes according to that of Jehoiakim. There was this especially which provoked the anger of Jehovah, that he rebelled against the king of Babylon, to whom, on the apostasy of Judah, the empire of the world had been given. It was the bounden duty of the faithful to bow to God's sovereignty in this, and the more because it was the idolatrous sin of the people of Judah and the king of David's house, which was the final occasion of this solemn change in the government of the world.

Zedekiah ought to have been a pattern of subjection therefore, in owning the just judgment of God. It was their evil pre-eminently which had not only hindered the blessing of all nations of the earth as independent powers; but had precipitated not themselves only, but all others with them, under the empire of the golden head, the king of Babylon. And now Zedekiah rebelled against Babylon, which was really against the sentence of Jehovah, who was thus, as it were, morally compelled to cast out the Jews from His presence. (Ver. 1-3.)

"And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadrezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. So the city was besieged unto the eleventh year of king Zedekiah, And in the fourth mouth, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land. Then the city was broken up, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king's garden (now the Chaldeans were by the city round about); and they went by the way of the plain. But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him. Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him. And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes of Judah in Riblah. Then be put out the eyes of Zedekiah, and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death." (Ver. 4-11.) Thus far the account minutely agrees, dates and all, with 2 Kings 25: 1-7, save that Jeremiah 52 is somewhat more detailed, and attributes to the king of Babylon personally what the history gives to his servants under his orders.

Verse 12 furnishes an instance of the first striking discrepancy in appearance with 2 Kings 25, verse 8 of which seems at first sight to fix the entrance of Nebuzar-adan to the seventh day of the fifth month, whereas in the prophecy it is connected with the tenth. But there is a real difference in the original statement which the Authorized Version appears to have represented by "unto Jerusalem" in 2 Kings, and "into Jerusalem" in Jeremiah; and this is substantially correct. The truth is that there is no preposition whatever in the former, and therefore the natural rendering would be that the servant of the king of Babylon had only come to Jerusalem on the seventh day, not that he had actually entered then. On the other hand, in the prophecy, we are told that he was in Jerusalem on the tenth day of the mouth; and this is distinctly expressed by the particle.

Nebuzar-adan then "burned the house of Jehovah, and the king's house: and all the houses of Jerusalem, and all the houses of the great men, burned he with fire: and all the army of the Chaldeans, that were with the captain of the guard, brake down all the walls of Jerusalem round about. Then Nebuzar-adan the captain of the guard carried away captive certain of the poor of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the rest of the multitude. But Nebuzar-adan the captain of the guard left certain of the poor of the land for vinedressers and for husbandmen. Also the pillars of brass that were in the house of Jehovah, and the bases, and the brazen sea that was in the house of Jehovah, the Chaldeans brake, and carried all the brass of them to Babylon. The caldrons also, and the shovels, and the snuffers, and the bowls, and the spoons, and all the vessels of brass, wherewith they ministered, took they away. And the basons, and the firepans, and the bowls, and the caldrons, and the candlesticks, and the spoons, and the cups; that which was of gold in gold, and that which was of silver in silver, took the captain of the guard away, The two pillars, one sea, and twelve brazen bulls that were under the bases, which king Solomon had made in the house of Jehovah: the brass of all these vessels was without weight. And concerning the pillars, the height of one pillar was eighteen cubits; and a fillet of twelve cubits did compass it; and the thickness thereof was four fingers: it was hollow. And a chapiter of brass was upon it; and the height of one chapiter was five cubits, with network and pomegranites upon the chapiters round about, all of brass. The second pillar also and the pomegranates were like unto these. And there were ninety and six pomegranates on a side; and all the pomegranates upon the network were an hundred round about." (Ver. 13-23.)

It is remarkable that among the prisoners who are specified in verse 25, we have seven men here who answer to five men in 2 Kings 25: 19. I presume that two more were added of which this inspired account takes notice in addition to the more general description given in the history. We have already remarked its greater precision. There were five, but this does not hinder the addition of two more in a notice of greater detail. "So Nebuzar-adan the captain of the guard took them, and brought them, to the king of Babylon to Riblah. And the king of Babylon smote them, and put them to death in Riblah in the land of Hamath. Thus Judah was carried away captive out of his own land." (Ver. 26, 27.)

In verses 28-30 we have an account of three minor deportations to Babylon in the seventh, eighteenth, and twenty third years of Nebuchadnezzar's reign, amounting in all to four thousand and six hundred. But 2 Kings 24: 12, 16 speaks of another carrying away of Jews, as Daniel 1 tells us of those that were carried away in the first year of his reign, which was a more considerable affair.

The last incident of the chapter is the compassion which Evil-merodach the king of Babylon extended to Jehoiachin in the seven and thirtieth year* of his captivity. Not only did he bring the captive king of Judah out of prison with kind words, But set his throne above the subject monarchs that were there, and gave him to eat bread before himself continually for the rest of his life. Thus, if after solemn warnings of the prophets, one king of Judah was now proving the truth in his own misery, God was showing in Jehoiachin's case that He has the hearts of all men under His control, and that long years of languishing may be changed at His will to a peaceful end of life, though not a prosperous one, according to His word. (Jer. 22: 30.) But this does not hinder His pitifulness and tender mercy.

*Dr. Henderson changes the twenty-fifth to the fifteenth day of the twelfth month, as it would appear against the form of the word, and perhaps through mere oversight, as he makes no remark. The usual version is right.

Jeremiah:

The Tender-Hearted Prophet of the Nations

W. Kelly.

Foreword.

Jeremiah's prophecies began in the thirteenth year of Josiah, king of Judah, and continued after the destruction of Jerusalem by Nebuchadnezzar some forty years later. His testimony was therefore rendered at the time when the kingdom of David was about to be abolished as a national witness for Jehovah in the earth.

There is some analogy in moral character between the last days of Judah and the last days of the church, and as the various truths delivered by Jeremiah were chosen by the Spirit to suit the condition of the Jewish people, this Book has great practical value in the present times. Many salutary lessons of faithfulness and obedience amid prevailing weakness and confusion may be gathered from the prophet's own experiences and from the messages he received from the Lord. These are as needful to-day as then.

To his office as a spokesman for Jehovah, Jeremiah was sanctified from birth, and he is distinguished among his fellow-prophets of the Old Testament as a prophet to the nations. Jerusalem was set in the midst of the Gentiles as the centre of divine government in the earth. Before the city of Zion was destroyed by the Gentiles, Jeremiah's is the last voice to utter from that centre the word of Jehovah to Judah and Israel and to the surrounding nations.

The prophet himself was a man of keen sensibilities and tender feeling, much hated and despised by his fellow-countrymen for the fidelity of his prophetical service to them. His personal sorrow and actual suffering arose both from his fervent zeal for the glory of Jehovah and from his intense affection for his fellow-Jews. Throughout the Book, the pious exercises of Jeremiah's heart are displayed upon the dark background of the inveterate evil in the hearts of the men of Judah and Jerusalem.

Some of Jeremiah's prophecies have been fulfilled, while others still await fulfilment. In the former class are included the return of Jewish captives from Babylon after an exact period of seventy years, and also the destruction of the empire of Babylon itself, the first great Gentile power to which world-dominion was entrusted by God at the displacement of Israel.

Among those of his prophecies as yet unfulfilled is that relating to the restoration of both Israel and Judah to be Jehovah's peculiar people in the earth, when all the families of Israel will return in prosperity under the direct rule of the long-promised Son of David, Jehovah's righteous Branch and Israel's King. But this introduction of the new and everlasting covenant, which the prophet foretold, will not take place until they have passed through the unprecedented period of Jacob's trouble, the great tribulation out of which the remnant will be saved.

In the comparatively brief outline by the late William Kelly, these and other topics in the Book are indicated as and where they occur. This outline has been prepared from records of his oral ministry. Without being an exposition of Jeremiah's prophecies in their entire range, the outline forms a valuable introduction to their study, a study which cannot be neglected without spiritual loss in this day of appalling declension in the Christian profession and of growing antagonism in the political world.

W. J. Hocking 31st October. 1937.

Jeremiah

The different character and style of Jeremiah as compared with Isaiah must strike any careful reader. Here we have not the magnificent unfoldings of the purposes of God for that earth of which Israel was the centre, but we have the prophecy in its moral dealing with the souls of the people of God. No doubt, judgments are pronounced upon the heathen, still the intention was to act upon the conscience of the Jew, and in order to do this we see how much the Spirit of God makes of Jeremiah's own experience. Of all the prophets we have none who so much analysed his own feelings, his own thoughts, his own ways, his own spirit.

Hence Jeremiah is the only one who gives us the Book of Lamentations. These lamentations are the outpourings of his soul to God, which approach very much the character of the Psalms, as indeed his prophecy also does more than any other of the prophets, either greater or lesser.

In this way, then, Jeremiah has quite a character of his own and one of no small importance. Practically, I think, his style is very instructive for the soul of the believer. We shall find that we have the prophet's inward experiences recorded as far as this could be according to the measure of the revelation that God had made of Himself in Old Testament times.

From the very first verse we find these features. Jeremiah was the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin. The word of Jehovah came to him in the days of Josiah, king of Judah, in the thirteenth year of his reign. That is, he was called to the work when God was working powerfully not only in the good king Josiah but in a few of the Jewish people.

Now it is clear that this partial repentance of the people was unsuited to the character of the work entrusted to Jeremiah. His was really an inward work in the conscience. But what brought out the expressions of his grief was that the effect of Josiah's reformation was merely an outward one.

Hence, therefore, this condition of the people gave occasion to the double character of Jeremiah's prophecy. They had outward pretence and profession, great appearance of good, a little real good underneath the surface with a great deal of outward show. Their condition was not precisely as shown in the fig tree that came under the Lord's curse — abundance of leaf and no fruit. In Jeremiah's day, the national state was very much what he said himself (Jer. 24). There were some good figs, and the good figs were very good; but there were very many naughty figs, and the naughty figs were very naughty. This moral character we shall find, then, in this book.

PART 1: Jeremiah 1 — Jeremiah 25

The word of Jehovah, as we are told in Jeremiah 1, came unto Jeremiah, saying, "Before I formed thee in the belly I knew thee: and before thou camest forth out of the womb I sanctified thee." "I ordained thee," it is carefully added, "a prophet unto the nations." Why unto the nations? This special commission brings before us a peculiarity of Jeremiah's service which we shall find abundantly verified in this book. Although he was a Jew himself and even a priest and although the Jews in Jerusalem have an immense place in his prophecy, the nations also are given great prominence.

Nay, further, we shall find that when the coming judgment of the nations is declared, Jerusalem is put among them as the very first of the nations to be judged. If the Jews did not rise morally above the nations from whom He had separated them, why should God continue to treat them as His own people by a special title? If they surrendered all that was distinctive by lapsing into Gentile idolatry, God would not support them in such false pretensions.

Hence, when the cup of vengeance is in the hand of the Lord (Jer. 25), to give to the nations in His judgment, the Jews come as the first of the nations, not for blessing but for chastening and punishment. Jeremiah, accordingly, was ordained a prophet unto the nations, because the peculiar feature of his prophecy is that Jerusalem is given a priority of judgment when God takes up the world to deal with its sins. This priority is very strikingly shown in Jeremiah 25, but the same thread of truth runs through the whole of the book from beginning to end.

This unusual commission brings out Jeremiah's timorous spirit. "Then said Jeremiah, Ah, Lord Jehovah! behold, I cannot speak: for I am a child." Jehovah's answer is, "Say not, I am a child." This was not at all the question but who was sending him. If royal authority chooses a man according to its own wisdom to be its servant, its ambassador, it is of no importance to others who the ambassador is, but what is the power that sends him; and those that despise are not despising the man, but despising the authority that appointed him. Jeremiah was meant to feel that Jehovah was calling him to this office.

"Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces: for I am with thee to deliver thee, saith Jehovah. Then Jehovah put forth His hand, and touched my mouth. And Jehovah said unto me, Behold, I have put My words in thy mouth. See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant."

The meaning of this commission is that Jeremiah was chosen to be the announcer of the troubles and judgment that were coming upon all nations. God therefore, as He surely would accomplish every threat that Jeremiah pronounced upon them, speaks of the prophet as if he were pulling down and planting and building and destroying according to the prophecies that God gave him to utter.

Now this was an extremely painful task to Jeremiah. I think myself that of all the prophets, greater or smaller, that were employed, there never was one to whom it was a greater trial to pronounce judgment than to Jeremiah. He was a man of an unusually tender spirit. He shrank from the work to which he was called for the very reason he was called to it.

Jeremiah was, in a certain sense, to harden himself, not as if he did not feel, but going through the depth of the feeling of what was the import of his prophecies. He was to be the simple vessel and channel of what God put into his lips. Hence, therefore, in this prophet was a heart full of agony at all that he had to announce, but a mouth that spoke boldly whatever God put into it.

Such was the character of Jeremiah, and the first chapter shows it. Hence we find two visions together. Jehovah says, "Jeremiah, what seest thou? And I said, I see a rod of an almond tree. Then said Jehovah unto me, Thou hast well seen; for I will hasten My word to perform it," alluding to the early blooming of the almond tree.

"And the word of Jehovah came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north." This is an allusion to the great northern enemy of Israel that was employed not only to put down Judah but also to put down the nations.

Jeremiah first to last dwells very much upon Babylon. Babylon was this northern power that is in the mind of the Spirit of God throughout. It is not the Assyrian. The Assyrian was northern too, but the Assyrian power was now destroyed, and it is only in the latter day that Assyria will rise again. But meanwhile Babylon was the great power that overshadowed the earth, and Jeremiah accordingly draws attention to this new kingdom. "Then Jehovah said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land."

Therefore he was to gird up his loins and arise and speak unto them: "For, lo, I will call all the families of the kingdoms of the north, saith Jehovah; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. And I will utter My judgments against them touching all their wickedness, who have forsaken Me and have burned incense unto other gods, and worshipped the works of their own hands. Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them. For, behold, I have made thee this day a defenced city, and an iron pillar, and brazen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith Jehovah, to deliver thee."

Then, as we have in Jeremiah 1, his commission and his character shown and the visions that were given to encourage him in going on with the work that the Lord had entrusted to him, so Jeremiah 2 shows us the state of Israel, more particularly of Jerusalem. There the Lord rehearses what He had been to His people, and what their conduct had been, spite of His favours. In Jeremiah 3. He says what He is going to do for them.

Now I need not dwell upon the bitter charges of the prophet — the double evil of the Jews by their forsaking the Lord — the only source of living waters, and their recourse to cisterns that could hold no water by their flying to idolatry and all its corrupting influences. But, in Jeremiah 3, we have a pleading of the Lord with them. He shows them that bad as Israel might have been, Judah that had held out for a time and gave fair promises under Josiah would turn out no better. The crisis would surely come; but when a man has sunk to the lowest, God appears in His grace.

So in this very chapter after having pressed it all upon them, he says, "Only acknowledge thine iniquity, that thou hast transgressed against Jehovah thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed My voice, saith Jehovah. Turn, O backsliding children, saith Jehovah, for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors, according to Mine heart, which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith Jehovah, they shall say no more, The ark of the covenant of Jehovah: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers" (verses 13-18).

Now nothing can be more distinct than this prediction, nor more gracious; for here we have clearly the intervention of God's grace for the whole people in the latter day, after not only the Assyrian captivity which had already taken place, but the Babylonish one which was going to take place. After all that, God would recall His people — not part of them, but the whole of them — would recall Israel, would recall Judah, would bring them both back into the land, would bless them there so highly that even all the ancient blessing that they had had, namely, the ark of the covenant, which was the grand distinctive feature of David's faith, for which he had made a resting- place on Zion, and which was directly lost after Solomon (for the greater part of the nation then lost the ark, and set up golden calves). So great would be the blessing of the latter day that even what was known under David and Solomon would pass away; and be altogether eclipsed by the still brighter glory of the whole united people in the latter day; and from that time they should never depart from the Lord again.

Now it is perfectly plain that there has not been even an approach to the accomplishment of these national blessings. They are still entirely future. What was known after the Babylonish captivity was the return of a mere handful of the Jews with a few straggling Israelites. So far from that amounting to what had been known under David and Solomon, they never had so much as an independent kingdom; they never had even so much as was known under the most shameful of the sons of David — the Manassehs, the Zedekiahs, the Jehoiakims, the Jehoiachins. All these disgraceful representatives of the royal family were men of great importance, and the state, too, had a measure of independence entirely beyond what was known after the return from captivity.

Here, contrariwise, the prophet speaks of a state surpassing all that had been known under their best monarchs, and as to its being the gospel or that which we know now under Christianity, there is not the slightest resemblance. "At that time they shall call Jerusalem the throne of Jehovah" (Jer. 3: 17). Now that is not the gospel. The gospel is not the throne of Jehovah. The throne of Jehovah means the governmental power, according to His name, Jehovah, put forth over the whole earth. Jeremiah promises this, and Zechariah (Jer.14) also shows us very distinctly the character of that throne. There are to be no idols; there are to be no rivals: the name of Jehovah is to be the one universal name owned and honoured over the whole earth.

At that time, Jeremiah says, Jerusalem shall be called the throne of Jehovah. Further, "all the nations shall be gathered unto it." What popery has sought under the gospel, namely, to set up a universal spiritual monarchy, will be really done under the only one that is entitled to it, namely, the Lord Jesus. He will have this kingdom upon the earth, Jerusalem His centre, and all the nations His sphere. At the same time, He will have the heavens, and the new Jerusalem will be the metropolis. His will be the renewed universe of God, that is, the heavenly city and glory above, while the earthly Jerusalem will be the centre upon the earth.

Thus, we see that the peculiarity of that glorious time will be not the heavens only for the soul, nor the earth only for men in their bodies, but the heavens and earth both put under the reign of the Lord Jesus, and Christ the acknowledged Head of all things heavenly and earthly, the church reigning with Him in the heavens, and the Jewish people placed under Him here below.

This is what is described here, at least, the latter part. We must have recourse to the New Testament in order to see the former part of it, that is, the heavenly part. The earth is always the grand subject of Old Testament prophecy, and indeed of all prophecy in general, but the New Testament shows also the heavens as they are to be under Christ.

Jeremiah 4 pursues the moral pleadings with the people. "If thou wilt return, O Israel, saith Jehovah, return unto Me." And then comes the call that God could not be satisfied with outward forms. "Circumcise yourselves to Jehovah, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest My fury come forth like fire, and burn that none can quench it." You observe the peculiarity. It is the Jew particularly that comes into the scope of the prophet with regard to his moral unfitness for the blessing of God.

So he says later on in the chapter, "The lion is come up from his thicket, and the destroyer of the Gentiles is on his way"; — (referring to Nebuchadnezzar) — "he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant." "And it shall come to pass at that day, saith Jehovah, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder." No power will be found anywhere because God was forsaken.

"Then said I, Ah, Lord Jehovah! surely Thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul." In verse 14, he appeals to Jerusalem to repent: "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?" Then later (verses 19, 20), he shows his intense grief over these troubles and destructions that were accumulating against Jerusalem: "My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried."

So mighty are the coming disasters that in the vision before him we are reminded of the chaotic state of the world set out in the very beginning of Genesis. "I beheld the earth, and lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of Jehovah, and by His fierce anger." All this was a vision of the trouble that was hanging over the Jews, and, in fact, over the nations generally. This prophecy goes far beyond what Nebuchadnezzar inflicted, and includes retributive judgments still future.

This subject of judgment is pursued in Jeremiah 5, while the prophet still shows the frightful moral condition of Jerusalem, and he warns them of the penalties about to come: "How shall I pardon thee for this? thy children have forsaken Me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. They were as fed horses in the morning: every one neighed after his neighbour's wife. Shall I not visit for these things? saith Jehovah" (verses 7-9).

And the worst phase of the national evil was that not merely a certain portion of the people were guilty, but "a wonderful and horrible thing," he says, "is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and My people love to have it so: and what will ye do in the end thereof?" (verses 30, 31).

Thus all the springs of moral rectitude were corrupted; and consequently it was plain that nothing but judgment could come to them from the Lord.

This subject is continued to the end of Jeremiah 6. Jeremiah calls upon the nations to hear his message: "Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto My words, nor to My law, but rejected it. To what purpose cometh there to Me incense from Sheba, and the sweet cane from a far country?" Their ceremonies were vain hopes to stay the judgment. "Your burnt offerings are not acceptable, nor your sacrifices sweet unto Me. Therefore thus saith Jehovah, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish." At the same time, the prophet's heart is full of sorrow for the nation. "O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us" (verse 26).

In Jeremiah 7 he begins another strain. He takes up the temple itself, and shows that the tide of evil in Judah had completely polluted the very sanctuary of Jehovah. Moreover, in the midst of their peril, they were trusting not in God nor in His word, but in lying words of their own that the outward forms would be a sufficient stay against the destroying Gentile. "Trust ye not" therefore, he says, "in lying words, saying, The temple of Jehovah, The temple of Jehovah, The temple of Jehovah, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever" (verses 4-7).

And he shows them that their boast in an uninterrupted succession of national privilege was a vain trust. This false confidence was quite as strongly the notion of the Jews as it has ever been of papists and others in Christendom. The delusion was equally destructive to them as it will be to Christendom. There is nothing more certain to bring destruction upon Christendom than the notion of an indefectible security.

I do not mean security for the soul, for the believer. This assurance is quite right. We cannot too strongly hold the eternal life of the believer; but to apply to the state of Christendom the notion that it will go on indefectibly when God, on the contrary, has warned us in His word that Christendom will fall just like the Jewish state before it is to be caught by the wiles of the wicked one. Such a notion is precisely the delusion by which Satan brings about its total departure from God.

What is perfectly true for the soul in Christ is thoroughly ruinous for the general collective state in religion. There is nothing finer than the faith that gives God credit for grace to the soul; but there is no greater pit of delusion than to predicate generally of the apostate state of things in Christendom what is only true of and for the individual soul; because the one is real genuine faith, and the other is most arrogant and lofty presumption, which God will judge.

Now this is precisely the moral of Jeremiah 7. And the prophet makes his text, so to speak, to be the fact that Shiloh had lost its prestige. Shiloh was the place where the tabernacle was originally set up in the land (verse 12). What was Shiloh now? God had profaned it: and God would do the very same thing where the ark was now placed, where the sanctuary was in Jerusalem. Impossible that God should bind Himself to maintain an empty form. He would no longer sustain what was a beautiful figure of His truth, when the state of the people and of the priests was the most offensive evil under the sun in His eye. The greater the truth, the blessing, or at any rate the privileges, that had been accorded to the Jewish people and their priests, the greater the wickedness of their insults to His holiness in His own temple.

Hence, therefore, so far from the temple being their strong fortress against the judgments of the king of Babylon, the temple would be the main point on which all these judgments would converge, and if the city of Jerusalem, in general, would be destroyed by him, the sanctuary would suffer most of all. And we find that the house of God was precisely the great object of the invader's desire; for there was an instinctive feeling of animosity among the Gentiles against this temple where Jehovah had placed His name. They knew right well what Jehovah had done in times past by the overthrow of the nations. The question was whether Jehovah would allow His temple to be plundered now, and the name of Jehovah, as it were, to be razed from the earth.

The campaign by Babylon against Jerusalem was a great venture. What had Jehovah not done to Pharaoh? What had He not done to the kings who attacked the children of Israel in the wilderness and in the land? Thus, no doubt, there was a certain tremor and qualm in the midst of the enemies of Judah. The destruction of the ten tribes by the Assyrian, no doubt, encouraged the king of Babylon to go forward, but still there must have been a certain anxiety till the thing was done.

And it was precisely this vain confidence in the past that supported the Jews. They assumed that such a thing as the conquest of Jerusalem could never be, and that whatever might be their faults God would never allow them to go completely down into the ditch. But this Jehovah did, and He allowed the Gentile to triumph thoroughly over them and over His own sanctuary. But then the very prophets that show the judgment that was coming proclaim the deliverance and restoration that will certainly follow in due time.

Now we live in a state of things where this ultimate recovery is not believed. The reason why men in general in Christendom do not now believe in the restoration of Israel — there are individuals of course who believe it — but the reason why there is general scepticism about the return and restoration of Israel and the rebuilding of Jerusalem as a scene of glory for the Lord, is this: there is an instinctive sense that the blessing of Israel supposes the judgment of Christendom; for if Christendom goes on it is impossible that this reinstatement can take place.

And this view is quite true. There cannot be the restoration of the Jews without the complete judgment of Christendom, because God cannot have two corporate witnesses at the same time on the earth. And if the present witness becomes apostate then God will judge it, and when the judgment has taken place, then He will restore His ancient people. Such is the declared order of Scripture.

Well, naturally, those who consider this judicial overthrow of Christendom an impeachment of their honour, and who shrink from the unwelcome thought of the judgment of the present state of things, are reluctant to hold that God has such a bad opinion of what is being done in Christendom now. Consequently, they fight against this truth to the last, and the way in which their opposition shows itself is by denying the coming of the Lord to the earth in judgment, and consequently the restoration of the ancient people of God.

But the New Testament is perfectly explicit that what these prophets of old maintain is true and divine. What the Old Testament declares, the New Testament does not weaken, but establishes and seals. And the moral reason why the Old Testament will in due time be verified is because the New Testament also discloses that the final result of the gospel will be the setting up of the man of sin (2 Thess. 2). This will be, of course, the result of the gospel abused, perverted, corrupted.

Now this conclusion of the present day of privilege is nothing at all harsh on God's part. Many say, "What an awful end!" No doubt it is. But the corruption of the best thing is always the worst corruption, and therefore it is of necessity that if the corruption of the law of God ended in such a state as God judged by the Assyrian of old and the Babylonian, sweeping both parts of the people into captivity, the result of the corruption of the gospel in Christendom will end in a still more fiery judgment, still more sorrowful to contemplate.

This judicial period is what is spoken of in scripture as the great tribulation when both Jew and Gentile must endure a retributive dealing by God, when, finally, He will put down the pride of man both in Judaism and Christendom and then bring in a blessing — a time of blessing when the earth shall be filled with the knowledge of Jehovah as the waters cover the sea.

When a dispensation is diverted from its proper character because the people of God are unfaithful to their responsibility, it is no longer a question with them of maintaining its outward forms in their original integrity, because they are invalidated in practice by this departure from the truth. And with the faithful, it is a question of falling back not upon something new but upon whatever is harmonious with the confession of the ruined state.

We must always be in the truth of a state of things, as before God. For instance, if I am a sinner I cannot be blessed unless I take the place of a sinner; and, in like manner, if the outward dispensation is ruined I cannot be fully blessed unless I recognise and feel the ruin. If I think that everything is prosperous when God is preparing to judge, it is plain that I am out of communion with Him, perhaps not as regards my own soul but as regards the general state of things.

The moral difference involved is that when things are all right and smooth at the beginning of a dispensation the duty of a man is faithfully to throw himself into everything when everything is good; but when things are corrupted it is his duty to separate himself from what is corrupt and only to continue with what bears the stamp of the Spirit of God upon it. That is the difference. You will find that in every dispensation outward forms always fall into the hands of deceivers, because an outward form is easily copied and easily maintained. Hence the priests and the false prophets were the persons in Judah and Jerusalem that kept up the name of zealousness for the law, and on this ground they claimed the allegiance of the people.

These are the persons against whom the faithful are warned by Jeremiah and the prophets. So, in the same way, there is no doubt at all that supposing Christendom is to continue uninterruptedly as a religious system the people that have the greatest claims are the Papists, and therefore if Christendom is indefectible we ought all to be Papists. But it is plain that the conscience and spirituality of every believer revolt against such an appalling thought. We all feel that it is impossible that the God of truth and grace should bind us to worship the Virgin Mary or the saints and angels and so on.

We feel that the Papists are idolaters, and we are quite right. They are idolaters, and they are worse idolaters than pagan idolaters, for if it is a bad thing to worship Jupiter and Saturn it is a far worse thing to worship the Virgin Mary. I cannot take knowledge of the Virgin Mary unless I know that she is the mother of the Lord, and knowledge of the Virgin Mary supposes the knowledge of Mary. Therefore I have the knowledge which ought to guard me against worshipping the Virgin. The very fact of knowing that the Virgin Mary was the mother of Christ ought to preserve me from Mariolatry. Therefore, I think that, of all idolatries that have ever been under the sun, the idolatry of the Church of Rome is the vilest.

It may be asked whether the ruin of the church is generally known and considered. It is not, because a great many of God's children have never fairly faced the matter. They think when they hear of the ruin of the church, or of Christendom, that it means somehow that God has not been faithful to His promises, whereas it is no question at all of fidelity to promises. Fidelity to promises goes with faith not with forms; but so far from despising forms the reason why I never could stand the kind of thing that is common in Christendom now was that I would not give up the forms of God's word.

For instance, take a congregation choosing a minister. Well, I never could be a Dissenter for that reason, because that is the invariable plan. I know there are many Dissenters who think the same thing; Isaac Taylor who wrote The Natural History of Enthusiasm and other books was one. He was a congregational deacon, and he wrote a book on this subject.

Scripture provides for the choice of a person to distribute funds. You ought to have confidence in the person who distributes funds or you will shut up your purse, but there is no such idea in God's word as choosing a man to preach. All the great denominations do so; not merely Dissenters, but all sorts of sects.

The whole scheme is out of course. It is wrong in principle. The principle is that he chooses who gives. I give the money and I am allowed to choose a person to be the distributor of it, but I do not give the Holy Spirit to the church, and therefore I must not choose the minister. If God supplies gifts without asking me I am not acting in a proper and becoming way as a Christian in choosing them among my spiritual brothers and sisters.

I own every spiritual person as a brother and sister, and desire grace to behave as such myself. This is perfectly plain, but, of course, just as the relationship of spiritual brothers and sisters is all settled by God's grace and God's will, so much more the appointment of persons to rule or teach or preach. We are not competent to choose. No one is competent. There never was a pretension even on the part of the apostles to do that. The apostles did appoint elders, but it is a mistake to suppose that elders are the same as gifts in the church. There were a great many elders who were not gifts. An elder you cannot have now, for an elder is a direct appointment from the Lord.

I mention this to show that for my own part I am a decided stickler for apostolic forms, and I do not therefore at all hold that one can set up new forms according to his own will. One of the reasons that makes me feel the present ruined state of Christendom is that not only is there unbelief in the authority of the word but there is also an unlawful exercise and assumption of authority without the Lord's having warranted it.

The exercise of man's will in such matters has the deepest possible moral influence on the Christian profession. If you have not the authority of the Lord, you have man's will. I consider that man's will in the things of God is nothing but sin. The whole business of the church and of the Christian is to do the will of God upon the earth. Indeed, there is no reason for us to be on the earth except simply to be the servants of God, and thus we are called to do His will all our life from the time that we are redeemed by blood of Christ. We are not, therefore, allowed by God to do one single thing out of our own heads. I am persuaded that in himself man is incompetent to act aright, and that we need to be guided by the word and by the power of the Spirit of God continually.

Now where the human will is allowed, every evil thing may be the result. When once you bring in the principle of man's will in any one single thing — take, for instance, the choice of a minister by a congregation — you may by the same system vote a cardinal or you may vote a pope. It all rests on the same false principle.

There is, however, ample authority for the present day. There is the standard, and the only one — the word of God. I go upon the assurance that God foresaw the end from the beginning and also every want of the Christian and of the church upon the earth, and that He provided in His word not only for what was then wanted but for all that would be wanted until the Lord comes to receive us up into glory. Then, having confidence in the word of God our first business is to find out what the will of God really is. I discover what His will was when things were right, then I find the direction that He gives when things are wrong. I learn what is the right state of things in what I call the wrong state of the church.

I know that it is thought by some that God has left the mode in which the church is to be governed an open question and that they can change the procedure according to the country or the circumstances. I deny this policy as a first principle, and I say it is false, and not only false, but that it results in the most serious consequences, because the result of it is that I am not divinely guided but I am humanly guided.

I thoroughly hold ministry to be a divine institution, and I do not believe that the ruined state of the church touches ministry in the smallest degree. There are persons over us in the Lord, but the moment you touch the source of ministry, that moment you separate ministry from the principles of the word of God. Now I believe that both the church and ministry are divine institutions, but in order to preserve their divine character they must be regulated by the word of God and not by men's new inventions and shifting ideas.

I contend for the highest antiquity: Irenæus and Justin Martyr are too low for me; that is, they are too modern. To me, everything is modern except the apostles; that is, I hold that genuine antiquity is what is divinely revealed. So far from thinking that the church of God is a thing according to men or a thing to be shifted with new fashions, I hold for the true, remote, and only divine antiquity. I believe that is what we all ought to do, but then that is a matter for each one to learn from God. I would not force any brother on such a point.

The term, "the ruin of Christendom," grates on many ears. Perhaps the Lord means it to grate. It is well to pull persons up when they are wrong. I grant that if one could explain the term more fully that would soften what after all is just the converse of what Jeremiah tasted. It is bitter to the taste but it is sweet to the soul to be with God and have the certainty of doing His will.

The prophecy delivered by Jeremiah in the gate of Jehovah's house is continued from Jeremiah 7 to the end of Jeremiah 10. In Jeremiah 8, the Lord reproaches His people that they were more dull than the very animals and birds which are not remarkable for their wisdom. "Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of Jehovah" (Jer. 8: 7).

The people did not know the time: they did not know His judgment; they were going on in self-security. They thought that perhaps things were not quite as right as they appeared to be, but were not so bad as this troublesome man, Jeremiah, said. And so they were crying "Peace, peace," where there was no peace. They were not even ashamed when they had committed abominations. The prophet could only give himself up to sorrow over them. "Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered? "

In his grief, Jeremiah desires (Jer. 9) that his head should be a fountain of tears. "Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" (Jer. 11: 1)

Jeremiah felt the ruined state of Israel. It was the complete moral ruin of the nation before the judicial ruin came. This state is exactly where we are morally in Christendom now. It is remarkable, but it is easier to prove the moral ruin in Christendom than when it was in Judea. If I ask a Roman Catholic what he thinks of religious affairs, he declares it very deplorable that there are so many systems and divisions and that everyone does not belong to the true church. If I ask a Protestant, he thinks that the state of the Western Church and the Greek Church is deplorable, and, moreover, if he is a strong denominationalist he naturally does not like the rivalry between the sects that is going on so actively; and, except an optimist who is always fancying every time the best, and except a few persons of a very sanguine temperament, almost everybody would allow that the general condition of the Christian profession is very far from God, and a shattered ideal.

But then, this prevalent condition of departure from the truth has a very serious aspect to faith's judgment. What is the consequence? It is not Nebuchadnezzar that is coming: it is not the Assyrian that is coming: it is the Lord Himself that is coming. This raises, therefore, the solemn question whether we can face the Lord about the terrible failure. If I cannot face the Lord morally now, I ought not to be comfortable in expecting the Lord to come. The Lord will judge what is wrong, and woe, woe, to those who are found promoting and helping on what is wrong when He does come.

So Jeremiah 10 calls them to hear the word which Jehovah speaks unto the house of Israel. "Thus saith Jehovah, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not. They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good. Forasmuch as there is none like unto Thee, O Jehovah; Thou art great, and Thy name is great in might. Who would not fear Thee, O King of nations? "

Their idols are nothing; the only one to fear is God Himself. And here you observe that not only was the prophet Jeremiah a prophet to the nations, but the Lord Himself is called "King of nations" — another peculiarity of the Book of Jeremiah. The nations have their place in a broad scale in this prophecy; and I may observe here that this is the true idea in Revelation 15: 3. There "King of saints" ought to read "King of nations."

There is no such notion in the scripture as King of saints. The relation that the Lord bears to saints is not King but Head, or Lord. He is never King, except in relation to Israel or to the nations.

The phrase in Rev. 15: 3 is a quotation from Jeremiah 10: 7. All the most ancient copies have the true word, namely, "King of nations." I only mention this in passing. It is more important to note as a distinction in Scotland than in England, because there the idea that the Lord Jesus is King of the church, or King of the saints, is exceedingly prevalent, and has been ever since the assembly of divines at Westminster committed themselves to that error. In my opinion it is a mistake of the most lowering character. It falsifies the present relation of the Lord Jesus Christ to His saints.

It is not that He is not Lord over them — that He is not their Lord. Not so. He is Lord, most surely, just as, no doubt, Sarah was quite right in calling her husband by that term. It is clear that the Spirit of God thinks so and records her reverence (1 Peter 3: 6) for the consideration of others, but, nevertheless, it would have been a very poor and miserable thing if Abraham had been nothing to her but lord. No: Abraham was her husband, and Abraham had responsibilities towards Sarah, instead of Sarah merely having duties towards him. It is a very meagre way of looking at relationships if we only see one side of them, and that the side that suits us. No: relationship always implies moral duties, and the relationship of the Lord Jesus towards the saints is one not only of authority, which is perfectly true, but of love, of care, of cherishing, even as a man his own flesh.

Well now, such is not the case with a king. A king is not bound to cherish all his subjects as his own flesh. A king is not to give a portion to every subject in his kingdom. That would be ridiculous to expect. A king does give a worthy portion to his own daughters and his own sons. This is quite right and becoming, because of the family relation of the closest kind, and so there is between Christ and the saints. If I reduce the church merely to a nation, to a people, I make but a distant connection between them and Christ instead of the greatest intimacy, that exists according to all the counsels of God.

Thus in my judgment, therefore, you sap and mine the peculiar blessedness of the Christian if you make the relationship to be one of a king to a people instead of a head to a body. If I can look up to Christ as the Bridegroom of my soul and of the church; if I can look at Christ as not only my Lord but the Head from Whom every member derives nourishment, and upon Whom there is a claim of dependence to think for it and care for it and guide and direct it — such a view brings the greatest possible confidence in my love; and the more simple the faith, the greater the strength that results to the soul.

Whereas if I merely make Christianity a distant relationship — that of a people to a king, I sacrifice its choicest element. It is plain I may look for defence against foreign foes, but I must shift for myself for the most part in my own matters. The king does not think much about me or you and we cannot expect him to do so. I have no personal claim of nearness to the throne, and this distinction everybody understands. But in divine things, it has evil results. The idea of remoteness from Christ goes well with the idea of our being free to arrange our plans to our own liking, of our being left to arrange our own forms of government in the church.

We come now to Jeremiah 11, and there we find a new and very solemn warning to the men of Judah and Jerusalem. As a rule, in all the prophets of Israel progress may be observed in their messages; there is increasing depth in the appeals of the Spirit of God to the people. Here, then, we have "Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey My voice, and do them according to all which I command you: so shall ye be My people, and I will be your God: that I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Jehovah" (verses 3-5).

Their disobedience is solemnly brought home to them. "Therefore thus saith Jehovah, Behold, I will bring evil upon them." The time has now come to execute the curse — the curse that was pronounced in the days of Moses was executed in the days of Nebuchadnezzar. Consequently, a vast change took place in the relation of the people before Jehovah. They now came as distinctly under the curse as up to that time they were simply under chastening. It was a new thing; they had broken the covenant.

And then in Jeremiah 12, Jeremiah says "Righteous art thou, O Jehovah, when I plead with Thee: yet let me talk with Thee of Thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But Thou, O Jehovah, knowest me: Thou hast seen me, and tried mine heart toward Thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter. How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed and the birds; because they said, He shall not see our last end.

"If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with the horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee. I have forsaken Mine house, I have left Mine heritage; I have given the dearly beloved of My soul into the hand of her enemies. Mine heritage is unto Me as a lion in the forest; it crieth out against Me: therefore have I hated it. Mine heritage is unto Me as a speckled bird, the birds round about are against her; come ye, assemble all the beasts of the field, come to devour. Many pastors have destroyed My vineyard, they have trodden My portion under foot, they have made My pleasant portion a desolate wilderness, They have made it desolate, and being desolate it mourneth unto Me; the whole land is made desolate, because no man layeth it to heart.

"The spoilers are come upon all high places through the wilderness: for the sword of Jehovah shall devour from the one end of the land even to the other end of the land: no flesh shall have peace. They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of Jehovah. Thus saith Jehovah against all Mine evil neighbours, that touch the inheritance which I have caused My people Israel to inherit, Behold I will pluck them out of their land, and pluck out the house of Judah from among them. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land."

Having said that Judah would come under this judgment of Jehovah, in Jeremiah 13 symbolic action is introduced; that is, a sign to show what is coming. "Go and get thee a linen girdle, and put it upon thy loins, and put it not in water. So I got a girdle according to the word of the Lord, and put it on my loins. And the word of Jehovah came unto me the second time saying, Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock. So I went, and hid it by Euphrates, as Jehovah commanded me. And it came to pass after many days, that Jehovah said unto me, Arise, go to Euphrates, and take the girdle from thence which I commanded thee to hide there. Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing" (verses 1 -7).

And the word of Jehovah then explains this sign. "Thus saith Jehovah, after this manner will I mar the pride of Judah, and the great pride of Jerusalem. This evil people which refuse to hear My words, which walk in the imagination of their heart, and walk after other gods to serve them, and to worship them, shall even be as this girdle, which is good for nothing. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto Me the whole house of Israel and the whole house of Judah, saith Jehovah; that they might be unto Me for a people, and for a name, and for a praise, and for a glory: but they would not hear. Therefore thou shalt speak unto them this word; Thus saith Jehovah God of Israel, Every bottle shall be filled with wine: and they shall say unto thee Do we not certainly know that every bottle shall be filled with wine? "

So now the people are bidden to heed the warning. "Hear ye, and give ear; be not proud: for Jehovah hath spoken. Give glory to the Lord your God, before He cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, He turn it into the shadow of death, and make it gross darkness. But if ye will not hear it my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because Jehovah's flock is carried away captive. Say unto the king and unto the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?" Thus, in striking language it is made known that woe is coming upon Jerusalem to the full.

In Jeremiah 14, there is the positive infliction of a dearth, causing death and destruction, as a mark of God's displeasure. "Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up." Their nobles are all in sorrow, but above all the prophets were wicked (verses 14, 15). Those who ought to have been the best in Israel were really the worst. God's displeasure was most strongly expressed against the false prophets.

This condemnation of the people is so strong that in Jeremiah 15. the Lord declares that the state of things now in Jerusalem and in Judah was such that even if the best men that had ever lived and those most known for their prayers of intercession were to appear in the land, they could not alter His fixed determination to judge the land. "Though," says He, "Moses and Samuel stood before Me, yet My mind could not be toward this people: cast them out of My sight and let them go forth" (Jer. 15: 1).

And what then was the righteous to do? What could the righteous man seek? We find the answer given by Jeremiah himself: "Thy words," says he, "were found and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart; for I am called by Thy name, O Jehovah God of hosts" (Jer. 15: 16). This was his resource, and that of all the faithful in a day of apostasy.

The words of the Lord always become more precious to the pious heart in a day of ruin when judgment is about to fall. So the apostle Paul when warning the elders of Ephesus pointed out this resource. "Now," says he, "I commend you to God and the word of His grace" (Acts 20: 32). Seducers, wolves, and perverse men, all these he anticipates will be spoilers among the flock, but his counsel is, "I commend you to God and the word of His grace." So in Timothy where Paul speaks of the last days and of perilous times coming, he says, "All scripture is given by inspiration of God," conveying particularly this value for the Old Testament Scriptures. "All scripture" includes the New Testament as well as the Old.

Then again Peter points to the same feature of God's word. Peter was about to depart; he had this intimation from the Lord. He was soon to let slip the earthly tabernacle. In view of his absence as an apostle, he reminded them to keep in remembrance the words of truth they had heard (2 Peter 1). The word of God is always to be the distinguishing mark, and the anchor of hope for the believer in God.

I remember that the famous Bishop Horsley some years ago made some good remarks about this very thing. He had a strong sense of the ruin of Christendom that was at hand, and he ventured to think that when the things God wrought amongst His people came completely into the hands of men without His fear, God would awaken in the hearts of His people such a sense of the value of His word as would bring them to a degree of intelligence unknown in the previous state of the church.

This conviction is a remarkable statement of what, I believe, has always been true in the dealings of God. It was so in the days of our Lord. Destruction was impending over Jerusalem then, and the Annas and the Simeons and those who looked for redemption and the destruction of Jerusalem were those persons that Malachi prepares us for in the last words of his book: "Then they that feared the Lord spake often one to another," and the Lord holds them in special remembrance. And I have no doubt that in like manner the Lord does and will do for those who value His word until judgment falls upon Christendom.

In verse 19, this love of God's words is followed up: "Therefore thus saith Jehovah, If thou return, then will I bring thee again, and thou shalt stand before Me, and if thou take forth the precious from the vile thou shalt be as My mouth." The great concern of believers in an evil day is not to be meddling with the vile but to be seeking to do good to the precious.

The gospel seeks the vile because it is God's way of making the vile to be precious. But, the people of God are not to occupy ourselves with what is bad, except to reject it. They are to seek what is good, to proclaim it. This is precisely what is pressed upon Jeremiah: "If thou take forth the precious from the vile, thou shalt be as My mouth." That is, you will be enabled to utter My truth and My grace. You will be the vessel of My mind, which the mouth is. "Let them return unto thee; but return not thou unto them"; that is, do not meddle with them, but if you love My mind, My words, My truth, you will be made a blessing to them.

The great point is the selection of the precious from the vile.

"And I will make thee unto this people a fenced brazen wall: and they shall fight against thee but they shall not prevail against thee: for I am with thee to save thee and to deliver thee." The unfailing protection of God is with His testimony as long as He sends one, and He Himself is with His witnesses.

So in Jeremiah 16, the coming woe is pronounced, still more distressingly. It is not only dearth now, but death, and the word to Jeremiah is: "Enter not into the house of mourning, neither go to lament nor bemoan them." The time would not permit of it. When deaths are few there may be time to mourn with one and another, but when death is in every house it is too late.

"Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away My peace from this people, saith Jehovah, even loving-kindness and mercies. Both the great and the small shall die in this land: they shall not be buried," so numerous would they be, "neither shall men lament for them, nor cut themselves, nor make themselves bald for them: neither shall men break bread for them" (verses 5-7) It is "tear themselves" in the text, but it seems to me to be what is actually said in the margin, "break bread."

This practice of breaking bread in connection with death seems to be the origin of what the Lord Jesus consecrated into the grand memorial of His remembrance. "Neither shall men break bread for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation." There you have the Supper, in both its parts. It was a familiar custom among the Jews, but the Lord gave a unique significance to it, and stamped new truth upon it. It was connected with the passover, for, as we know, that was the time of its institution. There was a particular reason for its establishment at that and at no other time, because it was to mark the impressive change from the great central and fundamental feast of Israel. A new and different feast was begun for the Christians.

Then, in this chapter (Jer. 16: 14, 15), a promise of future restoration is given. "Behold, the days come, saith Jehovah, that it shall no more be said, Jehovah liveth, that brought up the children of Israel out of the land of Egypt; but, Jehovah liveth, that brought up the children of Israel from the land of the north, and from all the lands whither He had driven them: and I will bring them again into their land that I gave unto their fathers." Thus, the same chapter that brings in such a solemn denunciation of judgment gives the pledge of their final deliverance, for this will take place after the Babylonish captivity, Babylon being "the land of the north" spoken of here.

In Jeremiah 17 the prophet says that it was not only Israel's sin but Judah's, that was so tremendous. Moreover, their danger was in trusting in man and the arm of flesh (verse 5). When the state of things becomes thoroughly evil and corrupt, the only object of trust is God. We must look to Him, and such is the blessing of the Lord that if we only confide in Him no day is so dark but what God can give us the richest blessings and the light of His presence. This subject is pursued in a very striking manner in the context.

In Jeremiah 18 we have the potter's house brought before us as a prophetic sign. The house of Israel was, of course, the clay to be moulded by the potter; "as the clay is in the potter's hand, so are ye in Mine hand, O house of Israel." So the Lord shows the desperate case of this people, with whom He had taken such trouble. The effect of sending His precious words to them was their anger and hatred of His servant. Jeremiah was the great object of their animosity. "Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest nor counsel from the wise, nor the word from the prophet." They were extremely jealous of him as an intruder. "Come, and let us smite him with the tongue, and let us not give heed to any of his words."

In Jeremiah 19 we have the sign of the potter's earthen vessel further developed. Now the valley of the son of Hinnom is brought forward, which is always significant of judgment. "Therefore, behold, the days come, saith Jehovah, that this place shall no more be called Tophet, nor the valley of the son of Hinnom, but The valley of slaughter." Tophet indicates the great judgment which the Lord will execute when He Himself comes. It is not merely the place of execution by man. Plainly, the judgment of Jerusalem is the topic.

Then we have an historical passage (Jer. 19: 14 — Jer. 20: 18), dealing with the persecution of the prophet by the priests. Now Pashur, the son of Immer the priest, was extremely vexed, and he used personal violence towards the prophet. Jeremiah tells him that his name should be called Magor-missabib, that is, Fear round about. This man who was so bold against Jeremiah would soon be humbled and filled with fear because of what was about to come to pass upon him. This attack by Pashur leads Jeremiah to an unfolding of his deep inward feeling. His language is very beautiful to my mind. There was no kind of steeling his heart against the persecution. His mouth was like one of steel, no doubt, but his heart was very soft indeed, and experienced deep agony on account of what he was obliged to utter against his adversary. So the very man that seemed as if nothing could bend him in truth was bound in the greatest grief before God, and at last he vents it to the Lord. "Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed. Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad."

Jeremiah, however, is in wonderful contrast with the blessed Lord, Who, when most rejected, was most happy in a certain sense. The reason was that He sought not His own things, but, as He said in Spirit, "The reproaches of them that reproached Thee are fallen upon Me." He was here simply to magnify God. If the greatest suffering would magnify God the most, He was ready to receive it. He could not pray for what was worst of all; He could not desire that God should forsake Him. Such a plea was impossible. It would show real hardness, and not perfection; but the Lord Jesus was perfect in everything, and in every way.

Jeremiah's prophecy was continued. In Jeremiah 21 the denunciation of Jehovah is directed particularly against the royal house of David. The sin of Zedekiah was still more serious. The guilt of the people and the priests and prophets has already been exposed, but now the responsible head of the nation is condemned. There was no exception; the ruin of Judah is complete.

Royalty was always the last stem of blessing in the history of Israel. If only the king had been right, though the people and the prophets were ever so wrong, God would still send blessing to Israel. Everything depended upon the king, the seed of David. God might have chastised the prophets and priests and people, but He would have held to them for His servant David's sake. But when not only they went astray but the king himself was the leader of the wickedness, it was utterly impossible to hold to them, and it was the sorrowful task of Jeremiah to pronounce this divine decision. This responsibility resting on Zedekiah's shoulders gives its true importance to what he says: "Touching the house of the king of Judah, say, Hear ye the word of Jehovah; O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest My fury go out like fire, and burn that none can quench it, because of the evil of your doings" (Jer. 21: 11, 12).

In Jeremiah 22 the sin of the representatives of the house of David is dwelt upon in further detail. Beside Zedekiah, Shallum (Jehoahaz), the son of Josiah (verse 11), Jehoiakim, also son of Josiah (verse 18), and Coniah (Jehoiachin, son of Jehoiakim, verse 24) are all arraigned as evil rulers in the critical times when the monarchy was drawing to its close.

The kings named are out of their chronological order, but the purpose is to bring the separate prophecies against the separate kings of Judah all into a cluster for the moral object of showing that virtually there was no difference. Some might be a little more pronounced in their violence and gross iniquity, but they were all faithless and godless. Hence, the solemn sentence was uttered by Jehovah: "O earth, earth, earth, hear the word of Jehovah. Thus saith Jehovah, Write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah." It is implied, not that the line of David should fail, but that this man's line should.

Jeremiah 23 pronounces a woe upon the pastors in general. By the pastors, the prophet means the kings who ought to have provided protection and provender for the people. But they scattered and destroyed the sheep of Jehovah's flock. However, He would raise up a competent Ruler and Shepherd-King for His sheep. "Behold the days come, saith Jehovah, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely: and this is His name whereby He shall be called, JEHOVAH OUR RIGHTEOUSNESS" (Jer. 23: 5, 6).

It is plain this prophecy points to the Messiah, the Lord Jesus. But the Messiah is the Lord Jesus not so much in relation to us as to Israel. This is important to hold fast. We do not lose by doing so. Many persons have the idea that if these prophecies are not applied to Christians and the church we lose something. Honesty is always the best policy. You cannot take something from your neighbour without losing far more than your neighbour loses. No doubt he may have a little loss, but you will have a terrible one. As this is true in natural things so much the more is it true in spiritual things. You cannot defraud Israel of one fraction of their portion, without impoverishing yourself immensely.

It must be remembered that the character and kind of blessing that Israel will have is of another sort from ours. This difference is due to the Lord Himself. The Lord Jesus will be the Head of the heavens as well as of the earth, and while it is a very precious thing to be blessed on the earth, it is better to be blessed in the heavens. And there is just this distinction made between a Jew and a Christian. The Jew's proper blessing is upon the earth under Christ. The Christian's proper blessing is in the heavens along with Christ. "Blessed be the God and Father of our Lord Jesus Christ Who hath blessed us" — not them — "blessed us with all spiritual blessings in heavenly places in Christ Jesus" (Eph. 1: 3).

Hence, the effect of Christian people appropriating the blessings of Israel as the blessings of Christians is that they lose sight of their own distinctive heavenly blessing and lapse more or less into the mere measure of a Jew's blessing. I grant you that if a person takes up the broad principle of the thing it is all quite right but to do this without overstepping the mark requires both care and discrimination. Unfortunately, the persons who confuse the Christian with the Jew have neither care nor discrimination. Consequently, the common interpretation I might truly characterise as a jumble of Scriptural doctrines, by which all real power of truth is lost.

The whole force of truth upon conscience and conduct depends upon its distinctness. When you blunt the edge of the truth, when you make the sharp two-edged sword to have no edge at all, it seems to me that its proper value for the soul is wellnigh gone. Now this destruction of value has been the effect of mixing up Jewish and Christian things. The fact is God made the distinction between the two very plain. He has written one set of truths in one language and the other in another language. The Holy Spirit wrote not merely the Old Testament in Hebrew but the New in Greek. For man to make both revelations mean the same thing is an error of the first magnitude.

If you say both Testaments are divinely inspired, I agree with you, and rejoice in the belief; and I hope you will always hold fast this truth. Indeed you can never be too tenacious in holding fast the inspiration of every word of Scripture, from Genesis to Revelation, always making allowance for errors of copyists. I am no enemy to research in these particulars. I grant you there are a few words here and there that have been interpolated by the carelessness of scribes; but they are very few and they are all well known. They do not affect the divine accuracy and authority of Scripture, both Old and New.

Each of the two volumes has its own special point of view. The Old Testament looks on man in the flesh — the Jew and the Gentile. The New Testament looks at those who are called out from the Jew and Gentile — the church of God. Those composing the church fill the gap between the ancient recognition of the Jews-and the future recognition of the Jews. We steal in, as it were, between the two periods — the past and the future — on the drawbridge which is made ready to receive us. We are just simply passing through, leaving the earth to go into the heavens for ever. This is our proper place according to divine calling.

Our distinctive Christian hope is that we shall not only be reigned over by Christ but that we shall reign along with Him. Therefore to take up such prophetic words as these, "I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth" (Jer. 23: 5), and to apply them to the church is to lower the status of the church from heaven to earth. It ought to be a solemn warning to souls of the danger of their interpretation inasmuch as supremacy in the earth forms a very prominent feature of the false pretensions of Popery.

Catholic expositors have been leaders in this false interpretation. They have been misled by some of the ancient fathers who assumed that these Old Testament prophecies referred to Christianity. Consequently, Popery has sought to make the church a governor among the nations, to make the Pope a King of kings, and to put all nations and tribes and peoples and tongues under the rule of the see of Rome. Worldly government has been their avowed object, and in support of this claim they apply all these promises about Israel to themselves.

But the Lord will judge these outrageous falsehoods and pretensions. Moreover, He will reserve the earth for the Jewish people at the same time that Popery, the New Testament Babylon, will be destroyed by the divine judgment. We have to take care, therefore, not to be drawn astray in interpretation, because if we take a wrong path we do not know to what confusion and error we may be led.

"In His days Judah shall be saved, and Israel shall dwell safely." Now to attempt to apply this passage to what people call spiritual things is preposterous, because Judah and Israel are all the same thing if you take them in a spiritual sense. At any rate, I should like to hear a man define the difference. Perhaps the Tractarian party could define it. They think that Judah is the High Church and that Israel is the Low Church and Dissenters.

"And this is His name whereby He shall be called, JEHOVAH OUR RIGHTEOUSNESS. Therefore behold, the days come, saith Jehovah, that they shall no more say, Jehovah liveth, which brought up the children of Israel out of the land of Egypt; but, Jehovah liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land." Plainly enough, the passage speaks of the deliverance of the whole earthly people, both the ten tribes and the two tribes, and of nothing else. We may take the principle of the promised restoration of Israel to show how good the Lord is towards us, but nothing more. The truth is that we have never been driven out of our heritage, as Israel was. We may have failed to appropriate God's gifts, we may have abandoned our proper blessings, but there never has been such a thing as God driving Christians out of their proper place in Christ Jesus.

The whole idea of spiritualising the prophecies is unsound in principle. You can never apply it in detail. The theory only lives in a mist. So long as you are in the spiritual fog, you imagine these passages can be taken in a vague sense, but the moment you observe the precision of the word of God this delusion is at an end.

In the latter part of this chapter (Jer. 23) the value of the word of Jehovah is again insisted upon very strongly, and in an interesting way. The false prophets, the profane priests, and all the other dreamers brought forward their words to deceive, but the Lord stands to His own utterances, and how? Why should they take heed to it? Upon what ground? Upon its own intrinsic power. "What is the chaff to the wheat?" (verse 28). Nutritive value decides.

I never read a tradition that was not manifestly chaff. I never read a thought that was of man that was not worthless in the things of God. Give me something of God, and the moment my faith lays hold upon the mind of God I have got the wheat. In other words, the truth of God is not a mere question of historical investigation, but it is what suits a plain man much better and straightway. What would become of the poor and the simple if they had to conduct all kinds of long investigations to find out what the word of God was?

There is one capital way of meeting a man when he is hungry. Give him a piece of bread, and he knows right well it is bread. He may never have seen that kind of bread before, and may never have tasted it, but he is convinced it is bread. Give him a piece of board, and he knows this is not bread. Thus, judged by human learning, a man may be exceedingly ignorant, but there is a sort of practical test by which God guards even the simplest of His people. "What is chaff to the wheat?" The truth of God always commends itself to the consciences of those that hear it.

The hearers may be bitterly prejudiced. They may have their difficulties, but then those difficulties arise entirely from the strength of their will that blindly cleaves to the thing to which it has been accustomed; for no man having drunk old wine straightway desireth new, for he saith the old is better. He is grown used to what he has heard from his childhood, so that even though the Lord Jesus presents the new wine, the force of old habits and prejudice is considerable. Nevertheless man has a conscience, and that which is of God, and which reveals Christ to his soul, always finds an answer in the heart, even though the strength of will may still lead a man unbelievingly to slight God's word, to refuse it, and even resist it.

The state of the Jewish nation is portrayed in Jeremiah 24. by the two baskets of figs to which I have already referred. I need not say much about them, except to note one remark about the good figs (verse 5). "Thus saith Jehovah, the God of Israel, Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good."

Jehovah meant their exile to be for their eventual good. This is a very important point. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and accounts it patriotism or perhaps religion to oppose. Jeremiah seemed to be in the eyes of the men of Judah a very false Jew for this reason. He always counselled them to submit to the king of Babylon. They accounted themselves much better Jews, because they were willing to fight against the king of Babylon.

But the question was, What had God said? God told His prophet Jeremiah that the only path of safety and the only path of honouring Him was to submit to the king of Babylon. The king of Babylon might be very wicked, but God's people were also wicked, and it was as a judgment of their evil that God gave them into the hands of the king of Babylon.

Now faith always bows to God's will. If faith tells me to resist, I resist. If faith tells me to yield, I am bound to do it. Jeremiah did not resist, but yielded. The naughty figs resisted, and rather than yield, they fell back upon Egypt to try and balance by political power and military aid the strength of the king of Babylon. The Lord tells them that the good figs were those that had submitted, and in the days of Jeconiah had been carried away captive to Babylon.

"And as the evil figs, which cannot be eaten, they are so evil; surely thus saith Jehovah, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: and I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers" (Jer. 24: 8-10). This was the different fate that awaited those who remained until the days of Zedekiah.

Jeremiah 25 is the proper centre of the prophecies of Jeremiah, and therefore the natural place for a break in this very cursory sketch of this prophecy. "The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim, the son of Josiah, the king of Judah, that was the first year of the king of Babylon" (Jer. 25: 1).

Here Nebuchadnezzar, the king of Babylon, is brought in, the great oppressor of the Jews of whom the Lord had warned. He had told His people what was coming if they did not repent, and they had not repented. Now He announces, "I will send and take all the families of the north, saith Jehovah, and Nebuchadnezzar the king of Babylon, My servant" (verse 9).

The last is a remarkable word. It was no longer Zedekiah, My servant, but it was Nebuchadnezzar, My servant. The children of Israel and of Judah were about to lose their special place as His nation, too. It was now a question, not of being His servant, as a special honour, but merely in providence. Nebuchadnezzar, the idolatrous Gentile, could be His servant in this way as much as any other.

Jehovah recites in detail His sentence upon Jerusalem and other nations also. So He says, "Moreover, I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith Jehovah, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And I will bring upon that land all My words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands. For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at My hand, and cause all the nations to whom I send thee to drink it." Jeremiah is still regarded as Jehovah's prophet to the nations. "And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at Jehovah's hand, and made all the nations to drink, unto whom Jehovah had sent me." But who must receive the cup first? "To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing and a curse" (verses 10-18).

It is only now that the sons of Israel are included with the nations. They had, as a people, forfeited their separate place unto God. They had lost it morally, and now they lost it judicially. God never judges persons until their own consciences have first judged them. The Lord did not drive the first man out of Paradise until the man fled from His presence. Adam fled to hide himself from God, and God only sentenced him afterwards to what his own conscience had already sentenced him. The same thing is always true of every soul.

Now when divine judgment is coming upon the nations around Palestine, among the very first of the nations to be judged come Jerusalem and Judah. They all are corrupt, thoroughly corrupt. It is idle to seek for differences of guilt among them. In fact, the special privileges of Judah only result in Judah coming first into the judgment. Jerusalem is judged at the beginning of the seventy years and Babylon is judged at the end of the period. The difference is only one of time; all are judged eventually.

The chapter speaks in such wide and general terms that although these prophecies were in a measure accomplished when Nebuchadnezzar was judged, God has in full view the end of the age — the great time when all prophecy shall be accomplished.

PART 2: Jeremiah 26 — Jeremiah 52

The second division of Jeremiah begins with Jeremiah 26, and is distinguished by its taking up special circumstances rather than the general proof of the iniquity of the Jews and of the nations which brought them all into a state of subjugation to Nebuchadnezzar.

In what follows, we find the moral ground in details. "In the beginning of the reign of Jehoiakim, the son of Josiah, king of Judah came this word from Jehovah, saying, Thus saith Jehovah." Josiah was the one in whose reign the reformation which we have noticed before took place. The reform awakened a transient hope in pious minds of a permanent change Godward in the people, but this was a delusive hope. Indeed, we are never to entertain such hopes.

Once declension has set in, there may be temporary recovery and blessing, and there may even be deepening blessing as evil deepens. The light vouchsafed of God to faithful individuals may become more and more bright, as lights in a dark place. But once evil pervades the mass of those who bear the name of the Lord, it only corrupts as a leaven more and more. Man cannot stay its progress, and God Himself does not take away the leaven. God permits the evil to develop in intensity and presumption in order that His judgment may become necessary, and felt to be so by those who have the secret of the Lord.

When the hearts of the pious are bowed under the prevailing evil, they are led like Jeremiah into the greater desire for their own souls and for their own separateness from evil, and, on the other hand, they cry to God much more earnestly for their nation than if things went on with outward fairness and decorum. Thus, a double good is effected. The sons of God learn to hate evil with a deep and holy hatred, and, on the other hand, they distrust themselves and look away from the earth to the Lord for help and deliverance. These two effects especially are wrought in the soul by the Spirit of God in a day of evil.

The great crisis in the national history brought before us is in the days of Jehoiakim, and it could not have occurred sooner. Under Josiah, there was an outward restraint of evil. The piety of the king affected the nation and brought a blessing upon it from God, but when his son Jehoiakim was on the throne, there was no moral ground found among the people for the favour of God.

Hence, "Thus saith Jehovah; Stand in the court of Jehovah's house, and speak unto all the cities of Judah, which come to worship in Jehovah's house, all the words that I command thee to speak unto them; diminish not a word: if so be they will hearken, and turn every man from his evil way, that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings" (Jer. 26: 2, 3).

This is a fresh commission in a modified sense given to the prophet. Jeremiah had, as we saw in Jeremiah 1, already received his great call. Now, in the beginning of the second division of the Book, he again addressed the people, and admonished them against diminishing a single word of what God had to say by him.

"Thou shalt say unto them, Thus saith Jehovah; If ye will not hearken to Me, to walk in My law, which I have set before you, to hearken to the words of My servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened; then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth. So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Jehovah" (verses 4-7).

We find after this warning a division occurred among the people. Some heeded the words of Jeremiah and defended him (verses 17-24); others hardened themselves against him and sought his life, the priests being the most violent. "Now it came to pass, when Jeremiah had made an end of speaking all that Jehovah had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die" (verse 8).

They were indignant that the prophet should pronounce ruin upon the holy temple of Jehovah. It seemed to them as if his warnings of judgment were an impeachment of Jehovah's blessing upon the nation and of His choice of Israel to be His people. Did not his words prove that Jeremiah had less confidence and less faith in Jehovah than they?

"When the princes of Judah heard these things, then they came up from the king's house unto the house of Jehovah, and sat down in the entry of the new gate of Jehovah's house. Then spake the priests and the prophets unto the princes, and to all the people, saying, This man is worthy to die" (verses 10, 11). The princes of Judah showed more conscience than the people or the priests or the prophets. The priests influenced the people, as is habitually the case, and the princes, being men of more independence of mind and less influenced by the feelings of the masses, were to some extent impressed by the weight and solemnity of the prophet's warnings.

So Jeremiah speaks to all the princes and to all the people. He does not now remonstrate with the priests and the prophets; they were thoroughly hardened and sold to evil; but he does appeal to the princes on the one hand and to the people on the other, who, after all, were simple. And he says, "Jehovah sent me to prophesy against this house." He did not prophesy out of personal feeling. He was not prompted by private animosity. Surely they did not think that Jeremiah would take pleasure in the destruction of his own city and the sanctuary of Jehovah.

"Therefore now amend your ways and your doings, and obey the voice of Jehovah your God; and Jehovah will repent Him of the evil that He hath pronounced against you." Jeremiah's prophecies are more conditional than any other, save only that of Jonah. Indeed, they are more conditionally expressed than even Jonah's. Jonah did not put forward a condition; "If you repent, God will spare Nineveh." But Jeremiah does state the condition; "If you repent, Jehovah will repent of what He means to do."

But the reason why Jeremiah's prophecies are more conditional is that, more than any of the other prophets, he alludes to the impending judgment of Israel and the nations by Nebuchadnezzar. And as this judgment was but a temporal one, a condition is attached to the prophecy. When the coming of the Lord Jesus Christ and the judgment that He will execute form the prominent topic before the mind of the Holy Ghost, no conditions of repentance are expressed. There God has distinctly before Him the consummation of the frightful apostasy of man — of the Jews, of the Gentiles, and, we can now add, of Christendom. Therefore inasmuch as the measure of the wickedness to be judged is certain, so the coming of the Lord to judge that wickedness is also certain. It is a fixed event, and so far as I know, this coming in judgment is never stated conditionally. There is no warning, such as, "If you repent, the Lord will not come." It would in fact be a kind of dishonour to the Lord Jesus.

But as only an earthly instrument was to be employed in this case to inflict the judgments, we can well understand the Lord saying, "If you repent, I will not send this Nebuchadnezzar of Babylon to beat you down." This is the reason, as it appears to me, why this feature appears more in Jeremiah than elsewhere. Moreover, while it is entirely wrong to apply Jeremiah's prophecies exclusively to the days of Nebuchadnezzar, it remains true that the historical Nebuchadnezzar is more prominent in this Book than anywhere else in scripture.

"Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die; for he hath spoken to us in the name of Jehovah our God. Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith Jehovah of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest" (verses 16-18). What happened to Micah? Did they treat him as a traitor? Was Micah judged to die? Not so.

Now this instance from Hezekiah's reign was the more striking and emphatic because Micah (Jer. 3: 12) had prophesied of the destruction of Jerusalem and of the temple in the days of a good king. Surely, therefore, his prophecy was more surprising than Jeremiah's prediction of the same thing in the days of a bad king. The defence, therefore, of the prophet was complete. "Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear Jehovah, and besought Jehovah, and Jehovah repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our souls" (verse 19).

Then the case of Micah was followed by another. Urijah, the son of Shemaiah of Kirjath-jearim, who in the name of Jehovah, prophesied against the city of Jerusalem and the land of Judah. "And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt; and Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king who slew him with the sword, and cast his dead body into the graves of the common people. Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah that they should not give him into the hand of the people to put him to death" (verses 21-24). Thus, while there was the greatest danger that Jeremiah would suffer martyrdom as Urijah had done, the Lord watched over him. It was an honour to Urijah to die, but it was a mercy to Judah that Jeremiah was not put to death.

Jeremiah 27 opens thus: "In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from Jehovah, saying, Thus saith Jehovah to me; Make thee bonds and yokes, and put them upon thy neck, and send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; and command them to say unto their masters, Thus saith Jehovah of hosts, the God of Israel" (verses 1 to 4).

This instruction came to Jeremiah in the days of Zedekiah, as verse 3 states. Jehoiakim, in the first verse, has no doubt been mistakenly inserted by copyists for Zedekiah. This suggestion is no impeachment of scripture, but God does not work miracles to keep scribes right or printers right. They may easily misread the original, particularly in the matter of a name or a date.

In this instance, the scripture itself makes plain the mistake, because, undoubtedly Jehoiakim and Zedekiah did not reign together. Zedekiah was after Jehoiakim. Then verse 3 says, "By the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah"; so that Zedekiah was reigning at the time of the prophecy of the bonds and the yokes. It follows' that Jeremiah 26 was in the days of Jehoiakim, but Jeremiah 27 in the days of Zedekiah.

A fresh message is sent on this occasion to the nations commanding them to take the yoke of submission to the king of Babylon. The foreign messengers or ambassadors are to carry the word to their respective lords, "Thus saith Jehovah of hosts, the God of Israel, Thus shall ye say unto your masters; I have made the earth, the man and the beast that are upon the ground, by My great power and by My outstretched arm, and have given it unto whom it seemeth meet unto Me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field have I given him also to serve him" (verses 4-6).

It is plain that Jehovah is speaking in a peremptory way. In the days of Zedekiah, there is no word of repentance nor of Jehovah's repenting. His word to Judah and the nations becomes absolute, speaking as Creator and Governor. Jeremiah warns that divine judgment would fall, not only upon Zedekiah king of Judah but upon the Ammonites and Moabites and the surrounding nations. All are to be given into the hands of Nebuchadnezzar to be under the yoke of bondage to him. God had granted them time to repent, but they had not used the opportunity. It was now too late, and they must all wear the Babylonian yokes and bonds.

The opening verse of Jeremiah 28 confirms what has been said about the date in the previous chapter. Both events were in the reign of Zedekiah. "And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of Jehovah, in the presence of the priests, and of all the people."

At this time the iniquity and enmity of the false prophets become more manifest than ever. Hananiah resents in the strongest way Jeremiah's prediction. He prophesied in the name of Jehovah, "Within two full years will I bring again into this place" from Babylon all the vessels of the temple. This was the false witness of restoration that Hananiah bore in the presence of Jeremiah, who in answer only said, "Amen, Jehovah do so" (verse 6). Hananiah predicted that Judah's yoke under Nebuchadnezzar would in two full years be broken. Jeremiah with great meekness says, "Amen, Jehovah do so." If such was His will, the true prophet was content.

Hananiah gave a sign with his false prophecy, taking the yoke from off Jeremiah's neck, breaking it and saying, "Thus saith Jehovah, Even so, will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations"; but Jeremiah went his way without any reply (verse 11). This self-restraint is a great lesson for us; the servant of the Lord shall not strive. The same man, Jeremiah, who had been like a brazen wall, who had resisted kings and prophets and priests to the face, now refuses to contend with the prophet Hananiah.

The reason for his conduct is plain. Jeremiah did remonstrate, and warn while there was a hope of repentance or when long-suffering grace called for it, but where there was no conscience at work, where there was a false pretence of the name of the Lord, he simply goes his way. He leaves God to judge between prophet and prophet. If Jeremiah was true, Hananiah was false. He was perfectly sure that he was true himself. He allows, therefore, the word and the act of Hananiah to be before the consciences of the men of Judah, without adding a word of his own. He would have weakened his former testimony, if he had said one single word more.

Jeremiah even wished that Hananiah's prophecy of immediate deliverance from the yoke of Babylon might be true; but there had been no repentance in Judah. It is always a mark of false prophecies that in a day of evil they promised prosperity. When the people of God have departed from Him, false prophets prophesy smooth things. They have their glowing dreams of progress and of the extension of the work and blessing of the Lord. The coming of great things and pleasant things is their invariable testimony. A true prophet, on the contrary, in the day of evil warns of the coming of the Lord to judge the ungodly. This is what Jeremiah did. But Hananiah held out the welcome prospect that a general deliverance from servitude to the king of Babylon was close at hand.

But afterwards God gave Jeremiah a word to say to Hananiah. "Go and tell Hananiah, saying, Thus saith Jehovah; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron. For thus saith Jehovah of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also. Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; Jehovah hath not sent thee; but thou makest this people to trust in a lie. Therefore thus saith Jehovah; Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against Jehovah. So Hananiah the prophet died the same year in the seventh month" (verses 13-17). It was a solemn public vindication of the truth of Jeremiah's prophecies and the falsity and deceit of Hananiah's.

In Jeremiah 29, the prophet sent a letter unto the residue of the elders which were carried away captive to Babylon in the time of Jeconiah the king of Judah (2 Kings 24: 12-16). And the word of Jehovah of hosts commanded them to submit implicitly to Nebuchadnezzar. They were not only not to rebel, but they were to obey. They were no longer Jews under the direct government of God in their own land, but they were to recognise the authority of the Gentile king whom God had now set over them because of their sins.

The captives were in a new political relationship. They required special direction from God, for undoubtedly the Jewish spirit would have strongly resented the notion of a Gentile ruling over them. They would have been always plotting in Babylon how to put an end to this miserable captivity unless God had expressed His mind. But the part of faith, when God sends a chastening, is to bow to it, not to fight against it. If the Lord does anything because of a wrong on our part, faith in Him does not consist in making light of the thing or in making light of the chastening, but in accepting with meekness the chastening and in confessing the wrong.

This subjection to their exile was what Jeremiah impressed upon the Jews in Babylon. "Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; take ye wives, and beget sons and daughters" (verses 4-6). There was to be nothing morbid in their habits. They were to take from God all the circumstances. They were happily to trust in the Lord, but to do so as captives to Nebuchadnezzar. Nay, they were even to seek the good and peace of Babylon. "Take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. And seek the peace of the city whither I have caused you to be carried away captives, and pray unto Jehovah for it."

Now souls not really bowing to God are always morbid, murmuring in their affliction, and avoiding the common duties of life. The pious do not shut the* eyes to what is painful, nor are they insensible in their adversity. There would be no piety in ignoring the truth of things, but feeling the affliction, they seek grace from God to take the hardship from His hand with all patience.

"For thus saith Jehovah of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. For they prophesy falsely unto you in My name: I have not sent them, saith Jehovah. For thus saith Jehovah," instead of Hananiah's two years, "that after seventy years be accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon Me, and ye shall go and pray unto Me, and I will hearken unto you. And ye shall seek Me, and find Me, when ye shall search for Me with all your heart. And I will be found of you, saith Jehovah: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith Jehovah; and I will bring you again into the place whence I caused you to be carried away captive" (verses 8-14).

This predicted return from captivity was, no doubt, accomplished in a measure when the return took place under Cyrus, the king of Persia, although the terms of the prophecy go beyond that, but still there was an accomplishment at that time. Then Jehovah speaks concerning those Jews still remaining in Jerusalem under Zedekiah: "Know that thus saith Jehovah of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city and of your brethren that are not gone forth with you into captivity; Thus saith Jehovah of hosts; Behold, I will send upon them the sword, and the famine, and the pestilence." This is not a promise of the return from Babylon under a son of David. The son of David was to suffer chastisement still more. There had been already a son of David carried into captivity. There was another son of David still reigning in Jerusalem, and the pestilence and the sword were doomed to fall upon him.

But Jeremiah 30 contains Jehovah's prophecy of the final restoration of His people at the end. "The word that came to Jeremiah from Jehovah, saying, Thus speaketh Jehovah God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith Jehovah, that I will bring again the captivity of My people Israel and Judah, saith Jehovah; and I will cause them to return to the land that I gave to their fathers, and they shall possess it. And these are the words that the Lord spake concerning Israel and concerning Judah. For thus saith Jehovah, We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it" (Jer. 30: 1-7).

It is impossible to say that this promised restoration of both Israel and Judah has been accomplished. The peculiarity of this unparalleled time of suffering is that although it is the worst time of sorrow that Israel will have ever known, out of that time they shall have salvation. "It is even the time of Jacob's trouble, but he shall be saved out of it" (verse 7). Such trouble with accompanying deliverance for Israel and Jacob has never been the case from Jeremiah's day to this. The Maccabean successes over their enemies were as nothing when compared with this prophecy. We also have a prediction of them in Daniel 11. There is a history of them in Josephus and in the Apocrypha, but Scripture does not deign to give any account of the Maccabean successes.

When the Roman power came into the ascendant, Israel and Judah were not saved. Pompey captured Jerusalem; and afterwards Titus not only captured but destroyed the city, and the Jews were scattered again.

So that while there have been many times of trouble for the Jews, there has never yet been an unparalleled trouble, after which they were saved. All the times of trouble that they have gone through on any large scale so far have only ended in further troubles. Things have always gone against the Jew, with the single exception, as I have said, of the Maccabean risings, the results of which were very small indeed, when compared with the terms of this prophecy.

"For it shall come to pass in that day, saith Jehovah of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him (Jacob)." Why, strangers have been serving themselves of Jacob up to this hour! The Jews have never yet obtained their national independence — never.

"But they shall serve Jehovah their God, and David their king, whom I will raise up unto them" (verse 9). This will be the days of the Messiah: "Jehovah their God, and David their king." It is certain the prophecy applies to the Jewish people as a whole undivided nation. The prophecy, therefore, is unfulfilled.

In the rest of Jeremiah 30 there are moral appeals to the captives in Babylon. They were to take courage from Jehovah's comforting word, and not to be dismayed. "For I will restore health unto thee, and I will heal thee of thy wounds, saith Jehovah; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after. Thus saith Jehovah; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap"; that is, after her destruction Jerusalem will be builded again; "and the palace shall remain after the manner thereof. And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small. Their children also shall be as aforetime, and their congregation shall be established before Me, and I will punish all that oppress them. And their nobles shall be of themselves, and their governor shall proceed from the midst of them" (verses 17-21); whereas generally the case was usually the very contrary; the governor himself proceeded from the conquering power. And Jehovah added, "Ye shall be My people and I will be your God," showing the restoration would be not merely revival as a nation, but also communion with God in worship and service.

So in Jeremiah 31, this new relationship to God is made very distinct. "At the same time, saith Jehovah, will I be the God of all the families of Israel." There is to be a complete restoration of the scattered and dispersed tribes not of Judah only but of Israel: "all the families of Israel." Nothing can be more distinct. "Thus saith Jehovah, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest."

Then in a very beautiful manner this chapter delineates the mighty intervention of God. He "will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together" (verse 8). It is a complete deliverance, so that even the suffering and the sick will be brought safely back by God's command and care. He will ensure their safe entrance into the holy land. The recovery of the nations is to be, therefore, complete. If any persons were likely to be left behind when Israel is being gathered, it would, of course, be the sick and helpless, such as here described; but no, all are brought back. Jehovah will forget none.

Further, Israel will not return with vainglory and pride, as if their own arm had delivered them. Their salvation in that day will not be due to the influence of money or to diplomacy, or to anything of man. "They shall come with weeping, and with supplications will I lead them." It will be a real work of God in them and for them. A work of repentance in their souls will accompany their restoration. "For I am a Father to Israel, and Ephraim is My firstborn" (verse 9).

In this chapter occurs the well-known scripture which is applied to Herod's destruction of the innocents, as they are called, at Bethlehem. "Thus saith Jehovah; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children because they were not" (verse 15). It is beautiful to see that the Holy Spirit (Matt. 2: 17, 18) applies to that event the passage about sorrow but not that about joy. Here is what follows: "Thus saith Jehovah; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith Jehovah; and they shall come again from the land of the enemy" (verse 16).

Now the evangelist did not quote this verse. He only referred to what was fulfilled. There was bitter sorrow then, even in the birthplace of royalty. Deep anguish was in the place where there ought to have been the greatest joy. The birth of the Messiah ought to have been the signal for universal joy in the land of Israel. And there would have been if there had been faith in God and His promise, but there was not. Moreover, since the state of the people was one of shameful unbelief so there was an Edomite usurper on the throne. Hence violence and deceit ruled in the land, and Rachel wept for her children and could not be comforted because they were not. So the Holy Spirit applied the first part of the prophecy, but there He stops. When the entire prophecy is fulfilled, there will be sorrow again in the land, great sorrow, but there will also be joy. "Weeping may endure for a night, but joy cometh in the morning." "And there is hope in thine end, saith Jehovah, that thy children shall come again to their own border" (verse 17).

Then comes the repentance of Ephraim. "I have surely heard Ephraim bemoaning himself thus"; and the Lord shows that this work of contrition which undoubtedly begins in their souls is carried on to its end. "Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth" (verse, 19).

The Lord shows His feeling of love for the repentant one. "Is Ephraim My dear son? Is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore My bowels are troubled for him; I will surely have mercy upon him, saith Jehovah. Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities" (verses 20, 21). It is the final return of Israel to their own land after long wandering. "How long wilt thou go about, O thou backsliding daughter? for Jehovah hath created a new thing in the earth, A woman shall compass a man" (verse 22).

It has been common among the Fathers as well as the divines that have followed them to apply this passage to the birth of the Lord of the Virgin Mary, but the prophecy has not the smallest reference to it. A woman compassing a man is not at all the same thing as the Virgin compassing and bearing a son. Compassing a man has no reference whatever to the birth of a child. The meaning is that a woman who is regarded as the weakest of the human race should overcome even the strongest man. The term for man here implies a man of might. He is expressly not an ordinary man but a hero, a man of might; and, contrary to the ordinary course of nature, the weak woman overthrows the powerful man.

Such is the idea of the phrase. The true force of "compass" is not only to oppose or resist but even to defeat all the man's strength. And so God will cause this woman, who is clearly a figure of the backsliding daughter of Israel in her great weakness, to be an overcomer. Though she is in the very weakest state and all the might of the man is against her, she will nevertheless compass the man and be victorious.

There will be in the coming time a complete change for Israel in the manner of what we know in our blessed Lord Himself. We often sing in one of our hymns, "By weakness and defeat, He won the meed and crown," so in that day the Lord will reproduce His own victory in His people. "Not by might nor by power, but by My Spirit, saith the Lord." The woman is the symbol of the nation in their weakness, and the compassing a man is their victory over all human resources brought to bear against them.

This view gives a very simple meaning to this symbolic sentence, without forcing a reference to the virgin birth of Christ. Indeed Jeremiah does not make any distinct reference to the Messiah's birth. He predicts the Messiah as a king reigning. He does not look at His birth, His life, His death, or His cross, but at the nation of Israel, and at the Lord Jesus in His national relationship to them as their King, as "David their king."

Now this special line in their ministry gives great symmetry to the prophets. There is always great propriety in the various prophecies. The prophets do not all bring in the Messiah in the same way. Isaiah is the most comprehensive of all the prophets, and brings in the Messiah in every way. Some of them only foretell the Messiah as a sufferer, and others as a glorious conqueror. One may show Him in both aspects, but usually some present Him in one way and some in another. There is always a relation between the particular scope of the prophecy and the manner in which Christ is introduced in it.

The effect of this assurance of coming blessing for his people upon the prophet's mind was that his sleep was sweet unto him (verse 26). He was refreshed by the knowledge that God will work for His people in the time of their greatest weakness and bring about such happy results. The prophecy that follows is in entire accordance with this intimation.

"Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And it shall come to pass, that like as I have watched over them to pluck up and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them to build, and to plant, saith Jehovah. In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt" (verses 27-32).

The new covenant will not be of the same nature as the old one. This contrast between them completely refutes one of the standing objections of modern Judaism. One of the most celebrated Rabbis, a Spanish Jew, called Erobeo,* reasons at great length and with considerable acuteness as if there could be nothing but the law of Moses which will remain the invariable standard of Israel and nothing else.

* There seems no doubt that "Erobeo" in the text refers to Balthazar Orobio de Castro, an apologetic writer for the Jewish faith. He was born at Braganza, Portugal, and died in 1687 at Amsterdam, where he settled after leaving Spain. He produced many works in defence of the Jewish religion, opposing especially Spinoza, the infidel Jew, who has been called the father of modern Pantheism. Orobio's parents were nominally Christian, and he himself was tortured and imprisoned by the Inquisition. On his release, he abjured Christianity, reverted to the religion of his race was circumcised, and took the name of Isaac. — (W.J.H.)

Now it is very evident that in this passage we have the prophet who completely rejects such a thought and who shows that there is to be a vast change of covenant relationship. It will be no dishonour to the law of Moses that God will establish a new covenant under the Messiah; in fact Moses himself predicted it. He foretold that the Lord God was to raise up a prophet like unto himself, but although like unto him, superior to him (Deut. 18: 15, 18). There would be no superiority in this prophet if he did not introduce a new state of things, that is, the new covenant. Moses brought in the old covenant. Christ will bring in the new covenant.

I do not say we, Christians, have got the new covenant itself, but we have got the blood of the new covenant. We have that on which the new covenant is founded. The new covenant itself supposes the land of Israel blessed and the house of Israel delivered, but neither the one nor the other has become true yet. The new covenant supposes certain spiritual blessings, namely, the law of God written in the heart and our sins forgiven. These spiritual parts of the new covenant we have received now, along with other blessings peculiar to Christianity, namely, the presence of the Holy Ghost and union with Christ in heaven which the Jews will not have.

But nothing can be more evident than that this prophecy refutes the Jew when he imagines that it is a dishonour to the law for God to bring in anything better than what was enjoyed in the days of Moses. In this passage the marked contrast between the two covenants is most clearly shown, and the special features of the new. "This shall be the covenant that I will make with the house of Israel; After those days, saith Jehovah, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know Jehovah: for they shall all know Me from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and I will remember their sin no more" (verses 33, 34). These two verses apply to the Christian just as much as they will to the Jew, but what follows does not apply to Christians, nor to the Jews now, for they are not a nation. "Thus saith Jehovah, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; Jehovah of hosts is His name: if those ordinances depart from before Me, saith Jehovah, then the seed of Israel also shall cease from being a nation before Me for ever" (verses 35, 36).

To show that this prophecy is not to be understood merely in an allegorical way, but literally, the prophet says, "Behold, the days come, saith Jehovah, that the city shall be built to Jehovah from the tower of Hanameel unto the gate of the corner" (verse 38). This is not the city in the heavens, whose maker and builder is God. It is not the new Jerusalem that comes down from heaven from God, because there is no tower of Hanameel there. There is no such thing as measuring the corner there. "And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath" (verse 39). They are the old localities and gates of the city of Jerusalem; and God will renew them in the day that is coming.

Further, the prophet speaks of "the whole valley of the dead bodies." Surely no one is so insane as to suppose that there is a valley of dead bodies in the new Jerusalem. "And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto Jehovah; it shall not be plucked up, nor thrown down any more for ever" (verse 40). The truth is that the idea is so unfounded that there is the danger in our saying too much about it, of giving the impression that one was merely trying to make the scheme ridiculous.

In Jeremiah 32, this prophecy of the new covenant is followed up by a very striking incident in which the prophet's faith in his own prediction is tested. The Lord allows His servants to be tested constantly. If the Lord gives us to witness to some great truth we shall have to prove our own faith in that truth. Jeremiah was put to such a test in the following circumstances. "The word came to Jeremiah from Jehovah in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house" (verses 1, 2).

The prophet was in a very bad case himself, and so was the city. Jerusalem was besieged and certain to be taken by the king of Babylon. Jeremiah was not only in danger from the Chaldeans but he was imprisoned in the city; that is, he was in double sorrow. He was in sorrow from the Jews even more than from the Gentiles.

Such a time one would suppose was most unsuitable for the transaction of business, but the transaction then undertaken was one eminently of faith, specially demanding the prophet's utmost confidence in the testimony that God had raised him up to bear. Accordingly, he purchased the field of Hanameel.

But at this very time, Jeremiah had given a striking word and a very serious one concerning the king. "And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; and he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith Jehovah: though he fight with the Chaldeans ye shall not prosper" (verses 4, 5).

The capture of the city was imminent, but Jeremiah said, "The word of Jehovah came unto me, saying, Behold, Hanameel, the son of Shallum thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth." What a time to buy a field! The city certain to be taken, the prophet himself in prison! There was no escape, according to his own word, from the Babylonian army, and, further, there was no escape from the hostile power of those that ruled in Jerusalem, for his testimony was dead against their pride and their false patriotism.

Yet, at such a juncture Jeremiah's uncle asked him to buy a field. What! when they were about to be all swept out of the land and carried into captivity! Should he then buy a field? What could be the ground for such a transaction? But it was Jehovah Who bade him do it. The purchase was a testimony of the greatest value, showing that in spite of the desolation, in spite of the destruction of the city, Jeremiah believed that the Jews would return to their possessions, and that land would still be cultivated and houses built there.

It is recorded in Roman history that at the time when the Gauls were encamped around Rome, the very land on which the Gauls had raised their tents was bought and sold, and this was considered one of the greatest proofs of confidence in the future destinies of Rome that this was done. There is no event, perhaps, in history, like it. I do not recollect that in any siege of any other place, except in this case of Rome, there ever was such a transaction.

But there is a weighty difference between the two events. The Roman magnified that deed and recorded it in his history as a proof of his iron will. They knew right well that there was more toughness in the Roman than in the Gaul, and although the Gaul might gain some little advantage for a time the Roman iron would prove stronger than the Gallic fire. They knew right well that although the Gauls might be impetuous and might gain the victory for the day, Rome would rise again and would repel them and trample them under her feet. And so it was.

But how different was the spirit of Jeremiah! He was a sufferer from his own people, himself owning that the hand of God was stretched out against Jerusalem. Nevertheless, he, on the simple faith of God's word and not having the smallest confidence in his own power, and there being no display of confidence in Zedekiah or the people of the Jews, acted in this calm and striking fashion in the face of the overpowering weight of the Chaldean power that was raised up of God to trample down the proud and rebellious city of Jerusalem.

But Jeremiah bought the field of his uncle according to the provisions of the law of the Lord. He bought it because he had confidence in the restoration of Israel — not only the final restoration but the partial one after the lapse of seventy years. It seems to me, therefore, that we have a beautiful answer to the pride of Rome in the faith of Jeremiah.

"So Hanameel, mine uncle's son, came to me in the court of the prison, according to the word of Jehovah, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of Jehovah" (verse 8). Jehovah had first told the prophet to buy the field, and then Hanameel came to offer his field for sale.

"And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open" (verses 9-11). All was done according to the custom of the law. The open document was for consultation. The sealed one was that on which all depended; it was the incontestable proof. There is often a similar practice in a family now. A will is deposited in Doctors' Commons, as we say, and there it always abides. It cannot be touched. It must not be removed. It is the legal evidence on which all turns. But, besides that, the family have a copy made by their solicitor for reference in case of any question regarding the distribution of the property.

And then according to the word of the Lord, Jeremiah committed the evidence of purchase to Baruch to preserve as a witness that property would be again possessed in the land. "And I charged Baruch before them, saying, Thus saith Jehovah of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. For thus saith Jehovah of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land" (verses 13-15).

While it was quite true that because of the abominations of the men of Judah, Jehovah would give them over as captives to the king of Babylon, at the same time Jehovah says, "Behold, I will gather them out of all countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: and they shall be My people, and I will be their God: and I will give them one heart and one way that they may fear Me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them to do them good" (verses 37-40). This is an additional word of the Lord about the new covenant; it will be an everlasting one; He will never turn away from His people.

We know that the Jews have never yet inherited their land according to the new covenant, still less according to the everlasting covenant. They are to inherit under both titles; the new covenant to distinguish it from anything that ever was before, the everlasting covenant to show that the new covenant will never be put out of date, or grow obsolete, but will always be effectual and valid for their possession and their blessing.

It has been asked whether these title deeds of Jeremiah's purchase will ever be recovered. But I cannot say. I should think they have perished long ago; still there is nothing too hard for the Lord. I am sure, however, the sense of them will never perish, and I have sometimes thought that they would yet come to light.

Jehovah will yet pour out His heart of grace upon His people. "Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with My whole heart and with My whole soul. For thus saith Jehovah, Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem; and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith Jehovah" (verses 41-44).

It may be noticed that unbelief shows itself in two ways that are exactly in contrast with faith. Before the threatened evil or judgment comes from the hand of the Lord men do not believe it. They are always hoping for a deliverance where there is no deliverance, for peace where there is no peace. This is the first effect of unbelief — a fighting against Jehovah's chastening. When the chastening comes, then they are all plunged into despair: then they think all is over with the people and that there never will be any blessing from the hand of the Lord. Now faith, on the contrary, believes the judgment before it comes, but believes in the goodness of the Lord and that mercy shall rejoice against judgment.

In Jeremiah 33, the Spirit of God unfolds further this certainty of blessing for the people from the hand of the Lord. Not only will Judah and Israel return from captivity, and buy and sell and build and plant and be a nation restored, but Jehovah says, "I will cleanse them from all their iniquity, whereby they have sinned against Me; and I will pardon all their iniquities, whereby they have transgressed against Me; and it shall be to Me a name of joy, a praise and an honour before all the nations of the earth" (verses 8, 9).

"Behold, the days come, saith Jehovah, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and He shall execute judgment and righteousness in the land. In those days shall Judah be saved and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, Jehovah our righteousness. For thus saith Jehovah, David shall never want a man to sit upon the throne of the house of Israel" (verses 14-17).

This prophecy plainly foretells the full restoration Of the religious polity as well as the civil rule under the Messiah. The nation will have royalty in the line of David, and priesthood in the line of Aaron the Levite. Then Jehovah gives them the pledge that He will no more break this covenant with Israel than His covenant of day and night. "Thus saith Jehovah, If My covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David My servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them" (verses 25, 26).

In Jeremiah 34, a comforting word is addressed to Zedekiah, apparently because of his kindness towards the prophet. He was an evil ruler, but he was not without kindly feeling. Many a bad man whose conscience towards God is not utterly silenced has a great deal of natural feeling. He has the sense that a thing is wrong, but he has no force to do the right. He sees what is right and values the man that says what is right, but has no spiritual power to carry him in the path of what is right.

Now Zedekiah was this kind of man. There were worse kings than he, and he showed some disposition to listen to the prophet. Nevertheless, Zedekiah brought on the crisis of judgment for Jerusalem and his people. It is not the most daring man that does the worst deed. Weakness may be guilty where there is no looking to God for strength. And such was the case with Zedekiah. But the Lord showed him mercy, because, I think, of what he had done to His servant Jeremiah. "Thou shalt not die by the sword, but thou shalt die in peace." How gracious is Jehovah! He tempered the judgment which fell upon Zedekiah because of a certain relenting in the heart of the king towards His prophet. The kindly act is not forgotten by God.

In Jeremiah 35, the obedience of the Rechabites is set before the men of Judah to make them feel that some men, at least, showed more reverence for an earthly father than Israel showed for God Himself. The Rechabites were a certain class of Arabs — Bedouins of the desert, as we say — who were true to the requisition of their father. He had bound them neither to build houses nor to drink wine, and these men had carried out the will of their father for a long time.

Now when the Rechabites sought refuge in Jerusalem because of Nebuchadnezzar, their fidelity to their father's request is used as a solemn condemnation of the disobedience of the children of Judah. The inhabitants of Jerusalem were bidden to accept instruction from the sight of these Rechabites who even in the time of the impending siege would not depart from the regulations of their father. They might have pleaded the circumstances as an excuse for disobeying at that time, but they remained faithful to their fathers. "And Jeremiah said unto the house of the Rechabites, Thus saith Jehovah of hosts, the God of Israel; because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you: therefore thus saith Jehovah of hosts, the God of Israel: Jonadab the son of Rechab shall not want a man to stand before Me for ever" (verses 18, 19). And I have no doubt that the Lord is preserving a portion of this very race to this day.

Jeremiah 36 shows a very different king. Jehoiakim had been an evil ruler, but bolder and more obstinate than Zedekiah. And what brought out Jehoiakim's iniquity was the roll that the prophet wrote. "Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day that I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin. Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of Jehovah which He had spoken unto him, upon a roll of a book. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of Jehovah: therefore go thou, and read in the roll, which thou hast written from my mouth, the words of Jehovah in the ears of the people in Jehovah's house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities. It may be they will present their supplication before Jehovah, and will return every one from his evil way: for great is the anger and the fury that Jehovah hath pronounced against this people" (verses 2-7).

Baruch did so. "And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before Jehovah to all the people in Jerusalem and to all the people that came back from the cities of Judah unto Jerusalem. Then read Baruch in the book the words of Jeremiah in the house of Jehovah" (verses 9, 10).

Then Micaiah, who had listened, went down in to the king's house, where all the princes were sitting in the scribe's chamber, and declared to them all the words he had heard. Then the princes sent to Baruch for the roll, and being afraid at what they heard, they proposed to tell the king. "And they went into the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king" (verses 20, 21). The poor king showed his utter unbelief. His way of getting rid of the judgment was by destroying the roll. "And it came to pass that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth" (verse 23). This was an act of daring impiety before God; futile and perfect folly, but not the less sin.

The result was that Jehovah told Jeremiah to take "another roll and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. And thou shalt say to Jehoiakim, king of Judah, Thus saith Jehovah; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? Therefore thus saith Jehovah of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost.

And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them" (verses 28- 31).

The old roll was repeated with many like words, and more were added according to the invariable way of God. Unbelief never hinders but rather accomplishes the judgments of God. It may add to them but it never diminishes them.

Jeremiah 37 describes the vain efforts of Zedekiah and his nobles to escape from the Chaldean. This description is continued in Jeremiah 38, where we also read of Jeremiah sunk into a dungeon, and only through Zedekiah's kindness was he kept from death. But in that wicked house there was one that feared the Lord, and he was Ebed-melech, the Ethiopian, who showed compassion for the prophet in the dungeon and did much for his rescue.

Jeremiah 39 shows us the capture of Jerusalem and the flight of Zedekiah. The king, however, was caught, and (what he dreaded most of all) was brought before the Chaldean conqueror. He was carried ignominiously to Babylon, his eyes put out and himself bound in chains. Jeremiah contrariwise was cared for by the king of Babylon. And Ebed-melech was not forgotten.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews who were left behind in the land or its vicinity when the mass of their brethren had been carried captive to Babylon. Jeremiah becomes their helper, ministering to them the word of Jehovah, but finds among them the greatest unbelief. This obduracy of heart was most sorrowful and heart-breaking to the prophet. Their unbelief in Jehovah previously had brought the crisis of destruction upon Jerusalem. But now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

All these things fill the prophet's heart with sorrow. To escape the wrath of the king of Babylon many flee into Egypt where they practise its idolatries. The doings of their various leaders are recounted, Gedaliah and Ishmael, and then Johanan, one only of them having the least care for the people of God, the others served themselves.

The prophet announced what would fall upon the Jews who tried to escape by going down into Egypt. He showed them that there they would only incur trouble from the hands of Nebuchadnezzar still more. Had they remained quietly in the land subject to the authority of the Chaldean king whom God had placed over them, they would have been preserved. But they, choosing human policy, thought it was safer to go down into Egypt, whereas it proved to be the contrary. Nebuchadnezzar pursued the Egyptians and punished these unbelieving Jews in that land.

In Jeremiah 45, the word which Jeremiah the prophet spake unto Baruch, his amanuensis, is now brought before us. The great lesson for Baruch was that in a day of judgment the proper feeling for a saint and servant of God is an absence of self-seeking. "Seekest though great things for thyself? seek them not: for, behold, I will bring evil upon all flesh" (Jer. 45: 5). Lowliness of mind always becomes the saint, but in an evil day, it is the only safety. Humility is always morally right, but it is also the only thing that preserves from judgment. I am speaking now not of God's final judgment, but of that which is executed in this world. Now it seems to me plain that Baruch had not learned this lesson. He had now to learn it. This was the word of the prophet to him at an earlier date — the fourth year of Jehoiakim.

In Jeremiah 46 we have the denunciation of Egypt where these foolish Jews had fled for security, and the further denunciation of Philistia in Jeremiah 47. Then again of Moab (Jer.48): because all these countries were places to which the Jews looked for security. In Jeremiah 49 the judgment of the Ammonites is given with Damascus and others, even Elam. Elam differs from the rest in being at a considerable distance from Jerusalem, while the others were comparatively near.

These nations were all to fall under the power of Nebuchadnezzar; but some of them are to be restored in the latter day. Among these nations will be Elam, Egypt, Moab and Ammon, but not Philistia, not Damascus, not Hazor, and above all not Babylon, whose destruction is brought before us in chapters 1 and 51 in great detail.

The whole prophecy of Jeremiah closes with an inspired appendix (Jer. 52), probably by the editor, containing a brief historical account of Zedekiah's reign up to the destruction of Jerusalem by the king of Babylon. The final incident (verses 31-34) records the clemency shown by Evilmerodach, the king of Babylon, to Jehoiakim king of Judah in the thirty-seventh year of his captivity.

Job., Eleven Lectures on the Book of.

W. Kelly.

Preface

Owing to the Author's decease within a comparatively short time of their delivery, these "Eleven Lectures," reported in shorthand, were denied the advantage of the Lecturer's careful revision for which they were waiting before being committed to the printers. Under the circumstances, the Editor has thought it best to depart as little as possible from the reporter's transcript, and counts therefore upon the reader's kind indulgence in regard to any imperfections that may appear in the work. Repetitions there are throughout, as must be, more or less, in the case of oral delivery.

It may interest the reader to know that the Author's "Notes on the Book of Job" appeared in 1879; his "Three Lectures" on the same Book in 1909; and now his latest commentary. in the Volume here put forth. They will be found mutually complementary, and most helpful. May the Lord richly bless these Addresses to His own for their comfort and encouragement in trial, that they may, from the heart, be able to say with the apostle: "Ye . . . have seen the end of the Lord; that THE LORD IS VERY PITIFUL, AND OF TENDER MERCY" (James 5: 11).

LECTURE 1

JOB. 1-3

Chap. 1: 1-12. Now I have only read the introduction, and indeed but a part of the introduction, because the first two chapters comprise the introduction. And then follows the impassioned and vehement opening speech of the patriarch Job. It is clear that here we have got a Book of patriarchal time. All the circumstances point to that time and no other; and further, it is as well to state even now before we go on, that the Book appears to have been written in the time of Moses, and probably by Moses. But some people are a little perplexed by the fact that it comes after the Book of Esther in the Bible. That has nothing whatever to do with the date of it. The Historical Books are given from Genesis to Esther — that is the end; then we begin the Poetic Books — Job, the Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. Therefore it is that we necessarily go back here; because poetry was written certainly not after history, but concurrently with it; and we can easily understand that the Book of Job carries us back to the very same time that the first Book of the history goes back to. Everything concurs to show that.

For instance, Job offered burnt offerings; it was lest his sons should have sinned, but it was not a sin offering, which would have been the natural thing if it had been after the law; but it was before the law, and the offerings that were habitually offered by Abraham, Isaac, and Jacob, under all circumstances, were burnt offerings. So that here we find a very simple mark in the very first chapter; and again, we find that there is a very peculiar idolatry at this time. The Book of Job was written after the deluge; there was no idolatry before the deluge. Of course, the theologians say what they like about the subject, and they very often say what is entirely unfounded; and they are pleased to think there must have been idolatry, and therefore there was; but that is no reason at all — it is merely their imagination. The fact is, the earliest idolatry was the worshipping the sun, moon, and stars; and in the course of this Book we shall see that this is the only idolatry that Job refers to. It was what was common at that time, and they were getting afterwards into much more degraded forms of it.

Therefore, it would seem that the writer of the book was a good while after Job, but that Job lived in a time when there was idolatry. Yet this thing is what alone he notices; it is in his defence of himself — that he was not guilty — which is one of the thoughts that governed the minds of his three friends. I suppose they were the orthodox people of that day; but like the orthodox people of many a day, it was a poor, human, contracted notion of God. Orthodoxy is merely the popular opinion of religion, as a general rule; and although there are elements of truth, and orthodoxy is certainly much better than heterodoxy, still it is not faith; it is not spiritual judgment, which is a deep acquaintance with God's mind. Only we must remember there was very little written at the time that this Book was written, perhaps no more than the Book of Genesis. I judge thus because there is no reference to the law. If it had been written after the law was given on Sinai, we might expect to find some allusion to that, but there is none.

There is another thing that contributes also to help us to the date, and that is the age of Job. He was 140 at least. There are some people who seem to think that he lived 140 years after all his troubles; but there is no ground for that. It is merely the manner of speech in the last chapter, and I presume it really means that that was his entire age, the period of his life — not the time after these disasters purposely fell upon him — for reasons that I am going to explain in a moment. Now, if that age be the age of Job, it shows we need not imagine more than what God's word declares, and he would therefore be rather a younger man when he died than Jacob. Jacob lived less than Isaac or Abraham. So that this would appear to point to the time of the patriarchal age, and all the circumstances fall in with that.

Again, there is what is very remarkable and separate in the Book. It is entirely outside Israel. There was certainly the nucleus of Israel then; Abraham, Isaac and probably Jacob, had been living, and it is clear that this pious Gentile, Job, had profited a good deal from the knowledge of what God had revealed in His dealings not only with those patriarchs, but the traditions of those who had lived before. I say "traditions," because Scripture was not yet written. If there was any Book of Scripture written at this time, it could only, in my opinion, have been, possibly, the Book of Genesis. That was but very little. Only the Book of Genesis is one of the most instructive Books in all the Bible; and it is remarkable for being a kind of seed plot (as it has been compared to before now), where all the germs, all the plants afterwards grew up into, you may say, shrubs or trees, or whatever it might be — there you have them all in their beginning.

It answers very much in that respect to the Book of the Revelation; Genesis is the proper preface to the Bible, and Revelation the very suitable conclusion of the Bible; and you will find that there are links of connection between Genesis and Revelation that are more striking than in any other two Books of the Scriptures. For instance, the Garden, the Paradise of God, and the Tree of Life — these you have very early in Genesis, and very early in the Revelation. In the second chapter of Genesis we have it, and in the second chapter of Revelation we have it again. This is a revelation of a higher character, founded upon that Paradise which all readers of Genesis knew. Then that terrible personage Satan, the Serpent — in the Revelation he is called the "old serpent," evidently pointing back to Genesis. The Serpent, the Enemy, is spoken of in various ways. We find him spoken of as "Satan" in Psalm 109, and we find him spoken of also in 1 Chronicles 21. There Satan tempted David, and succeeded in it, and brought David into a great sin, and which brought deep suffering upon the people of whom he was too proud; and so the people were shorn down and deprived of that strength because David was proud of their strength. Well then, again, in Zechariah, too, we have them all. So that the notion that there is anything very peculiar in the province given to Satan in this Book of Job is a very absurd one. It is a very proper thing, exactly what is needed, and it is the great truth which is about to be propounded and discussed throughout the Book.

Some divines are very fond of talking about the Book of Job as a drama — a kind of sacred drama. Well, I think they had better keep the drama to themselves, and leave the Book to its own simplicity and beauty, and not introduce mere terms of a very low and earthly kind. It is an authentic discussion; it is a grand debate. It is not the problem of how it is the wicked are allowed to flourish now, sometimes, and to await the judgment of God afterwards; but here we have the far more serious question: 'How is it that the righteous suffer now so much; is it consistent with God's justice that a righteous man should suffer more than any other man?' Well, that is the very thing discussed in this Book, and the object is to show that it is not only that there is a God perfectly righteous and good, but there is an enemy perfectly malicious and subtle and active. Now this is all brought out in a Book entirely outside Israel. The wonder is as to the Rationalists and the Jews — for they had their Rationalists quite as much as Christendom has its Rationalists now; they were the persons who were always lowering the word, humanizing the word, and, further, attaching tradition to it, and all sorts of stories invented to improve the word of God, and make it palatable to the readers, who were not satisfied with the truth, but were as fond of anecdotes then as people are now, who cannot be happy with the gospel unless they have these stories about men.

Here we have the Spirit of God in this wonderful Book bringing out fact. The Jews did not like it; and you can quite understand that. What! a Gentile spoken of in stronger terms than Jacob, our father Jacob, Israel! Scripture shows Jacob to have been a very uncertain man; a true child of God, but a man whose flesh was very little broken, and a man who was naturally prone to the sly ways — 'slim,' I believe, is the modern word for it — the sly ways of his mother and her brother, and all connected with the chosen race. Jacob inherited a little of that blood, and in consequence of not being self-judging, submitting to God and confiding in God, he often brought himself into very great scrapes, and tried to get out of them by very uncomely ways.

All this indeed reads us a very important lesson, but it is quite a different one in the Book of Job. Here is a man whom God Himself brings before Satan. We have a most remarkable scene — that which I have read to you to-night — where "the sons of God" came together, we may say, to show their homage to God Himself in heaven. You know "the sons of God" are employed as messengers; and according to this we have a very graphic view of a particular day when they came — the day, not merely a day. It is not either in the Revised, or the Authorised Version, but it is the word that is intended. Now these "sons of God" were clearly angels, and these angels were busy with their mission of God's goodness and mercy; for He loves to employ others; we have that now blessedly shown. Why, we every one of us have our work; every one of us has his mission; we have all a mission from Christ, the most simple brother and sister too. We are members in the body of Christ, and each member has its own function. It is a very interesting thing that God employs the members of Christ's body to do what He could have done without them. He loves to trust them; He loves to exercise them; He loves that they should learn their place, and that they should fulfil their mission during this little while that we are waiting for Christ. That gives a great dignity to the place of the Christian, and also a very solemn responsibility. That is a part of God's way.

Now it appears that there was a day when the angels came, and Satan was allowed to come among them. That is an astonishing fact not at all confined to this scripture. We have it even in the Revelation, the last Book of the New Testament. There we find the day is coming when Satan and all his host are to be turned out of the heavens. And we find it is a doctrine laid down in the Epistle to the Ephesians that we have to contend with these powers of evil not merely on the earth, but having that great advantage against the believer of possessing a place in the heavens. Why is it that Christians generally do not believe that? Because they believe themselves and not God. Because they listen to what they call theology instead of the Bible, and the consequence is they are getting to lose all touch of divine truth; they are getting more and more into the belief of not only men's notions of the Bible, but of fables and ideas that are entirely unfounded. The fact is there is nothing that shows more the power of God and the patience of God than this, that the great Evil One and his emissaries are allowed still access to the heavens. They are not cast into hell yet; they are not merely thrown down to be only on the earth. We know that is a thing that will be, but not till we have ascended to heaven. Some people have the idea that they are turned out of heaven to make way for us, but that is quite contrary to Scripture. The removal of the glorified saints to heaven is before God overthrows the Evil One and his host, before He turns them out and casts them down to the earth, never allowed to get back to heaven again. And it is because God has absolute power to do it in a moment that He does that; because He is carrying on a grand work; and a part of that which brings out His wonderful ways is the allowed presence of sin. He gives Satan every advantage because He turns all his malice and all his power to the furtherance of His own way with His children; and the remarkable thing is that which we find in this Book of Job.

There is a very strong confirmation of it in a scene that is described in the first Book of Kings, and I only refer to that to confirm it, namely, where it speaks (1 Kings 22) of Micaiah, the man that the wicked king could not endure because he never had a good thing to say to him. That is, Micaiah was not a flatterer. Kings do not like any but flatterers as a rule, and this prophet greatly vexed the wicked king. And alas I the good king Jehoshaphat failed in that very thing that we are apt to fail in now. Fellowship between light and darkness! Fellowship between the right people and the wrong! Fellowship with that which is utterly opposed to God, in a kind of amiable way that does not give us any very great trouble! We like the easy path, we do not like the strait path, we do not like the path that requires faith, and it is to our own loss. Well, in this case, Micaiah, when he is brought to the point, speaks of a similar scene to what you have here. There God puts the question: "Who will go and deceive Ahab?" — that was the idolatrous king of Israel, "Who will deceive him?" — the one Jehoshaphat made his friendship with, to his own sorrow and to the dishonour of the Lord, and with no good to Ahab, for he fell; he was not won a single inch into that which pleased God. The good conduct of Jehoshaphat in no way did good to Ahab, but on the contrary Ahab drew Jehoshaphat into what was unworthy of God and of a child of God. The evil spirit said that he would go and deceive Ahab. He wrought, no doubt, by Ahab's false prophets.

Peter speaks of "false teachers" doing the same bad work that the false prophets did in Israel. False "teachers" because the truth has come. They were false "prophets" when the truth was not yet come, when Christ had not yet appeared, when all was in the future. But now the solemn and blessed truth is, the Son of God has come and has given us an understanding to know Him that is true. It is therefore a question of teaching now. There is nothing so destructive as what is false, what is contrary to God and His word. Morality, a man of the world can judge, and what is more, he may be a bad specimen in outward appearance; but that is altogether different from the character of Job.

Here we have Job spoken of not merely by the writer, but by God Himself in the strongest terms. The writer says, "There was a man in the land of Uz" (which you know was near Edom, on the borders of Edom, and apparently the friends of Job all came from that quarter more or less), the great desert on the eastern side of Palestine, between Palestine and the Euphrates, where the Bedouins are constantly moving up and down — the nomad races, some of them descendants of Abraham, indeed some of Ishmael. And it is said, "that man was perfect" — meaning by that, not that there was no evil; that is not the meaning of "perfect" in Scripture at all, but in the Old Testament it is the word for a man being thoroughly sound — a sound man, not merely a moralist, but a man who was right with God. And besides being sound in that way, he was "upright" with man. "Perfect and upright" showed relations, one to God, and the other to men. Both ought to go together. The great feature of it was, "fearing God." Another great feature was that it answered to these other terms — refusing or shunning evil. "Eschewing" you know is the old English for shunning. He avoided it; he would have nothing to do with it. So that there you have the fear of God, the great root of his being sound or "perfect"; and refusing evil, the great mark of his being "upright." And then we have his family description.

But the remarkable thing is this great trial — and very comforting to us it is — the most remarkable that ever took place upon the earth, except the trial of Christ. With that the Book of Job stands in contrast. What we have here is a man greatly tried by Satan. But what were all the temptations of Job compared with those of the Lord? And I take it not merely the temptations of Job, but the end — the end of Job was that he found God full of pity, and of tender mercy; but the end of the Lord Jesus in this world was the cross. Job was brought down to the dust in agony, but Christ was brought down to the dust of death. The Lord speaks of Himself (Ps. 22) as a worm; and what was that judgment that fell upon Him when on the cross? What was all the frightful state of Job's body compared with the judgment of our sins?

Between the two there is another thing. We shall find in this Book — I am anticipating now, but in an introductory lecture you must expect that — Job allowed himself language and thought about God that was the greatest dishonour to Job. It was not only that he cursed his day, which was, of course, extreme failure, and a failure that is very profitable for us to note. What was Job more remarkable for than any man upon the earth of his day? Patience. "Ye have heard of the patience of Job"; that is the very thing in which he broke down. He became impatient with his friends — and I must admit they were a most trying set, those three men, and there was everything to fill Job with indignation at their bad thoughts of him; because what they were thinking all through was that he must have been guilty of some terrible unknown sin, unknown to them, that was the cause of all this suffering. That was the orthodox idea of that day, and it is so still. If there is any thing very trying that happens, there must be something wrong with that man! If he is very ill spoken of, 'Oh, well, with smoke there must be a little fire' say these sages of evil.

Now it is remarkable that God gave this Book for the purpose of uprooting all that superficial folly; all those utterly unkind, ungracious thoughts of men, in order to make another thing totally different, manifest, namely, that whatever may be the power of Satan, God is the one that is at the helm, and God is the one that makes it all turn, eventually, for the blessing of the tried man, and for the glory of God. So that it is only the beginning of a circle in its own way, in very early days. Because, as I have already observed, only, perhaps, one book, the Book of Genesis, was then written — certainly no more, in my opinion; and yet for all that, in Job we have one of the grandest books that ever was written. I mean even in the Bible. I do not count it with other books; what are they to be accounted? — but the Bible even. There is nothing more astonishing for those who will fairly look into that Book; and therefore I hope there may be some who will become more intimately acquainted with it than they have been.

It is no use my speaking unless that should be the result. That is the object I have; and, along with that, blessing to our souls. Here it is eminently God on the one hand, man and Satan on the other. You must not think of an old tract that used to be in circulation amongst us, written by a very dear christian, but under a very great mistake, which maintained that Job was only converted at the end of his life. Nonsense! Job was converted from the very first time that God spoke. Do you think that God would speak of an unconverted man in the terms that I am about to read now? "Hast thou considered my servant Job, that there is none like him in the earth?" (ver. 8). You can understand that the Jews did not like that. None like Job, a Gentile! According to the story, according to the book, according to the truth; none like him! Yet it was so.

It is not, beloved friends, the amount of truth that any man knows, on which his state before God turns, but the using of it excellently. You will find men who know a great deal of truth utterly without principle; utterly without the fear of God. You will find men who know a great deal, and all they use it for is merely to exalt themselves. Sometimes for money, sometimes for a name. But all that is most hateful to God. Here we find a man that did not and could not know much in these days, but still he made the best use of it. He lived in the faith of it, in the faith of God Himself; and the result was there was none like him in the earth — a perfect man and an upright man, "one that feared God and eschewed evil."

There you have God's endorsement of what the inspired writer said about him. The idea that he was not a converted man! It just shows how when people get a notion into their head it governs them. They get the idea that conversion means justification. Now that is not what conversion means at all. Conversion properly and truly means the first turning to God; at the time when we are still a great deal behind, when we may have no proper faith in redemption, when we may not know that our sins are blotted out. But really we have a new light; we hate our sins; we acknowledge our sins, and turn to God. It is the beginning; it is not the end. There is, of course, another use of the word, that is when we turn back again after we leave Him; but that does not apply to Job, for Job had not left God up to this time; and he did not turn away from God at this time either. He was in the direst trouble, and no wonder; because Christ was not come; the work of redemption was not accomplished. How could he have that peace and that liberty which we are entitled to through faith not only in Christ, but in the work of Christ?

And this is one of the great objects of the Book; to show that no matter how good a man may seem, if he is put to the proof about what he is himself, in his own heart, he will break down. It will be my lot to show the particulars of this another day; but now we have merely passed before us here this great truth; and it is quite a key to difficulties of all kinds. It is God that really takes the initiative, not Satan. God is the one that moves in this; and if it led to Job's being so terribly tried, yet what a comfort to have known this! Job did not know it; that is what we know; this is what the word shows here; but Job had no idea that before all this trial came upon him in the earth there was a scene in heaven about him!

Do you think it is only of Job that God thinks? Do you think that God is not thinking of every one of you now, and that in the presence of the evil angel? Do you suppose that this was something entirely exceptional? The account of it was, the allowance of it was, the special circumstances of it were peculiar; but the principle is the same for every believer. God in His sovereign love and grace takes a pleasure in His children, far more than we take in any of ours. And you know what that is for a parent. Well now, God takes more pleasure in you — not merely in Job — in you. I grant we do not deserve it; that is another thing altogether. Love does not count up deserts at all. Love goes out because God is love, and for His own glory in Christ the Lord. Now He is able to do it righteously; able to do it effectively. But here there was tremendous suffering before Christ came in, and before the full light of God came. God allowed all that; nevertheless it was He that began it; and, if God begins, how will He end? Worthily of Himself. It is not merely patching up; it is not merely repairing, but a radical work of self-judgment in the soul.

God, in His wonderful ways, is not one that waits for the devil at all. He begins. God had a child of His; and when this subtle, active, malicious foe came, in his restless roamings backward and forward on the earth to do mischief, God said "Look at my servant Job." The enemy felt that as a challenge to him, as it were. God first of all laid down a certain restriction, and this He always does. He allows it only to a certain extent; and in this case it was to be to a very remarkable extent, that it might be a lesson for ever after this Book was written; that it might cast a light on all the great struggle of good and evil, for every child of God from that day to this.

"And Satan answered Jehovah and said, Doth Job fear God for naught?" It is only a bit of selfishness; it is only for his own ends. How did he judge that? From himself. Oh, it is a dangerous thing to judge anything from ourselves. It is a blessed thing to judge from God's word. "Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And Jehovah said unto Satan, Behold, all that he hath is in thy power." God allowed him to try. "Only upon himself put not forth thine hand."

That was the first trial. Here we have light upon a very important thing. Satan showed himself to God, but he hides himself from men, to deceive all the more. We read that a messenger came, when everything was prosperous. No man in that part of the East was so prosperous as Job; he was the man that must be brought down to the dust. The same thing with his sons and daughters. There they were. We have a beautiful picture here of social happiness and family enjoyment, which is a thing that God takes pleasure in, but it all came to naught, and it all came to naught also as to his substance. Everything — children, the dearest of all that Job had — and also all his property. "The oxen were plowing, and the asses feeding beside them, and the Sabeans fell upon them" — they were a people in that part of the country who used to keep moving upwards from the south to the north — "and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee." While that man was speaking, word came — and this was not the Sabeans, nor the Chaldeans — "The fire of God is fallen from heaven, and hath burned up the sheep." The flocks, of course, were vast compared with the herds, and they were all consumed, and the servants too. And while he was speaking, there came one and told him about the Chaldeans. They were enemies, plunderers at that time from the east, as the Sabeans were from the south; and they fell upon the camels, a very valuable part of Job's property, and carried them away. He only was escaped to tell the sad tale. And then came the last stroke of all — a whirlwind that attacked the house on all four sides. No ordinary wind would do that. And it fell upon and destroyed all assembled there on that very day — the festal day that they were holding together.

And how did it affect Job? Very few converted men now would act as Job did then. "Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground and worshipped." Now he was a most affectionate man, and he was a man full of graciousness even to strangers. What was it for him to lose all, not merely his property, but every soul of the family, outside his own house? And he said "Naked came I out of my mother's womb, and naked shall I return thither: Jehovah gave, and Jehovah hath taken away, blessed be the name of Jehovah." You cannot conceive a more happy and decided expression of entire godliness from a deeply tried soul. "In all this Job sinned not, nor charged God foolishly," that is, in a way that was contrary to all propriety.

The next chapter (Job 2) brings the further trial. Satan came again; he had failed the first time; now he says 'Ah! it is himself. He does not mind his family; he does mind himself a great deal. Himself is a nearer thing than all his property and all his children.' There you have this untiring wicked one turning everything to malice and falsehood. I need not go into the details, but we have there the terrible effect. Now said he, 'A man will do anything for self. Skin for skin. He may not mind this or that, however close it may be to him.' The skin is, you know, just outside. 'But only just touch his flesh and his bones; touch him thoroughly, to the quick, inside, and then see what all his piety will come to!' And the Lord allowed it. Only, He said, 'You must not kill him.' If God had allowed Satan to kill him it would have put an end to all the trial. It was not at all that God forbade the killing to spare Job; it is exactly what Job would have liked; for he expresses his deep grief that he was not allowed to die. It was, he said, a terrible thing that he was allowed to be born, to come into all this. It he were born, why would not God allow him to die? That would be the greatest relief. He had fully the thought of going to be with God — no other. But it was God allowing all this tremendous trial, which was a picture of the most complete suffering and bitter agony and pain, night and day. And there he was, as people have presented him, on his ash heap; for he was scraping himself in this awful agony from head to foot.

Many of you know what it is to have a raging toothache; that is a very small thing comparatively — the tooth only. And yet many a one has found it very hard to bear, and has made tolerable outcry, and all the house, perhaps, has been troubled about that toothache. Well, think of this. It is not as if all the teeth were raging; that would be nothing, comparatively; it is not as if all the toes were troubled with gout, although that also is a thing very trying to bear; but the whole body from head to foot in every part of it; not an exception; the most tremendous disease known, among the diseases of a terrible character in the Eastern world. This most pious of men was allowed of God to come into it for the purpose of doing him far greater good than if he had never had any of these trials. That is what comes out in the Book. And, accordingly, even then Job did not sin. He had been even now not only marked by the greatest grace in his prosperity, but by the most exemplary patience in his adversity. If God had stopped there, there would have been no lesson at all, comparatively. It would only have turned to Job's glory.

But there was something with God (now that all this had taken place) which Satan knew nothing about, which Satan had no idea of whatever; but God knew it. There was something in the heart of Job that needed to come out, and the object of that appears. We see God orders that three devoted friends of Job should come. They heard of it. In the Eastern world news spreads very fast, especially bad news. They all knew that something terrible had happened to their dear and respected friend Job, and from different parts of the country they appoint, and they come together simultaneously. And the awful plight of Job so struck them that they could do nothing but weep and rend their clothes, and sit upon the ground, as we are told, for seven days, with not a word to Job. They came there to console him; but they were so shocked that they began to allow in their hearts that Job must be guilty of something terrible. How was it possible that God would allow this if there were not some shocking sin that they knew nothing about!

There they were all wrong. But this very thing brought a great shame to Job. The lack of one word of pity; the lack of anything of consolation from his friends, brought out what very often happens. A man will bear grief and bow under it when he is alone, but when other persons come from whom he expects sympathy, who on the contrary show distrust — well, Job was quick enough to show that he could not stand that. Job then did not curse God. Oh, no, he did not then fall into what the devil thought he would do, but he cursed his own day, cursed his own lot. I do not say that that was proper; I do not say so, far from it. But still, that was the issue of this, that Job then opened his mouth After seven days of silence, seven days of utter stupefaction at the enormity of his sufferings on the part of his dearest friends! Well, we must not be surprised that he broke out.

I need not go into every word of the chapter, but it is all to this effect: "Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. Let that day be darkness" (Job 3: 3, 4). And so he speaks in highly poetic language, and in language of deep emotion. That is the real character of poetry of the best kind; it is the language of deep feeling and emotion. And Job breaks out into that language — a kind of poetic prose which the Book carries out till very nearly the end. But the great point is the mourning over this terrible lot of his, that he was ever allowed to come into the world to bear such awful suffering. Where do you find that in Christ? "For this cause was I sent." The Lord accepts it; He felt, deeply felt; was troubled in spirit. He felt it, but also He accepted it. For this cause He had come. But not so Job. He could not understand — although his sufferings were not to be compared with those of Christ — why a holy God should allow such suffering. It was inexplicable to Job.

So we have in a very beautiful manner, to the end of the chapter, this idea in various points of view. You observe therefore that I am not going to enter into every phrase minutely in this Book; that would take me a very considerable time; but I am going to give what I think is a substantial view of the mind of God, as far as I have learnt it, to help my brethren who may not have fully weighed the lessons of God in it. And I shall take, therefore, each part of the remainder of the Book, 'the attack' I may call it, the insinuation, the blame of these friends of Job; their expostulation because of his grief, and their suspicion of something wrong at the bottom of it; and Job's answer. I shall take these throughout the rest of the Book until we come to a part where they are all silenced. Job has the last word; the friends are silenced and a new man enters the scene; and then after that Jehovah appears as the Arbiter of this great debate; and finally the grand winding up and solution of it all; Job vindicated after he owned his fault; Job acknowledging it fully, which his friends did not. They were not broken down as Job was; but they were sorry to be found altogether wrong; and there they were, biting their lips or their tongues through vexation; and they had to be prayed for, they had to be delivered at the intercession of Job; we shall see that at the close. But this may now suffice.

LECTURE 2

JOB. 4-7

Chap. 4: 1-8. I shall not read more now, because we shall have it gradually before us. But here the great debate commences, founded upon Job's outbreak, who was now perfectly overcome through the calamity that God had allowed to fall upon him. As a pious man, Job knew very well that God could have prevented it, if He had not a purpose in it of which he himself was wholly ignorant. But it is well to take notice of this before I say more, that Satan completely disappears. He had been utterly foiled. He had been allowed first of all to destroy all that Job possessed, even to his children — his sons and his daughters — all his property was completely swept away. There is hardly a Christian who would not feel that to be a tremendous trial. And there was a greater trial to follow; for when Satan saw that he failed to move Job against God by the destruction of all his possessions and of his family, he was allowed another opportunity for his malice, and that was to inflict the deepest agony upon the person of Job. It would have been a great relief to Job if Satan had been permitted to kill him. Job had no fear at all of what would be after death, but the trial was to be made in this world.

It was not at all a question of what would be hereafter; but Job had to learn — and to teach others by the lesson — that things are not all according to God now; that the foundations are out of course; that some things that are allowed of God are not at all the will of God. Nor are they for the glory of God, except that God, in result, makes them always to subserve His wisdom and His goodness, though outwardly everything appears to go wrong. Now the friends of Job took the totally opposite ground, that it was not at all a bad sort of world, and that on the contrary what happened now was a very good means of judging how God felt about it; that if they were walking well, nothing could harm those who professed to be His followers and servants. No doubt they were men in a comfortable position of life themselves, and did not know much about trial; in point of fact they would not at all have served the purpose of God. God chose a much better man than all three put together. God chose a man whom He loved specially for his integrity; but nevertheless Job had to learn what he was. It was not to be a question of what he had done. They never could get beyond "what a man has done." In their minds there must have been something very bad. Nobody, it is true, could see it; but that only showed — they did not like to say it at first — that he must be a hypocrite. They judged of Job by the trial that he was called to endure; whereas the truth emerges, gradually, very slowly, but at last it comes out very fully; though Job had no idea what the end would be. Job's one thought now was to die, no longer to be put to this torment. It was breaking a man upon worse than a wheel; it was wearing him out with the most dreadful tortures and agony; and how could such a God as he knew do such a thing? Yet he believed it was God, so that all this made him writhe; and what brought it out was not Satan — it was his friends!

What a solemn lesson that is! Our friends may sometimes do us the worst turn possible. That is what they did to Job. Nevertheless God never fails; and God was going to make all this turn to Job's greater blessing. But he knew nothing at all about it — how it was to be — all he knew was that, as far as appeared, there never was a righteous man who was called to suffer as he did. And how was it thus if God loved him? and he had always thought so, he fully believed it, he was quite certain that he loved God — he could not make out how it was possible. And yet it was a very possible thing, because the world is what it is; because human nature is what it is; and because the devil is what he is; and also because even the dearest friends that Job had, only aggravated his misery instead of helping him in the very slightest degree. Well, that was a most complicated web, and that is really the Book of Job. So that it is a grand Book in its way, and peculiar, and all the more full of instruction because it was before the law. If the law had come in it would not have mended matters in the smallest way, because the law was a system of divine government for a people on earth, under which, if they walked well, all would be well, and if they walked ill, trouble would come upon them from God. That would have been very much like what the friends of Job insisted upon. But what we learn is that these thoughts are natural to the heart of man, which believes that God deals with us now according to what we deserve. Job perfectly well knew that it would not be so in the other world; he had no doubt about that. It is true that he had not anything like the same ground of knowledge that we have in having Christ — the same Christ who has made redemption a blessed and a fixed certainty, a condition into which we are brought by divine grace, and which abides for ever. But it is not merely that. Christ is the One who brings us to know God for every day — for everything that comes across our path every day, and for everything that can try the heart or the conscience every day. It is the same perfect law of God that is found in Christ; and our great wisdom is to learn how to apply Christ to every difficulty.

Well, that could not be yet; but the remarkable thing is that it was his dear friends — for they were dear to him, and he had always been dear to them before — who began to look askance. They heard poor Job in his passionate outcry at this terrible suffering that came upon his person. Oh! he could have borne it if they had not been there; he could have borne it if there had been none to look upon him. He might have groaned and cried unto God, and he would surely have done so; but what formed the crisis was his three friends. There they sat for seven long days, looking at the unhappy man! listening to his shrieks, and thinking that after all he ought to be quiet! They had no idea what he was suffering; they were very cool indeed; they were very calm; and they thought they were the men! But God thought otherwise; and Job knew in his heart that they had made a profound mistake, and that they had misconstrued not only Job but God Himself. He was quite right about that; and one thing that he never allowed in all the debate was that it was because of any hidden wickedness, that it was because of the smallest tinge of hypocrisy. No, no, no; they were all wrong about that, and he would never give it up until cockle turned into barley. He knew perfectly well that that could not be. And so it was. He would stick to it, and fight for it; and so he did.

Now, all this brought out what was not at all comely, the deep resentment that Job felt against the injustice of his friends. He could not help knowing they were all wrong, and he could not help feeling that, unless indeed he was one who had no love for them and no respect; but it was just exactly because he had, that it all came so painfully upon him. He knew perfectly well that their glum silence meant that there was no proper sympathy in their hearts toward him. There they were, thinking their bad and dark thoughts about Job all the time, and yet afraid to let them out. But at last Eliphaz picks up courage, and, being the eldest of them, he certainly has much more calmness and dignity and self-restraint than the others that follow. He ventures to speak with a kind of apologetic tone. He says when he hears of this, "If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?" It was so very shocking that Job should let out so strongly! "Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees." He allowed the excellent character of his dear friend in the past, but what was the meaning of all this violence new? Well, he was so changed that the first sight of him made them rend their clothes and cast themselves upon the ground. They were astonished at him. It appears that from head to foot he was covered with everything that showed the awful inflammation and the workings of what seemed to be deadly corruption covering his body — so much so that even worms were appearing all over, and clods of earth. Had he not thrown himself upon the ash-heap to get something or other to relieve this terrible sting? Besides, all his comforts were gone everything that he once had to alleviate him.

It was all very well for them; they were comfortable; they were not in pain; and they could not in the least degree enter into this terrible suffering of the godly Job. And now Eliphaz allows that he had been a good man towards others, but how was it that he could not teach himself now? Now that this terrible affliction had come, he ought to be a model! Yes, we ought all to be models; we ought all to be like Christ; and we ought all to be like Christ particularly when we are in the depth of affliction, and when we are suffering in the most terrible way; but it is not always so even with the Christian. At any rate, Job could not avoid an expression of his agony — it must come out in some way or another — cries and tears and shrieks as the pain entered most deeply into his nature. Well, there was One who suffered without a murmur; One who always bowed submissively. There was One who accepted from God the most utter contempt and bitter persecution, even to being called Beelzebub; One who had not a house of His own; One who was entirely dependent upon other people — some of them poor fishermen, and others women who followed as they so often did, seeking in that way to serve Him.

So it was with the Lord. He would know what the feeling of a man is about that. You know very well that any man of what is called the least spirit likes to be independent, and that it is the most galling thing to be entirely dependent upon, what is called, other people's charity. There was the Lord of glory — and when it came to be the time of personal suffering, we can measure a little what it was going to be upon the cross by that which the Lord passed through in the anticipation of it, because He never hardened his heart to shut out what was coming; He went always through the trial before the trial came. We try not to think about it. Sometimes, also, people take means of strengthening the body against the feeling of these trials and pangs; but not so the Lord Jesus. No; He would take the vinegar, but He did not take the potion that was meant to deaden feeling — that He refused. There was a cup given, out of human mercy for the ordinary criminal, to deaden pain, to be a kind of opiate, as we call it. But the Lord would not allow that. No, no; He allowed no anæsthetics for Himself. It is all very well; men and women try to get a little anæsthetic even for taking out a tooth, and yet there was all this unparalleled suffering that came upon the Lord Jesus. Nevertheless, there it is: "My God, my God, why hast thou forsaken me?" But there was in Him no such thing as the fighting spirit of Job.

No doubt Job's friends were exceedingly provoking men, and that was a thing that did provoke him; but still the Lord was the complete contrast of it all. And this is a very instructive thing to carry with us, as we read the Book of Job, and look at it more particularly than I can afford to do in the lectures that I now purpose — i.e., the reading of it privately, phrase by phrase, and word by word. I can only pretend to give a helpful sketch — time would not allow me to attempt more. But the contrast is very admirable between the best of men put into a position which was nevertheless nothing to be compared with the sufferings of Christ. And yet there Job was, an object of contempt in a measure and of deep suspicion to the three friends of his, who were not to be named with himself.

Well, now, Eliphaz comes to it; he says, "But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled." Yes, no doubt! it did not trouble Eliphaz very much. He was very sorry, no doubt — that is easily said. "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?" That is a phrase very badly given indeed in our version. It consists only of two clauses. The true meaning of it is, "Is not thy fear, thy confidence" (i.e., "thy pious fear of God")? "Is not thy fear [of God] thy confidence? thy hope, the uprightness of thy ways?" There are these two clauses, and only these two clauses in it, and that is the real connection. He is astonished that Job should forget his fear and also his hope which he formerly had. He could not speak about faith in redemption, because there was nothing at all of that; all the blessing for an Old Testament saint was in what was coming. But meanwhile the fear of God gave him confidence that God would take care of him, and there hope was something far better than what he said. "The uprightness of his ways" — yes, he was not a hypocrite; but that is a poor ground after all, when we think of a Christian. Why? Christ is our ground. It is not our upright ways that are our great spring of hope; it is not anything but Christ which gives us firm confidence before God. So that Eliphaz only speaks according to that mixture that was constant, unless God gave a revelation, in the Old Testament.

But there was always a mixing of their fidelity with the faith of the Christ that should come — the hope of Christ who was coming. That is the reason why there could not be certain peace. There are a good many people in that state now, they mix up their own personal fidelity with Christ; and what is the effect of it? The mixture of self with Christ has always a disintegrating effect — always injures and darkens the ground of our peace. I must have a peace entirely outside myself. I must have a confidence based upon Him who has no flaw at all, and who has done a work that gives me to be without a flaw before God. That is exactly what Christ has done.

Yet the time was not come to have that clear. But as the phrase stands in our version of 1611, I really could not pretend to understand it, and I very much doubt if anybody else could. In fact, it is very imperfectly rendered, and our translators, I am persuaded, did not understand it. That is not uncommon in the Book of Job, where are more of these misrenderings, I think, than in almost any other Book of Scripture. First of all, the language is very ancient. Of course, I know that the Germans say the contrary, but that is their fashion; they love to contradict what every true believer accepts; they love to unsettle all the foundations of the faith, and when that is done, they can say, 'Away with the Bible!' That is what is coming; that will be the end. So that they are not much help, whatever be their profession.

"Remember, I pray thee, who ever perished" — now he comes to his false comfort. "Remember, I pray thee, who ever perished, being innocent?" Well, what about Abel? I am beginning early enough in the Bible, and I am beginning with a clear example in the Bible. "Who ever perished, being innocent?" Well, there was Abel that perished. We are speaking about perishing in this world; Job never had a question about the next; and they were looking not at the next world but at this. It is not at all a question of faith; it was a question of sight; they were drawing all their conclusions from what they saw. That is always a false ground for a believer. "Who ever perished, being innocent? or where were the righteous cut off?" There it was again. Abel was righteous, and he was cut off by the unrighteous man; Abel was entirely guiltless; it was because Jehovah accepted Abel's offering, that Cain could not endure it. So, therefore, he perished as far as life in this world is concerned; and that is the only question that is discussed in these passages of Job.

That was the great question between him and his friends. It was what was going on now; they drew from that that God had a very serious charge against Job. Nothing of the kind. God was the very One who looked with admiration on him; and brought out Satan's earnest plan and subtle way to try and make Job speak against God — to curse God, as it is called — but he failed, and he had to be off, and he never appears again. No, it was through another way, the last that anybody could expect; it was through his friends that God did bring Job into — not cursing God — but cursing his own day, that he had been allowed to live; and if he had not been allowed to die before this came upon him, that God should not now take him away — that was Job's complaint. He did not see what God was going to do; he had not yet learnt the lesson that God meant him to learn. Eliphaz shows in a very animated and striking manner what is a general modern principle — "Even as I have seen, they that plow iniquity, and sow wickedness, reap the same." But it is not an absolute rule. There are those who have sown and plowed iniquity too, and yet they have reaped a good deal in this world, and have laid up wealth and honour in the highest degree; they have become kings and emperors and all the rest of it. Well, that is the very thing. It was extremely short-sighted to talk as he did. "By the blast of God they perish" — sometimes. That is true, and Job never denied that, without making it an absolute truth or an absolute falsehood — "and by the breath of his nostrils are they consumed."

Then he brings in the lions as a figure to show that, however strong and great and matchless a lion may be, still he may be broken — and so it is with men who play the lion in the world. And now he brings in a vision of the night. He was very serious. And God has often used visions of the night. It is true we have something a great deal better; we have the vision of the day; we have the great vision of Christ manifested in flesh; we have the vision of God showing Himself, and God speaking and acting for us in this world of sin and death. But he refers to what he saw or heard then. "Now a thing was secretly brought to me, and mine ear received a little thereof. In thoughts from the visions of the night, when deep sleep falleth on men. Fear came upon me, and trembling" — it was evidently not enough of grace that he had; grace does not make people fear in this kind of way. It is judgment that does so, and this is what these good men are full of; they were full of the spirit of judgment.

And yet that is the very thing we are called not to do. "Judge not, that ye be not judged." When there is evil found on the part of one who bears the name of the Lord we are bound to judge him; but there was no evil found on the part of Job at all. And when evil is not found we are bound not to judge; we are not to yield to our own thoughts; we are to wait upon God to make it all plain. Look at the way the Lord bore with Judas. He knew it, but they did not; and the Lord would not act upon this; it came out for them to judge. Well, this spirit, he says, passed before his face; "the hair of my flesh stood up. It stood still, but I could not discern the form thereof; an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening; they perish for ever without any regarding it. Doth not their excellency which is in them go away? they die, even without wisdom." Well, all that is very true, but it did not apply to the case at all. It was a very good lesson for Eliphaz; how ever he may have learnt it is another thing. But there is a great deal more to learn, and that is what had to come out — that behind all the trouble, behind all the affliction, behind everything that can be brought by the malice of the devil upon God's children in this world, there is a God of grace; and more than that, that God locks for the sense of grace to fill our hearts too; and that is what He accomplished with Job. How much more ought it to be in us, who have seen by faith the Son of God! who have learnt by faith what Jesus suffered that we might be brought into stable, everlasting and blessed relationship with God even now! That, of course, was beyond Job, or any in Old Testament times.

Well, Eliphaz pursues it. He says (Job 5), "Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? For wrath killeth the foolish man, and envy slayeth the silly one. I have seen the foolish taking root" — he was an aged man and was fond of looking back upon his experience — "I have seen the foolish taking root; but suddenly I cursed his habitation." Ah, there it is! No prayer for him — cursing his habitation! No pity for him! Well, that was just the spirit that was produced by this readiness to judge, and to found the judgment upon appearance. "Judge not according to the appearance," said the law. We are bound to wait for solid fact. Take a person who has a bad appearance. Sometimes a bad man puts on a good appearance. Well, we are not at all deceived by that. Sometimes a good man may be in such circumstances that appearances are very much against him. There we have to take great care. So that judgment according to appearance is a very dangerous ground. That is exactly where they were. "His children are far from safety, and they are crushed in the gate, neither is there any to deliver them." That was a very painful word for Job to hear. Job had been most careful about his children. Job watched over them with much prayer to God, and burnt offerings, as was the nature of things at that time — the way in which piety expressed itself. Eliphaz did not make it personal; nevertheless there are many ways of giving a hint. "Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robbers walloweth up their substance." Something very like that had happened to Job. I do not say that he imputed it to him, but still that was the spirit that was at work.

"Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; yet man is born unto trouble as the sparks fly upward. I would seek unto God." Oh, yes, Eliphaz, all right — you are the man! It was a word meant for Job. He did not think that Job was seeking unto God. But he — he was very calm; and he could say, 'Yes, if I were in your case I would seek unto God, and unto God would I commit my cause, instead of crying out so loudly and complaining so bitterly' (as poor Job did); 'unto God would I commit my cause' — "which doeth great things and unsearchable; marvellous things without number: Who giveth rain upon the earth, and sendeth waters upon the fields; to set up on high those that be low; that those which mourn may be exalted to safety." But does not God sometimes try people? and the rains are not merely for fruitful seasons, but to destroy the fruit. The rains may be such as to greatly try the poor farmer and the husbandman; and it may all turn out quite the other way It is entirely special pleading that we find in these men. It is not the whole case at all; it is never the full case. It is not the judge; it is the mere advocate; and in this case Job was the poor defendant. They were all on the side of hounding out Job, and finding where the secret iniquity was that they believed was at the bottom of all his trial. They were all wrong. "He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong." Not a thought about the bad people that prosper; he only looks up certain ones that were punished; and the idea is, Job must be one of them.

Well, we find that he does at last fall upon a real truth, quite different from all this random talk. "Behold, happy is the man whom God correcteth" (ver. 17). He never thought that that was the case with Job. "Happy is the man." He knew that Job was very unhappy, and therefore he did not count him one of these at all. "Therefore despise not thou the chastening of the Almighty" — there he does venture to exhort — "For he maketh sore and bindeth up; he woundeth, and his hands make whole." There certainly is a milder vein running through these reproaches of Eliphaz as compared with the others, as we shall see at a later date. "He shall deliver thee in six troubles; yea, in seven there shall be no evil to touch thee. In famine he shall redeem thee from death; and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh" — and so on. The end would be that "That shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. Lo this, we have searched it, so it is; hear it, and know thou it for thy good." And the remarkable thing is that that was the end; and little did Eliphaz think that it would be verified in Job's case. It was more a homily in a vague way; and although he called Job to apply it, he had no idea that God would apply it, and that God would bring out Job more blest than ever.

Now for Job's answer (Job 6). "Oh that my grief were thoroughly weighed" — there was just where they were wrong; they only looked at the surface — "and my calamity laid in the balances together." No, they had no proper balances, they were all one-sided. "For now it would be heavier than the sand of the sea" — and so it was — "therefore my words are swallowed up." They were all confused. He admits his language was not what it ought to be. He was so put to it by inward suffering and desperate pain that his words were quite confused, not quietly uttered, but simply swallowed up in the violence of his emotion. "For the arrows of the Almighty are within me." You see he entirely gives way to it. "The poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me."

Now they had talked about the lions — Eliphaz had, at any rate. But Job brings a much more pertinent case into the matter. "Doth the wild ass bray when he hath grass?" If he has got his proper food does he bray as if he were suffering from great hunger? "Or loweth the ox over his fodder?" No, he thankfully eats it. "Can that which is unsavoury be eaten without salt?" Here am I, and not even a morsel of food but what costs me pain, and I have nothing to make it agreeable; no salt with it; it is all poison as it were — poison that entered and drank up his spirit. "Or is there any taste in the white of an egg?" The best thing he could get was that which was altogether insipid and disagreeable. "The things that my soul refused to touch are my sorrowful meat; Oh that I might have my request; and that God would grant me the thing that I long for! Even that it would please God to destroy me."

You see he had not the slightest fear of death. He was singularly above it; but he looked at death not so much as gain — he could not do that; he had not Christ to make it gain; but he looked to death as the cessation of his trouble, the end of his suffering. And so it would be. That, of course, was a very partial way, and by no means up to the mark that God was going to show him. But I mention it to show that it was not at all any fear of the unseen world; it was the trial that he could not solve it this present tangled life. "Then should I yet have comfort; yea, I would harden myself in sorrow: Let him not spare; for I have not concealed the words of the Holy One." The ordinary meaning of, "concealed" is not at all the idea here. "I have not violated" - I have not denied - "the words of the Holy One." That is what they were doing; they were denying the words of the Holy One. They in their zeal, and in their superficial judgment, were not guided by the Holy One at all; they were acting according to their own thoughts; judging according to their own feelings, on the mere surface of poor Job's intense affliction.

"What is my strength, that I should hope? and what is mine end, that I should prolong my life? Is my strength the strength of stone, or is my flesh of brass?" — to be able to endure all this without any feeling. "Is not my help in me? and is wisdom driven quite from me? To him that is afflicted pity should be showed from his friend." That they should be so lacking in pity — there was what galled him; there was what was inexplicable, next to the great riddle of how God allowed all this to come upon him — that there was not one word of true pity; not one word but what was very superficial, because of the bad judgment, the misjudgment that was underneath it. "My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; which are blackish by reason of the ice, and wherein the snow is hid: what time they wax warm, they vanish: when it is hot, they are consumed out of their place." They were of no use whatever to him. "The paths of their way are turned aside; they go to nothing, and perish." He compares it with the desert; he was familiar with it, as they all were. It is a very different thing to pass through the desert in the winter, and to pass through the same desert in the summer — in the winter when people do not want so much the refreshment of water, and in the heat of summer when they feel the great need of even a drop of water to cool their tongue — then it is that the 'wadies' as they call them — those brooks that for a time cross the desert of despair — are completely sucked up by the sand or exhaled by the power of the son. That is what he compares this to. And therefore it is that the same company of Tema, or of Sheba, that passed through the desert might remember that there is where we should find water in the midst of all this trouble: 'Ah! we hope we are nearing it now.' Not a drop; not a drop! That is like you. Time was when I could have got comfort from you, but now everything is changed. You have nothing now but an evil lurking suspicion that has no foundation at all. "The troops of Tema looked, the companies of Sheba waited for them. They were confounded because they had hoped; they came thither, and were ashamed." There was not water to be seen. They had been promising themselves when nearing it, 'That is where we were only six months ago, when there was plenty of water' — and now six months after, not a drop! "For now ye are nothing; ye see my casting down, and are afraid."

Yes, that was their state; they were shocked; they did not want to get near him even. They did not wish to have even the sense of the fetid breath of the poor sufferer, or to touch the skin for fear of contracting something bad themselves. They kept away from it; they were afraid. "Did I say, Bring unto me? or, Give a reward for me of your substance?" He says, 'It is not that I have the least want for anything, and yet you are treating me as if I were a person to be wanting to draw upon you in my trouble. No, I ask nothing of you except that you should not misjudge me.' "Did I say, Bring unto me? or, Give a reward for me of your substance? or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? Teach me, and I will hold my tongue; and cause me to understand wherein I have erred. How forcible are right words! but what doth your arguing reprove? Do you imagine to reprove words?"

That is what they were doing. He had broken out in these violent words, and they pitched upon them at once to say, 'Ah, yes! there is old Job beginning to show himself. Now he is in this way, just think what the world would say if they heard or saw Job now!' "Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. Now, therefore, be content; look upon me" — yes, he begs that they would look upon him — "for it is evident unto you if I lie." That is, 'if there is anything hidden under; that is what you suspect.' "Return, I pray you, let it not be iniquity" — he begs them to return to that, and to return to a sound judgment of the case, that it was their poor friend put to so tremendous a trial and could not see why it was come upon him. "Let it not be iniquity." It has nothing to do with that. He had to learn that his own righteousness, however real, could be no ground; he must have the righteousness of God to stand upon, though he hardly knew how it could be. That is what comes out later in the book. "Is there iniquity in my tongue? Cannot my taste discern perverse things?" That is what they were treating him to.

"Is there not an appointed time to man upon earth?" (Job 7). There he has another ground; his trial was so prolonged. It was not merely a tremendous trial, which is usually very brief in this world. If people have great agony, say in the foot or the head — well, very often they become insensible if it is the head; and if it is the foot no doubt it is very trying, but it passes; the paroxysm passes. 'But how is it that I from head to foot am nothing but a mass of sores, and inwardly suffering the deepest agony? Oh that God had taken it away; that God had terminated this terrible suffering.' "As a servant earnestly desireth the shadow" — of the evening, when he has done his work — "and as an hireling looketh for the reward of his work; so am I made to possess months of vanity, and wearisome nights are appointed to me." They had each day their relaxation from labour; it may be hard labour, but still they had their night of ease and rest. 'But I have nothing day or night, it is all the same terrible unremitting suffering.' "When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro until the dawning of the day."

Sometimes we have a little of that experience; but how little it is compared with Job's; and how very quickly it gives place. But God was putting him into the furnace in order that he might come out purer than ever. "My flesh is clothed with worms." Think of that; not merely with woollen or linen — "My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. My days are swifter than a weaver's shuttle, and are spent without hope." That is, it was always something coming just like the rapid process with which a weaver passes his shuttle every moment. "Oh, remember that my life is wind; mine eye shall no more see good. The eye of him that hath seen me shall see me no more; thine eyes are upon me and I am not. As the cloud is consumed and vanisheth away" — that is what he compared himself to — "so he that goeth down to the grave shall come up no more" — that is what he wanted, that it should terminate. "He shall return no more to his house, neither shall his place know him any more. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Am I a sea, or a whale" — a sea monster — "that thou settest a watch over me? When I say, my bed shall comfort me, my couch shall ease my complaint; then thou scarest me with dreams, and terrifiest me through visions; so that my soul chooseth strangling, and death rather than my life." It is not that he would have done it, but that is what would have terminated his suffering. That is what the merely natural spirit would have done — terminated it violently. Oh, no; he had no thought of such a thing. He was under the hand of God, but he begs God's hand to close it. "I would not live alway; let me alone; for my days are vanity."

And he uses that very remarkable expression which we find in two other parts of the Old Testament: "What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?" It is very different here from what it is in the 8th Psalm, and it is sensibly different from what it is in Psalm 144. "What is man?" If you look at man without Christ there is nothing very wonderful to talk about; but when you look at Christ there is the most wonderful thing of all, both in the depth of His humiliation and the height of His exalted glory. Well, that is Psalm 8. But here it is man under the discipline of God; under the moral government of God. 'Oh,' he says, 'what is man, to be under such a tremendous government as this? If I were a sea I should not feel it; and if I were a big whale, well, I might perhaps endure more than I can now; but what is man?' — poor, sensitive man; poor man full of his nerves, and full of his feeling, of mind, too, embittered by his outward trial? 'Oh!' he said, 'terminate it I terminate it!"

Well, in the 144th Psalm there is another thing. Looking for the kingdom to be brought in by divine power, the Psalmist says, "What is man?" Man stands in the way. There the nations are, but what are they? Execute judgment upon them, put them down with a high hand. That is the way in which it is looked at. So that you see this — "man" in all the blessedness of Christ, then, "man" in all the sufferings of Job, and again, "man" in all the worthlessness of the nation; thus are three different comparisons given us in these three places. "How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?" — i.e., to get a moment to breath. "I have sinned" — or, "If I have sinned" I should think to be the real sense of the passage — "What shall I do unto thee," "O thou" — not exactly "Preserver" but "Observer?" It is well to take notice of these errors where they are more particularly flagrant — "O thou Observer!" For he was perfectly conscious that God had His eye upon him all the time — perfectly conscious of that. Still he was not in the presence of God in the way that he afterwards entered it, when he knew himself, and when he knew God better, as he learnt through this.

This is what we have the privilege of learning in a very much more simple and blessed manner. "If I have sinned, what shall I do unto thee, O thou Observer of men? why hast thou set me as a mark against thee, so that I am a burden to myself? And why dost thou not pardon my transgression?" — he had confidence in God, but he could not understand what God somehow or another had against him, what he was not conscious of himself. 'Oh,' he said, 'why not pardon it, if there be that of which I am not conscious' — "and take away mine iniquity? for now I shall sleep in the dust; and thou shalt seek me in the morning, but I shall not be."

LECTURE 3

JOB. 8-10

The reasoning of Bildad is precisely the same principle as that of Eliphaz. It is all founded on God's moral government, i.e., the impossibility of causing God grief, and casting down to the ground a really righteous man, and the certainty of His bringing to naught every wicked man. It is all founded upon what is going on in the world now. There was no faith in it. There was conscience, conscience toward God; but conscience, however useful and highly important, as it is, for the soul, never does, nor can it ever, reveal God. It detects our bad state, and the more it is purged by divine grace through redemption the clearer is its judgment. But that was not the case then. Everything was more or less confused, and God was merely regarded as a righteous God. But God is the God of all grace. And many people confound God's grace with His goodness; but the goodness of God is quite a different thing from the grace of God. The goodness of God is that which flows out in every sort of kindness, and in patience with us and consideration of our weakness. But the grace of God means not merely His love, but His love rising above sin; His love triumphing over all our evil.

Now it is clear that that never was nor could be, till Christ came, and it was not even when Christ did come. It was in His death on the cross; it was there and then for the first time that all the love of God met all the evil of man. Both worked fully out, but had never worked fully out before. Man had never shown himself so wicked as round the cross of the Lord Jesus. And it, was universal; it was not merely the multitude, though it is a terrible thing to see how fickle the multitude is. They are just the same to this day, and they will never be any other until the Lord change the face of all peoples. The same crowd that cried, "Hosanna to the Son of David!" and applauded Him to the skies, with one mouth cried, "Crucify him, crucify him!" within a few days. Well, and how was that? It was the power of Satan. It was their unbelief, because their applause was nothing. Applause is merely human feeling excited at the moment, and that feeling may give way to a totally opposite one, and very quickly. Why, even the children of God are not always to be trusted. The children of God are the most foolish people in the world in many respects. And the reason is because Satan hates them, and Satan entraps them, and they are apt to be deceived by appearances. Some never seem to take warning from the word of God; they are always ready for some new thing; and the consequence is, always tumbling into some mess or another.

Well, this has always been the case; it was the case in the experience of the apostle Paul. "I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel; which is not another" — it is no gospel at all. It was man but once born; it was poor wretched, fallen man that was the groundwork. That is the same thing with christians now. They are carried away by man, and they are all so anxious to get man to applaud them, and to sacrifice and compromise everything in order to get the assent and consent of people that want to be saved, that have no kind of judgment in things divine, for this never can be had unless we not only have Christ, but know what it is to be crucified to the world and the world unto us. That is, it must be a thorough-going work, and the children of God shrink from that; consequently, they will read anything that merely keeps up their spirits, just like a boy at night whistling through a churchyard. Anything that will keep up their spirits — every little dram, every little sentiment, every little phrase — perhaps a very bad and poor phrase — but still there it is, and that keeps up their spirits. Well now, friends, that is the way to get removed from Him that called us; because it is entirely by growing in grace, and by dependence upon that grace, that we are kept from all these snares that more particularly surround the people of God. At the time of the cross the people of God were the Jews, and that was the reason why they were the worst of all.

And now in Christendom, in the world as it is now, who are the most guilty? Who are ripening now for the severest judgment of God? The world-church. I do not mean by that the Established Church; it will take in the Dissenters just as well. The Dissenters are further away in some respects than even the Anglicans. They are howling politicians, howling for their own will, and calling themselves, in the most extraordinary manner, "passive resisters." Why, "passive resistance" is passive nonsense! You cannot be passive and resisting. If you are resisting you are not passive. It is the same kind of thing as people talking about the Roman Catholic Church; but if it is Roman it is not Catholic, and if it is Catholic it is not Roman, and the two things are just a marvellous piece of contradiction. But what I mean is this — there are different spheres. There are high spheres and low spheres; there are spheres of grandeur and there are spheres of wretchedness of every kind — dishonesty as well as all kinds of contention. And it is upon that that the awful judgment of God is coming.

Babylon is more loathsome to God than "the Beast." The Beast is open self-will rebelling against God; but Babylon is that which is a harlot in God's eyes, and pretends to be the spouse of Christ. And it is that pretension — that high pretension of being the holy bride of Christ — accompanied by the greatest unholiness and the greatest laxity of doctrine when pretending to be the orthodox, the holy Catholic, Apostolic, and I know not what else. Well, that is Babylon, but that is only high Babylon; there is low Babylon too; and all Babylon, no matter whether high or low — all will be the greatest object of God's fury. For that is the expression of the term. It is His highest indignation. It is all this pretension to what the world has not. They are now giving up true religion as much as possible. What is the intent? To carry on religion with the world, that is Babylon. It is the confusion of two things that cannot be united, and there they are — the greatest and worst confusion that is possible to be.

The Babylon of Christendom is a great deal worse than the Babylon of the Chaldees. What privileges had they? Why, they were the heathen; but there you have only the human mind; in Christendom you have got the New Testament. There they pretend to have the Holy Ghost. There they can give the Holy Ghost to a baby! and they can give the Holy Ghost to a priest! Or they can do anything; bring fire — not from heaven, but from hell, to burn the martyrs of God. They can do anything that is wicked and is at the same time a pretence against God. Well, I say, because of them you must not be surprised that any who have got the truth in a measure are for that very reason the great object of Satan's desire to draw them into what will undermine and destroy. Therefore we need to be guided; we need the guidance of God; we need not to be taken in by appearances and fair promises and good desires that will never keep the same for one day or hour. But on the contrary, the better you desire, if you are not subject to God the more easily you will be drawn into that which will oppose God.

No doubt, nobody means that no christian could be like the Galatians — you do not mean that. They thought they were in the better state. They thought they were getting on, that they were not so narrow minded as some people, that they were not so very bigoted as Paul. Paul was too much in one line; they were the large people; they were the liberal people. And so it was that they got into this terrible snare of the devil. The same thing repeats itself in every age. And I believe that there are persons on the face of the earth that are as much the object of Satan's wiles as the Galatians. But that is no reason to be discouraged; not to be discouraged is the necessary consequence of having the truth — a necessary consequence that Satan dislikes and dreads, and will leave no stone unturned to prevent.

Why was it that Job came to this terrible plight in the Book we are reading? Because God said "There is nobody like him on the earth — a perfect man, a man thoroughly, all round — of integrity." Yes, but there was one thing that neither Job nor his friends understood, and that was grace; and it could not be understood. He did know that God was a faithful God, and his piety led him to feel, and to stand to it, that all the troubles he came into were from God. And so they were, because the devil even had disappeared. It was not merely the devil that endeavoured to cast him down. That he did most fully in both the first and second chapters. But at the end of the second chapter he was defeated and baffled, and went off, and never re-appeared.

It is the greatest mistake to suppose it is only the devil. In the millennium there will be sin and death when the devil is bound. In point of fact, the occasion of Job's breaking out so violently was his three dear friends; and they were pious men, too. But what about that, unless you are guided of God? And that is the very thing that this Book is so instructive in — that we cannot trust to be led even by a pious man. With the best of intentions we require God's guidance and to be kept to it. And it was these three pious men by their conduct, so far from God's thoughts, so thoroughly judging by appearances, it was that that made them think that there must be something very bad in Job, after all his appearance, after all his life that seemed so fair, and after everybody thinking that there was nobody like Job. Certainly, if God said there was nobody like him, you may depend upon it that all pious people thought the same. And it was true, but still there was the great lack; because Job till he got Christ as an object, made an object of his own piety, and thought a great deal of himself.

It is one of the greatest mistakes that a believer can make — to think a great deal of himself. I think I drew attention to a beautiful word of the apostle Paul that teaches the very contrary — "esteeming others better than ourselves"; and that means any christian. And yet the christians may be full of faults in this way or that way. But still, who is the person whose faults I know better than anybody's? My own. And therefore I can honestly and loyally count a man better than myself. I do not know his faults to be anything like the faults I know of myself. Of course, others have the very same and are called to the very same feeling, and they may have more reason, too; that is another question altogether. But we have to do with the fact that we know what we are, and we ought to know and it is a great thing to grow in knowing, that we are not only nothing for guidance, but we are worse than nothing in the sight of God. Our nature is declared to be the flesh in enmity against God. And that is what we know working out, Other people may not see it; other people may not have any reason to see it. But that is what every christian should know who is not like Job, admiring himself because he is not like other people. That is, he is like the Pharisee. "God, I thank thee I am not as other men."

Yes, that is a very bad state; nothing could be worse — nothing worse in a believer. And these dear saints at that day were in imminent danger, every one of them, not even excepting Job. Job had a better knowledge of God, comparatively, than they; and Job stuck to it with amazing tenacity, first that all the trouble that came upon him was from God; that it was God who allowed it all to come upon him. He could have hindered every bit of it — and that he could not understand. Why, why, why? He had a thoroughly good conscience as far as that was concerned; he had no sin upon him at all, no particular defect of any sort. It was a question of self and not of sin; it was a question of never having judged himself in the presence of God fully.

I should like to know how many here in this room have judged themselves in that way now? I think they had better search and see. That is surely a very great lesson to learn, and it is a lesson that nobody likes to learn. It is always extremely painful, and it is very humbling to our comfortable thoughts of ourselves. Because we are occupied perhaps with the gospel, and we see that the gospel is completely clear. That does not touch self. It ought to lead to it; but it may not at all. And consequently there may be people most zealous in the gospel that are peculiarly ignorant of themselves — peculiarly so. They are generally occupied with other people, and have not much time for sober reflection and self-judgment; and therefore, active work in the Lord may become a snare unless in subjection to Christ. Then we learn in the power of God's Spirit to judge everything of flesh in ourselves. That is where they were all wrong, and it is bringing out that clearly — that it is not merely a question of the righteous government of God; but it was then the secret of grace. Now the grace is published; now it is proclaimed; now it is preached; now it is manifested; and therefore, now it is a far more serious thing. And there was what these Galatians overlooked entirely. They had never learnt that yet; they were converted through the apostle; they were brought into the full joy of as good a gospel as ever was preached in this world — a great deal better than any of us preach it now. They were brought into that by the preaching of that blessed man — and yet they had not profited, to judge themselves. And it is this that we all need most deeply, in order that we may be kept from the snares that surround us, and which may spring upon us at any moment, even from friends just as dear as the three friends of Job. They were the occasion of this downfall, and that in a way that only God could have accomplished.

Well now, Bildad follows the line of Eliphaz, and says: "How long wilt thou speak these things?" He could not in the least understand it. "And how long shall the words of thy mouth be like a strong wind?" Because Job could not understand why, as he was quite sure of the perfection of God, quite sure of the faithfulness of God, quite sure that God loved him, quite sure that he loved God; 'How has all this come upon me; what is the key to all this terrible suffering that I am sure God has sent?' He would not lay it upon circumstances.

But there were, to add to the terrible agony that he passed through outwardly, inward agonies. It really was one billow after another overcoming this poor man in such a sea of trouble as never came upon any man since the world began. How was all that? He was stung by the insinuation of his friends (he held to it firmly that it was all false) that he was not a true man, and that he did not love God. He was not conscious of a single sin; nevertheless, he owned it was God. That was what made the riddle, and no wonder at all. It was impossible that it should not have been a riddle, in those days, except by special teaching of God. There was one that appeared later, and Elihu did in some measure understand; but it was the Lord who put an end to all the uncertainty.

Now that Christ has come, there is no ground for it; only, beloved friends, we may treat the gospel now very much as is done in Christendom, and regard it as pretty much the same thing as there has always been, only with a little more light — a sort of new edition of Judaism — improved, that is all. Whereas it is entirely new — it is an absolutely new creation, a new light altogether. It is not merely the dim torch, as it were, on the earth . it is the light of heaven revealed in our Lord Jesus They had none of that — none whatever. There was a looking for Him, but it was entirely in an earthly way. They looked to Him as the Messiah; they looked for Him as one who would meet their difficulties; but it was very, very shallow — anything that any one of them knew about it. We must not confound prophetic anticipations with the experience of the saints. The prophets did not always understand their own prophecy. They had to search and learn what the meaning was, just as you have to do now; but if you have all the prophecies, they do not give you what the gospel does.

The gospel is the revelation of God's righteousness. They were all occupied with man's righteousness produced by divine goodness, by faith, by looking for the Messiah; but they had no idea of the total judgment of man, and that this is an entirely new thing from God, communicated to the soul. This is what Christendom has never endured and never possessed. It has Christianity, but a very small amount of Christianity is quite enough for Christendom. Well, here then this man breaks out into this rebuke of Job for his extreme feeling. How could a man do anything but feel? And what were they about that they did not deeply feel for him? There they were, quite comfortable; and there they were, judging there must be something very bad; and I need not tell you that that deeply wounded the poor injured man. It was pouring vitriol into his wounds; it was not binding them with wine and oil, cleansing the wound, but, on the contrary, deepening and poisoning it.

And these were his three friends! What a lesson! Well, Bildad goes further, however. He says, "If thy children have sinned against him and he have cast them away for their transgression" — there they thought they had him. How could God do such a thing as to kill all his children unless there was something very bad in them? It was all the same principle, and the same false principle. And what shows the falsity of the principle is the universal test. Bring Christ in. Was it any want of God's delight in Christ that allowed Christ to be the greatest sufferer, far beyond Job? It was therefore altogether a false estimate, and a false principle underneath the estimate, to imagine that there must be evil in the person that came to this depth of suffering.

"If thy children have sinned against him, and he have cast them away for their transgression" — they never could rise above that — "If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; if thou wert pure and upright" — ah! there they were at it again! It was not merely the children then that had transgression! "If thou wert pure and upright" — why, Job was much more so than they — "If thou wert pure and upright; surely now he would awake for thee." Certainly not; the Lord was going to have the trial brought to its full completion; and He allowed all these discussions in order to bring out everything that was in their hearts, and then came He in with His own word completely casting down these principles which governed the three friends, and Job not able properly to answer them.

He could demolish their arguments, but that is a very' different thing. A clever man could, of course, easily overthrow a foolish reasoning; but that is a very different thing from getting in the truth. The truth requires God and His word and His Spirit; and we never can have these in a difficulty except by entire dependence upon God. And if we have got any self-will at work. which was very much the case with Job as well as with his three friends — self-will is a most darkening thing — you never can have the certainty of the will of God where self-will is not steadily seen and judged as altogether beneath you. "Though thy beginning was small, yet thy latter end should greatly increase."

Then he appeals to another thing. Eliphaz had spoken of his own personal experience. Bildad differs in the manner in which he defends their theme by bringing in the traditions of other people. Those are the two ways in which men are apt to slip away from the truth — confidence in self; confidence in other people no better than oneself; confidence in anyone but God. So he says," Enquire, I pray thee, of the former age" — for people think that a little further back is where we should go. Why, beloved friends, we want to go back to the beginning; we want to go back to God's beginning. People talk about the early fathers; well, that is a great deal too late; why do not they talk about the apostles? Because they are as far from them as they can possibly be! There is not the slightest resemblance — except the mere name of things — a totally different reality. And so it was here. Had they gone back to the garden of Eden? Ah, that is not a former age; that was the beginning where God manifested Himself.

They were all arguing on the ground of righteousness. Not one of them had taken in, up to this and for long after, any thought of grace. And Job only arrived at it at last by the intervention of God. There he was dust and ashes. There he took the place of nothingness and worse than nothingness; and then it was he was blessed; then it was that he was vindicated by God, and not till then. So Bildad goes on with this, "Shall not they teach thee, and tell thee, and utter words out of their heart?" But we want the words out of God's heart; it is not any but His heart that can do. "Can the rush grow up without mire? Can the flag grow without water?" Well, that is just what their condition was — mire and water, no substance at all, but just mire and water; and their thoughts were no better than the flag that grew out of the water, or the reed that grew out of the mire. And he talks about the hypocrite being no better than a spider's web. That is just exactly what they were, though they were not hypocrites; but still they were all wrong in their reasonings, and wrong reason is never better than a spider's web.

And so he describes in a very lively and wonderful manner the man that had known the hypocrite, and all this was a sly hit at Job. There is where they were so very wrong. "He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure. He is green before the sun, and his branch shooteth forth in his garden. His roots are wrapped about the heap" — to get a little strength from the heap — "and seeth the place of stones." That is what the reed does in order to get tenacity. "If he destroys him from his place, than it shall deny him, saying, I have not seen thee". That is the case with man upon the earth; he passes away, and his memory is so forgotten that the place itself even says it never saw him, or it was all completely forgotten. This he applies to the hypocrite. "Behold, God will not cast away a perfect man." But God was trying and troubling the perfect at that very moment; they never could take this into their minds; they did not understand it nor believe it in the slightest degree, and hence their reasons were all false, and more than that, thoroughly unkind; and it is a sad thing to be unkind to what is good and true, as also it is a sad thing to be very kind to what is not good and what is not true. This is what they were about; that is where they got through want of the guidance of God, and of the truth.

Job 9. Now we come to a very grand chapter, but still we find the lack of Christ. Job raises the question. "I know it is so of a truth." He did not deny what they were saying, about the hypocrite, in the least; he agreed with them fully. Only he said, as it were, 'You are all mistaken in thinking I am a hypocrite.' "I know it is so of a truth; but how should man be just with God?" There was the great difficulty for him. He fully believed in God's faithfulness to himself, and His faithfulness to His children generally; but still where was the ground? Well there was no ground yet at all. It was all hope. It was a hope of the Christ that was coming, without their knowing how Christ would answer to that hope. They only knew it would be all right, but how, they had no idea. That Christ should become the righteousness of the believer — oh, what a wonderful thing that is! Well, the prophet Jeremiah speaks of Jehovah's righteousness; but I do not believe the prophet Jeremiah understood anything about it at all. How could he? Nobody could. Look at the apostles themselves. They had all the Old Testament to help them, and all the teaching of the Lord Jesus during the time of His ministry, yet they were entirely ignorant of it. They had not a notion of it until the cross began to enlighten them, and particularly the resurrection, and fully, the Holy Ghost — the Holy Ghost sent down from heaven. He brought in the truth that was in Christ, but their eyes were holden that they could not take it in — could not see.

So Job describes in a very grand manner what God is in His ways — His uncontrollable power and authority. He knew man was weak and faulty. Nevertheless, Job did not doubt that God would see him through all his difficulties, but on what ground of righteousness he could not conceive. If man was a poor sinful man, and nevertheless God showed him saving mercy, how was man to be just? You cannot put justice and sins together until you have got Christ, who died for the sins and rose again for the believer's justification. There the sins are completely blotted out. How could Job know anything about that. Nobody knew it; no man on earth. Their idea of the Messiah was more of a great king that would be full of goodness and mercy to his people upon the earth. But that He should be made unto us righteousness as well as wisdom and sanctification and redemption I oh, dear no! they did not in the least understand; how could they? I daresay that the people in Christendom think it was all known pretty much as they knew it now. There was no power, no joy, no peace, but always entreating that God would show them mercy as poor, miserable sinners; there was no idea of salvation. Well, here Job describes God's power in a wonderful way. "Which shaketh the earth out of her place, and the pillars thereof tremble; which commandeth the sun, and it riseth not, and sealeth up the stars; which alone spreadeth out the heavens, and treadeth upon the waves of the sea." Very grand; wonderfully so; and very true. "Which maketh Arcturus" — that is in the constellation of Arctophylax or Bootes (the Herdsman), near the seven stars which people call "Charles' Wain." The Arabs call the latter, however, a very different thing, viz., "The Greater Bear." They made the four stars to be the body, and the three stars were the tail. However, this is Arcturus; and Orion and the Pleiades go by the same names still. These are all in the northern sphere; but the people of those days had penetrated enough to cross the line, and they were aware that there was a southern world. They did not know much about it; they knew very little. Of course they did not know America, except very obscurely. There were hints from time to time that there was something in the west; but in the south they had no idea of Australia or New Zealand.

He goes on, "which doeth great things, past finding out; yea, and wonders without number. Lo, he goeth by me, and I see him not; he passeth on also, but I perceive him not. Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?" (verses 6-12). That is exactly where Job was. He was quite sure that it was of God, and that is the very thing that made the difficulty. Because his conscience was pure toward God, and he knew the goodness of God, and yet how was this? He could not understand it, neither did they in the slightest degree. "If God will not withdraw His anger, the proud helpers do stoop under Him. How much less shall I answer Him?" There he is beginning to feel his weakness. He was not a proud man; but as all men are, till they learn in the way that I have described, he had a very good opinion of himself. That must all come down. If a man is to be blessed, or a woman, the blessing will not come by a good opinion of oneself; that is wrong, and the greatest hindrance to the blessing of God and the enjoyment of His grace. "Though I were righteous, yet would I not answer." There, you see, was thorough piety. "But I would make supplication to my judge. If I called, and he had answered me, yet would I not believe that he had hearkened unto my voice."

Well, that was great ignorance of God; because God does answer, and God does hear; and God delights in His children now; now that they are cleared, now that they know Him, He delights in perfect intimacy and love with Himself. "For he breaketh me with a tempest" — and that was true — "and multiplieth my wounds without cause." Ah! without cause; that is a little too much to say. He had His own wise cause; He had His own blessed end. He meant that Job should be a far happier man and brighter in his state than he had ever been before; and till Christ came it could be only by making him a bag of broken bones — to learn that all the goodness was in God and all the badness was in himself. "If I speak of strength, lo, he is strong; and if of judgment, who shall set me a time to plead? If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul: I would despise my life. This is one thing, therefore I said it, He destroyeth the perfect and the wicked." That is what they thought was a terrible blasphemy, but that is what he thinks.

We understand it. The greatest calamity might come, and God send it, and a number of people perfectly innocent might perish just as much as the wicked people — say the sack of a city, or a pestilence sent by God in His moral government. Well, I say, these things are there undoubtedly, and Job stuck to that. All their talk did not at all drive him from the plain fact which they shirked and shut their eyes to. "The earth," he says, "is given into the hand of the wicked." And is not that true? Is not Satan the god, and the prince, of this world? That is wicked enough. And further, "He covereth the faces of the judges thereof," i.e., he allows the judges to pronounce altogether wrongly and unjustly. That is, somehow or other their faces are veiled from the light, and they judge according to appearance. It is very certain that that is not a way to judge soundly. "If not, where, and who is he?" Who is he that does that? These things happen; innocent people suffer; guilty people escape; all these things are coming every day — are coming in England. It is not merely in Turkey, or Russia, or Tartary, or China; no, it is in England, in London; and nobody can hinder it. Things are out of course, and will be till the Lord takes the reins.

"If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself; I am afraid of all my sorrows, I know that thou wilt not hold me innocent. If I be wicked, why then labour I in vain? If I wash myself with snow water, and make my hands never so clean; yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me." That is, God will show him to be defective after all. That is true. If you are resting upon yourself, you are resting upon a ground that is not approved before God. If you are resting upon Christ, you have got the only solid ground that never can be taken from you. So he closes. "For he is not a man, as I am, that I should answer him, and we should come together in judgment. Neither is there any daysmen betwixt us." That is what Christ became; Christ became the mediator between God and men; and not merely a mediator, but a mediator who is equally divine with the God before whom He acts as mediator for us. If there had not been the hand of God in the cross, there could have been no divine redemption. It was God that forsook His Son; it was God that turned away His face from Him; and, therefore, now what is brought in is the righteousness of God. And there is nothing against that. But it is a justifying righteousness; it is not a condemning righteousness. The same God that condemned under the law saved under grace, because of Christ.

Well, then, we come to a great lament in the tenth chapter, and I may be very brief with that; for we shall have a great deal of this lament throughout the Book. We have had it already, so there is no need particularly to dwell upon it. My object is not to go into every word, but to give a sufficiently general understanding of the Book of Job. "My soul is weary of my life; I will leave my complaint upon myself." He now despaired of getting any sympathy from them. "I will speak in the bitterness of my soul." 'Here I am alone with all my sorrows; here are three dear friends who have not one particle of sympathy with me! no kind of feeling nor compassion for all that I am suffering. They are quite comfortable that they have none of it, and they are quite astonished that I should have any of it; and they think therefore I must be very wicked. It is all false.' "I will say unto God, Do not condemn me; show me wherefore thou contendest with me." That God did; he was answered. "Is it good unto thee that thou shouldst oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked? Hast thou eyes of flesh? or seest thou as man seeth? Are thy days as the days of man? Are thy years as man's days?" That is, he compares himself to a sort of butterfly broken on the wheel. There is this terrible wheel for malefactors, and he, a mere butterfly, is all broken down — God, in all His uncontrollable power dealing with such a poor, weak man as he; every part of his body throbbing with pain, and full of nerves all on the strain of agony from head to foot, "Thou enquirest after mine iniquity, and searchest after my sin."

Job had a perfectly good conscience and therefore he says, 'Where is it; I want to learn where it is and why it is.' "Thou knowest that I am not wicked." That he would say to God; and it was perfectly true. It was not that; it was his own satisfaction in that poor reflection of righteousness which the best of men can have here below in himself, but which is no ground at all to stand on before God. "Thine hands have made me, and fashioned me together round about; yet thou dost destroy me" — after all the love thou hast shown me. "Remember, I beseech thee, that thou hast made me as the clay." He had not made him as an angel; he had not made him as one that was above this kind of suffering. "Hast thou not poured me out as milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and thy visitation hath preserved my spirit. And these things hast thou hid in thine heart." 'You had that in your heart before I was born. You meant me to come into this, and I do not know why.'

"I know that this is with thee. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity." He asked to be forgiven if there was anything unknown. "If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head." No, he is thoroughly humble now; at any rate, he was on the way to it. "I am full of confusion; therefore see thou mine affliction, for it increaseth." And he uses very ungodly language now. "Thou huntest me as a fierce lion; and again thou showest thyself marvellous upon me. Thou renewest thy witnesses against me, and increaseth thine indignation upon me; changes and war are against me. Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! I should have been as though I had not been; I should have been carried from the womb to the grave. Are not my days few? Cease then and let me alone, that I may take comfort a little before I go whence I shall not return, even to the land of darkness, and the shadow of death." You see how little they entered into the bright future. "A land of darkness, as darkness itself and of the shadow of death, without any order and where the light is as darkness."

LECTURE 4.

JOB. 11-14.

We must carefully remember that, although the Book of Job is inspired, it would be a great mistake to concede that the speeches are inspired. Certainly Satan's words were not inspired, and they are recorded there; and it is part of the profit of the Book that we have the mistakes of the speakers. Every one of the three friends was very much mistaken in what he said, and Job himself also. It is only when we come to Elihu that we get the mind of God as far as a man is inspired, and then we have Jehovah's own word clearing up all the difficulty.

This is very important, because there is a kind of hazy idea that seeing they are found in the Bible the speeches of different people are also inspired. The Book is inspired to begin with; but we have to judge of the utterances, say of king Saul, or even of David, whether what they said was so or not, for it is not that everything which they said in their daily life was inspired. It might be more or less true; it might be sometimes really and absolutely true; but that is all a question of searching and comparing scripture with scripture. Then it comes direct from God or from a prophet, or from an apostle — the inspired writing — all that is absolutely the word of God. But not so where we have a historic scene — whether it is in Samuel, Kings or Chronicles, or whether it is in the Book of Job, where we have actual conversations given us by the Spirit of God — it would be quite a mistake to imagine that, because God gives us the speeches, therefore the speeches represent His mind.

It is perfectly plain from the solution at the end of the Book that they did not represent His mind. Now take this man Zophar — a great deal that he says is very true, but it does not apply to the purpose. It was all misused. It was based upon the assumption that whatever God allows now is really the judgment of God. But that is not the case. The devil now is the ruler; he is the one that actuates men. The spirit of evil works in the sons of disobedience, and everything is now out of course. Therefore to reason from things as they are now is to be guilty of a very great mistake. In short, it is to put what happens now into the place which the judgment of the Lord will have by and by before the throne. Then there will be the mind of God pronounced upon all our words and all our ways; but the present time is a state of confusion, and men are not at all as they ought to be, and even. God's children are very far from being as they will be. Everything is now imperfect and short of the mind of God. And still more, all the things that take place on earth are a mass of confusion, and judgment has not yet returned to righteousness. Judgment will never return to righteousness till the Lord sits upon His throne. Now, there is judgment in the hands of people who are themselves as bad criminals very often as the men whom they transport or hang. They might be thoroughly wicked men, and enemies of God in the most frightful manner; still, bad as they may be personally, they are very often honest in carrying out the law of the land fairly.

We all know that there may be sad mistakes in point of judgment; but the day is coming when judgment will return to righteousness. They have not got righteousness to return to — they are simply unrighteous men; and it is remarkable that the apostle Paul brands the judges of the law in his day as being unjust (1 Cor. 6: 1). Yet for all that God employed them. There were magistrates; there were judges; and God called them unjust when it was a question of His own people who had a far higher character of righteousness as their standard. They knew Christ; and all these things that these Corinthians were going to law about ought to have been settled among themselves — in the presence of them all. They were therefore exceedingly wrong in going on like the world. The world must go to the law-court. What could they do? They could not settle things themselves. They have not got the authority the court has. They go there, and on the whole they get their questions fairly well settled. But the children of God have quite another tribunal; and the apostle says it is so easy to settle these matters of an outward kind that the very least in the church might be asked to do it. He did not, of course, mean that the least in the church are the proper people to settle it, but it is a stigma upon their going before the world; and, of course, the most proper in the assembly are the people that ought to look into these things; those that have most experience and weight. It is merely the apostle putting shame upon the worldly spirit of the age. Here we are in a world where we are all apt to make mistakes; through ignorance sometimes, and very often through will of one kind or another that blinds us; but the mercy of God watches over all.

So here we find Zophar taking it all into his own hands. Why, if he had been a divine person, he could not have spoken more authoritatively. It was perfectly plain to him that Job was a bad man, and that he was a very vain man who liked to hear himself talk, and that he had no regard for other people, for there he was abusing them. In short, it is a very bad speech this of Zophar, most disrespectful to Job, and proud and haughty on his own part; and the more so as he was the youngest of the three, and consequently the one least capable. "Should not the multitude of words" — that is all he would allow on Job's part — "be answered, and should a man full of talk be justified? Should thy lies — "think how far he went — "Should thy lies make men hold their peace? and when thou mockest" — that was all he considered it — "shall no man make thee ashamed? For thou hast said, My doctrine is pure, and I am clean in thine eyes." Now Job had never said either. He had never said that his doctrine was pure. What he said was, that he held to God and to His ways. And what he said about his conduct was that he was not a hypocrite. He acknowledged that he might have sinned in some way unknown to himself that accounted for all this terrible storm of affliction that bore his soul down to the dust. And that was his difficulty; he did not know quite. He believed that he had been walking with a good conscience before God; and they were not able to say anything — they could bring nothing against him. All said alike, and judged him in a most severe and unmerciful manner. So he asked that God would speak. Well, God did speak; and when God spoke it was not to the honour of Zophar, nor of Bildad, nor of Eliphaz even — here very much more quiet and calm of spirit than Zophar. But for all that it was owing to the intercession of Job that the anger of the Lord did not fall upon those three men. It might have been their death had it not been for the intercession of Job.

Zophar says some things that are very excellent — properly applied. He says, "Canst thou by searching find out God?" Well, nobody can; God must reveal Himself. "Canst thou find out the Almighty unto perfection?" Only if God speaks. "The measure thereof is longer than the earth" — certainly, and that was a very insufficient measure — the earth — "and broader than the sea." He might have taken in all the universe. "If he cut off, and shut up, or gather together, then who can hinder him?" There is no doubt about His power, no limit to it. "For he knoweth vain men: he seeth wickedness also." All these are insinuations against Job. "Will he not then consider it? For vain man would be wise, though man be born like a wild ass's colt." Well, no doubt. That is man's condition now through the fall, that sometimes his acts can only be compared to those of a beast — uncontrollable, like a wild ass — or even to those of a savage beast, that consumes and destroys before it, like a lion or a bear. Man is capable of doing all these things. "If thou prepare thine heart, and stretch out thine hands towards him." Now there, was excellent advice. That was just what Job did require — to wait upon God till God gave him the answer, as to how it was that all this had come upon him. But Zophar's notion was all wrong.

"If iniquity be in thine hand" — that was not what it was; it was not a question of iniquity, but of God dealing with Job's satisfaction with himself. Job was a truly pious, God-fearing man; but he had a high idea of his own character. That is what no soul ought ever to allow. It is altogether wrong for a person to rest in himself, no matter how unblemished he may be, no matter how he may truly wait upon God day by day. There is no rest in any creature, least of all in ourselves. It was One that was coming. And now there is One that is come, so that we have the understanding of "Him that is true." But in Job's day he evidently did not understand all this. "For then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear," and so Zophar pursues down to the end of the chapter in very proper language. But his thought was all wrong, because he supposed there was some great wickedness unseen and unknown. Why then did he suppose it, if it was not seen and known?

We have the most remarkable instance of the opposite of this in the New Testament. One of the twelve was a dishonest man, and was about to betray the Lord Jesus. The Lord, who knew it perfectly, never brought it out in such a way as to act upon the consciences of the eleven. He allowed it to go on to the very last, and it was only when the dishonest one had passed out of their hands, and was himself on the way to death — and death by his own hands, as well as the death of the Lord by the hands of the Jews and Gentiles — that then the Lord no longer allowed it. If the Lord had meant them to judge Judas He would have made it manifest before. But He meant on the contrary that if he had made it manifest before, Scripture would not have been fulfilled. Scripture had declared that that man was the man to betray the Lord, and therefore it must go on to the end — to the betrayal. The Lord would not therefore open out the wickedness of Judas until it was before all the world.

Job answers in the next chapters (12-14) and no doubt he repays them too much in their own coin. "And Job answered and said, No doubt but ye are the people, and wisdom shall die with you." Well they deserved that rebuke. "But I have understanding as well as you." Now there he was far more considerate than they; because he did not take the place of being so superior. "I have understanding as well as you" — "I am not inferior" — he does not say, "I am superior" — "I am not inferior to you." "Yea, who knoweth not such things as these?" They were only talking platitudes, moral platitudes, that every person of the slightest acquaintance with God already knew. They were not giving any light upon this very difficult question, how it was that a pious God-fearing man fell under such tremendous sorrow and affliction. They did not contribute one atom to that question. They merely let out all their bad thoughts and feelings, and consequently they were really heaping up wrath, if it had been the day of wrath; but it was the day of mercy, and God humbled them, by their being indebted to Job for His not taking them away by a stroke that would have been perfectly just. "I am as one mocked of his neighbour" — they talked about his mocking — "who calleth upon God, and he answereth him; the just upright man is laughed to scorn. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease."

Now that phrase exactly gave the position; they were all at ease, these three men; there was nothing the matter with them; they had not, as Job, been taken up by God to allow the devil to do all the evil he could, and finally to allow that pious men should be the persons that would provoke them as they provoked Job. "He that is ready to slip with his feet" — that is what Job felt he was — "is as a lamp despised in the thought of him that is at ease" — because if he gives way — the lamp requires to be held steadily — if a man is slipping with his feet, what is the good of a lamp? It waves and waves down into the mud. But they were all at ease sitting in judgment upon him. "The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly." Nothing could more completely upset all their arguments.

There had been that great robber Nimrod — that man who first began to hunt beasts, and then to subdue men to his own purpose without God giving him authority. And yet God allowed it. Nimrod built great cities and became a great man. "The tabernacles," therefore, as Job says, "of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly." That is the present state of the earth, and any state of the earth since man fell is no adequate testimony of what God thinks of people. It is not bringing out His judgment of men yet. There may bean occasional dealing of God in a particular case, as an exception to His ordinary way of leaving things apparently to their own course. But that is just the reason why there is to be a judgment — because things have not been judged according to God, but they will be.

"But ask now the beasts" — there is a very triumphant thing. "Why," he says, "the very beasts know more than you, and prove more than all your speeches! Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea" — who have got practically no voice, and do not know how to talk — "shall declare unto thee." That is, the whole creation — the lower creation of God upon the earth — is a proof that things are not yet according to God. Do they not prey upon one another; do not the great swallow up the small; and is not man the great executor of death upon beasts and birds and fishes, and everything, for his own gratification? I do not mean merely for food, but to please himself at all costs. In short, it is not merely what the Lord allows, but man makes it for his lusts, for his luxury, for everything except God. "Who knoweth not in all these that the hand of Jehovah hath wrought this?" He cannot deny that the Lord has left it in this way. "In whose hand is the soul of every living thing, and the breath of all mankind" — and yet He allows them to break forth in this lawless way. "Doth not the ear try words?" — do you think I cannot hear? — "and the mouth taste his meat?" — that I cannot discern my palate? "With the ancient is wisdom." There again he shows how little he was for condemning where there was wisdom. He allows that with the ancient there is wisdom — "and in length of days understanding" — because there is experience that nothing else can give.

"With him is wisdom," he says. He turns to God; for, after all, it is only in a little measure a man profits. "With him is wisdom and strength" — whereas as the ancient gets wiser he becomes weaker — "he hath counsel and understanding." "Behold, he breaketh down, and it cannot be built again; he shutteth up a man, and there can be no opening. Behold, he witholdeth the waters, and they dry up" — and what a wretched state the world is in when there is no water. But then in another way it comes, and He gives them too much water; "also he sendeth them out, and they overturn the earth." The waters carry everything before them. "With him is strength and wisdom: the deceived and the deceiver are his." That is the present state. "He leadeth counsellors away spoiled, and maketh the judges fools." Undoubtedly those counsellors and these judges were persons eminent for their knowledge, and, were supposed to be, for their wisdom. But there is always a limit in this world, and there is often a disappointment where you most rest.

"He looseth the bond of kings, and girdeth their loins with a girdle. He leadeth princes away spoiled, and overthroweth the mighty. He removeth away the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty. He discovereth deep things out of darkness, and bringeth out to light the shadow of death. He increaseth the nations, and destroyeth them; he enlargeth the nations, and straiteneth them again." There are all kinds of change. There is nothing therefore that shows the settled judgment of God. Everything among men is in a flux — a constant flow and change; and therefore nothing could be more foolish than the groundwork of the three friends in their attack on Job. "He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. They grope in the dark without light, and he maketh them to stagger like a drunken man." And that is the way where people trust in men.

But now he says (Job 13), "Lo, mine eye hath seen all this" — "you have been boasting of what the ancients had all thought" — "mine ear hath heard and understood it. What ye know, the same do I know also; I am not inferior to you. Surely I would speak to the Almighty, and I desire to reason with God." That is just what he was doing. But how? He did not know. There was not the New Testament yet. There was not One to stand between God and man, like Christ. So he did not know how to get at Him. If he could only find Him; if he could only be before Him! He knew very well what he would find there — a faithful God. But somehow or other there were difficulties and riddles between God and his soul that he could not understand. He says, "But ye are forgers of lies." You see all their arguments were founded upon man and upon the world. Everything that a believer stands upon is what is in God, and what God gives and reveals. And there we find it, in all its perfection, in Christ. But they were all resting upon man's thoughts and man's experience, and the like. And further he says, "Ye are all physicians of no value." You have come to heal me; you have heard of my terrible state; you came to heal and cure me in my dreadful sickness and suffering, and what have you done? Why, you have poured poison upon my wounds; you have poured no wine, no oil. No balm have you poured upon the poor sufferer.

"Oh, that ye would altogether hold your peace I and it should be your wisdom." And it often is a man's wisdom when he sits quiet and holds his tongue. But directly he begins to speak about what he does not understand — well, what then? That is exactly where they were. "Hear now my reasoning, and hearken to the pleadings of my lips. Will ye speak wickedly for God? and talk deceitfully for him?" That is what they had been doing. They pretended this to be for God. "Will ye accept his person? will ye contend for God? Is it good that he should search you out?" Well, that is what He did. "Or as one man mocketh another, do ye so mock him? He will surely reprove you." How remarkably that was fulfilled! "He will surely reprove you, if ye do secretly accept persons" — and that is what they were doing. They were accepting persons falsely — according to appearance. "Your remembrances are like unto ashes, your bodies to bodies of clay. Hold your peace, let me alone, that I may speak. and let come on me what will." Now here I am, ready to bear whatever God sends. I feel the awfulness of it, and the terrors of God are on my soul; but here I am; let him do as seemeth good in his sight "Wherefore do I take my flesh in my teeth, and put my life in mine hand? Though he slay me, yet will I trust in him."

There was a far deeper faith in Job than in all the other three, or in any of them. He did not mean, 'though I am lost.' Oh no, he had no idea of that. "Though he slay me" — he knew that the best thing was not life on the earth; he is learning that; but the best thing is the life to come. There it would be all according to God; but here it is in confusion, and in every kind of moral anomaly. "He also shall be my salvation" — he has no doubt about that — "for an hypocrite shall not come before him." He was very far from that. I do not say that they were hypocrites; but certainly they talked very badly, for men of piety, to Job. "Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost." That is, it was a relief to him, in the agony that he was passing through, to speak out; and all he wanted was to be put right if he was wrong. He says now, "Only do not two things unto me; then will I not hide myself from thee. Withdraw thine hand far from me" — the outward thing — "and let not thy dread" — the inward — "make me afraid: then call thou, and I will answer" — and so he did — "or let me speak, and answer thou me. How many are mine iniquities and sins? "

Did he say that there was no sin in him? He never said anything of the kind; he never had the presumption to say, "I am clean in thine eyes." No, no, far from it. Unfortunately he had rather rested in his cleanness in his own eyes, and in the eyes of other people; but he had to learn that it was a very different thing to be clean in God's eyes. He begins to learn that more and more deeply. "Wherefore hidest thou thy face, and holdest me for thine enemy? Wilt thou break a leaf driven to and fro?" Was that a person pretending to any strength? "And wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me to possess the iniquities of my youth" — it may be that they are coming upon me now. "Thou puttest my feet also in the stocks" — you make me an object of shame before everybody — "and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet." That might have been thought to be hidden — "the heels of my feet"; but no, everything is marked. "And he, as a rotten thing consumeth, as a garment that is moth-eaten."

Now we come to a very remarkable chapter (14). Here we find how far were people, in those days even, ignorant as they were, from confounding the resurrection of the unjust with that of the just. This chapter brings in man raised from the grave. I would not say from the dead. Resurrection from the dead means some raised and others left. Resurrection from the grave will be true after all the saints are raised, and there remain only the wicked to be raised. That will be the resurrection from the grave, but not from the dead (for "from the dead" allows that others remain), there will be none left at that time. There are two resurrections. What is called in the common creeds of Christendom the "general resurrection" is a figment; it has no foundation in scripture. It is entirely opposed to the plainest words of God. Now you have in this world the righteous and the wicked all confused together. The tares are growing with the wheat. But that is only till the judgment come; that is only till the Lord come. And when the Lord comes there will be the separation of the righteous called not only from the dead (other dead being left in their graves), but to heaven where He is now. They are going to be like Himself — "the resurrection of the just." But there remains the great mass of mankind; and that is what Job describes in this chapter. I shall have little more to show, if God will, next Wednesday, about "the resurrection of the just"; but here is the resurrection of the unjust. And therefore you observe how beautifully the language suits. "Man that is born of a woman" — not a word about anyone that is born of God. Those that are born of God will be the righteous. But "man that is born of a woman" (and all are) "is of few days" — it looks at man since the fall — "and full of trouble."

Now, if you are speaking of those that are born of God, is that all you could say? Surely not! To depart is no doubt gain, but to live is well worth while; particularly when Christ is the object; and such can say in their measure, in spite of all their weaknesses and all their faults, "To me to live is Christ." Yes, it is full of blessing; but here it is merely man born of woman, never born of God — not yet, till we come to a later chapter — not one of these is supposed to be born of God. "He cometh forth like a flower" — for they are all pretty much the same when they are born, so far like a flower — no doubt, an interesting object, but how soon developed and made perfectly plain. "He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not." You know very well — we all know — that there is great mortality among the children; it is particularly there that we have death so frequent. "And dost thou open thine eyes upon such an one, and bringest me into judgment with thee? Who can bring a clean thing out of an unclean? not one." It does not mean, "not one person," but "not one thing." I merely make that remark in order that it may be understood. "Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass." It its all therefore an uncertainty — a precarious condition as far as man is concerned — but all settled of God.

"Turn from him, that he may rest, till he shall accomplish, as an hireling, his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth, and wasteth away." There is no hope for him for this earthly life; he dies and is done with. A plant on the contrary may be brought down to the worst and nothing appear, and yet it may shoot up again, particularly if there is water to help it. "Yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth, and drieth up; so man lieth down, and riseth not." There people very often stop, but not so the Spirit of God here by Job. For it is plain here he really does say what Scripture fully warrants — "till the heavens be no more." A very remarkable expression. It might have been thought to be — and that we could easily understand as a natural thing — "till the earth be no more"; but man lives and dies, and does not rise — not till the earth be no more, but — "till the heavens be no more, they shall not awake, nor be raised out of their sleep."

Surely, what is here said is very striking, that even man without God — man who is only born of woman, and not of God — man is to sleep till the heavens be no more. Now take the last Book of the New Testament. In Revelation 20 you find that, after the last outbreak of the world and the external nations of the world in the millennium, all that are not converted during the millennium will fall victims to Satan, after his release from the abyss, and they will all be rallied by him against Jerusalem on earth. They cannot touch Jerusalem above, the holy city. And not merely that, but "the camp of the saints about" — another striking thing. Why is there a camp of the saints around Jerusalem at that time? Has Satan gathered all the outside nations for one great effort to destroy the righteous that will then be on the earth? All the righteous flow up to Jerusalem, and as it will be entirely beyond the capacity of that Jerusalem to take in the saints from every quarter of the world, they will make a vast encampment round the "beloved city," and that will be the great mark for Satan. Against that he thinks to hurl his battalions — all the rebels of the millennium on earth. And what happens then? Fire comes down from God and destroys them all. And what then? Satan is cast at last into the lake of fire. There is to be no temptation more; everything is going to be changed now. It is not merely that he is bound — he is cast into the lake of fire. There is no use which God can put him to; he is now to be punished for ever. And that is not all.

Heaven and earth flee away. And as the fire had consumed these wicked nations, they now are raised from the dead, and not only they, but all the wicked since the world began. This is the resurrection of the unjust, and they will all be in one company, and without one righteous person. You may ask what is to become of the righteous. Oh, they are translated, just as we are at the coming of the Lord for us before the millennium. They will be with the Lord. They are not spoken of; there is no need to speak about it. They were never promised to sit upon the throne; we were. They had their comfort all the time of their righteousness. They will enjoy nothing but comfort; and, consequently, as they never suffered with Christ, they are not to be glorified with Him. Nevertheless, they are to be raised, or as I should rather say, they are to be changed, because they do not die. But they will no doubt be changed.

That great principle of change will apply to all that are found alive — all the saints on the earth at that time. And we do find them in the next chapter. "The tabernacle of God is with men." There they are the men; they are not the tabernacle. The tabernacle of God are the glorified saints — are those that had been already with Him and reigning — all those that were His, and they are particularly, as far as I know, the church. I do not know that one could predicate it properly of any but the church. Still, all the others will be blessed throughout all eternity. But the tabernacle of God is with men, and I presume that these men that are spoken of are the saints that are transported from the earth into the "new earth." You may ask me, How and why? I say, God does not tell us, and I cannot tell you, beyond that I know it will be; and we are all bound to believe that it will be, because the word of God says so. So that there is the tabernacle of God quite distinct. And now when they are all in this city, fit for all eternity, the tabernacle of God, instead of being up in the air, comes down. It is not that it mingles with the other, but there it is. It deigns to be in the midst; God Himself is there, and all those that are in especial nearness to God will be there; but all the blessed inhabitants of the millennial earth will be there as the men with whom that tabernacle shall then be.

So that nothing can be plainer than how this coalesces with the words of Job. The wicked lie in the grave till the very end of the earth. Not merely the end of the age, but the absolute end, not only of the earth, but, of the heavens; and therefore it is said "till the heavens be no more." For it might be thought that at the beginning of the millennium the earth sustains a very great change, and so it does. But it is not then; it is "till the heavens be no more," and that will never be till the absolute end of all the dispensations of God; and then it is that the wicked from the beginning and up to the end of the millennium will be all raised for judgment. And this entirely agrees with the 5th of John. You recollect that very remarkable drawing out of the grand principle of life and judgment by our Lord Jesus. He is the source of life, and He is the executor of judgment. In giving life He had communion with His Father. "For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." But He, and He alone, will judge the dead. And in effect He carries on the judgment of the living also, the "quick" or "alive." But at this time all His enemies will be dead; all the wicked from the beginning of the world; and they will be sentenced therefore to that which lasts when the world is no more, when there is nothing but the new heavens and the new earth, wherein dwelleth righteousness. They will meet their doom then. And it is lovely, it appears to me, that God should bring those that He loves into their blessing, long before those that are accursed meet their doom, and they will all meet this doom together.

Speaking now of those that are left when the Lord comes for His saints, there will, of course, be great executions of judgment; but then they remain (as a general law) till the end of all — till the thousand years are over, and the heavens and the earth that now are, are completely changed. I would therefore leave this with you as showing how Job had a very good inkling of this blessed truth — much more than the theologians have now- a-days. In general they are all partners in error, no matter who they may be. They may be Established or non-Established; they may be what they call the Free Churches; or they may be Ritualist or Roman Catholics, or anything; but they are all agreed in that great error; they jumble together both the righteous and the unrighteous in what they call one general judgment — a general resurrection — a thing that is entirely without one single scripture to justify it. Nay, more — that is condemned by all the light of the word of God, both Old Testament and New.

Now, I need not say much more; for Job turns from this very solemn scene that is before his mind to call upon the Lord, and says, "Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thine hands." His heart is beginning to get a little courage. "For now thou numberest my steps: dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity. And surely the mountain falling, cometh to nought, and the rock is removed out of his place. The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man." But the Lord does not leave Job until he sees that he was not merely man looking up to God, but a man knowing God's love that was taking him up and chastising him in order that he might be blessed more than ever he had been before. That is the great object of the Book of Job.

LECTURE 5

JOB. 15-19

In this 15th chapter we have the second debate between Job's friends and himself. I shall take a view of the greater part of it, if the Lord will, in a general way tonight.

Although Eliphaz was the more grave and solid of his friends, they were all infected with the same fundamental mistake. That is an important thing for our souls. We are so apt to think that we never make any important mistake. Why should that be so? Are we so different from others? Are we not very liable to it? You must remember that this is a practical mistake; it is not merely a dogmatic one. There is no question of false doctrine of any kind here; but it is the application of truth to the soul; and it is of great moment to us that God has given us a very early book — Moses probably the writer of it; but the persons concerned are considerably before Moses. We see that from the very age of Job, and from all the circumstances.

There is no reference to the law of Israel; no reference to the deliverance of Israel out of Egypt; it always speaks of a particularly early time. Its great point is the dealings of God with man, and particularly with men of faith. It is not merely unbelieving man; with him it is always pretty much the same thing. His guilt may be aggravated; and, indeed, I have no doubt that there is no man now so responsible as those that hear the gospel — those that have Christianity in a living way presented to them. They are far more guilty and more to be pitied in one way than even the wild Tartars, or the subjects of that kingdom (Thibet) that seems now [1903] about to be penetrated — that practically shut up and sealed kingdom which now is about to be opened, as far as we can see; surely a rather solemn consideration; for it would be hard to find another. No doubt, in the wilds and centre of Africa there may be many tribes that are unknown; but this is a very old civilization; and its rulers have managed to completely block out light from every source — to pursue their own devices to their own destruction. But God will not allow it to proceed further; and although we cannot look for much in the present state, many may go there as a matter of commerce, or a matter perhaps of politics, or a matter of ambition of one kind or another — still there may be children of God mixed up with them, and these, at any rate, can give a message from Christ.

However that may be, what I am drawing attention to is the interesting character of this book as the revelation to us now (and, of course, to the Old Testament saints long before us) of how God deals with pious men, and that for their souls' good, before there is any written revelation of God. For this is one of the very first books that ever was written, as I have previously remarked. Sometimes people forget that although Job appears far down in the Bible, it is the first book of a poetic character; the prose books all come before Job, carrying you down past the captivity to Babylon, and then returning from it; and then we go back to the poetic books, and the Book of Job is the first one. It answers, therefore, very much to Genesis; what Genesis is in the first portion of the Bible, Job is in the second. Then we have the Prophets; but it is the first of the poetic books that are not the Prophets.

Now as to the attack — for we cannot call it anything else — that is a serious thing. It is not merely in modern times that Christians have their differences. We see it is here radical — it belongs to the human spirit, and it may have a very good source; because we are, as no doubt Old Testament saints found themselves too, instinctively caring for one another. These friends of Job were exceedingly troubled as to the man to whom they had all looked up, and he was considered the most righteous of all men within their scope; and no wonder, God pronounced him so. They did not know that. It is a most important thing to make this remark, that we are in a very different position, for hearing all these debates, from Job himself. How little did Job know that all that came upon him was in consequence of what passed in the presence of God in heaven! — everything spoken in heaven about the child of God, even the trials! This was to be a peculiar trial, but it was all settled there; Job knew nothing about it. The raid of these Chaldeans, and those we call "Bedouins," and the like — all that was merely natural; and, no doubt, the tendency was to regard it merely as the trials of a righteous man and his family from natural causes.

No, beloved friends; it is not a mere natural cause to the believer; he is under the eye of God. He was so always; still more so now. Now we are brought into known relationship with God, and into the nearest relationship with God. We are put in the place of His own family; we are His own children, yea, sons of God, for this latter speaks of a dignity before others; that is to say, we are no longer novices, no longer babes in the nursery, as was the case with believers in the Jewish system. They had not arrived at age. The Christian now, if he knows what it is to be a Christian (a great many, alas! do not know, for they think themselves very much like believers of old, but that is a mistake), has far superior privileges; and it is one of the great means of Satan's hindering, to lead people not to understand the place they are brought into, and, consequently, their responsibility. However that may be, here we have these undoubted saints that were all at sea in regard to this terrible calamity, this blow after blow, tempest after tempest which blew away everything in which Job had once been so favoured. For God has pleasure in blessing His people not merely in spiritual things, but where we can bear it. You remember that word of the apostle John, where he wishes that Gaius might prosper as his soul prospered. If the soul does not prosper, adversity comes as a great mercy; but where the soul prospers we may be allowed to feel, and God has pleasure in showing, His goodness in everything — in family circumstances, yea, in everything, if it be for His glory. He is the judge of that. But there are continually things that, in the wisdom of God, are forbidden in this way or that way.

However, I do not go into that new; but here we have the fact that the two things perfectly coalesced in Job — that there was not a man upon earth that God had such pleasure in looking upon as Job, and yet such a man passing through deepest trial from God. It is a great difficulty with the Jews; they cannot understand it. They want to make out that Job was an imaginary being, because it seems so strange to them that after Abraham, Isaac, and Jacob, there should be a man outside Israel altogether that God had such a high opinion of — and he not a Jew! Yes. So there it was a great blow to their pride and their narrowness. Yet were they not all in fact outsiders? They would seem to have been in the Abrahamic line in one way; but they were not in the chosen line. You know that Abraham had other children; and they would appear to have been sprung from an Abrahamic line, but outside that particular covenant; and we have no reason to suppose that they had the sign and seal of that covenant which, of course, the Israelites have.

No; the point is God dealing with "man," and with man's heart and conscience. And what is more, it was not because of any particular evil. There was the radical mistake of Eliphaz which runs through his speech that I have just read tonight. He cannot rise above the thought that Job had seemed everything that was beautiful to our eyes and everybody's eyes, and he was blessed of God in an extraordinary manner. For he was, as is said, the greatest man in that part of the East. And now this utter reverse! this casting him down from what seemed his excellency! How could it be but that, as God is a righteous God, there must be some terrible iniquity there? So he also felt that if there was an iniquity, Job must be conscious of it; and yet not a word from Job! Not a sign that he was ashamed of himself, or that he had anything to be judged! There was fault in Job; but not the least of the kind they expected. The fault in Job was this, that Job had a good opinion of himself, and that Job had great pleasure in everybody's so highly respecting him. I wonder whether any of us have got that? I am afraid it is a very common thing. And there is just what people do not find out. They do not learn; they so little understand this wonderful mirror of the word of God. They do not understand that here is their own case.

However, I perhaps anticipate. But we find how very strong is the outburst of Eliphaz — a mild, grave, and serious man — for this he undoubtedly was. There is no need of our running down the three friends as if they were something very uncommon. They were very common indeed. Job rather was uncommon, yea, decidedly uncommon; and that is what made the example of Job so very pertinent to the object of God — that a man might be spotless in his way, that a man might be justly respected, but that when the man that is pious, God-fearing, prayerful and one so loved and valued and cried up as Job was — when he accepts it as his due, and has great pleasure in it, God is a jealous God, and will not allow that. And why not? Man is a sinner! And Job, even though he was now a believer, had sin in him, and self-judgment was wanting. If self-judgment had been duly exercised, Job would not have needed this trial. And there is another thing too; that when God does send a trial, the great call of man is to submit to it without a doubt, without a question, giving God credit for it that there is no undue severity. Now, on the contrary, Job felt a very great deal about it, and found fault with God, and thought that God was dealing very hardly indeed with him. Thus it is that the way in which this book has been sometimes treated for 1,500 years (perhaps more) is an entire fallacy.

What I refer to is this: that Job was considered to be a kind of type of Christ in his suffering. Nothing of the sort. Quite the reverse. Look, for instance, at Psalm 38 and Psalm 39. There you have not exactly Christ personally, but the spirit of Christ in the Israelite, and this will be accomplished in the future day, when there will be a remnant of Jews thoroughly marked by the spirit of Christ, which will follow after we are taken out of the way to heaven. They will pass through tremendous trial, and the remnant will have that spirit of Christ. Those Psalms are prophetically written for them. No doubt all was written for us. All the Bible was written for the Christian, and for his use, blessing and enjoyment. But it is not all about us. This is the mistake that many people make, that because it is all for our good and for our spiritual taste and enjoyment, therefore, we are the persons that are meant in it! Not so. There is just what was falsified — this trying to find the pattern of Christ in it! whereas the very point is the contrast shown by the rebellious spirit of Job. For there is that. He charges God with being his enemy, and with tearing him to pieces and casting him down, making him to be an object of mockery for everybody. Job imputes to God. Well, no doubt God had allowed all this to come to pass; it could not have been without it. But it was not God's, it was Job's own mistake; and it was Job also that had the most agonizing sense of that, because he could not bear the shame of his friends coming. He bore it all beautifully till his friends dawned upon the scene. A man when alone can bear; but when there are people that show no sympathy and no understanding, he breaks loose and lets out, and flings very improper language about his friends — perhaps they deserved it, but certainly, certainly not God. And his friends were alive to that. They could see that he spoke improperly about God; so that he put himself quite in the wrong there.

"Should a wise man utter vain knowledge," for they were quite aware that there was something very able in what Job said — they called that vain knowledge — "and fill his belly with the east wind?" No doubt he was exceedingly wrong. "Should he reason with unprofitable talk? or with speeches wherewith he can do no good? Yea, thou castest off fear, and restrainest prayer before God." Now he did nothing of the kind; Job always clung to God, always looked up to God, but he said, 'I cannot find Him; He has shut me out, occupying me with this agony that I am passing through, so that I cannot get at Him. I know if I could only get there I should find goodness and mercy.' It was no doubt very inconsistent; but that is always the case with poor man when he is not in the presence of God. That was one of the grand points that all had. Job was living, for a man of faith, too much in the good opinion of other people as well as in his own good opinion. There is where he was quite wrong. And there is where Christ and Christianity puts us in our true place if we are faithful — which is, that we have to face a hostile world; that we have to face not only a hostile world, but even, it may be, fellow Christians, who, if they are not faithful, are mad against any people that are; because it rebukes themselves. We have to bear that, and consequently here we are now in the truth of things suffering with Christ. That is what Christ suffered.

I am not speaking now of suffering for Christ. Suffering for Christ is where there is a decided break made. Perhaps we are cast into prison falsely, or it may be transported falsely, or executed falsely as martyrs and the like — that is suffering for Christ. But there is another kind of suffering that belongs to the Christian — suffering with Christ. For instance, suppose that there was a royal princess of England that was truly brought to God, and who entered really into the place of the Christian — why, what would be the case of that young princess? Always suffering. Why? Because every. thing that surrounded her would be contrary to what belonged to her soul and to her position. Why so? Because it is of the world, and of the world in its grandest shape, and consequently it would mark the contrariety. What is the place of the Christian? He is not of the world. How far not of the world? Why, like Christ. What did Christ do with the world? Where did Christ ever contribute one iota to what the world likes and values? Christ appeared to be the most useless of men for the world. He never made a speech upon science; He never contributed one lesson in learning or literature. He never gave a vote — if I may speak of voting or anything of that kind. He never did the slightest thing of that nature. He would not even judge a case, or arbitrate even when they wanted Him to judge in that informal way; consequently, there never was a person more completely outside the world while passing through it. That is where the Christian is. I say, therefore, that the higher you are up in the world the more you find the difficulty of being faithful. And that is suffering with Christ, where you feel it. There are some people who get through things easily. That is not to be admired; it is a kind of opiate — continually dramming oneself with opiates to drown feeling, and take everything quite comfortably, no matter what it is, and entirely losing sight of the fact that we do not belong to these things in which we take part.

Oh, beloved friends, that is not the way. Our call is to take part actively for Christ and according to Christ. Our call is to entire separation to the Lord. Supposing that there was a house on fire next door; it would be our business to immediately do all we could to help and save both life and property. That is not worldly; but it would be worldly to go into the Court and fight for our rights or to refuse to pay our dues if we are called upon to do so. All that is not only worldly, but it is rebellious. I know what they call themselves — "Passive Resisters" — but I do not understand that language. They are active resisters of the law; and if they had any sense of propriety they would pay their money quietly, or let people take their goods quietly, and so make an end. I only mention it now to show how completely God's children have lost the sense of what it is to be a Christian. I am speaking now practically. I might go further. I maintain that Christians have lost the doctrine of what a Christian is. It is not that there is a certain blessed standard that we all acknowledge to be what a Christian is, and that we fall sort, practically. I believe it will be found that they areas wrong about the standard as they are about the practice; and one thing I can say for myself, honestly and truly, that what has occupied me all my life, is cleaving to what I have found to be the Christian pathway and duty, and seeking to help others to see the truth and blessedness of it, and to act faithfully according to it. I am sure I have plenty to judge myself for; but I thank God for every trial and everything that has made nothing of me. And that is just what Job had to learn as to himself. He did not know that God was working all this for Job's own great good, even allowing also what was most repulsive to God — the disease, and the sweeping away of his family. This was all the devil's doing; but God allowed it for Job's good, and Job had not an idea of all that. If Job had understood the end that was coming, and had understood the beginning which was before all the trial, he would have lost a great deal of the blessing, and why? Because, then, as now, the child of God is to walk by faith.

People like to walk by sight, and that was the great fallacy that lay under all the speeches of these three friends. They looked at Job; they looked at what he was; and they look at what he now is in all this terrible crushing to the dust, and they said in effect, 'Well, God is a righteous God, and if there were not some dreadful thing behind all this, God would never have allowed it.' They were completely wrong, and Job was thoroughly right in saying, 'No, I know it is not so, and all your talk cannot get rid of the fact that you have most wicked men that are most flourishing, and you have pious men that are exceedingly suffering, in the world as it is now.' How is that? Because Satan is actively working here; because Satan is the one that men follow without knowing. They are slaves and captives of the devil; and those that are not slaves of the devil are the objects of his vengeance and hatred. God does not remove that; He does not put down Satan yet; he is allowed his way. And there never was a greater proof of it than his leading the world and the Jewish people to crucify their own Messiah, the Lord of glory. Was there any fault here? Here you have the crucial proof. Here was the absolutely sinless One and never such a sufferer.

The whole theory, then, of the three friends was a falsehood from beginning to end. Yet it is exactly what most people think to this day. They have an idea that there must be something very wrong where they see people passing through exceeding deep waters. Now there was something that Job had not got, and that was to measure himself in the presence of God; and God never stopped till He brought him into His presence. He interfered in the most remarkable way; but I must not anticipate. Eliphaz, after having let out strongly at Job, now falls back upon what was a very common feeling, especially of the former. Eliphaz was a man that strongly stood for the great value of experience. You know there are people that are very strong for experience, and accordingly, as to the great and good men that have been before — is that a standard? No one denies the honour due to elders, at least no person with any propriety. But Eliphaz used it in a wrong manner, and told Job, "Why, you are going against everything that has been held by the best of men that have ever been. Are you the first man; are you as old as the hills when you talk in such a manner as this, as if you knew better than any of these most excellent men, older than your father? and you set up in this way." Well, he carries on that for some time, and he comes to this; what it must be. "How much more abominable and filthy is man, which drinketh iniquity like water? I will show thee, hear me; and that which I have seen I will declare." He meant Job particularly there. "I will show thee, hear me; and that which I have seen I will declare, which wise men have told from their fathers, and have not hid it." He looks therefore at old experience, and of the best of men, when men were not so bad as they were in his time. For that is quite true; man does get worse and worse, and even he had remarked it.

A famous poet that I used to read as a boy — a heathen poet — says the very same thing, that no generation had been so bad as the present one, which is going to bear children that will be worse than their fathers. At any rate they are not so bad as the people who think the world is going to get better, for these are most deplorably wrong. There will be a great change; but what will bring in that change will not be preachers, nor tracts, nor books, nor education; nay, not even the Bible, although that is the word of God. But the Bible demands more than this. It requires that men be born of God; and even in the case of people that are born of God they are called to judge themselves, just like Job, the very best of them. That is what he was brought to, and what he was most slow to come to. Therefore all this reasoning was entirely out of place, and the larger part of the chapter is description, that when a man is carrying on in this way it must be that he is always in dread of what is coming. Eliphaz was wrong about that. Job had no such thought. Job was quite sure if he could only find God that all would be right, and that He would speak to him, and God would do all that was good. But he knew that somehow or other God was dealing, in allowing all these terrible things to happen to him, why he did not know, and for what end he did not know.

Now we come to Job's answer (Job 16). "I have heard many such things; miserable comforters are ye all. Shall vain words have an end? Or what emboldeneth thee that thou answerest? I also could speak as ye do. If your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should assuage your grief. Though I speak, my grief is not assuaged." And no doubt Job spoke perfectly truly. He would have been a comforter of sorrow; he would not have been a physician without any medicine. They brought poison into his wounds instead of something to assuage. He said, 'I have been pouring out my sorrow, but I am no better for it' — "Thou hast made desolate all my company. And thou hast filled me with wrinkles." He now speaks of his own person too. "He teareth me in his wrath, who hateth me." He does not say it was God. I think it is rather too much to suppose that he means that; but he does mean that God allowed it; and therefore, in a euphemistic way he says "He." But it was God allowing the devil to do it — his enemy — otherwise it would be a dreadful inconsistency with the rest of his language which we are not bound to carry out to more than a superficial inconsistency; it is not radical. "God hath delivered me to the ungodly" — and he in the most graphic manner describes his intense affliction. But now (ver. 17), we find Job in the midst of this making complaint as to prayer being restrained. "Not for any injustice in mine hands" — that he could say truly. It was not a question of injustice; it was a question of Job's too great complacency in himself. "Also my prayer is pure. O earth, cover not thou my blood, and let my cry have no place." He regards himself as if he were a victim to all this enmity that is shown him. "Also now, behold, my witness is in heaven." You do not find the others saying that. They did not know as much about heaven as Job; they did not know God as Job did — not one of the three. "My record is on high." It is the beginning of a little light that is piercing through the clouds. "My friends scorn me; but mine eye poureth out tears unto God. Oh that one might plead for a man with God, as a man pleadeth for his neighbour!" How the heart of Job was made to pine for the very thing that Christ must do!

In the 17th chapter Job carries on, and goes back to his dreadful condition. It was not yet a settled thing; it was merely a gleam. "My breath is corrupt, my days are extinct, the graves are ready for me. Are there not mockers with me?" — surely there were three of them — "and doth not mine eye continue in their provocation?" If that was the case with these three men who had been his friends, what was the feeling of all the people round about that knew? You may depend upon it it would be quite as bad as that of the three friends, or worse. We must not suppose it is limited to them. It is the natural conclusion of the natural mind, working upon this thought, that God's moral government is exact now, instead of knowing that God on the contrary, is waiting for His direct government, when Christ, who alone is capable of holding the reins and of governing, shall rule. Therefore, even when the church was formed, the church was perfectly incapable of judging the world; and of this Popery is a clear instance. There they have tried to govern the world, and what are they? Why, the most abominable thing in the eye of God on the earth. There is nothing more wicked than Popery. You may tell me about all the horrors of heathenism and Buddhism. Yes, but they do not mix up Christ, or Peter, or Paul, and all the rest. The Papists know enough of Christianity to make them verily guilty. It is a great deal more wicked idolatry to worship the Virgin Mary than to worship Juno or Venus; because the one was pure ignorance under the darkness of the devil, and the other is worshipping Mary after Christ came — after the true light shone. There is nothing more guilty than what people call Christian Idolatry. Worshipping the Mass — what is that? That is not confined to Papists now; now it is unblushingly done — I will not say by Protestants, but by people who masquerade as clergymen. Surely that is not too severe an expression for it? — and at the same time they are perfectly in the error of Popery, only they do not yet own the Pope; but they have all the falsehood of it in their souls.

Well, Job bemoans his condition in a very solemn manner, and compares what he once was. "Aforetime I was as a tabret," i.e., "I sounded music, as it were, in the ears of people as I had to do with them." But now a by-word not merely of the three friends, but "of the people!" "Mine eye also is dim by reason of sorrow, and all my members are as a shadow. Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite. The righteous also" — you see it is turned for good — "shall hold on his way." That is where he looked onward to. His record was on high; his witness was in heaven; he clung to God. "Though He slay me, yet will I trust Him." That was Job's language; that was his spirit. He had far more faith than any one of the three.

Then, in the next chapter (18) we have another man, Bildad the Shuhite, and he speaks still more violently than Eliphaz, "How long will it be ere ye make an end of words?" He had no feeling for Job whatever; no understanding. "Mark, and afterwards we will speak. Wherefore are we counted as beasts, and reputed vile in your sight? He teareth himself in his anger; shall the earth be forsaken for thee? and shall the rock be removed out of its place? Yea, the light of the wicked shall be put out." There was a thrust, and a bitter thrust, at poor Job — "and the spark of his fire shall not shine. The light shall be dark in his tabernacle, and his candle shall be put out with him." That is what he counted Job. "The steps of his strength shall be straitened and his own counsel shall cast him down. For he is cast into a net by his own feet, and he walketh upon a snare" — a mere dream of his own imagination! And this he pursues to the very end of the chapter. I do not dwell upon it, in order to come to Job's answer. For it was all a mistake.

"Then Job answered and said (Job 19), How long will ye vex my soul, and break me in pieces with words? These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me." And now he takes this ground — Be it that I have sinned without knowing; be it that I have done something displeasing to God! — "mine error," he says, "remaineth with myself. If indeed ye will magnify yourselves against me, and plead against me my reproach; know now that God hath overthrown me" — that was his faith. He takes it all as from God, without knowing what had taken place in heaven. He was to be made to pass through the deepest trouble; but the man that was to be proverbial for patience broke out in a total impatience. There came about the total failure of even a pious man; not merely of a man; not merely of Adam — for Adam fell; he was not born after Job, but Job was born after Adam; and yet after all, that a man so noted for his patience should fail when he was tried! Ah! in Christ there is the contrast. That is where people are so wrong to make this one the type of Christ. No, it is a specimen failing, and a man born of God failing. We want Christ, and cannot do without Christ. That is the true moral of the Book of Job.

"Know now that God hath overthrown me" — it is perfectly true it must have been God allowing all this." Behold, I cry out of wrong, but I am not heard; I cry aloud, but there is no judgment. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. He hath stripped me of my glory, and taken the crown from my head." All this he felt very deeply. What right has any believer to a crown now? What right has any believer to glory now? Has he not an evil nature to be judged constantly, every day? Does this deserve a crown? Or a man that has that nature to contend with; does that deserve a crown? The day when we shall be crowned is when we have nothing but what is of Christ, every bit of the old man completely passed away. There is where Job had much to learn. "He hath destroyed me on every side, and I am gone; and mine hope hath he removed like a tree. He hath also kindled his wrath against me -" — there he was wrong — "and he counteth me unto him as one of his enemies. His troops come together and raise up their way against me, and encamp round about my tabernacle. He hath put my brethren far from me, and mine acquaintance are verily estranged from me." You know what that is to the heart if you have ever tasted it. "My kinsfolk have failed, and my familiar friends" — he now gets closer — "have forgotten me. They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight. "I called my servant" — his man, as we call it, or in modern language, his 'valet' — "and he gave me no answer" (vers. 1-20).

How pitiable! He had come down very low to call upon his dear friends to have pity, and they had nothing but bad suspicion which wounded him to the quick. "Why do ye persecute me as God, and are not satisfied with my flesh?" Have not I suffered enough to satisfy you? "Oh that my words were," etc., not exactly, printed in a book — but that they were impressed upon stone, or whatever might be the way in which writing was accomplished in those days. He refers to a very permanent form — "That they were graven with an iron pen and lead in the rock for ever! For I know that my Redeemer liveth; and that he shall stand at the latter day upon the earth." This is a most wonderful expression of faith, and the more so when we compare it with what we had last Wednesday evening in the 14th chapter — the resurrection of "man" — not the resurrection of "the righteous," but the resurrection of man. Job, you remember, begins, "Man that is born of a woman" — not a word of any one born of God. Man without God, man without Christ, and what is the end of all that? A tree cut down to the very root may sprout, but not man; and so long will that sleep be that man will not awake — and the resurrection of man will not be — "till the heavens be no more."

Is that the case with the resurrection of the righteous? No. That is what he says here. He says, "I know that my [Kinsman or] Redeemer" — the One that will avenge the wrongs of God's people on their enemies; the One that will care for them in the face of every difficulty and every enemy — "I know that my Redeemer liveth, and that he shall stand at the latter" — He "the last" is probably the meaning of it, not "at the latter day." He is the One that when all has failed will appear. The First will be the Last, as it were, to take up not "man," but the saint, the believer. "I know that my Redeemer liveth, and that he shall stand at the latter [or, last] day" — as "last" is the word — "upon the earth." This last word is a little stronger too. It is the "dust" — quite a different thing from the heavens being no more. There will be no dust to stand upon then. The heavens and the earth will all be dissolved, and it will be a question of fire destroying everything, as we are told in more scriptures than one, particularly by Peter. Everything will be dissolved — the very elements. There will be no dust at all. But here He will stand upon it; His power may reach it; and it may for aught I know refer to the dust of his people. He is going to raise them. But at any rate the word is rather vague; and we must not expect more than just a little gleam of light made known in those days. It is reserved for Christ to bring out the life of the resurrection.

"And though after my skin worms destroy this [body]" — i.e., after the skin is destroyed — meaning all the frame of the body. It is better to omit than supply the word "body." "Yet in my flesh shall I see God." That is, it will be a real resurrection — not indeed "flesh and blood" — but you recollect it was really Himself when Christ rose. He asked them to feel and know that there were flesh and bones, but not "flesh and blood," which is the natural life of man now. When the resurrection comes there will be still the flesh in a glorious way, and there will be bone in a glorious way; and instead of it being blood as the source of life, it will be spirit; a divine character of existence will then be. While there is life, blood can be shed, and the man dies. The shedding of blood is the great figure of death by violence, and the blessed Lord knew all that, and passed through it all. But risen from the dead, the body possessed is a tangible body and can be felt; and although that need not always be, there is a power of change in this form; and I have no doubt the same thing will be true of every power. But there is the power. Now we are all limited; so limited that even a powerful man can be stopped by an oak board of only an inch, or two, thick. It stops him. And certainly a granite wall could stop anybody. But when that day is come we shall pass through everything just as our Lord did. Our Lord purposely came in when the doors were shut. You may tell me the stone was removed from the sepulchre; but it was not to let the Lord out; it was to let the disciples in to see that He was gone. What is all the thickness of the earth to Him? The glorified body has a power of its own. and can pass through anything.

This is not the case with man now. He is very limited and feeble; a little thing stops or even kills him. But not so when the body is raised in power and incorruption and glory; and here then the Lord comes to claim, and stand upon, the dust as it were. That is the figure, of course, of dealing with the lower state. The body is destroyed; not merely the skin, but everything belonging to man in the natural state. But what then? "Yet in my flesh shall I see God?" Job was to be raised and live again, and to live in a glorious way, and in the way of power and incorruption. "Whom I shall see for myself." Ah, he was not in the least afraid of the Lord. He loved to think of Him, and looked for His intervention with certainty. "And mine eyes shall behold, and not another." What a contrast with Balaam! Balaam could not see except prophetically, but not for himself. He had no part nor lot. But Job, with every part and lot, knew it perfectly. "Though my reins be consumed within me." That will not hinder it at all.

So then you see this was a resurrection of the righteous; it is before the heavens are no more. And though the earth subsists, it will, when it is in a state of ruin, give place to a complete change — not only one affecting the condition of the bodies of the millennial saints, but also the earth itself. All creation meanwhile awaits its deliverance from the bondage of corruption from which it now suffers. And Christ will accomplish it, for this will be His work. No one need wonder, therefore, that when that day comes, there will be righteous government on the earth. No one need wonder that then Satan will be allowed no power. He will be shut up, and not be allowed to deceive another moment until the end of the thousand years, and then it will be to act as a kind of sieve, to separate those that are not born of God from those that are. He will be allowed to do that, and then will be cast into the lake of fire for ever. But the righteous will have been reigning for a thousand years before, while the earth still goes on. You see the great force of it there, and of the Lord coming upon that earth in a state as low as it can possibly be reduced to under the power of Satan, just before He comes and delivers it. Oh, may our hearts rest upon Him entirely, beloved brethren. Let us cleave to the Lord now! and let us remember that the Lord is served and magnified by simple faith day by day, having to do with Himself about each thing, and with implicit trust in Him, and judgment of ourselves! Amen.

LECTURE 6

JOB. 20 - 23

Chap. 20 Job was not a wicked man. There was the great error of Zophar — of this hasty and violent man; for evidently this was particularly his character. He was not so much looking at long experience as did Eliphaz — that was his point — long experience. A valuable thing, but still it may not be the mind of God. It may be right, or it may be wrong; and it was wrong in this case, because Job's trial was altogether peculiar. God had not dealt with any other man in the remarkable way in which Job was tried, and that is the reason why we have a whole book about him — because he was tried so specially. No one save the Lord Jesus was ever tried like Job. The trials of our Lord were far more profound; but in Him. there was nothing but perfection, and why? Because, to begin with, there was no sin in Him; there was in Job, and Job did not think about the sin that was in him. Job had no idea of what the New Testament calls "the old man." He had turned from Satan and from his sins to God; he was a real, true, saint of God. But he had no notion, nor, indeed, had anyone among the Old Testament saints, any definite conception of what our evil nature is. That was a truth that came out after Christ came. It was Christ that made everything clear, and till Christ came things were not plain. There was quite enough light to guide; and for that matter all the three friends were pious men, and Job particularly was; but for all that, Job had to learn that there was that in him which was proud of the effects of faith in his soul. Job had too good an opinion of himself.

This is not a very uncommon thing with a Christian even. I think I know a good many who are not disposed to think very lowlily of themselves; but I am quite sure (and I have nothing to boast of myself) I desire to feel thoroughly what I am. Yet I admit we are very often apt to forget it. There was no question of Job's end, no question but that God would receive him, and had already received him in spirit; and therefore there was no fear of death in Job; he looked at it and desired it even; but that would spoil the great lesson. God would allow him to be tried thoroughly, but would not allow Satan so to torment him as to end his life — that would frustrate the lesson he had to learn by agony of suffering and suspicion of his own friends — his dearest friends, those who had most respected him. They all gave him up, and thought there was something very bad behind it — there could not be so much smoke without fire.

That is exactly what people say nowadays when they see anything particular. The eighteen on whom the tower in Siloam fell must be the worst people in Jerusalem! 'Not at all,' said the Lord. God has his own wonderful ways of which we know nothing; but "Except ye repent ye shall all likewise perish" — by a worse perishing than the fall of a tower upon you. We find how a man was kept — not faultless, far from it — but entirely free from all the hidden evil that was imputed to him because of his terrible suffering, which entirely alienated, therefore, the sympathy of his friends; and instead of getting one grain of sympathy he got a good many tons of scorn, and their suspicion that things were very wrong in him.

This is what entered into all their speeches. And they get worse and worse for a while, and particularly this one. This is the last of Zophar's; he poured it out so strongly, that, somehow or other, he was afraid to come forward again. We find that Eliphaz and Bildad do follow, and Job disposes of them all. They were completely taken aback by Job's reasoning, and the reason is that there was a truthfulness about Job that was not in them, although a good deal remained for Job to learn. Therefore, in comes Elihu, a new personage in the matter, and after that Jehovah himself. These are facts. This is not an imaginary tale. There was a real person called Job who went through all this trial; and there were these three friends; and there was Elihu too; and, further, Jehovah made His presence and His mind known, and settled the case brought Job out of all his troubles, and at Job's intercession pardoned the other three for all their bad and groundless ill-feeling against Job.

Well now, here Zophar comes forward. "Therefore do my thoughts cause me to answer, and for this I make haste." Yes, and that is just where haste generally lands us. It is easy for those who are not in trouble to speak, and to suspect evil of a man that is in the depths. And that is just what this young man — for he was younger than the others — fell into. "Knowest thou not this of old, since man was placed upon earth" — are you the only man that knows the mind of God? — "that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?" Is that all that Zophar had ever learnt? Did he know of no dealings of God for the trial and good of His children here below? Had he no thought of God disciplining us? — even before His proper Fatherly relationship was fully made known and conferred upon us. For now we are brought into that very place of privilege — we are children of God. The Old Testament saints were so, but they did not know it. They were saints of God, and they know very well they were separated to God, and that they were not like the men of the world. They knew that perfectly, and they were waiting for One who would settle all questions and make known all things. Even the woman of Samaria knew that. "When Messias cometh, He will tell us all things." He would clear up all difficulties.

But Zophar had no difficulty at all. That is generally the case with people who know very little; they fancy they know everything. Zophar, therefore, keeps up this — that there is the great fact, there is a righteous God above, and there are unrighteous, wicked people below, and God invariably deals with these wicked people now. That was not true. A large part of the world has always been allowed of God to apparently prosper in their evil, and the reason is that the time of judgment is not yet come. There may be judgments; there may be exceptional dealings with the wicked just as Job's case was a very exceptional dealing in the severity of his trial, and in the manner in which Satan was challenged by God to do his very worst; and God was secretly keeping up Job even when he was finding fault with God and thinking He was very hard upon him to allow all this. But he was kept up not only for his own good, but for ours. Now we have the Book, and are meant to profit by it for ourselves and for other people. "Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for ever like his own dung; they which have seen him shall say, where is he?"

Zophar was not at all wanting in power of expression. He was what you call an "eloquent" man; in fact, they were all eloquent. They all pleaded their cause with ability — only there was short-sightedness. They had not before them this — that it was out of the goodness of God, and for the blessing of Job himself, that God made Job to recognize his nothingness, and also the evil that was within, which he had never detected to be, as it is, a sin against God, i.e., thinking too well of himself, taking credit for what grace had wrought. For I do not deny that grace had done a good deal for Job. Grace had wrought a fine character, full of benevolence and rectitude of purpose. Yes, but why did Job dwell upon it, and think so much about it? Why did Job think so much more highly of himself than others? All these things were working in Job's mind, and they must all be brought out. That was a great lesson for Job to learn, and it came out at the very severe cost of Job's trial and suffering. "He shall fly away as a dream, and shall not be found." That was true of some cases; but where were the eyes, where the discernment of Zophar? and this was all that he saw going on in the world! It was a very narrow way of looking at the dealings of God. "The eye also which saw him shall see him no more; neither shall his place any more behold him. His children shall seek to please the poor" — he supposes that God would still keep up the family, and would deal with his children — that they would have to restore some of the ill-gotten goods that their father had acquired.

All this was pointed at poor Job, but not a particle of it was real. It was nothing but evil surmises. So, he describes his case in very strong terms, which I need not follow- — all his inward trouble, and the being forced to give up what he had swallowed down. "He shall not see the rivers, the floods, the brooks of honey and butter." That is, Zophar recognised that God delights in doing good. Yes, He does; and not merely to the righteous, but to the unthankful and evil. Is it that He has any complacency in them? Quite the contrary, but out of His own goodness, as our Lord put it so simply and so grandly, He causes His sun to shine upon the evil as well as upon the good, and He sends His rain upon the just as well as upon the unjust. Well, before all I say now, he is a most wicked man, the greatest enemy of God alive on the earth, who profits by all these benefits, and never thinks of God at all. There he is, so utterly insensible — more insensible possibly than the brute. There is less gratitude than with even the poor irrational brute who owns his master's kindness and care. This is indeed, an awful thing in a man. You might find men of the greatest education and of the highest ability, who are like a stock or a stone before the goodness of God. That you have now. The New Testament has come in and made it all plain. One word accounts for everything — unbelief.

The beginning of God's goodness in a man is when he comes to the sense of his badness, and that is produced by faith. It is by what God sends. God's word is the foundation and the means by which a man is brought out of darkness into light, and out of death into life eternal. And why? Because the word of God reveals Christ. And the believer receives Christ on God's testimony. Now the great mass of men in our country are rushing either into infidelity or superstition. These are both of them making more progress than the truth, at this present moment. God no doubt converts souls too; but if there are a few souls truly converted, how many go back? and sometimes out of the very families of those that love the Lord! So it has been for hundreds of years. So it was at the beginning; so it is now. Some believe the words that are spoken, and some do not believe them. And as some enter now into endless and eternal blessing, so others will fall into absolute and everlasting ruin.

Here then, we see the all-importance of our getting the mind of God. Neither experience will do, nor tradition. Bildad was as fond of tradition as Eliphaz was of experience; but Zophar, I fancy, was pretty much confident in himself. And this self-confidence is what makes a man still more biassed than either the weakness of thinking too much of the wisdom of old age, or of the tradition of the elders before us. No, God will have His own word; and God is honoured by our receiving His own word and applying His word, not to other people merely, but, above all, to oneself. Everything issues from this, "I believe." That is exactly where all human knowledge fails. Human knowledge — science for instance — is entirely founded upon the facts that are before our eyes, or the facts that we gather even if they are invisible to our eyes, that are ascertained through whatever means, sometimes by the microscope, sometimes by the telescope — but however it may be, it is all founded upon what is before man's eyes and before man's mind.

Now the blessing of God is entirely founded upon divine testimony. You honour God by believing God against yourself; by believing God against your sins; by believing God, receiving His testimony about His own Son. But God has love enough in His heart to lay all our case at all costs upon the Lord Jesus; and He has perfectly met all the mind of God about it. That is Christianity now; and this, of course, in Job's days, was yet to be. There was just enough light — a little distant gleam as it were — a rift in the cloud that showed the Messiah that was to come, but that was all. There was a little increase of light in the Psalms, and still more in the Prophets; but the full light was never there till He Himself came. Then it was not merely a gleam; it was not merely a promise; it was Himself. It was the Son of God, and eternal life in the Son of God to be given to everyone who believes in Him. By that I do not mean a mere nominal assent. No, beloved friends, it is always through our conscience that we are brought into the truth. There is no divine link with God unless it be the conscience that acknowledges our sinfulness, and, therefore, casts oneself in faith upon the Lord Jesus.

Well, now, we do not find anything of this in Zophar; it is all looking simply at judging wicked men. The judging of a righteous man never entered his mind, and that was the real question. So he puts to Job the awfulness of what will come to pass upon the man that goes on in his wickedness, and does not allow it, but only is clever in hiding it. And really he had got that in his head about Job, and never could get it out until God brought down everyone of them into the dust, and they were indebted to Job for escaping the severe chastening of God. He finishes, "This is the portion of a wicked man from God, and the heritage appointed unto him by God." Here is not the slightest sense of God having chastening dealings with those that He loves during this time of pilgrimage. Yet this is exactly what God does. This is what He is carrying on today with you and me. The apostle Peter refers to it particularly in the first chapter of his First Epistle, i.e., that after we are born of God we become subjects of the dealings of God as Father. We are judged every man according to his work now. He will not do that by and by; the future judgment is entirely in the hands of Christ; and it is particularly said that the Father has committed it all to the Son; and it is as the Son, and as the glorified Man too, that the Lord will sit upon the Great White Throne, where all the evil of all the unrighteous will be judged finally. That is the last thing before the new heavens and the new earth wherein dwelleth righteousness. The Father has nothing to do with that; but the Father has everything to do with watching over our faults, with pruning the vine, every branch of the vine, and this is what goes on now. It is the Father who is the husbandman, and He prunes that we may bear more fruit; and if there is no fruit at all, He takes it away.

Job now answers in the twenty-first chapter. "Hear diligently my speech." It was a great relief to the tried man to speak out. He had entirely failed to win their sympathy, but still Job preferred to speak plainly out, and had no difficulty in meeting anything they had to say. "And let this be your consolation. Suffer me that I may speak; and after that I have spoken, mock on." It was severe, but still it was not more than they deserved. "As for me, is my complaint to man?" In the midst of all this he has the deep sense of having to do with God, and that is true piety. "And if it were so, why should not my spirit be troubled?" i.e., I do not understand it; that is the thing that makes it so terrible. "Mark me, and be astonished, and lay your hand upon your mouth. Even when I remember I am afraid, and trembling taketh hold on my flesh." And what was it that made him so afraid? Why, he too saw just the very opposite of what Zophar only saw.

Zophar confined himself simply to the particular cases of God's dealing judicially with some specially wicked men. And there are such cases every now and then. A man calls God's name in vain, and swears to a downright falsehood — perhaps theft, or any other breach — and, occasionally, a man drops down dead after it. Well, that is a very unusual thing. Other people swear to it and keep their money, and try to keep their character, but all the while they are heaping up wrath against the day of wrath. Now what made Job tremble so when he saw wickedness prosper? As he says here, "Wherefore do the wicked live?" He says, 'I can understand it so far; I can perfectly understand God casting down wicked men — it is only what they deserve; but it is not the fact, for the great mass of them seem to flourish in their wickedness for the time.' "Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them." It was not at all passing away like a dream (as Zophar pretended) as a general role; it was rather the other way. "Their houses are safe from fear." Many a pious man's house is broken into by a robber; many a pious man's house is burnt over his head; and here there might be wicked men of the worst character, and they do not come into these troubles at all!

But there is the awful end that awaits them, the awakening up like the rich man Dives, "in hades he lifted up his eyes, being in torments." Ah! that was a solemn thing, but it was the Lord that gave us that picture. Nobody could speak positively of that till the Lord came. And that is not describing what will be after the resurrection; this is what takes place directly after death. And it was not a wicked man as he appeared in the eyes of the Jews; it was not a man who was a drunkard or a thief, or a robber, or anything of that kind. He was a man highly respected; he was a man characterised by self-indulgence. We do not hear of any swearing; we do not hear of any scoffing. There he was; he acknowledged father Abraham even in the midst of his torments; and the Lord is the One that describes it. Dives is anxious about the souls of his five brethren; he was anxious about them. That is to say, he was a man whom people might consider of high respectability, but there was no faith, no repentance, no looking to God, no waiting for the Messiah. He was quite content to enjoy all his wealth; and, as for poor Lazarus, the dogs might look after him for all he cared about him.

"Their houses are safe from fear, neither is the rod of God upon them." Ah! but it will be. "Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf." Everything went flourishing. "They send forth their little ones like a flock, and their children dance" — everything prosperous and smiling — "They take the timbrel and harp, and rejoice at the sound of the organ." It is rather serious to find all that with such bad company — a solemn check for those that are given up. "They spend their days in wealth, and in a moment go down to the grave. Therefore, they say unto God, Depart from us." Job's words are far more solemn and more true than the violent Zophar had painted. "For we desire not the knowledge of thy ways. What is the Almighty, that we should serve Him? and what profit should we have if we pray unto Him?" It is not meant that they say that to man, but that is what their conduct says to God.

Therefore there is great force in what we read, "The fool hath said in his heart, There is no God." Perhaps he never uttered that once in his life, "There is no God," but it is what his heart says. God reads the language of the heart. And the evil servant says in his heart, "My lord delayeth his coming." Perhaps he preached what people call the "Second Coming"; he may have preached it, but that is what his heart said. He was not really waiting for Christ at all; he was glad that Christ stayed away. There never was such a prayer with him as "Come, Lord Jesus." So that it is a very solemn thing — the way in which the Lord takes the crafty and reads the heart; and therefore, it is of all importance that we should judge ourselves, and look to the Lord, that we may have Christ Himself before our souls so habitually that we are filled by His mind and directed by His love, and led by the Holy Spirit who gives the needed power and grace to those that look to Christ.

"Lo, their good is not in their hand; the counsel of the wicked is far from me." Job was farther from these people than his three friends. It is very possible that these three friends liked to be on good terms with people that were so flourishing, for that is a very common snare. People like to be in what they call "good company," and to be respected by people that are respectable in this life; but where is Christ in all that? Our hearts are called to be with that which Christ values, and with those whom Christ loves. I do not say we are not to have the love of compassion for the very worst of mankind — surely, surely; but this is a different kind of love altogether. It is loving the family of God. This is higher than loving an unconverted wife; higher than loving our children if they are not brought to God. The family of God are nearer to us, and for all eternity, and we are glad to walk in that faith and love now. "How oft is the candle of the wicked put out!" There he allows the other side that they were all harping upon; they only looked at that. "And how oft cometh their destruction upon them!" There were such cases; he had seen and known them, and in no way disputed them.

You see, what Zophar and the others press, was only a half a truth. Now half a truth never sanctifies. What you leave out is perhaps of equal, or, it may be, of still greater importance, and there was just the difference. With all his defect, Job really was cleaving to the truth, and he looked at it with a larger heart and with a more exercised conscience. There are people moralised, or what you call "sermonised"; but this did not come from their souls; it was merely their correct talk according to the thoughts of men. It was not the language really of faith at all. Job's was, in spite of all its defects. "They are as stubble before the wind, and as chaff that the storm carrieth away. God layeth up his iniquity for his children; he rewardeth him, and he shall know it. His eyes shall see his destruction" — he allowed it might run in the family — "and he shall drink of the wrath of the Almighty." "For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?" i.e., selfishness is at the bottom of all these wicked men that flourish in this world. And even their children are in no way an object to be compared with the number of their own months. That is what they want — to live as long as possible.

"Shall any teach God knowledge?" — now he turns to Him to vindicate him — "seeing he judgeth those that are high. One dieth" — you see he took in the two sides. This very man had spoken of truth being double; but it was all mere talk; it was not put into practice at all. It was a wise saw; it was merely an apophthegm, without being the true expression of his feeling and life. But Job had a reality about him. "Another dieth in the bitterness of his soul, and never eateth with pleasure. They shall lie down alike in the dust" — and the careless world goes to their funeral, and thinks they are both all right, that it is all right with them both. That is what is called "judging with charity" — charitable judgment! They hope that everybody goes to heaven, unless they are too bad — openly wicked! Now what is the judgment according to God? That if One died for all, then all were dead. That is the state of man. There is no question at all of their state or their end there. And He died for all — all mankind. They are all inexcusable. And the death of Christ makes them in a worse state if they do not believe than if Christ had never come and never died. He died for all, that they which live — ah! there is the difference — they which live — should not any longer live to themselves. That is what they all did. The dead — the spiritually dead — live to nothing but themselves. It might be honour; it might be seeking the applause of mankind and the world; but they live to themselves, not to Him.

But the Christian, the believer, lives to Him who died for us and rose again. That is not said to be for all. The resurrection of the Lord is the pledge that He will be by and by the Judge of those that do not believe. The resurrection to the believer is the sign-witness on God's part that his sins are all blotted out. For the One that became responsible for his sins went down into the grave, and God has raised Him up to show us that our sins are gone. It was for all that believe, and for none others. And what for the others? The risen Man is the One that will judge all. That is what the apostle declared to the Athenians. They were not believers, and therefore he does not speak of any being justified; but he tells them that the resurrection of the Lord is the proof and pledge which God has given that He is going to judge all the habitable world by that Man whom He has raised from the dead. What makes it so solemn is that it was man that put Him in the grave; it was man that slew Him. It was God that raised Him up. And that risen Man will judge them, all that are found alive — all the habitable world. It is not here the White Throne judgment; it is the Lord judging the habitable world when He comes again in the clouds of heaven. He does not speak here about taking up all that are Christ's, but of His coming down in judgment upon all that are not Christ's.

"Behold, I know your thoughts, and the devices which ye wrongfully imagine against me." Here you see he is now returning to their fault through this narrowness of their view, and the impropriety of allowing people to surmise evil without the slightest ground in fact for it. No, we are called upon to live what we know; we are called upon to speak when we do know; but where we do not know we look to God. "For ye say, Where is the house of the prince? and where are the dwelling places of the wicked? Have ye not asked them that go by the way? and do ye not know their tokens, that the wicked is reserved to the day of destruction?" That is the reason why they flourish now. He laid hold of the great truth morally in a very admirable manner. "They shall be brought forth to the day of wrath." Not a question of now! These friends were all looking at the present time as the adequate proof of what God thought about men — that if He thinks we are all walking well we are flourishing, and if we come into trouble it is because we are bad people. That was their theory, an utterly wrong and corrupt theory. "Who shall declare his way to his face? and who shall repay him what he hath done? Yet shall he be brought to the grave, and shall remain in the tomb. The clods of the valley shall be sweet unto him" — looking at the outward appearance — "and every man shall draw after him, as there are innumerable before him. How then comfort ye me in vain, seeing in your answers there remaineth falsehood? "

Well now, we begin again with Eliphaz (Job 22). Eliphaz takes it up, and he says, "Can a man be profitable unto God, as he that is wise may be profitable unto himself?" Yes, Eliphaz, but cannot a man please God? It is not for profit that a pious man submits to God, and obeys the word of God, but it is to please Him, and why? Because he loves Him. That is not working for profit. That is a way in which a Jew did afterwards. "Is it any pleasure to the Almighty that thou art righteous?" Yes, it was. He was quite wrong about it. God was pleased with Job — that very man that they were so insidious against, and against whom they insinuated all kinds of evil. God pointed out, as you remember, at the beginning of the Book, that there was not a man on earth that was all round like His servant Job, and yet there was something there that God meant to bring out, of which Job had no idea, i.e., that he never recognized that it was wrong. "Will he reprove thee for fear of thee? Will he enter with thee into judgment? Is not thy wickedness great? and thine iniquities infinite? For thou hast taken a pledge from thy brother for nought" — now come all his evil surmisings once more — "and stripped the naked of their clothing. Thou hast not given water to the weary to drink."

Eliphaz is just imagining what he thinks Job must have done to account for the troubles that he was passing through. "But as for the mighty man, he had the earth" — Job was the mighty man — "and the honourable man dwelt in it. Thou hast sent widows away empty, and the arms of the fatherless have been broken. Therefore snares are round about thee." You see all the reasoning is quite mistaken. "And sudden fear troubleth thee; or darkness, that thou canst not see; and the abundance of waters cover thee. Is not God in the height of heaven? and behold the height of the stars, how high they are! And thou sayest, How doth God know?" That was not what Job said at all, but quite the reverse. "Can he judge through the dark cloud?" Well, undoubtedly he was not a scoffer. Nothing of the sort. He was a pious, narrow-minded man; and there are plenty of such individuals. "Yet he filled their houses," etc. (vers. 1-20). There was a little bit of tenderness in his heart toward Job. "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth." Eliphaz certainly was nothing like Zophar, nor even Bildad. "And lay up his words in thine heart. If thou return to the Almighty, thou shalt be built up." And so it was. Little did he know that that return was about to be made manifest, to their shame. "Then shalt thou lay up gold as dust, and light shall shine upon thy ways" (vers. 21-28). And so it did, in the most marvellous way, and much sooner than Eliphaz expected. "When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person. He shall deliver -"

There is a very old mistake in this verse (30); that word "island" is all wrong. The same word in Hebrew means "island" and also "not" To give you an instance — take "Ichabod," there you get the "I" (ee) — used adverbially, meaning "not," for "Ichabod" means "not glory," or "inglorious" — "the glory is departed." This was the name that the poor wife of Phinehas gave, in her dying moments, to the son that was born to her — "Not glory." Well now, that is the word here; and if you translate it as a negative particle you get the true sense of it — "him that is not innocent." "Island" only makes nonsense. Nobody could explain it as given in our A.V.; no person has ever done it nor approached it, and it is an astonishing thing that it remains. I believe it is all right in the Revised Version; but it is well worth knowing, because I daresay you have been puzzled to find where "the island of the innocent" came in. You know there is a proud little corner of Europe that calls itself "the Isle of Saints." but the isle of the innocent is still more extraordinary. There has never been such a thing. Man lost his innocence, and has never recovered it. Man gains holiness by the faith of Christ, but no recovery of innocence; that could not be. "He shall deliver [him, or] those that are not innocent" — that is the point of it.

Yes, and God did that, and who were they? Eliphaz, Bildad, and Zophar. They were the people who were "not guiltless"; they were guilty, they were "not innocent." So that here are two words rather mauled in this version. The real force is, "He shall deliver those that are not guiltless," and that was verified in the case of Job's three friends, little as Eliphaz expected it. They were treated by God as being guilty towards their dear brother whom they had so misjudged, to whom they had imputed all kinds of hidden evil, and made him a hypocrite as well as a naughty man. And Eliphaz here unconsciously gives utterance to words that came true. We sometimes find that. Words said passingly by a Christian, who had no idea perhaps that they would ever be verified — and yet how often they have been — as I have known frequently, from very simple souls. Perhaps only some poor brother that could not write, or from a poor old sister that could do very little except mend stockings.

So here we find these words were true. God has a great deal more to do with any good words which are uttered than we at all realise. Eliphaz, although he was so wrong, was, nevertheless, allowed to say words which came true in a marvellous manner about Job himself. "He shall deliver him that is not innocent," or "not guiltless" — that is the proper word — "and he shall be delivered by the pureness of thine hands." This was what God compelled these three men to feel — that Job was more righteous than they; that his hands were cleaner than theirs. They had defiled their hands in setting upon Job so foully and so violently; and they owed it to Job that they were spared their lives.

Job answers in the next chapter (23) and that is all we can look at tonight. "Even today is my complaint bitter; my stroke is heavier than my groaning. Oh that I knew where I might find him!" Ah! there was a pious heart, although he felt and smarted under his terrible sufferings. He was so pre-occupied that he could not find Him yet. He did, however, before long. "That I might come even to his seat! I would order my cause before him, and fill my mouth with arguments. I would know the words which he would answer me, and understand what he would say unto me." Now that is what he desired. He was not afraid of what God would say. He was sure to be good because He loved, and because of what Job knew him to be. "Will he plead against me with his power?" That is what they thought. "No," said he; nothing of the sort; "but he would put [strength] in me." "Strength" goes a little too far. It is rather, "he would give heed unto me." "There the righteous might dispute with him; so should I be delivered for ever from my judge." I knew it would be all right if I could only get a hearing. If I could come close to Him, then He would listen.

"Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him; but he knoweth the way that I take." There, you see, was a heart always turned towards the centre of attraction, always to God. He might waver under the affliction — just as you knew the needle may be very unsteady for a little; but leave it to rest, and it always turns to the pole. "My foot hath held his steps, his way have I kept, and not declined. Neither have I gone back from the commandment of his lips." He was perfectly conscious of a good conscience. Yet he had nothing at all, and that was what he had to learn. God had to show him; because it was not a question merely of an outward blemish that anyone would notice. This is what people think very proper.

I have been at dying beds of real Christians, and I am sorry to say, the principal thing that I have heard from them has been, "I look back upon my long life of following the Lord Jesus." If Job had said, "I look back upon the tender mercy and the forbearance of God and His continual support when I never deserved it" — ah! that would have been all right. I ought perhaps to add that those whom I have heard speak in that way never had heard the gospel in the way which you all are familiar with. Still, I do not doubt that they were Christians, but misled by bad teaching. "My foot hath held his steps, his way have I kept, and not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food." "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth." Job allowed His entire supremacy; he allowed His sovereignty in the fullest degree. "For he performeth the thing that is appointed for me; and many such things are with him. Therefore am I troubled at his presence." He was troubled that there was something between God and him; something with which God had a question, but what — he did not understand yet. "When I consider, I am afraid of him. For God maketh my heart soft, and the Almighty troubleth me; because I was not cut off before the darkness, neither hath he covered the darkness from my face."

LECTURE 7

JOB. 24 - 28

Chap. 24. — This closes the answer of Job to Eliphaz that we began on last Wednesday. Job makes it perfectly clear that all things now are an anomaly — that you cannot judge of God's feeling about the prosperity of man here below, for the righteous are often far more tried; and it is no proof of anything wrong on their part, but, on the contrary, God putting them to the test, to manifest that they really are His; consequently, submissiveness of heart is what we are all called to under trial, and to perfect confidence in God. Still, we have an advantage saints of old had not and could not have till Christ came — not merely Christ's work accomplished, but the light of Christ shining. They had not that. This was before the law. Nevertheless, we see clearly that there was light enough for those that looked to God, and that there was darkness unquestionably, just as there is now, for those that have not faith in God. Only, the great profitable lesson of the book is the difference between believers, and why it is. There was a mighty difference between Job and his three friends, and I have endeavoured to point out wherein that difference lay. Whatever might be the mistakes of Job, and whatever his irritation at being accounted a hypocrite by his friends (and if we have ever known anything like that we can know the bitterness of it), there is no blow so keen and so deeply felt as that which comes from those who profess to love us. And yet the devil is always working and trying to set God's children by the ears.

Well, here we find it in a very extreme form. That is the grand difference between the history of Job and that of other men. They only knew it in a measure; but God brought it out in one great display in the case of Job, who was more tried than any other man ever was. I do not mean that Paul and Peter and others may not have had trials of their own kind, and, particularly their life in their hand. That was not the case with Job. There was no question of life; it was a question of endurance. His life was not to be touched; it would have entirely spoilt the history if Job had died; but God took care that whatever his sufferings might be, he was preserved; and preserved to pass through such a scene as probably was in no other case since the world began, yet turned to incomparable benefit. That was what God was showing.

Satan never does anything for good — always for evil But in this case Satan had entirely failed, and it was God that wrought, and wrought particularly by the unfaithfulness and the unspirituality of Job's three friends. That is the great moral of the book. It was only then that he began to curse his day — never before. Whatever came from Satan he bore, and bore it with the fullest courage and with all confidence in God. But when his three friends began to insinuate wickedness hidden, and hypocrisy, that was too much for Job; he could not stand it. He broke out therefore into many a word highly unbecoming; but God made all allowance for that, because in the main Job adhered to God, and whatever came, he desired to accept it from God. He could not understand why, but he still cleaved to God. Now he puts the case himself.

"Why, seeing times are not hidden from the Almighty, do not they that know him see his days?" i.e., there are these times of evil, and how is it that God, who is a moral governor, and who takes notice of all evil, yea, even the words of people (words reveal the secrets of the heart) — how is it that He allows it to pass` as He does, and that there is no day of retribution now? Well, we can perfectly answer that. It is all reserved for Christ. The Father will not judge any man; that is not what the Father will do. He is showing love because He is a Father, and showing love because He is God; because God is love just as much as He is light. And therefore it is reserved for Christ, and the reason is plain. Christ was the One whom, without the very slightest reason for it, without a cause, they hated. They hated both Him and the Father; and therefore it is reserved for the Lord Jesus to execute judgment. All judgment is committed to the Son, because He is the Son of man, and as the Son of man He has been hated; His Deity has been denied, and He was accounted as a companion of wicked people. He was accounted as a Samaritan, and to have even a demon. There was nothing too bad for man to say and feel.

And these were not the heathen; the heathen were never so bad as that. It is God's people when in a bad state that are worse than anybody. That is a thing that many cannot understand and do not believe. There they are beating their drums and blowing their trumpets in Christendom as if everything were going on right. Oh, they are ripening for judgment indeed in England. It is not merely a Kamchatka or in the centre of Africa; all that is quite a mistake. The more light there is, if people are not faithful, the worse they are. And therefore our Lord was very clear in showing that the Jews were the people. It was no question of Sodom and Gomorrah. They talked about the horribleness of Sodom and Gomorrah. 'Oh,' said the Lord, 'it is you that are worse than they. It will be more tolerable in the day of judgment for Sodom and Gomorrah and Tyre' — and all those places that were regarded as peculiarly wicked — 'it will be worse for Chorazin, Bethsaida and Capernaum.' Capernaum was the place where He lived. It was accounted His own city in Galilee. What He thought worse was the rejection of all His light and all His love. And therefore the nearer you are to the blessing, if the blessing is not yours the more guilty you are.

But then comes another very important thing, and that is, that unless our self is judged — unless there is continual self-judgment going on day by day, we get hard; we lose the unction of the truth, we lose the power of it in our souls, and thus we may be very self-complacent, because we know that we believe. That is just where the friends of Job were. They were quite comfortable; there was nothing amiss with them; they were all right, but Job! he must be very bad. That was their entire misjudgment. Now Job faces this question — how is it, if the times are so bad, that the day of retribution does not come? We do not see it. It is coming; it awaits the only One that can perfectly deal with evil.

We are all apt to be very partial. Sometimes there are certain evils very bad in our eyes — man's eyes particularly. Some people are very hard upon drinking. Well, the same people are not at all hard upon covetousness. Nevertheless I suppose there is no one with any judgment but what avows that the spirit of covetousness is far more blinding and injurious to the soul than even the debasement of a man getting tipsy. No doubt a tipsy man is an object of contempt to those that are temperate, and they pass very severe judgment upon him; and there is where the devil attacks them all. 'Oh, no; I never drink; I never touch a drop; I am a good man; and they are very bad, they are very wicked!' Well, I do not at all doubt that they are bad; but I do say other people are worse who have a good opinion of themselves. There is nothing that God has more an abhorrence of than a man who thinks well of himself; for however lofty his thoughts he is nothing but a poor, lost sinner, and if he has not one particular evil he has others perhaps as bad or even worse. I do not say that to excuse anything.

There are many other ways in which people show that they have nothing in common with the Lord Jesus, and that they have no knowledge of God whatever. But it is the Lord that will be the infallible Judge. It is the Lord that will never swerve to the one side or the other. Everything that is contrary to God will be met solemnly by His judgment another day; and it is because people did not see God in Him, but only a man, that therefore He as a man will be the Judge of all mankind. All judgment is committed to the Son because He is the Son of man. Well now, Job describes these anomalies that are going on now. He says, "Some remove the landmarks." That is not at all an uncommon thing. We have the evidence of it all round about us in London now. There are people that have encroached upon — taken the common land of this very Blackheath. There you see in various parts of it where people somehow or other have encroached; they have laid hold upon what does not belong to them. But it has gone on so long that the law cannot touch them. There they are in possession; and we know that is a great thing in the eyes of lawyers although it is quite contrary to law in itself, but still they cannot touch them. And there are all these anomalies constantly going on — even in the face of all the censure of the law; here we have it. If we were in Cornwall or in the south of Ireland nobody would be astonished; there are plenty of anomalies there; but here you have it in London before your eyes.

And so it is too in many other forms besides land grabbing. But this is what is referred to — a very old trick of bad men, and particularly of men of property, particularly of men of rank and the like, because having land it gives them the opportunity of stealing a little more. And so it is with kings. They see there is a nice province just outside France that would make such a good addition to the Empire, and by and bye it is stolen. Well then again, Germany sees that there is a certain part that gives an outlet to the sea that they have not, and they steal that and find a pretext of war in order to take what belongs to Denmark or whatever country it may be. In that case it was Denmark. That is in our own day — both of these things. And so it has ever been; and that is in the face not merely of the law, but the gospel; and these things are done by people that go to church or to chapel and the like, and there they are professing Christians. And all that by the very persons who by their position are the guardians of the execution of the law; yet they are the people guilty of all this wickedness.

And the same thing goes on in the lower strata of society. There they are prompted very often by want; but then what is it very often that is the cause of want? Why, for the most part it is dishonesty; it is recklessness as to performance of their duty. They lose their post. They strive to get rich; they take money that does not belong to them, and they come under public judgment. That is going on constantly in the lower just as it is in the higher strata, and the fact of it is, all is wrong, and will be wrong here below till the Lord Jesus is the One that executes judgment and that reigns righteously. Nothing will be passed over; there will be no favouritism, but all will be according to God, and never before. For any measure of peace or quietness or allowance of what people have — to be in their possession peacefully — we have reason to thank God very much indeed. But I am speaking now of looking into things as they really are, and it does not matter what country you take.

We in England think ourselves a very righteous nation, and there are many that think we are, as compared with others; but I have just been referring to things that prove how very hollow all this pretension to righteousness is. And therefore there is the greatest possible comfort in looking up to God. There there is absolute righteousness, and not only that, but active goodness. There there is God caring for His own. He chastises them because He loves them — where there is something that they do not see; for very often it is that they do not. Sometimes we are buffeted for our faults. That is a thing that ought not to be. We ought to suffer for righteousness rather than for unrighteousness, because "for sins Christ once suffered, Just for unjust," Who is made infinitely dear to us. But there we come on Christian ground.

Now Job simply takes up the things that are around him. "They violently take away flocks and feed thereof. They drive away the ass of the fatherless, they take the widow's ox for a pledge. They turn the needy out of the way" — these were what you may call the "respectables" of society, the people who had flocks and herds, but they wanted more. "The poor of the earth hide themselves together." Well, now we see another class; we see the poor and distressed here below. "Behold, as wild asses in the desert, go they forth to their work" — they are the people that have nothing, now the "masses," that have no skilled work, but that live merely jobbing about, and in all the precariousness and the suffering that this jobbery produces. "As wild asses in the desert, go they forth to their work; rising betimes for a prey" — before the light, and a prey, because it is not something settled — it is what they can catch. "The wilderness yieldeth food for them and for their children."

Think of that — the barren sands of the wilderness, that is the only thing, and why? Because they have got no land of their own. "They reap every one his own corn in the field" — that is the corn of the rich man — "and they gather the vintage of the wicked." Now they are called not "rich" but "wicked." "They cause the naked to lodge without clothing" — that is what these wicked rich do. They have not pity for them; they make use of them for their work. "They cause the naked to lodge without clothing, that they have no covering in the cold. They are wet with the showers of the mountains" — describing still the indigent class that had scarcely any regular work to do, — "and embrace the rock for want of shelter. They pluck the fatherless from the breast, and take a pledge of the poor. They cause him to go naked without clothing, and they take away the sheaf from the hungry." There might be a sheaf or two forgotten in the case of harvest, but they have found it out, and they are at them to get back their sheaf. "Which make oil within their walls." They are employed for their abundance — they make the oil, but they never have a drop of it for themselves — "and tread their wine-presses and suffer thirst." There is no wine for them. "Men groan from out of the city, and the soul of the wounded crieth out; yet God layeth not folly to them." God does not take any notice of it, and the reason is that He is waiting for that day.

Now what a wonderful love it is to the very persons to whom the gospel is preached. It was to the "poor" the gospel was preached; they were peculiarly the object of the Lord Jesus. There never was such a thing before, since the world began. Nobody ever made them his grand object, and that for eternity. But Job could not know anything of that. "They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof." Then he describes a still worse class. That is a man — whether higher or lower it does not matter — a man of violence, the murderer. The man who has got his quarrel, and the man that nothing will satiate but the life of his victim. "The murderer rising with the light killeth the poor and needy, and in the night is as a thief" — who will be ashamed to show that he was robbing the poor. "The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me" — the corrupt man — violence and corruption, the two great characteristics of human evil — "and disguiseth his face. In the dark they dig through the houses, which they had marked for themselves in the day-time; they know not the light. For the morning is to them even as the shadow of death; if one know them, they are in the terrors of the shadow of death." They cannot bear to be known, what they are and what they seek. There he pursues this terrible picture down to the end of the chapter, showing that there is an eternal misery and a consciousness of guilt — for that was a very wonderful working of God.

When man was first created, he did not know anything about good and evil. He did not know the difference between them, because no such thing here existed. He was made perfectly without any evil. There was no evil in man when God sent him forth from His hand. But directly he fell into sin he acquired the power of judging what was wrong, and what was right in itself. That is conscience. There was no need of conscience judging of what was right and wrong when all was good; but directly man fell, he began to judge good and evil That is what God does perfectly — man does it in an unhappy, miserable way. It is because he knows of what is within that he detects it without, and pronounces judgment, but man is none the better. Now when man is unconverted, he goes on in that kind of misery, and his use of good and evil is this — there are other men he considers as bad as, or worse than, himself, and he excuses himself on that ground, and so he goes on. But when a man is converted conscience turns its eye upon himself. That is the reason why repentance is indelibly and from the very beginning bound up with the believer in Christ. Faith and repentance go together, and the fact of our receiving Christ makes us judge self, and not merely to spot other people's evil or excuse ourselves.

You see it in the poor tax-gatherer. When the Pharisee was saying, 'God, I thank Thee I am not like other men; I am a better-man; I do not drink; I do not swear; I do not go to gamble or anything of that kind; no, I am a good man, much better than other people' — there was the poor tax-gatherer, to whose soul God had spoken, and who, instead of looking to find other people as bad or worse, can only say, "God be merciful to me the sinner!" It is not merely "to me a sinner." For many, many years I have been struck with the great beauty of that expression "God be merciful to me the sinner, if ever there was one. I know my sins and they are so overwhelming I do not think about others. God be merciful to me the sinner; me only." That man went down justified rather than the other. It is not what is called "justification by faith"; but it was the right thing that always takes place in a converted soul — self-condemnation before God And it is the light of Christ, somehow entering, that produces that. And therefore now that the work of Christ is done He is exalted to give repentance and remission of sins to every one that looks to Him.

So that repentance is a gracious work; the very opposite of men having a bad conscience. It was man, at any rate, having his conscience set right to condemn himself. He did not know it yet. He did not know his sins gone — that is the consequence of redemption. That could not be till the work of Christ came in. There might be a looking onward to Christ and His work. Some had a confident hope that the Lord would take their sins away; they did not know how. But now the gospel is the proclamation on the part of God of that which clearly explains and fully accounts for it. "The blood of Jesus Christ His Son cleanseth from all sin." We are glad to believe that — "from all sin." If all our sins are not blotted out none of them are. If one sin is gone they are all gone. It is only through Christ, and never does Christ do a thing in a half or niggardly way, as man does. No; it is complete. Here then Job is simply looking at the terrible state of these bad consciences, and then goes on to his death, and there the worms have their feast; that is all he says about it. And if the wicked are exalted, it is only to go down the more.

Well now we come to Bildad (Job 25). And Bildad only barely gives the appearance of a speech. It is a very short one, and it has no kind of application really to Job. They are evidently obliged to give in, and Bildad, the second of them, he it is that now descants upon the glory of God. And it is all perfectly true, and very finely stated too. There is a great deal of what is very beautiful in what Bildad said, only it had no bearing on the matter at all. "Dominion and fear are with him; he maketh peace in his high places." Yes, but what troubled Job was that he had anything but peace in his low place. There he was in this terrible humiliation and suffering, and he could not tell why it was. "Is there any number of his armies?" That is all very true; was that any comfort to Job, or any answer? "And upon whom doth not his light arise?" Well, there might be an implication that Job was all wrong because he did not enjoy the light, and it was not that Bildad did. The fact is that he was quiet; he was entirely without any trial; and he could therefore talk reasonably, and so far quietly; but he had no understanding of Job.

"How then can man be justified with God?" That is exactly what Job had said in the ninth chapter, so that he was only repeating what Job had said a great deal better than he. Job enters into it in a very full manner, and so strongly that he even puts forth the need of a daysman, i.e., a mediator, between God and man. He had far more spiritual light than any of them. "How can he be clean that is born of a woman?" That again is what Job had already taught. "Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight; how much less man, that is a worm, and the son of man, which is a worm?" That was all true, but had no bearing.

Job answers (Job 26), and certainly with quite sufficient keenness, "How hast thou helped him that is without power? How savest thou the arm that hath no strength? "He was like the poor publican, the tax-gatherer. "How hast thou counselled him that hath no wisdom? And how hast thou plentifully declared the thing as it is? To whom hast thou uttered words?" He was talking in the air. "And whose spirit came from thee?" Now he showed that he entered into God's dominion far more fully and extensively than Bildad had admitted. "Dead things are formed from under the waters, and the inhabitants thereof. Hell is naked before him, and destruction hath no covering. He stretcheth out the north over the empty place, and hangeth the earth upon nothing" — a very remarkable anticipation of modern discovery. "He bindeth up the waters in his thick clouds; and the cloud is not rent under them" — i.e., whether it be the little rain or the great rain, all is under God's control. "He holdeth back the face of his throne," etc., etc. (vers. 8-13). "Lo these are parts of his ways" — they are only the fringes of his ways, which would give the idea — "but how little a portion is heard of him?" It is only the whisper that we hear now — "but the thunder of his power" — ah I that is reserved for the day of judgment — "who can understand?"

Well, in the next chapter (27) would have come the time for Zophar; but although Bildad had very little to say, Zophar had nothing. He is fairly out of the debate; and we shall find that Eliphaz does not return. Job has it now all to himself, and accordingly he gives here what might have been an answer to Zophar, but there was no Zophar to answer — he was silenced. They felt now they were fairly out of court. They began with great vigour; full of confidence that their judgment was a sound one; but Job had completely answered all their foolish talk, and there they were silent. It is not that they were yet convinced that they were wrong; but they do what many people do — they shut up, and have not a word to say, and still are of the same opinion. But God would not allow it to rest there. God brought them out of their hiding place, and pronounced upon them; and it was through Job, as we shall find by and bye, that they were saved, either from a terrible judgment or death itself.

"Moreover Job continued his parable and said, As God liveth,who hath taken away my judgment; and the Almighty, who hath vexed my soul; all the while my breath is in me, and the spirit of God is in my nostrils; my lips shall not speak wickedness, nor my tongue utter deceit." He still stands to it that all their imagination was false. He said now more solemnly than ever — it was a kind of swearing to it — As God liveth this is true. "God forbid that I should justify you." Now he turns upon them; he says "You are the culprits, not I". "Till I die I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live." They were, on the contrary, imputing what was very bad to him in most of their speeches. "Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous." That is what he says. 'It is you that are acting the part of wicked men without knowing it. It is you that are the unrighteous, not I.' "For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" It shows that he had a great abhorrence of it — quite as much as or more than they had. "Will God hear his cry when trouble cometh upon him?" Here he describes it to the end of the chapter. 'Do you think I am going to fight against God in that way?'

"Will he delight himself in the Almighty?" That is what Job did. "Will he always call upon God?" He called upon God even in that terrible distress. "I will teach you by the hand of God: that which is with the Almighty will I not conceal. Behold, all ye yourselves have seen it; why then are ye thus altogether vain?" 'You know very well that I have been cleaving to God; you have heard my confession, and why do you impute such a thing as hypocrisy?' "This is the portion of a wicked man with God and the heritage of oppressors, which they shall receive of the Almighty." And even if they go on and have their children multiplied, it will only be deeper sorrow in the end. "If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread," no matter what he may be appropriating (and so to end of verse 19). This is all totally opposed to their reasoning,and Job rather triumphs over them in this way. "Terrors take hold on him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth; and as a storm hurleth him out of his place."

And now in the next chapter (Job 28), which will close tonight, we have a very remarkable addition — one of the most striking in the Book of Job. It seems very abrupt. He now turns away from man altogether in his bad ways, or from vindicating those who really looked to God; and he locks at the general state of mankind. Not any particularly evil class or righteous class.

"Surely there is a vein for the silver and a place for gold where they find it." Gold is not found in veins like silver, it is in quite a different way — very often in the form of dust, and sometimes of nuggets. But silver is found in large and rich veins. "Iron is taken out of the earth, and brass is molten out of the stone." That is just exactly where copper is found. Where we read "brass" it is very often "copper" — chiefly so in the Bible. "He setteth an end to darkness." He now gives us a remarkable sketch of mining in very early times. "He setteth an end to darkness, and searcheth out all perfection" — in quest of these precious metals, gold, silver or the like — "the stones of darkness, and the shadow of death," i.e., he goes down to the depths of the earth after them. "The flood breaketh out from the inhabitant" — water there is very dangerous, and so the great point is to get rid of it safely — to drain it or turn it aside so that they may work their mine. "Even the waters forgotten of the foot." That is, waters that people do not walk beside; not the rivers and rivulets and the like, but water deep in the earth. "They are dried up; they are gone away from men." There is the drainage in order to carry it on.

"As for the earth, out of it cometh bread; and under it" — that is deep down in it — "is turned up as it were fire. The stones of it are the place of sapphires" — precious stones as well as these metals — "and it hath dust of gold." They do not enter into these depths; they go up into the heights and they traverse all the surface of the earth, but the fowls do not venture into the mines where man goes down. Not even the vulture. The vulture has a keen sight, as we all know, especially for a dead body, and there they are — God's natural scavengers for this poor world of death. "The lion's whelps have not trodden it, nor the fierce lion passed by it" "He putteth forth his hand upon the rock; he overturneth the mountains by the roots. He cutteth out the rivers among the rocks; and his eye seeth every precious thing," They get a great sensitive understanding of what is worth — not by any means that they are always right. Sometimes the miners in our country have thrown away as rubbish what was quite as valuable as all that their mind was set upon; but as a general rule they learn what is valuable. "He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light. But where shall wisdom be found?" No, there is no wisdom in all that. There is self in all that. There is what will make a man rich; there is what will bring money and perhaps distinction; but where shall wisdom be found? and where is the place of understanding? Well, it is not on the earth, and it is not down in these mines of darkness where man is so prompt to follow for that which he values. Where is it to be found? "Man knoweth not the price thereof; neither is it found in the land of the living."

What a very solemn thing that is! True wisdom and true understanding not found in the earth at all! It comes down from heaven. It is found only in Christ; and Christ had not yet come; and further, this is what came out still more by Christ's rejection and Christ's death. "Therefore the depth saith, It is not in me." There are silver and gold in the depth, and other like commodities, and precious stones. "The sea saith, It is not with me.... It is hid from the eyes of all living, and kept close from the fowls of the air." It is not in the skies as far as they are open to the eye. "Destruction and death say, We have heard the fame thereof with our ears." Yes, it was just that very thing. There was a report of that One who is Himself wisdom, and who is the Giver of wisdom to the meek. It was by death that it came to us, but they did not know it.

"God understandeth the way thereof, and he knoweth the place thereof. For he looketh to the ends of the earth, and seeth under the whole heaven; to make the weight for the winds." It was many hundreds, yea, some thousands of years after that when man discovered that the atmosphere had weight. But it did not enter into the philosophy of the philosophers then; they knew nothing about it. Here is mentioned the weight of the wind. "He weigheth the waters by measure," so that no matter what comes, the sea is never too full. There is always going on, the circle of waters — waters rising up in the form of vapour, and in vast quantities; for the power of the son acts upon the waters, and there are many tons going up every day. There was a measure for it all, in God's mind. "When he made a decree for the rain, and a way for the lightning of the thunder, then did he see it, and declare it; he prepared it, yea, and searched it out. And unto man he said" — there is a wisdom above man — "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." And that is just exactly what is felt when a soul is converted. He may know nothing more than that; he sees how he has been in almost all evil, and he departs from it. A real sight of Christ is enough to do that by the spirit of God, and the fear of the Lord. That is what is abiding even when souls are not occupied with their evil, and speaking of it — the fear of the Lord and departing from evil.

But that is not the same thing as the gospel; it is not the same thing as knowing that all our evil is judged already in Christ's person on the cross, that our sins are completely gone, and that we are brought in as children whiter than snow through the blood of Christ before the eye of God. That is the gospel; and it is after his reception of the word of truth that man receives the Holy Ghost, to delight in it, and to be the witness of it; but enjoying it first. Not to speak unto other people at first; oh, no; that is not the first thing. That is what the vanity of youngsters very often thinks — but to enjoy it with thankfulness and praise of God, and in worship of Him; that is what we come to. That is the true effect of the Spirit of God working. But then there is often a great deal of energy, and people are often more occupied with the wants of other people than with the infallible grace and truth of God. If the Lord will, I hope to continue on next Wednesday evening.

LECTURE 8

JOB. 29 - 32

This is the beginning of Job's last argument. The friends were quite silenced; he now makes his final confutation; and, indeed, it is more an appeal than an argument, for he rises above all that they had been pleading and insinuating.

Here he gives us in chapters 29-31 a very interesting pouring out of his feelings. The first of these chapters reviews his early days of prosperity, and we can see the very great complacency that he had in all that grace had wrought in him. But, alas! there was another thing that ought not to have been. He took pleasure in his good character. He was therefore in spirit too much of a Pharisee. "I thank thee that I am not as other men." It was not but that there was great grace in Job, and that there was a very admirable character sustained; but why should he talk about it? why should he think upon it? why should he not think of the source of all the blessing? Why should he not be boasting in the Lord — instead of an implied boasting in himself? There was the very thing that God had a controversy with. And we see that up to this time Job had not got to the bottom of that which God was ferreting out. Satan had completely disappeared. He is always defeated with the children of God. He may appear to gain a battle, but the campaign is always against him; and so it is very marked in the case of Job.

But the second of these three chapters looks at his downfall; that is the great topic that is in it. He bemoans his terrible state; and up to the present he could not withhold the expression that he thought God dealt hardly with him, and was arbitrary. He could not understand His ways in the slightest degree; nor did he take in the motive that God had — the gracious purpose. In short, he had not reached the end of the Lord, because he had not done with himself. That is the real secret of it.

And the next chapter — the last of his appeal — is a most impassioned setting himself before God, and implicating judgments on himself. So thoroughly was his conscience good, that he goes over all the various snares of a man, and especially a man of position and wealth like Job; because that always increases the danger, and always makes the difficulty more. There is no greater mistake than to suppose that poverty is the hard place in which to serve God. On the contrary, it is when people are no longer poor, and no longer feel the need of continual dependence upon God — when they begin to be independent — for the world is not ashamed to call it that. I am sorry to say that Christians even drop into the language and the spirit of the world. Job calls solemn judgments upon himself — looking at the various snares — if he had been guilty in this or that or the other and so on — and the upshot of it all is that "The words of Job are ended."

We have no more of Job now in the way of self-defence. We shall find a very interesting new speaker on which I may say a few words on chapter 32 tonight. But now, first of all Job says: "Oh; that I were as in months past." Now it is always a bad sign when people look back to dwell on the past. Are people not to grow? Are children of God merely to be occupied with the immense favour of God? No doubt it is very true that one is plucked out of the teeth of Satan; but what is that compared with the positive knowledge of God? It is a great thing for us; but is not the knowledge of God infinitely greater than merely the action of divine grace in rescuing a poor wretched sinner? It is an admirable thing for the sinner always to feel it; but it is a sad thing when he looks back to it as the brightest of all things. Why, that means he has been making no progress at all; it means that he has been all these years afterwards looking back upon that as the divine moment. Surely divine life ought to be a growing enjoyment; and the more so as you know of Christ and of God — I am speaking now to Christians, of course.

But even for Job God never left himself without witness — and God always met the souls that really walked with Him. Who can doubt but that Enoch walked with God, and do you suppose that Enoch looked back at the first glimpse he had of God, and would say he knew God by that? No, far from it, and shame on all people who talk such language. I do not deny that it is the language of many a Christian, but that is the most sorrowful thing now — that Christians forget what it is to be a Christian. They only think of the moment of becoming a Christian, and they seem to think that that is the great thing. No doubt it is passing the border, but it is certainly not going into the brightness beyond it. Where is the feast; where is the joy of the Father; where is the best robe, and all the other accompaniments? Is that nothing? Well, that was after. And that is what in an image presents us with the positive place of blessing. The "grace wherein we stand" — not merely the grace that rescued us, but the grace wherein we stand. It is a continual place of grace to be enjoyed more and more as we learn more of God and judge ourselves. But there is where Job failed. Job admired himself. And so he looks back. "Oh, that I were as in months past." God was going to do far better. It is true that Job went through very severe sifting, but that was all for his good; and more than that, it was for your good and my good, and the good of every believer that has ever profited by this book since God had it written down. It was meant for the blessing of all. It was not intended that there should be perhaps another man to go through the same. God has His economy of good; God has His reserve of grace; God was pleased that one should have had a very broad back to bear the trial. We have heard of the patience of Job; but that is the very thing wherein he broke down, so that he became impatient at last even with God. And the reason was because he was not yet an utterly broken man — he was given to knowing about himself.

Oh, how very rarely one finds a saint of God even now what every saint of God ought to be; but it is a rare thing even among Christian people. "As in the days when God preserved me; when His candle shined upon my head, and when by His light I walked through darkness; as I was in the days of my youth." Why, that is a strange thing — "my youth." No getting on with God in his maturity or in his old age! What was Job about? "When the Almighty was yet with me, when my children were about me." Was not He with him then? That is just what he did not see or know. "Whom He loveth He chasteneth"; and that is one of the great lessons of the Book of Job. I admit it was terrible chastening. And that is where the friends were all wrong; it was so terrible that they thought it was retributive, and that it was impossible for a person to suffer to such an extreme degree unless he had been extremely wicked. And what made it worse was that he looked so good, and therefore they thought he must be a hypocrite. There they were completely wrong; and the consequence was that they had to go down lower than Job, and that Job had to pray for them that they might be spared. And this he did. But, however, I anticipate what we will have another day.

"When I washed my steps with butter" — of course it is not literal — "and the rock poured me out rivers of oil." You see that petroleum is an old affair in this world! "When I went out to the gate through the city, when I prepared my seat in the street! The young men saw me, and hid themselves; and the aged arose, and stood up." All that was exceedingly pleasant to Job. And we are apt to think so too — there is nothing, men say, that succeeds like success, and there is not a more wicked maxim or one more entirely contrary to God; nothing more thoroughly denying that we are now in the place of suffering, and of being despised and rejected for Christ's sake. But that is a worldly maxim, and it is just what the world delights in. Men will praise you if you do well to yourself, that is, if you are successful — make a good fortune, and have nice dinner parties, and so on. "The princes refrained talking, and laid their hand on their mouth."

Now one of the beautiful features about Job was that he did not pretend to be noble, and he did not seek to be a prince. He was like a king in the nobility of his character — what a king ought to be — he was truly noble in his ways; and all that would have been admirable if he had not said or thought; for that is the important point. "Let not thy left hand know what thy right hand doeth." It does not mean that other people do not know it, but the wrong is that our left hand should know what our right hand does, i.e., we ought not to think about it. It is done to God; and it is merely returning a very little interest for the wonderful capital — for the spiritual capital that the Lord has put in our power.

Here you see it was not so. Job was highly pleased, and took great pleasure in the world thinking so much of him. "When the ear heard me, then it blessed me" — now he is looking at what you may call the objects of his kindness and love. For there was both kindness and love in Job. "And when the eye saw me, it gave witness to me." He was referring to the people that had been helped out of their manifold afflictions. "Because I delivered the poor that cried, and the fatherless, and him that had none to help him." And that was really true. God delighted in Job; that was all right; and he found at last that God did delight in him, but he did not find that till after the trial. He was buoyed up and raised above the ordinary occupations of men by the homage that was paid him and the perception of his exceeding kindness. All that lifted him up. Well, that is a very natural thing; but it is not spiritual; and it is the very thing that God was putting down severely in him; much more so than in a very inferior man. The greatest trials that God inflicts are upon the strongest, those that are able to bear them. Those that know most of His ways — they come in for it. And that was the case with Job.

"The blessing of him that was ready to perish came upon me; and I caused the widow's heart to sing for joy. I put on righteousness, and it clothed me" — that was very true, and he looked at his clothing too; — "my judgment was as a robe and a diadem." Yes, very pleased was Job. "I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth. Then I said, I shall die in my nest." No, no; God was going to disturb that nice nest of his that was so warm and comfortable. "And I shall multiply my days as the sand." Why, he had been very desirous that God should cut short his days; for that was the only way that he saw out of all the trouble he was passing through. "My root was spread out by the waters, and the dew lay all night upon my branch. My glory was fresh in me, and my bow was renewed in my hand. Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again; and my speech dropped upon them. And they waited for me as for the rain; and they opened their mouth wide as for the latter rain. If I laughed on them, they believed it not" — it is too good to be true — "and the light of my countenance they cast not down. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners."

You cannot be surprised that the Jews were the first rationalists; they were the higher critics of a former day. They did not believe that it was a true story — the philosophic Jews — they did not believe that. How far it penetrated the synagogue generally we cannot say. I presume there were simple-hearted men that fully believed every word of it. But one of the great reasons why the Jews did not accept this history was that Job was not a Jew. "Oh! that cannot be; why, they are all dogs. Everybody but a Jew is a dog." And the idea that God did not say it of Abraham that he was of such integrity that there was nobody like him in all the earth — nor of Isaac, nor of Jacob! No, this they could not believe. They knew that it was of a patriarch of those days, and therefore they were dead set against the possibility of such a thing as God extolling one who was not of the chosen race, one of the family and of the nation that had the promise.

What is it that makes people higher critics? It is that they prefer their own thoughts to the word of God. That is what it is to be an unbeliever; and if it is carried out thoroughly you are an infidel; you are a lost man. I presume that these Jews fully held to the other books of the Bible. It is to be presumed so. Perhaps they did not like some others. I can understand their no more liking the prophecy of Jonah being given to a Gentile city than that Jonah liked to be the prophet sent there. He did everything to turn away from it; and when God told him to go east he went west. When he was told to go to Nineveh he took a ship at Joppa to go west — just in the very opposite direction.

Well, now, in the next chapter (Job 30) we have a totally different story. Job now says, "But now they that are younger than I have me in derision." You can suppose how very painful that was to a man that had been living a good deal upon the witness of these grand deeds and the high opinions of him, and the humbler classes, for once in a way, being entirely along with the grandees. For at times they do truly love to differ. "Whose fathers I would have disdained to have set with the dogs of my flock." Ah! Job, you can be cutting; you can strike deep if you are so disposed. He would not have set their fathers with the dogs of his flock! Just think of it. And he gives his reason. He says, "Yea, whereto might the strength of their hands profit me?" Job was a wise man, and if he had servants he had servants that could do their duty. But as very often happens with the most miserable of the world, they are weak, and unable to do a good day's work, nor a good hour's work. Whatever they do, they do in a manner that is enough to provoke any person to look at them. And so he says, "For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. Who cut up mallows by the bushes, and juniper roots for their meat. They were driven forth from among men (they cried after them as after a thief)" — they were most disreputable, and Job would not have had one of them on any account to serve him. He would be very willing to give them food if they were hungry; and if they had no clothing he would surely have abounded even then. But he felt it very much that these men should mock him, and should do everything to deride his sufferings, and not only that with these men in general, but that the young men tried to trip up his tottering steps! For you know the soles of his feet were intolerable — from head to foot not only was every nerve, as it were, active, but the very worms were beginning to prey upon him while he was alive, through all the sores that were open. It was a most awful case.

Yet what is that compared with moral suffering? Do you suppose the apostle Paul did not suffer much more severely than with any bodily trouble? He suffered from false brethren a great deal. And I think he must have suffered from true brethren very often — perhaps even more, but in a different way. "To dwell in the cliffs of the valleys, in caves of the earth, and in the rocks. Among the bushes they brayed." He will not allow that they talked — they brayed. "Under the nettles they were gathered together. They were children of fools, yea, children of base men" — i.e. of fathers that had not a name themselves — "they were viler than the earth. And now am I their song; yea, I am their byword. They abhor me." Think of that — these words were all true. "They flee far from me." They could not bear to look at him — at the agony, and the terrible effect of all these sores on his body. They could not go near him. "And spare not to spit in my face. Because he hath loosed my cord." There was after all what grieved the heart of poor Job more than anything. It was God. He does not mean the devil; it was not the devil. "Because He hath loosed my cord and afflicted me" (and so to end of verse 16).

You see there is no reference to his three friends now. He is looking really at this tremendous trial that afflicted his body, and that exposed him to all this disrespect and contempt of the very lowest creatures on the face of the earth. "My bones are pierced in me in the night season; and my sinews take no rest. By the great force of my disease is my garment changed; it bindeth me about as the collar of my coat." Look at the pain all that would occasion. "He hath cast me into the mire, and I am become like dust and ashes. I cry unto thee and thou dost not hear me." But God did hear him. There was a reason why He did not answer; but God did hear. "I stand up, and thou regardest me not. Thou art become cruel to me." There he was quite wrong. "With thy strong hand thou opposest thyself against me. Thou liftest me up to the wind: thou causest me to ride upon it and dissolvest my substance. For I know that thou wilt bring me to death" — there he was wrong again. God had good things in store for Job. "And to the house appointed for all living. Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. Did not I weep for him that was in trouble? Was not my soul grieved for the poor?" — he goes back to that. "My harp also is turned to mourning, and my organ into the voice of them that weep."

Well, there is a third chapter (31) to which we now come, very distinct from either of these, and this is his final appeal to God. This is all said not so much to his friends as to God; but he still was harping upon the past in the first of these chapters; then upon the present misery; now he appeals solemnly to God, and in the presence of them all.

"I made a covenant with mine eyes; why then should I think upon a maid? For what portion of God is there from above? and what inheritance of the Almighty from on high?" None whatever for a corrupt man, to take advantage of another. "Is not destruction to the wicked? and a strange punishment to the workers of iniquity? Doth not he see my ways" — he was a thoroughly pious believing man — "and count all my steps? If I had walked with vanity, or if my foot hath hasted to deceit; let me be weighed in an even balance, that God may know mine integrity." He had a perfectly good conscience, but that is not enough. There is the great principle of self-judgment; there is the grand principle also of entire submission to God and vindicating Him — that He is right and wise in all, not only in what He does, but in what He allows. It is all for good. It may be very bad on the part of others, as it was on the part of Job's friends, but God had a good purpose for Job in it all.

"If my step hath turned out of thy way," etc. (vers. 1-12). It is clear that Job was a most blameless man in his conduct, and even in the state of his heart. "If I did despise the cause of my manservant, or of my maidservant" — he now goes to other duties — "when they contended with me, what then shall I do when God riseth up? and, when he visiteth, what shall I answer him?" etc. (vers. 13-23). "If I have made gold my hope" — now he turns to a third kind of snare — "or have said to the fine gold, Thou art my confidence; If I rejoiced because my wealth was great" — and how many do — "and because mine hand had gotten much," etc., it was not inherited merely; but it was acquired by his own industry and God's particular blessing upon him.

Now he looks at another thing quite different — "If I beheld the sun when it shined, or the moon walking in brightness," i.e. in the way of any adoration; in bowing down to the son or moon, which was the earliest form of idolatry. We do not hear of Baals or Ashtoreths or any of the disreputable vanities and wickedness of heathen objects of worship; but here was a work of God of the highest nature, but no leaning to it in any way — "and my heart hath been secretly enticed, or my mouth hath kissed my hand" — even the slightest form of acknowledging the creature! — "this also were an iniquity to be punished by the judge: for I should have denied the God that is above." There we have very sound doctrine. "If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him" — a very common snare for people. They have a little pleasure when their adversaries come to grief, or are troubled. "Neither have I suffered my mouth to sin by wishing a curse to his soul. If the men of my tabernacle said not, Oh, that we had of his flesh! we cannot be satisfied. The stranger did not lodge in the street; but I opened my doors to the traveller. If I covered my transgressions as Adam, by hiding mine iniquity in my bosom: did I fear a great multitude" — you observe he was perfectly acquainted with the very interesting and profitable story of Adam's fall. There we have just what anyone now, looking back with the light of Christ even, sees. There was the great sin of Adam. Instead of humbling himself to God, and going to meet God to tell Him how he had disgraced himself, Adam hid himself away; and the clothing that he put upon him showed that he was no longer innocent.

"Oh, that one would hear me!" Now here is Job's final appeal. "Behold my desire is, that the Almighty would answer me" — Job wanted to hear His voice about it — "and that mine adversary had written a book, Surely I would take it" — if anyone that wished him ill laid charges "I would take it," he says, "upon my shoulder, and bind it as a crown to me" — because he was confident that it was false. "I would declare unto him," i.e. unto the Almighty; it would seem possibly "the adversary" — "the number of my steps; as a prince would I go near unto him." I think it is "to the Lord." "If my land cry against me, or that the furrows likewise thereof complain; If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life! Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended."

Well, it was very magnificent; as it had been a justification of himself. But it was a great mistake as to the secret of God's dealings with Job, and accordingly a new interlocutor appears. We have not heard of him. It is a remarkable indication of primitive habits and feelings. He was a young man. And this absence of any notice taken of him is just in the spirit of olden manners. And he shows that he perfectly enters into it himself, and in no way complains of it. Elihu, however, was a man put forward by God, to bring to naught the pride of age and experience, observation and tradition. Because there you have what belonged to each of those friends. They were old men, and they were proud of their place. And Eliphaz, as we know, was a man that strongly stood upon the judgment and feeling of public opinion — of pious men, no doubt, but, after all, it was only men's. And one of the wonderful ways of God is this: that no tradition can ever meet present circumstances. The same facts even may occur; but they are in a different light, and the circumstances modify them enormously, and all that has to be taken into account.

Who, then, is sufficient for these things? Our sufficiency is of God. There is the need of dependence upon God. You cannot pile up wisdom in that way for divine things. It is all very fair in science, or knowledge, or art, or literature, or anything of that kind; but it is nothing in the things of God. Zophar seems to be more confident in himself than in anybody. And Bildad was one between the two. He was a man of keen observation and good power of expression. But, however that might be, all had failed, and now Elihu comes forward.

"So these three men ceased to answer Job, because he was righteous in his own eyes" (Job 32). That was their idea, and there was some truth in it. "Then was kindled the wrath of Elihu, the son of Barachel the Buzite, of the kindred of Ram." He belonged to the family of Nahor, the brother of Abraham. He was not properly one of the chosen family, but he was closely connected, like Laban and others. He belonged to another branch. "Against Job was his wrath kindled, because he justified himself rather than God." Well, that was true. He did justify himself. The last chapter which we have just read is self-justification from beginning to end. It was quite true, as a matter of fact, but was entirely improper in a question of God's dealings, and why this great affliction had come upon him. "Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job." What was it that hindered these three friends from understanding him? The same thing that hindered Job — self. Self was not judged. Self is one of the greatest difficulties in the way of a Christian — in the way of a sinner of old, and now still among Christians.

"Now Elihu had waited till Job had spoken, because they were older than he." Well, that was very proper. "When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled." Why? It was not for himself at all. He was displeased with them all for God's sake. "And Elihu, the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not show you my opinion. I said, Days should speak, and multitude of years should teach wisdom" — and so it should be. "But there is a spirit in man" — there is something higher than experience — "there is a spirit in man" — it is the highest part of man's nature. The body is the outward, vessel, and the soul is that which makes a man to be a man. Every man has his own spirit, but soul is that which may be in common among men. For instance, John the Baptist came in the spirit and power of Elias. He could not come in the soul of Elias. Everybody comes in his own soul; that is the seat of individuality. But spirit is a man's capacity. You might find half a dozen men with the same capacity; and we say sometimes, "That man spoke like a Luther; that man wrote like a Calvin; that man was as earnest in his work as John Wesley; that man was as diligent in preaching as Charles Spurgeon" — and so on. The spirit of these different men might be similar in other men, but it is that which gives them their particular power (or character). But the soul and spirit go together so closely that no human wit can ever distinguish between them; they are so welded together, being of a spirit nature. When a man dies, his soul goes up and his spirit too; they both go up; they go up together necessarily.

And so then it is that we can understand that there is a spirit in man. Spirit is expressive of spiritual capacity, and that is not to be measured by the question of experience. A man might have much more spiritual capacity who was young. That was the case with Elihu. And he says, "The inspiration of the Almighty giveth them understanding." It was God that breathed into man the breath of life; and in that breath of life there was not only the soul but the spirit; and that is the reason why man alone has an immortal soul. God never breathed into a horse or a dog, or any other animal on the earth, but only into man; therefore, man's soul and spirit are immortal. But it may be immortal in hell, or it may be blessedly immortal in heaven! It does not deprive a man of his being a sinner, nor of his bearing the consequences of it; neither, on the other hand, does it deprive him — still less — of receiving eternal life from the Lord Jesus. Then there is another life given to him. "Great men are not always wise: neither do the aged understand judgment." Far from it. "Therefore I said, Hearken to me; I also will show mine opinion. Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say." He never ventured to interrupt; he never said one word.

Sometimes people are astonished to find this young man coming forward, after not only the three friends were silent, but Job too. Then he speaks, and he apologises in these words that I now read. That is all that I am noticing tonight. "Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words." And that was perfectly true. "Lest ye should say, We have found out wisdom." He saw that it was a question of God. They had not really brought in the true God as He is. "God thrusteth him down, not man." That is what Job had said. So far, Job was far more right than his friends. "Now he hath not directed his words against me." So he says — I am in a position to be able to speak dispassionately. If he had attacked me because of anything I had said it might seem self-vindication. But here I must speak for God, young as I am. "Neither will I answer him with your speeches." They were entirely powerless. "They were amazed, they answered no more! they left off speaking" (vers. 1-15). He was full of indignation that they went on still blaming Job, and could not convince him of anything wrong. They had entirely missed their way. "I will speak, that I may be refreshed: I will open my lips and answer. Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. For I know not to give flattering titles; in so doing my maker would soon take me away" (vers. 16-22).

And there we may leave it for the present. If the Lord will, we shall have the rest of Elihu's admirable address, where he touches the real roots of the question for the first time — an interpreter who was one of a thousand, as he says himself, though not referring to himself.

LECTURE 9

JOB. 33 - 38

It is remarkable how worldly minds dislike Elihu. It is a very old story. It began with some of the famous Jews, and it has gone down to the present day. They regard him as a particularly forward young man, and also as full of self-conceit, after all with very little in it. Now nothing can show more a mind unacquainted with God; because Elihu has a most valuable place in this book. It is he that for the first time brings out the blessing of affliction — affliction turned to the profit of the soul. This was not very much known even in Israel afterwards; for in Israel God was showing His government of a nation; but that is a totally different thing from what we find in Job. What Elihu shows is a government of souls, and that goes on now more than ever in Christianity.

This is what is found in John 15: "I am the true vine, and my Father is the husbandman." And what does the Father do? "Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it." He purges on the one hand, and He takes away on the other. If there are those who are totally insensible, He takes them away; more particularly if they bear His name falsely. But those who do bear fruit He purges, that they may bring forth more fruit. That was exactly the case with Job. So also Peter takes it up. He knew what that was. Satan desired to sift him as wheat. But the Lord prayed for Peter, not merely for you, but for Peter. And why? Because a dead set was made against Peter. Peter was lifted up as Job was. Peter was quite sure of his own great love for the Saviour, and he trusted in his own love — not Christ's love to him. but Peter's love to Christ; for no matter what the difficulty he might be in, he would be faithful! Whereas, on the contrary, he slighted the word of the Lord that warned him of his danger, and that night before the cock crew, he denied Him — that is, he broke down exactly where he thought it was impossible that he could.

And so did Job. Job had shown himself a most gracious man in prosperity, and a most patient man in adversity; and if the trial had rested there Job would have been more pleased with himself than ever; for what could we expect more than that a man should be exceedingly kind, and, as men thought, humble, and always occupied with the activities of benevolence and of compassion towards the suffering, when he had nothing to trouble him? Then when he was more troubled, perhaps, than any other man ever was before, he first lost his property, then lost his children, and then lost all his bodily health and was reduced to being one of the greatest of sufferers; so much so that he would have been delighted to have died, but that would not have answered the end of the Lord The Lord intended that he should live, and consequently that he must accept the trial from Him; but Job did not understand that. No doubt, although his wife did not — as a wife nowadays very often does — help her husband to get wrong, she told him to curse God and die — make an end of it all. Women are sometimes very impatient; so she was, any way, and gave right bad advice. He rejected it, but he could not stand his friends' insinuations. However, as I have gone through that pretty carefully before, I need not dwell upon it now. But here we have come to Job triumphant over his friends. They are perfectly silenced. These men of age, experience, and wisdom, did not understand the case even as well as Job And the reason why they did not understand it was that Job had more sense of grace in God, which is the real key of all the dealings of God. They thought everything must be shallow and on the outside, and yet they were true saints.

But we have to learn, as one of the great lessons of the Book, that we cannot glory in saints — we can only glory in God. Though not a few are brought before us, yet they all come short of it. Even Job, although he found it an easy matter to confute them (and he seems to have had considerable pleasure in reducing the three, one after the other, to total silence), he had not yet got to the root of the matter, and that was — a little complacency in himself — a most insidious evil, and only to be learnt in the presence of God. And now there is no excuse for us; because the very object of the death of Christ is not merely that we should be forgiven and made happy; but it is that we should walk in self-judgment, and also in confidence in God, and in these two things Job failed; and we are in danger of failing too. We stop short, just getting the heart and the conscience, when they have been awakened, to feel what sin is. But that is only the threshold; that is only the way in which we enter into the blessing, and the blessing is, to be brought to God. No doubt there is a great deal in being brought to God; and we are brought in a very wonderful way to God, on which I do not dwell now, because it is not what we have here.

But as to Elihu, he lifts up the veil for the first time off the riddle which none of them had been able to solve — neither Eliphaz, nor Bildad, nor Zophar, nor even Job. The last words of Job were that he would not give up his integrity, no matter what came, till cockle grew instead of barley a thing that could not possibly be. He was determined to stick to it; and he was quite sure they were all wrong in thinking that there was anything wrong in him. And yet there was. Not at all in the way they thought; but it was the pleasure that he took in what grace, which the Lord had bestowed, had produced in his ways. There was no doubt about that; but why did he think about it? Why did he not think of God? Why was he not filled with the wonder of God producing anything that was good in such a wretched creature as fallen man? Now Elihu comes in; and he had evidently great difficulty in holding his tongue for a good while. And he showed his great humility. Because we should not have known he had been there. He suddenly comes forward at this critical moment, when not only the three, but Job, were silent; and it was a very hard matter to get Job silent; for he was an excellent speaker, and he had a great deal to say that was very true; but he did not yet know himself as God meant him to — as God means us to learn ourselves. That is the reason the book was given to us — not to learn ourselves in a human way by our thoughts, but to learn ourselves after a definite sort by the light of God detecting what nothing else can.

Well, Elihu had been silent. He was a young man compared with them, and he had a very strong sense of propriety; and accordingly he would not think of interrupting, or of entering in, even when, one after another, the others subsided. He might have spoken then, but no! he waits till the whole thing was closed by Job's fervent utterance, in which he showed that his good opinion of himself was as great as ever it was, and all that God had done had not brought him down in his own opinion of himself. This was what roused Elihu. He was indignant that the others could not see. He saw it clearly enough; that Job was insubmissive to God, and that Job spoke in a very improper way about God. Afterwards he said the right thing. You must not suppose that when God compared him with his three friends it was with regard to these speeches. No, no; Job had a wrong spirit while they were going on, and resented in the highest degree the bad thoughts the others had of him. But does that make a man bad? What is the opinion of another man? what does he know about it? So that if a person is quieted before God, he can afford to take it all quietly. It is very bad for the others; but it does not make him a bit worse. Job, however, had not learnt this; he broke down in the very matter of patience. Yet we have heard of the patience of Job. There was nobody like him for it; but he broke down in the very thing in which he was apt to be a little proud.

Elihu makes a great deal of apology. That is what these proud men do not like. They are men inflated with the pride of man's heart; and scholars — even scholars in the Bible, learned men in the scriptures — are just as apt to be carried away by notions of their own importance as other people are; and that is what is the key to all these depreciatory views of Elihu. They know nothing about God. They are eloquent of the wonders of a man's mind and perhaps the outward works of God; all that, they may be, but they do not know anything about the dealings of God. There are thousands of men that have written of the scriptures who have never seen their sinfulness before God, who have never been brought to measure self in the presence of God. And accordingly these men all hate Elihu, and speak with the utmost contempt not only of him as an upstart of a young man that was full of himself, but also of what he said; thus deprecating his speaking at all. For he was very sorry to be obliged to speak. He had no desire to put himself forward; but there he was, quite contrary to all his own intentions or his own desire, compelled to speak on God's behalf against that which he felt was so unworthy in Job even. Indeed, he does not say much about the others. They were silent; they had passed away just as Satan had previously. Satan disappears and we do not hear of him after in this book; he was thoroughly beaten; and then the other three evidently had to give up and surrender; they had nothing more to say. Indeed, they had said a great deal too much.

But now (Job 33) was Elihu's turn; and after all, Job had not said the thing that was right. So he begins here. The 32nd chapter was merely a preface, speaking of his own shortcoming, and at the same time, of his entire conviction that he saw a truth that neither Job nor the three friends had seen; and this he must have out.

"I pray thee, hear my speeches, and hearken to all my words. Behold, now I have opened my mouth" — he had been very slow to do it — "my tongue hath spoken in my mouth. My words shall be of the uprightness of my heart" — it is all genuine and sincere, whatever these physicians of no value say, these higher critics — "and my lips shall utter knowledge clearly." And so they did. "The Spirit of God hath made me, and the breath of the Almighty hath given me life. If thou canst answer me, set thy words in order before me, stand up. Behold, I am according to thy wish in God's stead." Job, while his heart went out towards God, was afraid that it would be too overwhelming; and yet he wanted to find Him; but still he was afraid. He wanted some one that could speak in a human tongue to him — could speak thoroughly for God. Well, Elihu does that in his measure. Elihu is an interpreter, one of a thousand, and he therefore does speak for God — just what Job had wanted, only very far short of the Great Interpreter — very far short of Him who is the Chief of the Prophets, who is the Lord God of the Prophets, as well as a Prophet. Very short, indeed, of Christ! Still the presence of Elihu is a witness to sovereign grace. It is the rarest thing in the world to find a man that has learnt so of God as Elihu had. And it was purposely intended to bring down the pride of the older men. And Elihu felt that; but still he made them apologies; for he was very unwilling indeed to appear to be setting them in order and correcting the folly that had come from them. He is occupied with Job rather — and that is a very fine trait in him. He does not go round Eliphaz, Bildad, and Zophar, and show how wrong they had been; but the great point remains still to be settled.

There was no solution of the riddle yet. Elihu contributes for the first time. Not completely — it required God to do that — and God did appear; I do not say how. I do not say that He took the shape of man, as He often did in the Old Testament. We do not read of anything of that here. It may merely have been a voice for that matter. But we shall see, when we come to that part, that it was a divine voice; there is no mistake about that. Here, however, it is a man, as he says, and a young man, too, "I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee," etc. (vers. 7-11). Job had complained of God's hand. There were two great faults in what Job had said. He thought too well of himself, and he found fault with God. That is what is clearly put here by Elihu. "Behold, in this thou art not just: I will answer thee, that God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters." He had entirely fallen short of the reverence due to God — entirely forgotten the infinite distance between God and man; the majesty of God; and therefore, instead of finding fault with himself for being so far short, he found fault with God. He did not understand His ways fully. Now he ought to have credited, though he did not understand them. "For God speaketh once, yea twice, yet man perceiveth it not" (vers. 12-14).

Now he brings in the fact that God carries on His wonderful way in the midst of all, in a ruined world with everything out of order and Satan triumphing, and in fact the prince of the world, and the god of this age, as scripture calls him, at any rate in the New Testament; although they very little understood that yet. But we ought to know it. Well, God, in the midst of all this, carries on His wonderful way, and did so before there was a Bible. You must remember that when the circumstances of Job occurred there was no written revelation. Genesis and Job were probably written very near one another: practically at the same time. There is no reference to the law; there is no reference to the deliverance of Israel out of Egypt, in Job; and although there was some distance between Job's country and Egypt, the Book of Job shows that he was well acquainted with the great features of Egypt; that he was well acquainted with the crocodile and the like. There is a magnificent description of it in this very book, and many other things that show that the country of Egypt and its people were quite familiar to Job. He only lived on the edge of the desert, and a little, therefore, to the east of the Holy Land; perhaps the north-east; but at any rate, it was in that part of the country. Elihu belonged rather to another part. He was the son of Barachel the Buzite, of the kindred of Ram. "Ram" is the same word (only another form) as "Aram," i.e., Syria, that part of the country of Asia north of the Holy Land. He belonged, therefore, to a race akin to the Holy Land, but not belonging to it strictly, and that is what makes the great interest of the book — it is God and man. It is not Israel at all; it is purposely God dealing with man, and God dealing with man's soul. It is far more important that the soul should be right, and this we find most carefully shown in this book. So much so that Job was brought into the best blessing he ever knew while he was still under the effects of his trial, and the external blessing had not yet been conferred; but it followed immediately he could bear it.

God therefore, Elihu says, often deals in a dream of the night (ver. 15). I dare say some of you have had these visitations. It is certainly not for me to beast of anything; but I think that I have had consciously God whispering little things to me about myself, and advising me to take care what I was about, and compelling me to judge myself in a way that I had not done before; and I conceive that it is very probably so in this case. It is nothing miraculous at all. We may perhaps not count with God; but this no doubt is just where we fail, in not attaching the importance that we ought to do, and this although we have His word. But still God is a living God, and God has to do with every one of us in this way. There can be no doubt that here Elihu speaks about it as a certainty in those days; and why it should not be in our day, I, for one, have never learnt. I believe it is all a mistake to imagine it is not so. The great point is that it is altogether inferior to the word. This is where we have our great advantage; and all these excellent people that come before us in this book had it not. Oh no, scripture is of enormous value, and we show our great lack of faith by not estimating it, and making it the grandest point of every day's life — to learn God more and better by His word, now especially as we have Christ, who is not merely the Interpreter, "one of a thousand," but alone; alone, above all — Moses, Elias, no matter whom — Jesus only. Well, "In a dream, in a vision of the night, when deep sleep falleth upon men" — it is not seeing a spirit, as Eliphaz did. That I do not pretend to. It has never been my lot, nor, I suppose, yours; but here it is another thing. It is in sleep; and it is a dream; plain, simple, positive fact, but still it is God deigning to help us. And He loves to do that in ways that we do not always perceive, but He is always doing so in one way or another, except where Ephraim is joined to his idols — "let him alone"! That is a terrible word.

"Then he openeth the ears of men" (ver. 16). That is what is shown in this chapter. It is not "believing" men; it is any man, in order that he might believe. But still, when we do not behave as saints, we may get a little word just showing us where we are, that we are "walking as men," as the apostle said. "That he may withdraw man from his purpose, and hide pride from man." You see, it is one that had never yet been broken. "He keepeth back his soul from the pit, and his life from perishing by the sword." He was on the straight way to it. "He is chastened also with pain upon his bed." It is not only these dealings with the soul, but also with the body. There he touches the very case of Job. "And the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat. His flesh is consumed away" — how true it was of poor Job "that it cannot be seen; and his bones that were not seen, stick out. Yea, his soul draweth near unto the grave, and his life to the destroyers. If there be a messenger with him" — that is exactly what Elihu was — "an interpreter, one among a thousand, to show unto man his uprightness": i.e., what becomes him. And what is it that becomes a man? Self-judgment. He is a fallen man. He may be a believing man, but still, he is a man, as we can say, with the flesh in him; and that flesh may be working strongly, as it did in Job as well as the others. "Then he is gracious unto him." Directly the man bows, directly there is submissiveness to God — that is the uprightness of man. This is what is done when a man is converted, i.e., he bows to God, but also when a man gets away, like Peter, it may also be said, "When thou art converted." For the restoration of a man is very much of the same character as when a man is converted. He is turned back to God. He has been forgetting God, and he turns back and remembers Him. That is how it was with Peter; and that is what we sometimes find also. "Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom" (vers. 17-24).

Now I do not think you could find in all the rest of the Old Testament such a description as here of God's dealing with the soul that is wrong, or that has got wrong. I do not remember any so graphic, and so personally applicable; and it would be hard to find it in the New Testament, except where the Lord gives us the Prodigal. There I admit that we have a perfect picture. We could not have here all that the Lord shows of the prodigal son; but here it is a wonderful thing, especially so precious at the early day. But it does not mean that the ransom was yet offered; but there it was before God, answering to that word in Rom. 3: "the pretermission" of sins — a passing over, not a "remission," for this latter could not be true of an Old Testament saint. "Remission" is what particularly belongs to the New Testament. But there was a "pretermission" — a "passing over" by God. It was like a bad debt, and the creditors saying, "It is no use; we must pass it by; we must not expect anything." That is what God did. There was "the forbearance of God." But now it is not the forbearance of God at all; and it is not "pretermission." It is "remission" now. It is God's righteousness clearly manifested, and that is, that Christ has borne our sins, and therefore it is a righteous thing to blot them out. It is not merely saying, "Poor fellow, he cannot pay"; but here is One that has paid, and paid in the most glorious manner; more wonderful a great deal than if there had never been sin; more glorious to God and more blessed for man. Because, on the contrary, it was giving us up as a bad job where it was merely "forbearance" and "pretermission"; but now it is triumphing.

You recollect that remarkable word which I think is quite misunderstood — "come short of the glory of God" (Rom. 3: 23). Does this apply to the believer? On the contrary, no believer comes "short of the glory of God." And how is this? Why, because there is One in the glory who bore my sins on the cross, And He who is in the glory of God is my life and my righteousness. Therefore it is that we, believers, do not "come short of the glory of God." There was that great fact, not merely a mighty work upon the cross, but the Lord Jesus connecting that work with the glory of God, and giving us the wonderful impulse and strength of knowing that we do not come short of the glory of God. That was a thing that could not be at the beginning. It could not be without — not only sin forgiven, but Christ glorifying God about sin, and consequently going up Himself into the glory of God, and this as our Saviour. Well, we have not this here; nothing like it at all, but simply "I have found a ransom."

"His flesh shall be fresher than a child's; he shall return to the days of his youth; he shall pray unto God, and he will be favourable unto him; and he shall see his face with joy." We have here nothing at all about the two natures. That the Old Testament saint never understood. There is no such thing as the intelligence of that great truth in any part of the Old Testament. And man is incapable of profiting by, or understanding, it until he sees Christ by faith; sees the Son and believes in Him. Now we are capable. Now we are made to understand it simply and fully. "He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not" — there you see, is just what the repentant soul says. It is not called "repentance" here. It is in Jeremiah. Jeremiah, brings it out very beautifully in the 31st chapter, before he introduces the new covenant; but here we have the thing, repentance, although the word is not employed. "He will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man" (vers. 25-30). It is very comforting to think that that was what God was doing, and was known to be doing, in those days. Because the gospel was not preached then. There was, no doubt, the precious revelation of "the Seed of the woman" that was to be bruised, and which was to bruise Satan; but after all, although that is a most wonderful word, and not less wonderful now than it ever was — most wonderful to think of now — yet it was almost all they had then.

There was a little more that came in with Noah, as a type — the deluge, and man passing out of it; and then Abraham as the chosen one, and the seed that belonged to that stock; because. they all knew that thence was to be the Messiah. All the believing Jews were perfectly aware that Abraham's Seed, represented by Isaac, was to be the Messiah. And how beautifully it was confirmed by Isaac being the one that was offered up in a figure, and was received, as it were, from the dead, God forbidding Abraham to put him to death! but he was under sentence of death for three days, and then it was, at the very critical moment, he was delivered!

Not so with Jesus. Here everything was perfect. Everything here was carried out in all its fulness of blessing, but it could not be in any other than Jesus. So Elihu calls Job (ver. 31) to mark all this, and hearken; and then if he has anything to say he would be very glad to hear, because he wanted to justify him. There is, you see, the great difference between Elihu and the others The others wanted to condemn him. They were quite sure there was something altogether bad there, and they wanted to have it out. Therefore they were on their mettle to try and discover what it could possibly be; and so they grew more and more angry with Job, because instead of acknowledging it he told them that they were botchers. Instead of being physicians of any value they were mere bunglers, and everything was a mistake and a blunder on their part, and no doubt they were very angry.

Well, Elihu proceeds (Job 34), and now he blames Job again. He says, "Hear my words, ye wise men, and give ear unto me, ye that have knowledge. For the ear trieth words, as the mouth tasteth meat. Let us choose to us judgment: let us know among ourselves what is good. For Job hath said, I am righteous" (vers. 2-5). And he was, in the sense in which his three friends denied; but he was not righteous in glorifying God. No, he found fault with God. "For Job hath said, I am righteous: and God hath taken away my judgment. Should I lie against my right? my wound is incurable without transgression." Well, he says that is insufferable; such language is highly improper. "What man is like Job, who drinketh up scorning like water "; for there was a good deal of the pride of his heart that came out in Job. "Which goeth in company with the workers of iniquity." He says: 'It is bad enough for unbelieving men to say something like that; but you — Job!' "Therefore hearken unto me," etc. Now he appeals to Job. "Who has given him a charge over the earth, or who has disposed all the world?" Who is one that has committed anything to him, to dispose of the whole world? Who has done that for God? "If he set his heart upon man" — He has only to leave man, and he perishes.

You see, Elihu had not in the least that idea which many pious men have now, that all the world goes on well by the principle of gravitation. Well, there is not a doubt God gives an impulse to all the heavenly orbs, and the earth among the rest. He gave them their motion; but then it is God who keeps it up. Men attribute this to second causes. But it is not in the way of motion to be perpetual. That is all a great mistake; there is no such thing, and God it is that keeps everything going, and if God were to withdraw for a moment the immediate action of His power, everything would collapse. That is what Elihu teaches here. "If he set his heart upon man, if he gather unto himself his spirit and his breath — all flesh shall perish together, and man shall turn again unto dust. If now thou hast understanding, hear this: hearken to the voice of my words. Shall even he that hateth right govern?" That is, he shows the monstrousness of Job finding fault with God. "And wilt thou condemn him that is most just?" "Why," he says, "it is not fit to say so to a king." A king may have his faults, but his office is one that demands reverence from men. We are not only to fear God' but to honour the king. Here you have it. He was anything but, what people call, in these days, "a liberal." "Is it fit to say to a king, Thou art wicked?" etc. (vers. 18-21), Every now and then God does allow, and what is the effect of it? A revolution. People do not know why it is; but when men are always crying for some change, or something new, God allows it to come, and they are overwhelmed. It is the very thing that they do not want; because the upshot, almost always, of a revolution of men against government is that there is a worse government that follows. But there is a true despot at the same time flattering the people while he is taking advantage of them in every possible way. "For he will not lay upon man more than right," etc. (vers. 23-27).

Then he shows another side, when God gives quietness. God, after all, spite of the restless wickedness of the devil, is always above him. Not only above man, but above Satan and all his power. "When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only; that the hypocrite reign not, lest the people be ensnared. Surely it is meet to be said unto God, I have borne chastisement" — that is what he was pressing upon Job. "I will not offend any more" etc. (vers. 29-36). Job had spoken very unguardedly. "For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God."

Now again, we come to a further step (Job 35). "Elihu spake moreover, and said, Thinkest thou this to be right, that thou saidst, My righteousness" — which was not only that he spake against God, but he thought so much of himself — "My righteousness is more than God's." That is what he practically meant, although he would not have said it. But Elihu put his finger upon the spot. "For thou saidst, What advantage will it be unto thee? and, What profit shall I have if I be cleansed from my sin? I will answer thee, and thy companions with thee. Look unto the heavens, and see, and behold the clouds which are higher than thou." Can you bear in the face of that to speak against Him who is above them all? For man cannot look the sun in the face; who then is he to look God in the face? "If thou sinnest, what doest thou against him?" etc. (vers. 6-16). So that whether it was decrying God, or setting forward himself, Job was wrong on both counts.

Well, he goes on further still (Job 36): "Elihu also proceeded, and said, Suffer me a little, and I will show thee that I have yet to speak on God's behalf. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. For truly my words shall not be false; he that is perfect in knowledge is with thee. Behold, God is mighty, and despiseth not any" (vers. 1-5). What a wonderful saying! People might have thought, and do think, that the greater the majesty of God, the less He takes notice of the very smallest thing on earth. It is all the other way. And God shows His might by His being able to grasp everything, and take notice and show His concern about the smallest insect. "He preserveth not the life of the wicked" — His great concern is man, but He takes in everything — "but giveth right to the poor. He withdraweth not his eyes from the righteous." That is the great point of this chapter. In the 33rd it was "man," but here it is "the righteous" man that He more particularly looks at. The discipline that God exercises over man in order to win him to God is far more strictly over the righteous man, to keep him right; that if He has justified him it should not be to His dishonour. For it is a terrible thing when a saint of God gets wrong. "But with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. And if they be bound in fetters and be holden in cords of affliction" — and sometimes kings come under these things very decidedly — "then he showeth them their work" (vers. 6-12). It is not entirely occupied with the righteous; but it is particularly with kings. "But the hypocrites in heart heap up wrath: they cry not when he bindeth them. They die in youth, and their life is among the unclean." But what He has pleasure in is this: "He delivereth the poor in his affliction, and openeth their ears in oppression. Even so would he have removed thee" — he applies it to Job — "out of the strait into a broad place, where there is no straitness, and that which should be set on thy table should be full of fatness." It was to be accomplished strictly, exactly, as Elihu explained it. "But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee." Job was not yet right. There was a process going on under Elihu, and it was shown by this — that he never interrupts him. It is not without a little proof that Elihu saw signs as if he were going to speak, but he stops him. I need not enter into the proof of that new.

Then he says: "Because there is wrath, beware lest he take thee away with his stroke" (vers. 13- 26). He is infinitely above our thoughts. "For he maketh small the drops of water." Elihu illustrates it by God's power with outward things. And if that is the case with so small a thing as the rain, how much more with a thing so great as the soul of man; the soul of man that is due to the inbreathing of God Himself? "They pour down rain according to the vapour thereof, which the clouds do drop and distil upon man abundantly. Also can any understand the spreadings of the clouds, or the noise of his tabernacle?" The speaker takes up the same line of argument that Jehovah does when He speaks out of the whirlwind in the latter part of this book. "Behold, he spreadeth his light upon it," etc. (vers. 27-33) For the cattle are very sensitive to a thunderstorm, and show that they regard it as a very serious matter; there are men who only harden themselves. But here Elihu gives his last words, and is very much occupied with describing a thunderstorm. For he had proper thoughts about God even in outward matters.

"At this also my heart" — that is a very different thing from the mere instinct of the cattle — "my heart trembleth," etc. (Job 37: 1-8). Even the beasts have more sense than some men. "Out of the south cometh the whirlwind," etc. (vers. 9-12). That is, he shows the absolute sovereignty of God. And if that is true about natural things, is it not still more necessary in spiritual things? "He causeth it to come, whether for correction" — that is, what he was showing about the dealings with Job — "or for his land, or for mercy. Hearken unto this, O Job; stand still, and consider the wondrous works of God. Dost thou know when God disposed them, and caused the light of his cloud to shine? "What do you know about it all?" Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?" etc. (vers. 13-19). That is, that with even those men of God, it is only in part we know. There is great darkness even now. "Shall it be told him that I speak?" "Oh," he says, "I should be frightened if such a thing were to be. I speak in the presence of God." "If a man speak, surely he shall be swallowed up," etc. (vers. 20-24). There was just where Job had made a mistake. He was wise of heart, and he admired the fruits of grace, and all that was quite inconsistent with what was due to God. And here ends Elihu. Immediately we find the Lord interposing; that I reserve for our next occasion.

LECTURE 10

JOB 38-41

Chap. 38: 1-38. The last three verses of this chapter properly belong to the next chapter, as we there enter upon animate nature. All that we have here is in regard to what is called inanimate nature. Yet it is a part of the creation of God quite as truly as is animate nature. Still, this latter rises above everything that is without life. For life is a very wonderful thing, even in an animal, however small, and distinguishes it from all that never had life. But here we have Jehovah speaking, and it was Jehovah who spake at Sinai and in a way suitable to the law. Because the law of God if given to man — sinful man, as it was — must be a ministration of death and condemnation. It is because of defect in human law that a bad man escapes, and therefore the better the law the greater certainty that it will reach one who deserves to be punished by it. And God's law is perfect for the object for which He gave it as the rule for fallen man upon the earth, to curb and restrain him; and if he be not curbed or restrained, to condemn (and in effect ending in death).

But here there was quite a different reason why God spoke; because there was an end, for those who believed — to know that God cares for them, and this too, entirely independent of Israel and the very special dealings of God for the chosen people. God's eye and God's hand too are ever in exercise over every creature on the face of the earth. It does not matter how small or how great; it does not matter how violent or how peaceful; this makes no difference, they are creatures of God. And God has to do with them, as He shows here. This was a grand lesson for Job. He had forgotten that God has to say to the very hairs of our head, for they are all numbered; and that not a sparrow falls to the ground without His knowing. But God takes it in according to His own grandeur, and His grandeur is quite beyond man's ability to comprehend, and this was exactly the object — to show the folly of Job venturing to judge God's dealings, venturing to pronounce, or to find fault for a moment. In an early chapter of the Book you may remember that Job wished that God would only lay aside His alarming nature, and allow him to approach Him that he might plead his cause, and that he might defend himself before God. Here came the answer. I need not say it was to be an answer to every person, to everyone that has the fear of God, in all ages. The value of this Book does not at all diminish by the light of Christ. On the contrary, we ought to understand the Book a great deal better for that light.

Here, then, we have Jehovah — you observe this name has not appeared after Job 2 (except in Job 12: 9) in the historical part. But now before the proper history is concluded (the last chapter is the concluding chapter of the history), before that it brings Him in again. We have Him speaking according to His authority, according to His relationship; and that is just exactly what "Jehovah" means. It is God not merely in the abstract, but God in relation to man upon the earth. And hence He answers Job. But He answers him here because it was a rebuke out of the whirlwind. "Then Jehovah answered Job out of the whirlwind." It was meant to be a rebuke and that Job should really feel it and profit by it. And it is a terrible thing where God does not rebuke a soul upon the earth. What does it mean? It means judgment by and by for ever. Those that are brought into relationship livingly with God have His interference — not merely the fact that they are in relationship, but the proof of it. And He was giving this grand light upon how it acts and how Job ought to have been — if he did not enter into it — ought to have been on his guard against setting up his own judgment about God. This is what He is overthrowing, in these chapters.

"Who is this that darkeneth counsel by words without knowledge?" He does not mean that Job did not know Him at all, but He did mean that his knowledge was limited, and that he had no adequate knowledge as to the dealings of God. "Gird up now thy loins like a man" — like a hero — "for I will demand of thee and answer thou me." That was a remarkable word. God is going to ask him a number of questions. Job had been questioning the dealings of God. Now God retorts upon him; now He says, I am going to ask you, and answer Me like a man if you can. "Where wast thou when I laid the foundations of the earth?" What an overwhelming question! What did Job know about it? "Declare, if thou hast understanding." He had none. "Who hath laid the measures thereof, if thou knowest?" He did not know. "Or who hath stretched the line upon it? Whereupon are the foundations thereof fastened?" Because there are two things true of the earth. Stability for the time — that is what is referred to here, and why foundations are spoken of; and there is another view given in this very Book of Job, that it is suspended upon nothing. That never entered into the mind of anyone until comparatively late. Even the men of science have only just come to that. But there it was in Scripture before them. It is hung upon nothing. So that it has great stability and regularity in its course, so firmly are the foundations laid; but on the other hand the mighty power of God is shown, because, although it is hung upon nothing of the creature, it hangs entirely upon God's power.

"When the morning stars sang together and all the sons of God shouted for joy?" The angels were made before the earth was made, but this is not at all referred to in Genesis 1; and the reason is plain. The point in Gen. 1: 1, is simply to give, first of all, the creation of all the universe where there was nothing. I do not say out of nothing — that is folly; but where there was nothing, God created the universe, the heavens, the earth, and all their host, but in a very different state from what it is in now. Then the next verse shows a complete collapse that subsequently took place — what people call chaos; and the heathen always began with chaos, but we begin with God the Creator. But that chaotic condition was of all importance for man when man should be created upon the earth. Because how was man to get down to the bowels of the earth? How was he to know that there were treasures of gold, silver, precious stones, and marble and slate, and granite, and all the other most useful things that God had created? They were down deep in the earth, and the only way in which man could even suspect and learn certainly of their existence, and, consequently, to lock for them, was by that confusion which brought up some part of that which was buried deep in the earth. So that all mining was founded upon that very fact of the power of God that caused the inner contents of the earth to appear, at any rate, on the earth's crust. Be. cause what is deep in it no one can tell; no man can tell. Man has never penetrated but a very small way — I suppose not more than the thickness of an orange peel compared with the orange — so little, into the bowels of the earth. What fills it, therefore, they do not know. They may reason; and as to what one man reasons, another man reasons to the contrary. They really do not know; and this is the thing that Jehovah was causing Job to realise — his total ignorance.

What is the effect, then, on a pious man that really believes in Him and His guidance? What is the effect of knowing our ignorance to be so immense? Reliance upon God. There was the great thing in which Job failed, murmured and found fault. He could not understand it. He might have believed and ought to have believed, and that is where we find our failure too, for we are quite as ready to reason and murmur as Job. Well, now, He speaks here clearly of the creation, and He carries that on in the verses which follow.

"Or who shut up the sea?" He had looked at the earth, and now he looks at the sea. "Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I make the cloud the garment thereof, and thick darkness a swaddling-band for it." Well, it was a very bold child, this new ungovernable creature that came into existence! And therefore He speaks about covering it up and swaddling it. "And brake up for it my decreed place and set bars and doors and said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed" ? For who can control the ocean? "Hast thou commanded the morning since thy days"; now He looks at the vicissitudes of day and night, and He says now, 'Was it you that set this all agoing, or do you know anything about it, how it was done?' . . . "Hast thou commanded the morning since thy days; and caused the day-spring to know his place; that it might take hold of the ends of the earth" — that is, when the son rises to gild it as it were — "that the wicked might be shaken out of it?" Because the darkness of the night is exactly what gives the opportunity for murder and burglary and all the other knaveries of men more than any other time. "It is turned as clay to the seal" — because when the earth is in darkness just like that, no more can you discover it than the clay before it is impressed with the seal. But the moment the light shines, there you find its conformation and its beauty as God fixed upon it — but in the dark there is nothing to be seen. "And from the wicked their light is withholden, and the high arm shall be broken." Then He turns to the sea again in another way. Not the rushing of the waters controlled by the power of God; but here He looks at the source of it. "Hast thou entered into the springs of the sea? Or hast thou walked in the search of the depth?" — the abyss.

Now He goes down lower still, because Sheol, or Hades, as we have it, that is, the receptacle of departed spirits — is represented under the figure at any rate, and it may be the reality, of the heart of the earth. It is not the same thing as the lake of fire, but here we have a prison for those that have died. "Have the gates of death been opened unto thee? Or hast thou seen the doors of the shadow of death? "

Now He comes up to the surface. "Hast thou perceived the breadth of the earth?" What do you know about it? "Declare if thou knowest it all. Where is the way where light dwelleth?" (vers. 18-21). And He shows that God has a store that man knows nothing about, which is caused to act whenever it pleaseth God. "Hast thou entered into the treasures of the snow, or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" Look at the case of the Amorites, who, on the way to Beth-horon, fell by the hail stones that God rained upon them. And, again, He rained fire and brimstone, in other cases, on the cities of the plain. "Who hath divided a watercourse for the overflowing of waters; or the way for the lightning of thunder; to cause it to rain on the earth, where no man is?" Well, God does think of animals, He thinks of even the insect; He thinks of where no man is; there He has His thoughts and His plans and His goodness.

"To satisfy the desolate and waste ground and to cause the bud of the tender herb to spring forth?" And it is remarkable how much rain has to do. People have been lamenting the immense and abnormal rain that we have had lately. But I saw a letter of an expert upon it, who looks forward, if God is pleased to give a good spring, that there will be an exceptional harvest. The fruit of it will be far beyond what has been had in England for many a day and many a year. That is in the hands of God. I do not pretend to say; let these men fight it out. "Hath the rain a father? Or who hath begotten the drops of dew? Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?"

Then He looks also at the various stars and constellations. He asks, now what have you to do with them; do you know anything about how they came there. and how they have been ranged there? "Canst thou bind the sweet influences of Pleiades" — it is rather the bands of the Pleiades — at any rate it is a counterpart of the bands of Orion — "Canst thou bring forth Mazzaroth in his season?" They say that the signs of the Zodiac are here referred to, but whether that is the case is very uncertain. "Or canst thou guide Arcturus with his sons?" "Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?" Conditions have an immense effect upon the earth. All is having an influence either of a terrible kind or a beneficent kind. Who is it that has fixed all that? Was it you, Job? "Canst thou lift up thy voice to the clouds that abundance of waters may cover thee? Canst thou send lightnings, that they may go and say unto thee, Here we are? Who hath put wisdom in the inward parts? Or who hath given understanding to the heart?" It comes down to man now. "Who can number the clouds in wisdom? Or who can stay the bottles of heaven" — well, all that is perfectly simple to God, and God has command in every whit of it — "when the dust groweth into hardness, and the clods cleave fast together?"

Well, now we come to animate nature. Clearly these three verses (39-41) ought rather to be the opening of Job 39. "Wilt thou hunt the prey for the lion?" It says, That is what I do, I find food for the lions and for the young lions too. There they are crouching in their dens, "and they abide in the covert to lie in wait." I do not allow them to die for want of proper food. "Who provideth for the raven his food?" It is not only the great lion, but the comparatively small raven when his young ones cry unto God — there it is, they cry unto Him. They do not murmur; they cry. They tell their want, God has put that into them. It is a cry, and God hears it as directed to Himself. "They wander for lack of meat." But He hears and answers.

"Knowest thou the time when the wild goats of the rock bring forth" (Job 39: 1)? They are very inaccessible as a general role to man. They are found in the great heights of the mountains. "Canst thou mark when the hinds do calve? Canst thou number the months that they fulfil? Or knowest thou the time when they bring forth? They bow themselves; they bring forth their young ones, they cast out their sorrows; their young ones are in good liking" — though they are hunted to death, and man is fond of feeding on them, yet God provides for them — "they grow up with corn; they go forth, and return not unto them. Who hath sent out the wild ass free?" That is also an animal that shuns the human race. "Or who hath loosed the bands of the wild ass?" (vers. 1-8).

Thus we have had the wild goats, and then, the wild ass; and now, what is called here, a "unicorn." I do not know why this name has been given to it. There is but one animal with a single horn, the Indian rhinoceros, found only in Southern Asia, but here it should be the wild ox. "Canst thou bind the wild ox with his band in the furrow?" We have the wild goat (ver. 1), the wild ass (ver. 5), and now the wild ox (ver. 9). They follow one another in rotation. This is a more powerful animal than either of the others. There is a rising in the scale. "Wilt thou trust him, because his strength is great? Or wilt thou leave thy labour to him? Wilt thou believe him, that he will bring home thy seed and gather it into thy barn? "

Well, now we come to a very peculiar phrase. There is really nothing here about peacocks at all. It is a mistake. A peacock we find for the first time in Solomon's day. They were brought from India or from Ceylon; and it is curious that the name of the peacock as given in Kings and Chronicles is Sanscrit, not Hebrew. It is the language of India, the old classical language of India. But this is quite a different thing. It should read, "The wing of the ostrich waveth joyously; is it the pinion and plumage of the stork?" (ver. 13). It is really the ostrich in the first part of the verse, and the stork in the latter. There is a kind of contrast of the ostrich with its great fluttering and also its stupid indifference to its young with the stork. The stork is the most affectionate bird that God created. There is no bird that has such a great care for its offspring; and for that reason there are people in the world who allow them to be kept and honoured, and not a soul must injure them under penalty. I believe, in Holland to this day, that the storks are found in buildings of any height; and they are allowed not merely on the firs of the forest, but they are very fond of being near mankind, and they often build their nests in chimneys and the like, and in lofty places; and people have such a respect for a bird marked by such affection that they will not allow anyone to shoot or injure them in any respect,

Now that is the bird that is contrasted with the ostrich. The ostrich on the contrary leaves its young just to get through as they can, and exposes its eggs in the sand and leaves them there to come to maturity or to be destroyed. She does not care about them. And this is referred to — "which leaveth her eggs in the earth, and warmeth them in dust, and forgetteth that the foot may crush them, or that the wild beast may break them. She is hardened against her young ones, as though they were not hers; her labour is in vain without fear; because God hath deprived her of wisdom." And who is to dispute with God? The God that gives one bird its remarkable character of affection takes away the commonest sense even from another bird of immense power and great swiftness so that an ostrich could outrun a racehorse for awhile — "she scorneth the horse and his rider."

Now he comes to the horse itself; and the war horse in particular. "Hast thou given the horse strength? Hast thou clothed his neck with thunder?" What have you to do with it? "Canst thou make him afraid as a grasshopper? The glory of his nostrils is terrible" (vers. 19 - 25), Well, it is a splendid description indeed, but it is all for the purpose of overwhelming Job with the folly of his pretending to talk about God. Now He looks at the hawk, and the eagle more particularly. "Doth the hawk fly by thy wisdom?" Who was it that conferred these peculiar powers on all these animals and birds? "Doth the eagle mount up at thy command, and make her nest on high?" (vers. 26-30).

And at this point Jehovah appeals to Job again (Job 40). "Moreover, Jehovah answered Job and said, Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it." Then Job does answer. "And Job answered Jehovah and said, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth." Jehovah repeats what He said before, "Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayest be righteous?" That is what Job had done. "Hast thou an arm like God?" Who are you to talk to God about Him as you have done? "Or canst thou thunder with a voice like him?" Well, now, "Deck thyself" with the excellency of God if you can. There was Job — a poor woebegone man with all his flesh corrupt, and the very worms feeding upon him before he had died — in the greatest possible misery of his body. "Deck thyself with majesty and glory." "Cast abroad the rage of thy wrath; and behold every one that is proud, and abase him." Why do you not put down all the bad people in the world? "Look on every one that is proud, bring him low" (vers. 1 - 14). But he was entirely dependent upon God.

That is the reverse of the picture. God now takes up in the latter part of His discourse but two animals, and of an amphibious nature. They were neither among the beasts of the earth proper, nor were they birds of heaven. They were a mixture of animals that could enter upon the land, and could also betake themselves to the waters. And these are described under the name, first, of "behemoth," and secondly, of "leviathan."

"Behemoth" means what is called the hippopotamus. It ought not to be called a river- horse, at all, which is what "hippopotamus" means, It is a river-ox. It is like an ox rather than a horse; of course, with its own peculiarities; and they are very peculiar. But still it is very much more after the appearance and habits of an ox than it is of a horse. And these two creatures were well known, particularly on the Nile. Both of them were familiar in the waters of the Nile; and in Arabia in the desert, to which these speakers all belonged more or less — the edge of it or beginning of that which abutted on the desert — they were familiar by report, if not by actual visit to Egypt. They were familiar with these animals. They have been very much misunderstood by learned men. They have called them all sorts of strange things. For instance, many will have it that "behemoth" means an elephant, but when you read the account you will see it is very unlike an elephant, except that it is a big creature and with enormous strength, but beyond that, nothing.

"Behold now behemoth*, which I made with thee" [vers. 15 - 24). When I made you I made him. "He eateth grass as an ox." I have, therefore, good reason for saying that it is a river-ox, and not at all a river-horse. "Lo, now, his strength is in his loins and his force is in the navel of his belly." I rather think that the expression in the 19th verse means, not that he makes the sword to approach unto him to kill him, but that He that made him made him a sword — made him a scythe; it is a scythe rather than a sword, and that is pretty much what the tusk of a hippopotamus is. It has great power in cleavings of all kinds, and in cutting. "Surely the mountains bring him forth food" — he can go to the mountain if he likes, in the neighbourhood of it — "where all the beasts of the field play. He lieth under the shady trees" — that is where he loves to be — "in the covert of the reed, and fens."

* Behemoth. "Behemoth is as competent men believe, an Egyptian designation (p-cho-mo, literally, water-ox) of the hippopotamus in Shemitic form"

Well now, in Job 41, comes a still longer description of "leviathan," and I understand that to be the crocodile. The crocodile is a very formidable beast. It is not so shy of the human kind; on the contrary, it preys upon men, women, and children, if it can get hold of them. It is not therefore at all so strange as the "behemoth" that we have been reading about.

"Canst thou draw out leviathan* with an hook?" You that can do such wonders; you can talk about God; and you can judge for God, and you can find fault with God! Well, can you catch leviathan with an hook? You ought to be able to do that. "Or his tongue with a cord which thou lettest down?" (vers. 1 — -8). Be off with you! Do not you fight him. "Behold, the hope of him is in vain." Spears or arrows are nothing to him and even a musket ball has no power to pierce the skin of a crocodile. "His scales are his pride," because it is not only his enormous strength, and his practical invulnerability to any ordinary weapon, but there he is so confident in it himself.

* "The leviathan here described seems to be, beyond doubt, not the dolphin or the whale, as some learned men have argued, but the crocodile. So most have been convinced since Bochart (Hieroz. iii. 705, &c., 737, &c.)."

So that here we may stop tonight. It suffices to show what God uttered to overwhelm Job in his self-confidence, and to show that his ignorance was so great, his powerlessness was evident; his lack of wisdom to enter into even the outer works of God. And, after all, what was God speaking about? Earthly things. Everyone of these things is merely of a natural kind, and has to do with what is visible, with what is seen and temporal And if Job is so utterly unable to answer one of these questions — and in point of fact they are not answered to this day with all the brag of science — still, if that is the case about earthly things, what about the heavenly? What about the eternal things? There we are entirely and absolutely dependent upon God. We know nothing but what He tells us, and this is all our blessing — this is what we are waiting for — the unseen and the eternal, and, consequently, we of all people ought to be thoroughly dependent, looking up, confiding, and believing.

If the Lord will, next Wednesday evening I hope to conclude the Book, and to say a little of its general character also, besides saying what is necessary upon the particular chapter itself — the 42nd.

LECTURE 11

JOB 42.

We have now the great object of God manifested. It would not at all have been so well for Job to have heard it before; but he had to walk very simply, and to learn to confide in God; to be perfectly sure that God could not fail to be faithful and gracious. Yet the trial was severe; and we knew that Job broke down, as every one since the world began has done except the Lord Himself. And indeed, it is very instructive to contrast where the Lord speaks of His suffering, with the irritation that was shown by even so admirable a man as Job. But still we have had the whole case out; and nothing can be more beautiful and striking and instructive than the book locked at as a whole.

You will observe that it is only in the closing chapter that we have the story and bringing in of "Jehovah" in the dealings with Job. No doubt in what the Lord said to Job, we have it too, but that is coming to the conclusion of the book. In the parts of the book that precede we have nothing of the kind except in the first two chapters. There we have Jehovah the moral Governor, and that not in the way of a nation, but applied to one single soul, yet no doubt other people were tried and brought into blessing; or, at any rate, they had mercy shown to them, as in the case of the three friends. But what we find is that everyone concerned, except Elihu, has to be truly humbled. Elihu is very peculiar, because he takes no part, and we should not have known there was such a person; and he only, and suddenly, appears when the friends of Job had all been silenced, and Job had nothing more to say; for when Elihu spoke, Job was silent still, he could not answer. Still all was not yet wrought completely in his soul till Jehovah appears.

But now it is very striking to see that in this Book we have all the great elements that appear in the rest of the Old Testament. We should not have known there was an Israel from this book. We have no reference to the law that was given by Moses, nor to the peculiar place in which the sons of Abraham were set. The very object of the Book is to show that God remains God, and more than that, that "Jehovah" (the covenant name of God) would skew He had intimate personal dealings with a pious man, and in point of fact one that was chosen by God for this great trial — the most faithful man then found upon the earth. Even Jacob was not one fit for such a trial, even supposing Jacob and Job had been contemporaries. For although there was a great deal that came out very beautifully as Jacob grew older in the way, there was an immense deal that had to be sifted; there was a great deal that he had to be sorry for, and that he was chastised for at various times of his life, from early days comparatively till his later ones. So that Jacob was not at all as suitable a person as Job.

Job seems to have been a man sheltered (if I might so say) by God, so that he knew very little of the corruption that was in the world through lust. As far as he was concerned he seems to have been prospered in a way that very few men have been; for although he was a pious man, and therefore liable to be imposed upon by the wicked men of that generation, as such men usually are, yet he was really a prince among men. But the sorrowful thing was that Job thought a great deal of it; he admired himself a great deal too much; and further he liked his "nest." He hoped that he would never have that nest disturbed, and that he would die in his nest, as he said. But God intended to teach him a very severe lesson before that came to pass. In point of fact he became more blest than ever; and there we find ourselves very much upon Old Testament ground. He got large flocks and greater herds; and he had possessions too in the way of love; everybody could not do too much for him after he came into prosperity. That is the way of this world, and that was the way of even Job's friends. But he had more camels, more horses, more herds, and fairer daughters at the end than at the beginning. That is all entirely outside what we know.

In short, we do not find suffering with Christ, or suffering for Christ, throughout the Old Testament. Nor is it the ordinary way in which God acted then. I was only reading this morning in a little paper that came from Spain; and the great object of the person who wrote that paper — who has been seen in this room, too, though not in communion with us — was that the ways of God were always the same. That is where our good sister is altogether wrong. The ways of God differ greatly; the ways of God were quite different in paradise from what they were outside paradise; and they were different after the flood from what they were before; and they were different in Israel again from what they had been before the law was given; and they are still more different now that Christ is come and that redemption is accomplished. I suppose people mean by it that God's character is always immutable. Certainly that is all right; God does not change; but God in His sovereign wisdom takes different ways in dealing with every one of us. At the same time there are general ways that subsist at particular times. There are deeper ways now than ever, since Christ came, and we are expected to enter into the ways of God, as well as His counsels which are now revealed for the first time. Heavenly counsels they did not know anything about in Old Testament times. They knew the purpose of God for the earth; they gradually knew that better and better as things went on, and as the regular prophets who wrote their prophecies began to appear. But the ways of God are always according to what occupies Himself, and what He is doing in a general way. Yet at the same time He carries on a moral government with every one of us, so that we have to do with Him.

And that was what Job had to learn — that there was, unknown to himself, what was inconsistent with the presence of God. It was not that he doubted a Redeemer; he fully believed in one; but that was a different thing. And people may believe in the Saviour now, and yet may never have been brought personally into the presence of God as a practical thing. It is quite a different thing to have it, as the philosophers say, "objectively," from what it is to make it our own "subjectively." That was just exactly where Job was. He had no subjective knowledge of it; he had not appropriated it to himself. He rejoiced in the goodness of God. He was a faithful man. We see him acting as a priest, but not as a king; and we have it in a more glorious manner at the end of the book than at the beginning; because we find he had certain fears about his sons and his daughters, but when he had gone through all, he had no fear at all. There was no reserve; he was not at all afraid of anything coming. But he was put into the extreme suffering that might belong to any man. At first the sufferings were such as were common to man. It is not an uncommon thing for a very rich man to become very poor. It is not an uncommon thing for a man to lose all his property. It may be not merely by robbery, but by other means sometimes through lack of wisdom and other people taking advantage, and so on; there are many ways in which there may be a very great reverse; and further, a person might be suddenly changed from glowing health to be the most miserable object possible.

But I do not call these spiritual sufferings; they are what are common to man. It might be so with an unconverted man; only there was this peculiarity about Job, which he did not know at first — that God was allowing Satan to bring all these things. Satan's pleasure and hope was to entangle Job's feet and cast him down, and that he would curse God. That was what Satan dearly longed to bring about. God allowed him to have his way, but not to kill Job. That would have been agreeable to Job; but it would not have brought out the great moral of the tale, which is, blessing brought into his soul by the very things that seemed to be against him, and not merely by the things that he experienced. When he began to find fault, he had to learn that that very God was One who never could swerve from what was excellent, and that in all this He had a purpose of blessing for Job. Not merely in his having outward blessings, i.e., of a temporal kind, but blessing for his soul.

And all this is very striking in so early a book as this of the Old Testament. For there is no reason to doubt that it is quite as early as the Book of Genesis, and very probably written by the same man. It is earlier, I do not hesitate to say, than the Book of Exodus. It may have followed Genesis or not; that I cannot say. They may have been comparatively together. It might even have been before Genesis, as far as that is concerned; but it is extremely early, and before Israel's history as a nation began. There is, in the book, no coming out of Egypt, crossing the wilderness, and going into the land — not even the slightest allusion to any of them. Had these things then taken place an allusion would have been very highly appropriate; but there is nothing of the kind.

Still, there we have the great elements that we find elsewhere in the Old Testament. The place of sacrifice — you know how very early that came in — from the Fall; and how the first great action of Adam's sons was decided by faith or the lack of faith — Cain bringing a mere offering which would have been all very well after a sacrifice, but showing a total lack of sense of sin, and also of what-was due to God. Abel on the contrary brought his sacrifice; there was death brought in between him and God. That looked onward to the death of Christ; but I am speaking now simply of the sacrifice; and Abel's faith, therefore, offered that sacrifice. That answers to the death of Christ now. Any attempt to stand before God without that now, shows that I have no proper sense of sin, or of God's holiness. I neither know myself nor Him; else I should surely lock to the one great sacrifice that completes and terminates all others — the sacrifice of Christ.

Well, then again, we find another very important truth from the beginning of it, and that is, the connection of heaven with man upon the earth, and that which is about to take place in man on the earth, arranged in heaven before it reaches the man himself. Well, that is true now; that is going on still. We find that is carried on afterwards. We see it in David — another phase of it — Satan's opposition, in the last chapter of 2 Samuel (and in 1 Chronicles, repeated in another form); and, further, in the Book of Kings we have it. But this Book of Job was written hundreds of years before. So that it was perfectly original in Job's case. It had not been written in any other book until long after. And there we find another terrible personage; not only the angels, familiar with the presence of God, and God telling out before them what is going to be upon the earth; but the devil, man's great enemy; yet withal the perfect supremacy of God in His love and in His power. He particularly brings Job's case before Satan; and He (what we may call) glories in Job before the devil; and the devil, of course, is excited to every kind of spite and jealousy because of that very thing; and God allows all this to be, knowing perfectly well, but always working by His own grace, that in due time all would be set right. It might require His own personal intervention, and that is one of the great peculiarities of the Book of Job.

But we find the same thing in Zechariah — Jehovah speaking to Joshua, and Satan resisting; and this in one of the latest books of the Old Testament. So that here we find that Job has the same great truth in an earlier form — at the beginning of the Old Testament — of what afterwards is found near its end. Because Zechariah was only just before Malachi, and in fact they may have been contemporaries. They were post-captivity prophets. And then comes the great trial. And the remarkable thing is, first of all, Satan was entirely defeated. Satan could do nothing with Job. He did his worst, and all that time Job was seen at his best.

But there was that in Job's heart that must be got out somehow; and it is remarkable that the friends of Job, not the enemy, seem to have been the means. And God has a very humbling lesson for them, as He has a humbling lesson for Job. They got it all round; and, in point of fact, Job's friends were more ignorant of God's ways than Job; and they took a very bad view of his case, and this, when it is about a good man, is always a danger. There may be something that the Lord has to chastise; but very often those who try to do it only show their own shallowness, and also that they are very unspiritual — that they do not enter into the mind of God about it. That was the case with the three friends of Job. I have no doubt that they were highly respectable, and that they were also thought to be very pious men indeed. And I do not doubt it. But pious men have to find their level.

And so it was with Job and his three friends, and the great debate goes on; and they are sitting, who had come to sympathise; and the end of their looking at him and seeing the terrible state in which he was, was that they had not a word to say to him; and Job could not understand that. If they had not been there he might have stood it. But sometimes we can bear alone what we cannot bear in the presence of other people, and that was the case with Job. And Job accordingly, after bearing this for seven days and nights, their sitting demure, judging him all the time, with not a word of sympathy — this aroused Job, and he broke forth into expressions that were certainly very unlike his habit, and anything but glorifying to God. And then came their doubts of him, growing more and more passionate, until they began to think he must be a very wicked man. They went upon the ground that what occurs now is according to the absolute character of God.

Why, it is not so at all. If things were according to God's mind now, there would be no such thing as war; there would be no such thing as intriguing; there would be no such thing as people taking advantage one of another; there would be no such thing as robbery or drunkenness or any other kind of wickedness allowed. There will be a day when that will be the case, and when the state of things on earth will answer to the mind of God in heaven. Why, that is what is expressed in what is called "The Lord's Prayer" — "Thy will be done on earth, as it is in heaven." That will never be till the Lord reigns. And these men had the very foolish notion that no pious man walking properly could ever suffer, and that if a person came into very great suffering it was because he was a very great sinner, and, if nobody knew it, he must be a hypocrite.

That was the "amiable," or "loving," or whatever you call it — self-righteous really — -the "self-righteous" judgment, with gross ignorance of both God and man, of the three friends of Job. Well, he resisted it and resented it; and he accordingly told them very plainly that they were physicians of no value at all; that they, instead of giving him comfort, on the contrary cauterised his wounds, and that they only inflamed them — in point of fact, that they were comforters of no value whatever, at the same time that they thought they were the wise men; and so he stopped, and whenever they uttered a word, he uttered a better; and so at last compelled them to silence. Then it was that we find Elihu, who appears very opportunely, and in what is very beautiful to a spiritual mind who would understand it, for he was a young man, and they were old — he had kept silence until they had not a word to say — not only the three men, but Job also, for he had come to the end of his long parley; and until that was the case Elihu never opened his mouth. But when he did, he told them plainly that he was obliged, young man as he was, to speak for God; and that he was indignant, first that the three men had entirely misinterpreted Job, and secondly that Job had misinterpreted God; and therefore that Job deserved to be rebuked, and that he must tell him plainly where he was wrong. But after he did that, he disappeared. So that he plays the part of an interpreter, one of a thousand. This is what Job had wanted at the beginning because he was terrified when he thought of the majesty of God; and he wanted some one that was of clay like himself.

'Well,' says Elihu, 'I am a man of clay like you; and there is nothing to frighten you in me, and therefore I will tell you the truth, that you have been speaking in a way altogether unbecoming a saint of God. You have allowed yourself to be roused and inflamed by the bitter reproaches of others and you have vented it upon God; your proper place was to remember that God was carrying on His discipline — that He does that even with the unconverted, and still more with the converted, that they might walk consistently. This is what He was doing with Job; and Job's place should have been to judge himself, and submit to God.' Well, that was exactly true. And the Lord then intervenes in the case; and He overwhelms Job by a succession of questions that one of the most scientific men that ever lived could not answer.

One of the things in which the Germans have been successful — not about the Bible; there they are nowhere; but about matters of science on this earth; they have had some very able men of late years, and nobody perhaps was a greater oracle in science and in knowledge of the world generally than the famous Baron Alexander Humboldt; and these words of Jehovah astonished him; and he acknowledged that what Job could not answer, the men of science cannot answer yet. It is overwhelming to them; because although men of science are very clever about secondary causes, they are always stopped by primary causes. They never can arrive at the great cause, and they do not want the great cause. The reason is this — that nobody ever learns God by knowledge or by wisdom. We learn God by our want of Him. We learn God when we are poor sinners overwhelmed in our souls. And who can meet us but God? Repentance, therefore, is always toward God; and repentance means that I take the place of nothing but a sinner; for God will show me mercy; and God shows it in our Lord Jesus. However, Job did not know and could not know the Lord Jesus as we know Him; but he was waiting, for Him. That is another grand truth that comes out.

No doubt the way in which Job looked for the Lord was rather as a Kinsman-redeemer who would also be an avenger on the enemy. Well that is very natural. "The Seed of the woman shall bruise the serpent's head." That is the proper Old Testament idea. But he could not enter into it as yet. It was not given for a great while after. There is a most remarkable Psalm of David — Psalm 22, and the most remarkable in the Book of Psalms in that way. And it is not the only one. We have a companion one particularly in Psalm 102. And we have another that is more with reference to the Avenger in Psalm 69. And there are two others that I need not dwell upon now; but at any rate, in the Old Testament there is One that is coming to avenge. And therefore Israel looks, at the coming of the Lord, for their enemies to be destroyed at the same time that they themselves are delivered. That is not our faith at all of the Lord's Second Coming. We look to go up to heaven as the Lord went up to heaven. It will make no difference to the earth, and men will not see it; they will know that we are gone somehow or other, as they knew about the Lord.

That was a nine days' wonder, and was soon forgotten. And so it will be then. One would think that it would make a great impression all over the world as to the saints disappearing; but it will be a day when they are given up to hardness of heart, and when judicial blindness will fall upon them, so that God will not therefore be working to awaken their souls. He will, by converted Jews, send out the everlasting gospel to the Gentiles, and there will be a very great gathering of converts, Jews as well as of the Gentiles too; but that is during the time that we are up in heaven before the Lord appears. But the view of the Saviour as dying for us, and consequently giving the meaning of all the sacrifices — all this was very much hidden from the Old Testament saints. Why, even the apostles did not understand it till the Lord rose. They had no idea of it, and did not believe He was going to die; and I have very little doubt that Judas flattered himself, when he was getting the money for selling the Lord, that the Lord would escape out of their hands; and when he found that the Lord was going to die, he committed suicide. He gave himself up entirely to despair and to the devil.

But in Isaiah 53 we have a very luminous prophecy. Yes, it is all very luminous to us now; but what was it in Isaiah's day? It is very doubtful whether any of them understood it. Look at that good treasurer that came up from Ethiopia to worship at Jerusalem, reading from that very chapter, and not understanding what it meant. He did not know at all. It is very possible that the treasurer had heard of the death of the prophet of Nazareth, but he did not connect it with the chapter at all. And as I have said, the apostles themselves were never clear about it till the fact had taken place. And it was only after the Holy Ghost was given that there was any power to proclaim it; but after the Lord breathed upon them, they do seem to have entered into it during those forty or fifty days — forty while the Lord was with them, and ten days later before the Holy Ghost was given. So much as there is even of types of it in Scripture, so little does man put things together; and so much are we beholden to the Spirit of God for giving us to understand the Scriptures.

Now, I refer to that because we have again, let me mention, another thing very remarkable, as showing how far they had got — the two resurrections. Job 14, as I have already pointed out, is with reference to the resurrection of man, and this is only when the heavens are no more. But in Job 19 it is the resurrection of the saint; and there is brought in the Redeemer, and the Redeemer standing upon the dust of the earth; that is before the heavens are no more. You see that exactly agrees with the two resurrections in Revelation 20; the resurrection of the saints while the earth is still going on, and the resurrection of the wicked after heaven and earth are all completely dissolved, and are to reappear as the new heaven and the new earth. But Job does not speak about that. Isaiah does, but applies it to Israel. He takes a very contracted view; he was not allowed to see it fully. But 2 Peter 3 brings it out fully as a matter of doctrine; and John, in Revelation 21, has a heavenly vision that manifests it to us and makes all plain.

Well, Jehovah overwhelms Job; but even He does not speak of the sacrifice of Christ. What Job confesses is, his impropriety, the forgetfulness of his own ignorance and of God's omniscience — for Job had pretended to understand what God had not yet revealed to him. It was not yet revealed. It was after this. But what is a man to do when he does not understand? Why, to look up confidingly to God; and secondly, to judge himself, lest he might allow any thoughts that were wrong. Job was wrong in these two ways, but is completely set right; for these wonderful questions of the Almighty laid Job in the dust for the first time. And the Lord stopped in the middle of it and addressed himself to Job, and even then Job said, "Behold I am vile." He now had come down to a thought of himself. It is not merely that 'I was vile before I knew anything of Thee,' but, 'In spite of all that Thou hast been to me, and in spite of all the grace shown me, I am obliged to come to this, "Behold, I am vile. What shall I answer Thee?" Well, nothing at all. That man that was such a fine answerer of others, and particularly eloquent about himself! For there is as grand a description as you can have of an admirable saint, in Job 31. But the misfortune is, it was Job talking about himself. Now, it is a fine thing to be eloquent about other people's goodness; but it is not a fine subject for oneself, and there is what betrayed Job. He had the greatest pleasure in thinking of the great honour showed him, and how the nobles held their tongues when Job uttered a word, and how everyone bowed down to Job. And now it had come to this! that he was the ridicule of all the naughty little boys, and that the bigger boys tried to entangle his feet and push him down — and all the rascally ways of a wretched world — just such things as would be now if people saw a grandee that had come down to be going in filthy rags in the street, and all his body a mass of corruption!

Oh, it is a terrible plight, and an awful thing! But how good the result was! Well, now, he says, "I will lay mine hand upon my mouth" — that mouth that talked so well! "Once have I spoken; but I will not answer; yea, twice; but I will proceed no further." That was one good sign. But now after the Lord had brought it fully out, what He dwells upon are two things in particular — His supremacy, and also His power, accompanied by the most tender care; not merely of good animals, such as sheep and lambs, or the like, but of lions and lionesses, which certainly are very redoubtable. And the eagle — an object of interest to God particularly; yea, and further, He had chosen to make the ostrich; and although the ostrich is no bird of flight, but simply a very fast runner, still, there it was, and could beat a racehorse for a good while. Who is it? — was it you, Job, that managed all these things? Was it you that cared for them all, provided for them all? Were you born when they began? In fact, Job was thoroughly laid low on every point, and, in every possible way, overwhelmed with the sense of his ignorance and presumption in talking about the far more wonderful ways of a God dealing with a man's heart, man's soul, man's circumstances now. The Lord does not express that last part. It was God showing His majesty, power, wisdom and goodness in outward things. If that were true of God, how much more in spiritual things? And this is the great lesson of the Book that Job had to apply. And it had its effect.

"I know that thou canst do everything, and that no thought can be withholden from thee." Not only no word; he had spoken wrongly. "Who is he that hideth counsel without knowledge?" Why, it was himself; he owns it. This is his great confession, "I have heard of thee by the hearing of the ear" — I knew it objectively; but now that I have made it my own, applied it to my own soul, my own circumstances, my own state — "now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.' There was the great moral victory that God had accomplished in the face of Satan and in the face of the three friends of Job, and in the face of Job himself. For what he had said might have provoked anyone but God. And so it is that we see the wonderful goodness of the Lord in the midst of it all.

"And it was so, that after Jehovah had spoken these things unto Job, Jehovah said to Eliphaz the Temanite" — why did He speak to him? He observed that none of these three men said a word. They did not profit by it like Job. If they had properly profited by it they would have joined Job and said, 'O Lord, forgive our folly; we have sinned not only against Thee, but against our dear friend Job.' But no, they held their tongues, as so many people do when they are very wrong. They say nothing. They ought to speak out. "My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath." When was it that Job spoke the thing that was right? The first statement which I have just now read from Job 40, after the Lord had first spoken; and then the second statement that the Lord added. It was not his fine speeches. That was not the thing at all that the Lord valued. It was his humbling himself and taking the true place. And the Lord put the others in their place. They did not humble themselves. But the Lord threatened them, and told them — not that they had spoken now, for they had not spoken — "My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you new seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering, and my servant Job shall pray for you" (vers. 7, 8). He had to become an intercessor for them. "For him will I accept."

It was all perfectly clear now; so clear, that he could act for those who were wrong. "Lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job." Now they were bowed; and accordingly they that were sitting in judgment upon Job, took the place of being offenders against God, and looked to Job to entreat the Lord for them.

"And Jehovah turned the captivity of Job, when he prayed for his friends." There was the returning them good for evil. He prayed for his friends. "Also Jehovah gave Job twice as much as he had before." Then we find everybody turning round (ver. 11). "So Jehovah blessed the latter end of Job more than his beginning; for he had fourteen thousand sheep" — just twice what he had before. Now that will be accomplished — what answers to that — on the earth.

This is not heavenly recompense at all, but what will be the case with man on the earth. The Old Testament does not take you off that ground, and even in Job, who was not a Jew, we find the same thing. The time when Israel will be blessed will be the time when the nations will be blessed. Israel is the first-born of the nations, and they will come in subordinately to the Jew. But that time is not arrived, and it will be the perfect contrast of this time. Our place is in Christ, just as, figuratively speaking, mankind was in Adam, as being the one who was the father of them all. Now there is another head, and we are spoken of as being in Him — in Christ. And another thing is true "At that day, ye shall know." The great truth of the Epistles to the Ephesians and to the Colossians, is that in Ephesians we are in Christ for all our blessing; and in Colossians it is Christ in us in order that we may fulfil our responsibility of manifesting Him who is in us. So that if the one is the great comfort of the Christian, the other is the solemn reminder to the Christian. "Ye in Me" — there God was blessing; "I in you" — that you may count upon Me, to fulfil your responsibility here below. Well, we have nothing of that kind here; but we have everything that heart could wish here below. Job was a far greater man than ever — if you count that to consist in the vast things that he possessed; and, further, he was blessed in his family particularly.

"After this lived Job an hundred and forty years." I do not mean by that, and I do not think the words are intended to convey, that Job lived 140 years after this was over, but that the whole life of Job was 140 years; a very respectable age — very. It was not so long as that of Abraham or Isaac; but it was, I think, something about as much as Jacob's, thereabout in a general way, and greater than that of Moses. So it was before Moses, who in his psalm (Ps. 110) tells us, that "the days of our years are threescore years and ten," etc. Moses seems to have been the writer of the Book. He and his brother Aaron did not arrive at 140, but Job did. But if you suppose him to have lived 80 years before the 140, it would make him far older than any of the patriarchs. I do not mean some of the elders before the Flood, but after the Flood people did not live to such great ages — except immediately. And so the Book ends with Job dying full of years.

W. K.

Job., Three lectures on the book of.

W. Kelly.

LECTURE 1.

Job 1 - 14.

My object in taking up Job now is a general one. It is to help souls towards a better understanding of a book full of interest and of great practical profit, but not so easy for most to seize, either in its design and scope as a whole, or in the way in which the different parts of it conspire to effect that design. There is nothing which can make up for the constant, habitual study of the word of God for our souls. And indeed ministry would be a positive curse, instead of a blessing, if it did not make the word of God itself to be more precious because more entered into, and God Himself more enjoyed. And this is exactly the measure of the value of that kind of ministry, at any rate of what has to do with the interpretation of Scripture; for every truth must ultimately rest on that word. Indeed not merely is the word the source and supply of truth, but God alone is capable of presenting thereby the truth perfectly and livingly. When therefore truth is taken out of its connections in Scripture, there is always danger. Hence it is of the greatest moment that our souls should have the habit of reading the word of God. And I do not now mean merely as a matter of intelligence, but for the soul's healthy condition, that we might be refreshed day by day in the reading of it. In order to this, however, it is a very great help where we are enabled, by the grace of God, to take in the word as a whole, and not merely to have the blessing, of certain parts which we all feel to be precious as isolated communications from God. But my object now, whatever it might be in speaking from time to time in an ordinary way, is to help to a general apprehension of what it is that the Holy Ghost intended for the people of God in the book of Job.

The first thing which it is well to bear in mind is that the book was written in the earliest days of revelation. It would be hazardous to say that any book of Scripture preceded it. That the writer of the book of Job (writer I say advisedly; for God of course is the real author of all Scripture), that the one used to give us the book was a contemporary of Moses, if not Moses himself, would seem to be not far from the mark. Of course one can only give a conjecture on such a point. Scripture has not defined the author; and, in my opinion, it would not become any man to do more than express a judgment as far as the Lord gives him a moral estimate of its character, without now discussing certain other marks of a more external kind But it is very plain that, whether Moses was the writer or a contemporary of the writer, the groundwork of the book lies in a day previous to Moses. Nor should we doubt that it is the authentic account of all, a real history of Job and his friends, which is presented in the book. We see from the book itself, for instance, that the age of Job was extended after his trial, and he was by no means a young man when the trial came; so that, unless there were some singular exception in his age of which Scripture never speaks, Job himself must have been previous to the days of Moses. Now Moses was an exception, and Scripture itself speaks of Moses living so long in his day as a remarkable feature; and indeed it follows from his own words, from his own prayer, in Psalm 90, that the age of man, as a general rule at that time, had been reduced practically to very much what it is at the present. Moses was one that stood out from his fellows in more ways than one, even of an outward nature, not to speak now of his faith; for it is plain that both he and his brother were remarkable exceptions. Job, however, must have lived somewhat before them from the way the facts are stated.

There is another thing still more important to consider before we enter into the book: Job lived outside the chosen people. Surely this is a surprising fact in the midst of a revelation which, as a whole, has its root in Israel. The Old Testament, for that very reason, is called the law. Not merely the Pentateuch, or the Psalms, or the Prophets but the whole book, as we know, is comprehensively and repeatedly called "the law." The reason is, because what was said afterwards to the people who had the law of God affirmed that character of revelation. Every part of the Old Testament derived its name from the central characteristic fact of the law that was given by Moses; and yet there, in the midst of it, from its earliest days, stands one book at least, where the person who most of all is brought before us is the object of the deepest concern to God, drawing out such terms as God never applied even to the fathers.

Abraham might be and is called the friend of God; but not even Abraham similarly arrested the attention of God, not even he was pointed out to Satan as a worthy object to be put to the proof. There is nothing, in my opinion, therefore more striking than that God should guard against the narrowing effect of ritual. He was about to give the law by Moses. He was about to make one people — a small population in a little land — the peculiar object of His dealings. And these dealings too were for a long while to come; it was no merely passing season. He was taking them up to be His people for ever; and at that very time, not later than His call of Moses, not later than the law given to Israel, God gave a book entirely devoted to a single person, an individual. The nation must not blot out the grand truth that God interests Himself most deeply about a soul. And this is exactly the snare into which Israel came, spite of the book of Job.

But God took care that there should be not more surely the Pentateuch than the book of Job. In Genesis everything prepares for the chosen nation. When the law was given, God treats the Gentiles as entirely outside. So they were. Alas! we see Israel narrowing more and more in their feeling, and denying that a Gentile was anything but a dog in the sight of God. We find them shutting up their bowels of compassion from others, and in every way denying, after all, what God took care, even in the law itself, to correct and condemn. But even before the law was given we see God, in this most remarkable book, guarding against the snare into which they were subsequently drawn. Is it not an anticipative and blessed vindication of God? Job was a Gentile; and one who, as far as the locality is concerned, seems to have been in anything but a favourable quarter. The land of Uz is connected by the prophet Jeremiah with the land of Edom. Nothing could be more suspicious to an Israelite. If there were any people that had a hatred toward the Jews, it was the Edomites; and this was not at all a new feature. It is not meant that Job was an Edomite; but to a Jew, ready to take fire at anything which did not allow the peculiar place of the chosen nation, I say that his locality was suspiciously near. For it was at the borders of Edom; and the reader of Genesis knows that hatred had shown itself from the earliest days, even in the forefathers; and hatred that had never been extinguished in the children up to the latest days, from Genesis to Malachi; Edom's undying enmity to Israel, if not on the part of Israel against Edom. The hatred is apt to be in that which has neither God nor His blessing; nay, which resents those that have it. So it was therefore with Edom, and there it abode, and the Jew would the more feel the testimony to one who lived near their borders.

The grace of God then was pleased to work in this individual man; and there was the great fact of one solitary soul being an object of the deepest interest to God Himself, and this revealed in His word, not merely before His heart silently. It was far more than this. There was a wise and worthy purpose in causing it to be written. It was expressly to be the revealed interest of God in Job, interest that He made known to heaven at once, interest that He has revealed to all time in the Holy Scriptures; so that when the day came for Israel to lose their place, and when the mighty grace of God could be pent up no more, when it refused to flow only in the narrow channels which He had been pleased to employ before in His government, when it was now a question of His grace undertaking to work for the glory of His own name, as well as by Him who came down Himself in His own person to make it known, and by His own work to cause it to flow out according to all the large thoughts and purposes of God, here was the book that could prove it was no afterthought. Here was the book that could at once be appealed to as the witness of His condescending mercy outside Israel. Could the Jew say it was a strange thing? Could he venture, with the book of Job before him, to say that God thought nothing of a Gentile? Where of old was the man that God ever spoke so highly or so much about? They might search through all the books of the Old Testament: where was there one who has an entire and a long book devoted to his experiences?

And this is felt so distinctly that in modern Judaism — always the leader of infidelity — what does its spokesman say? That Job cannot have been a real person at all, seeing that it is impossible God should have spoken in such terms about a Gentile! But there is the pith and beauty of the book. It was about a living man, if we are to believe the prophet Ezekiel and the apostle James, and a man outside that elect people, but none the less a man in whom God had graciously wrought for the admiration of heaven and the provoking of Satan, which gave occasion to unheard of trial, so as to set forth the best reality till Christ came; not a single act of faith in the giving of what was most dear (and given of God for blessed and glorious purposes) at His word, as in Abraham's trial, but where Satan was allowed to wreak his malignant and destructive power in vain on property, family, person, followed by the deepest trouble and exercise of soul before God. What could there be deeper until He came who above all suffered perfectly for righteousness, and alone for sin as it deserved from God? What there could be there is. The book is the witness and revelation of God's dealing with souls, and turning all things for their good, even where Satan, and men, and the saints fail. Hence experience of all these things come before us. But in the end God shows what He is; and He is exceeding pitiful and of tender mercy.

As the first thing, however, we have Job himself introduced. We see a man sincere, true, and blameless; in the enjoyment of every element of happiness on earth, blessed in his circumstances as well as his family, and God-fearing habitually. If he was the greatest of the sons of the east, this was what gave the more point to the trial. But was he not blest? Exceedingly so. He had seven sons and three daughters. He had the most ample possessions of that in which wealth lay in those early days, and in that quarter; for it was not a pilgrim and a stranger that we find in Job. To that God called out the fathers. But Job was not of the fathers; he was outside the covenant of Abraham, yet evidently blest, and expressly by God. God doubtless blessed the fathers; but in keeping His promises He never bound Himself not to step beyond them. This is what we see in Job, and it is exactly what grace loves to do. Grace is never limited to promise; while it does faithfully accomplish the promise, as it most surely will, in the fullest manner and before all the world, by-and-by; but grace maintains its own sovereign title to bless beyond that measure. Covenant is in no way the measure of grace, which can go forth in its own boundless strength where promise cannot follow. Nor is there any excuse for us at least not to know this well, because, as individual Christians and as the church of God, we are in Christ brought into a fulness of blessing, to the glory of His grace, incomparably beyond the promises. And indeed it is one of the saddest causes of the ruined state of Christendom, and the low character of that which is taught, that men seldom rise beyond the promises, even those who hold what is called evangelical doctrine. For the very essence of evangelicalism as a system is to deny the special favour and glory displayed in the mystery of Christ and the church, and make the law the rule of Christian life, thus reducing the New Testament to the standard of the Old, instead of learning that each of the so-called Testaments has its own proper character and distinct aim; and that it is no mere question, therefore, of promises for the earth, nor even of a deeper and higher promise than they, but that there had been always a secret in God, which in other ages and generations was undivulged, and, consequently, that our richest blessing in Christ was no question of promises revealed to man at all. If it is at all to be called a promise, it was a promise between the Father and the Son; but this is not what men commonly mean by promises. It was entirely outside Abraham, Isaac, or Jacob. What did they know of the purpose for heavenly glory revealed by the Spirit, as between the Father and the Son? But now it is made known; and therein is seen to be exactly where the New Testament claims for itself a totally new character, impossible to exist while God was dealing with Israel, till the rejected Christ had accomplished redemption, and the Holy Spirit was sent down from heaven in consequence to baptize Jew and Gentile that believe into one body. It is Christ exalted on high and the church united to Him, a mystery hid in God till the time came to reveal it all, and now to us of the Gentiles, who least of all could have expected it; for God would thus show out the full character of grace on every side — on the heavenly, in its being entirely above the fathers, however honoured; on the earthly, in its going far beyond the children of Israel in indiscriminate mercy, and consequently finding objects, not only for salvation, but for union with the heavenly head among the most despised and abject of this world.

Here, then, we find Job in the most marked place of a man blest of God in everything that heart could desire. It is needless to tell you that without one divine element there could have been no stable blessing according to God, but only a deception and a snare. And what was that? He was a man of God, "perfect and upright, one that feared God and eschewed evil." He was not an angular or one-sided man, not defective in some and remarkable for other qualities. He had whole-heartedness and integrity; and this based on the fear of God and marked by the refusal of evil. The inner and the outer life were right all round. The word "perfect" gives no countenance in any degree to the foolish dream of the extinction of sin in the flesh. This is not the force of "perfect" in Scripture, but completeness of character spiritually with integrity. He "feared God and eschewed evil." There we come to the roots of things. He was one who gave God His place, and abhorred the evil surrounding him here below which was contrary to God. He was clearly a man born of God, one who walked in simplicity and trueness of purpose before God. Nor was this said of him in a merely general way. His position is brought before us, his family life, with remarkable beauty; his zealous, nay jealous, piety; for even if sons and daughters met together on a special occasion, of what was Job thinking? He had his fear. How often is such a gathering a moment of danger for the soul! How it affords an opening for Satan! And so Job dreaded lest anything might have crept in and be a virtual renunciation of God, lest, as it is said, they should have cursed [literally, blessed] God in their heart. We need not suppose anything formally uttered or done, but the heart thus failing at such a season in an unguarded moment. And this too was not merely on some particular occasion, or at a peculiar crisis when his sons stood exposed to the enemy. There is a still higher feature that characterises him: "Thus did Job continually." It was the tenor of his life. Such was the man whom God could single out in love; that He did so the book shows us.

But there was something more. It is not only that evil abounds in the world. There is an unseen enemy, and if we do not take account of him adequately according to God, we are in no small danger. We shall be perplexed and fail gravely in knowing how to estimate that against which we have to watch and with which we have to contend.

There is another thing here made apparent, that events on earth turn on the springs of heaven. Now doubtless the Christian is admitted to look into the opened heavens; but before this could be, through Christ's ascension and the descent of the Spirit as now, God could and did give glimpses of heaven. Not merely was there no great movement of the powers here below which did not turn on the mind of heaven, but the opening chapters let us know that it is as true of a single saint. Satan might pervert the truth into his lie of astrology for curious but unbelieving man: still the truth abides. The world might be in confusion, the eyes of the judges be blinded, oppression in the place of righteousness, groaning and misery everywhere; but, spite of misrule and rebellion, in heaven is the spring and centre of power. It is not yet the day to put down evil, and enforce the government of God; still even Satan himself cannot act without God. What an immense comfort! But there is another and a greater comfort for the child of God, that it is never Satan who begins the movement, but God Himself. It may be the direct calamity, the extremest suffering. Even so; God is at the helm, and God alone gives the word. The consequence is, that there is another feature attaching to it. Not only is God at the beginning, but He will surely be at the end; and meanwhile God puts limits on it. The way may seem dark and hard; and surely this book shows that Job at last proved utterly unequal to the strain; for he was not Christ. But Job learned at the end, if not at the beginning, that it was the gracious God who opened his heart at length and gave his lips to justify Him frankly and absolutely.

Here then is communicated to us what could not else be known, that it was God, and not Satan, who began the whole transaction. It was God who took notice of His servant Job, and it was His delight in His servant (for He does delight in His saints) which roused the malice of Satan.

Another thing may be here added by the way. It may seem very peculiar to some minds, but this is simply a consequence of not knowing the Scriptures; namely, that Satan should come in among the sons of God. At first sight it may strike one as out of place, Satan coming in among the sons of God! meaning clearly the angels of God in His presence. But it appears to me that one better acquainted with Scripture would see it as part of that mystery of God (Rev. 10) which forbears as yet for the highest ends to put down evil. He that is imbued with the mind of God in the word would feel rather that it is just what we might expect. Do you know who and what Satan was? Had he not been among them? Yes, of them. This helps us to understand quite simply how such a being, though fallen, should be allowed access till judgment come. For it is not man only that has sustained a fall. There was another and an anterior fall, and from a higher estate; though men are not wanting who, as they are now giving reins to their unbelief about man's fall, are bold enough to deny Satan altogether. And no wonder. Men easily disbelieve what they dislike, and the truth of the fall is offensive to their pride, so still more is their slavery through sin to Satan.

But why is the fall of both angels and men so repulsive to man's mind? Because it is the confession of creature guilt and ruin. It supposes the reality of creature weakness; and it enforces the need of dependence on God. The state of the creature before either fell testifies manifestly to God's goodness at a time when there was no evil above, no evil below; yet the creature left his first estate. Here we are let into a sight of Satan, the restless leader of sin. He is powerless to deceive the holy and elect angels; he can accuse the saints with a show of truth. Here the earliest and the latest revelation meet. One ceases then to see any unintelligible peculiarity in his coming, among the sons of God, into His presence. Alas! we are reminded that he well knew what it was to be there under very different circumstances. Among those sons of God he had once shone. What was he now? A rebellious and miserable being, who had made self his object and not God; and now, self failing to satisfy itself, he goes forth in malice against every other, especially against the objects of God's love, occupied in thwarting God and in hating man, in hating most of all such as God delights in.

But is there not a measure of comfort to the heart in the fact that the enmity of Satan, so bitter in its effects in our experience, bears witness to the love of God, which provokes him against us? If we know in sorrow the reality of Satan's efforts and assaults, let us not forget for our joy whence they spring. Is it not because of what we are to God? Is it not because of what He says and Satan hears of any? If we have the same spirit of faith and are walking faithfully, Satan dislikes us no less than Job, and we are entitled to the comfort of this as of other Scriptures. The same principle is true of every believer now. Christ is not ashamed to call them brethren; and the Father, one may say, does not withhold His love to them as children: each one is an object of the deepest interest to God Himself. Satan knows it well, and for that reason he cannot endure them. It may be very trying to experience what the malice of the devil is; but what a comfort to know of God's love, and gracious care, and personal delight. Yet just this it is which excites the enemy to do us all possible damage.

Accordingly then, on the day when the sons of God, the angels, came to present themselves before Jehovah, Satan came also among them. "And Jehovah said unto Satan, Whence comest thou?" He would bring it out. It could not be, of course, that God did not know; but, as in Genesis so here, we are in the atmosphere of those early days when God dealt as with children, and brought out things plainly for those who needed the plainest truth. Hence therefore we see Him elsewhere coming down to look after man. He knew perfectly well without calling after him in the garden of Eden; but it is for us that He reveals it thus. And so it grieved Him at His heart when He saw man's wickedness great in the earth. Further, if it is a city and a tower that they unite to build in the land of Shinar; if the cry of Sodom and Gomorrah is great, He comes down to see whether things are really so bad as they seem. All things are naked and open to His eyes; but God would give us the grave lesson of never being precipitate in the judgment of evil; He knows right well how hasty we often are. Even God Himself will go down and see whether they have done altogether according to the cry of it which is come unto Him; and if not, He will know. Appearances deceive men at least, and God would teach us how to guard against mistake. He loves patience in judgment. His word implies the utmost possible care. It is the same God who afterwards ordained that the priest should judge in a suspected case of leprosy; but what waiting, and what shutting up again and again, unless there could be no mistake! What cherishings of the least hope of good! of any diminution in the evil! But what solemn sentence of judgment when the evil was all out! It is the same God everywhere; but what varied lessons on lessons for us!

So here: God speaks graciously in presence of all, and brings out the restless hate of the evil one, in contrast with Him who would come down in love to seek the lost. "Come unto me," said He in the hour of His rejection — not unchafed only, but in overflowing love — "and I will give you rest." Satan knows nothing of it, nor do the wicked. They are like the troubled sea; but Christ gives rest to all that labour and are heavy laden. I do not say it is all rest. There is such a thing as the work of faith and the labour of love in an evil world; but there never can be true labour unless there be a foundation of true rest — rest in Him. There must be Christ giving us rest first, if we are to acceptably labour in this scene which so loudly calls for it, and so deeply needs it. But here is the enemy of God and man, who knows no rest and displays his unrest in malicious activity, as we find afterwards, till wholly baffled he disappears. He is not only a murderer but a liar; still he is obliged to tell out, as God is pleased to draw from him, his thoughts and wishes.

First of all he tells himself the tale of his restless going to and fro in the earth, and walking up and down in it. God is then pleased to single out and speak of His servant: "Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?" What does Satan? He turns the divine blessing into an insinuation. Job does not fear God for naught; he has a selfish motive; it is all for what he can gain by it. An evil mind cannot conceive motives other than its own. Have not You hedged him in on every side, blessing him in every thing that he has? "But put forth thy hand now, and touch all that he hath, and — if he curse [bless] thee not!" "And Jehovah said unto Satan, Behold, all that he hath is in thy power [hand]; only upon himself put not forth thine hand." This was to be the first trial.

Soon are seen on earth the results of the permission. The rest of the chapter shows us disaster following quickly on disaster. Not a finger of Satan appears; yet his hand was in everything. They are earthly events accomplished by ordinary instruments, falling doubtless with extraordinary rapidity, and this was no small part of the trial. It would not have sufficed to allow any very long interval to elapse between the blows. It was most skilfully arranged by the enemy that these calamities should wear the appearance of divinely-sent judgments — unsparing judgments; and yet by outward and earthly means. So, first of all, when the day came, and his sons and daughters were eating and drinking in their elder brother's house, there came a messenger who announced a raid by the Sabeans on the cattle. "The oxen were blowing, and the asses feeding beside them: and the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword" (Satan's hand most manifestly — the destroyer); "and I only am escaped ;" just so far as to tell the dismal news, and thus as the solitary survivor to give the more poignancy to all. Had in each case not one escaped, the news could never have come after such a sort. The mischief was consummate yet Job felt, as we too should, that all was under the eye of God. Never let us forget Him. If Satan's hand was hidden under these afflicting strokes, God's hand was above Satan. How sure and great the comfort!

So accordingly, unseen again, comes the rest of these troubles. "While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep" (of course, referring to lightning), "and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The Chaldeans" — an enemy from a totally different quarter — "The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: and, behold, there came a great wind from the wilderness." Thus we find it from all quarters, and then too the weightiest of all, the destruction not merely of property but of all that he had, taken to the very letter. Had he not sons? Had he not daughters? All was swept away, and swept away too in a manner peculiarly distressing to the heart. Was not God above? Does not God take an interest in everything? Had not this been the history of Job's life — the interest and the blessing of God, not merely upon himself, but upon all that he had? And now in one day all that divine blessing had given is gone, and gone most painfully. Had God forgotten? Did God take no heed? "Nay," says Job, "naked came I out of my mother's womb, and naked shall I return thither." So said this righteous man, as he arose and rent his mantle and shaved his head — for he felt it, and was right to feel it — and fell down upon the ground; but then he worshipped, and said, "Naked came I out of my mother's womb, and naked shall I return thither. Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah. In all this Job sinned not, nor charged God foolishly;" nothing unsavoury or abnormal. The first assault totally failed. Stripped of all, Job sinned not.

Another day came when the sons of God presented themselves once more in heaven, and Satan not only came in their midst, but, here it is added, to present himself before Jehovah (Job 2). One might have thought that surely he will now be ashamed. He had had all his way, and God was only the more magnified. But no; the unjust — and one need not say that Satan is the leader and spring of such — knoweth no shame; at any rate, there he is. And Jehovah again questions, and brings out too that His servant Job, although Satan had tried to set him against Him, "holdeth fast his integrity." He could add, "although thou movedst me against him, to destroy him without cause." Satan asks for one more trial, "Skin for skin, yea, all that a man hath will he give for his life." "Skin for skin," like for like, as many take it; or it may be that he lowers all that had passed to a superficial trial, that it had merely touched the surface of things — "Skin for skin." But he says, let there be something deeper now, and we shall see. Let it not be "skin for skin," or a skin-deep trial; "but put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And Jehovah said unto Satan, Behold, he is in thy hand; but save [literally abstain from] his life." The reserve of his life was not with the view of mitigating the trial, but in order to the triumph of God for the good of the afflicted, the moral of the book. The trial, in fact, would have been less in every way, and its purport lost, if God had been pleased to let His servant Job be removed like his children; and, when Job broke down, death was exactly what he impatiently desired. It would have been the readiest relief to have died. He had no fear whatever as to God's loving, him, if he were only with Him; and the most calamitous plight into which he was reduced by the enemy after this would have found an instantaneous close in quitting the scene of such suffering. But God reserved his life when allowing Satan to do his worst, not, in my judgment, to spare Job anything, which was far indeed from the point, but because it would have interfered with His own gracious purpose of blessing in the face of evil and the enemy. And this is what we find in the book, that God had such a purpose, and that, even great as He is and infinite in His resources, each saint is an object of care to Him, and His purpose alone prevails. Whatever of sorrow may come in, they are but the circumstances of the way, and this not merely now, but then, even in the days before redemption. The great principle is always true, because God is always God, if there be not the manifestation of Christ as yet.

So Satan goes forth, "and smote Job with sore boils [the collective singular, a grievous sore] from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Then said his wife unto him" — it was a great aggravation of his suffering that she should fall, yet not Job; but she who ought to have been a helpmeet to him was wearied of the strain, and says in her bitterness — "Dost thou still retain thine integrity? curse [lit. bless] God, and die." It was a frightful speech, but through Satan's instigation wrung out of her, and as undoubtedly through her lack of looking up to God. Indeed we do not know what or who Job's wife was; it forms no particular part of that which God brings before us; it is her one appearance in the history of the book. "But he said unto her, Thou speakest as one" — for even here we find a wonderful measure of patience in his words. He does not say, "Thou speakest as a foolish woman;" he goes no further than, "Thou speakest as one of the foolish ones." It is well known that the word "foolish" has a morally bad sense in Scripture. It is no question of feeble intellect, but of that worst moral depravity, which blots out God, and so makes nothing of His word. Ill as she had spoken, he does not charge her with this; but simply that she spoke like such. "What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips." Satan had no resource more. Job owned God's title to take all he had, and smite himself from head to foot. It was evident that Job served God at all cost.

But at this point a change ensues, and a new trial. It is the more to be observed, because not merely does the wife disappear from view, but, what is still more striking, Satan also is spoken of no more. We never hear a word of him again. Satan is completely defeated. And it is an immense comfort for all assailed by him to know that Satan is never the conqueror, though he may gain temporary success. It does not matter what it is you look at, Satan never triumphs but for a little moment. He may win a battle, but is beaten in the war. He who always has his way is God Himself; and when we know who and what He is, what a comfort! Of course I am speaking now of the children of God, and of God's dealings with them; and I affirm that Satan only comes in by the way, does his worst, fails, and vanishes. Such has been and is his history, and it will be so to the end. So it was found here. Not a word more is said about him. The great problem remains, which God still pursues. God would bring, out the true lesson of trial, and the supremacy of Himself over evil.

Three friends then, pious men too, heard of all this evil that was come upon him, and "they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him." The trouble must have evidently gone on for a considerable time. We are not to suppose that Job's trial was measured by a few days. It was limited by God, but this was not necessarily of a brief time. The terrible disease which had followed after the destruction of his property, family, everything here below, was known to friends who lived at comparatively distant points; and so they had to make an appointment to come together. This alone supposes the lapse of some time, and what we find in Job's complaints afterwards entirely falls in with and corroborates it. "And when they lifted up their eyes afar off, and knew him not" — so extreme the change in what, after all, could have been no long while, so distressing the change, whatever the time might be — "they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven." Those wrong them who deny their true affection for Job: the failure lies altogether elsewhere. It is an entire mistake of the point and instruction of the book to conceive that their feelings were shallow, or that they had but little love for their friend. Not so: God is showing us the insufficiency of every one and every thing but Christ. This the book of Job proves; and consequently, the more you lower Job or his friends, you gather the less of its profit. Let us give them each and all their value, still they are immeasurably below Him in and by whom we know the Father. We are told then that they came and; "sat down with him on the ground seven days and seven nights" — one does not often find such friends with such reality, or at any rate such depth and display of sympathy — "and none spake a word unto him: for they saw that his grief was very great."

Here begins the great action of the book. Job, who stands such a model of patience up to this point; Job, who had bowed to God under such a weight, and such a breadth, and such a rapid succession of calamities as never met a single individual from the beginning of the world till then; Job, who had honoured God even more in his trouble than in his prosperity — who could find fault with him? Had the trial stopped at this point the lesson of the book would have been lost. We should have missed the ways and the end of the Lord. We should have heard of the patience of Job and seen him honour God as unflinchingly in abject misery as when blessed on every side. We should have seen what Satan is in his unwearied and audacious and causeless malice, and seen him defeated utterly; but we should have lost that which it was the great object of this book to communicate in what follows.

But now God brings forward three men of weight, old, real, and worthy friends that felt deeply for him. Who can reasonably doubt it? The description of their grief proves it. For all that, here begins the saint's failure, which we shall find running its course through. It was their theory which misled them on the one hand, while Job on the other adhered to his conscious integrity, till he was driven from all thought of self to stand on what God is to him, not what he had been and was. For God loves His saints too well to allow anything derogatory to Himself unknown to themselves which would hinder the fullest blessing, and He graciously employs trial in order to accomplish that blessing. He gives us the inexpressible consolation of knowing that it is not Satan who purposes and effects aught, but Himself, and that it is Himself in perfect wisdom and righteousness, but withal the God of grace, spite of even these tremendous calamities which sin has introduced, and which Satan is allowed to wield against His servants.

This is unravelled gradually in what follows. Job must know himself, as he never could have conceived otherwise. To know one's self is a very different thing from being converted to God, and necessary if we are to be fully blessed. Further, the friends had to learn as well as Job, being objects of similar grace, though far below Job. They were pious men; but a man might be so and have never been practically in the presence of God for himself: I mean now for thorough judgment of self measured by God Himself. This is what the book opens out to us, as far as: it could be before Christ came.

We hear the outburst of passionate grief at last from Job. (Job 3) He could not stand the presence of his friends. Many sorrows and bitter suffering he had borne; but these friends came and looked on his misery without a word. It was too much for Job. Did they suspect him? He could not endure doubts Godward, especially from them. Were they not friends? If they loved him, why that silence — that ominous silence for seven days and seven nights? It might begin with deep feeling for him; but why not a word? Why not one drop of comfort for his parched lips? They began to think; and thinking is a dangerous thing. In God's presence we judge self and hear Him. These thoughts of ours, how often they mislead! What we want is to pray and hear, that we may from God receive His word. Ah, this is another thing, and exactly what is wanted! Their ear was not open. There was One who was wakened morning by morning, and whose ear was opened, who never knew our dulness of hearing God. But the three friends! — they first preserved this dead and distressing silence toward Job, who soon and bitterly had to learn what came out of that silence. Though he began, they followed; but it was their own thoughts and not the mind of God.

Job then bemoans and curses his day — not God, nothing of that kind; but still he unbecomingly expresses his horror of the day in which his birth was announced. His whole birth-scene was before him, wrapped in gloom, Everything connected with his coming into the world was horrible in his eyes; and so he bitterly launches forth: "Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. Let that day be darkness." And afterwards, "Lo, let that night be solitary, let no joyful voice come therein." He asks why he had ever been born, one who was destined to such wretchedness? why he was not rather left, as he says so scathingly, "with kings and counsellors of the earth, which build desolate places?" Is this what the greatness of this world comes to, kings building ruins for themselves? "or with princes that had gold, who filled their houses with silver?" But gold and silver cannot redeem from sorrow or death Was this life? or the work in which the kings of Egypt sought renown, the building of their own tombs? But his seemed more dismal still. Why had not he a lot to be laid in a desolate place like theirs? or why was he ever born at all?

Then opens the first debate of his friends, founded on this outburst of Job. We may notice these friends speaking with a certain difference of character and always in a similar order, throughout the three great discussions in the book. Eliphaz, Bildad, and Zophar follow in regular succession, Job replying to each of them. In the third discussion it may be observed that one of the three — Zophar — drops off, while Job continues his discourse so long that we might almost think it an answer to that unspoken speech; that is, what Zophar would have had to say if he had spoken, Job completely refutes. In short, the main central portion of the book is occupied with what I have just described: three lines of arguments, sustained by the friends of Job on the one hand, and answered, each separately and fully, by Job on the other. Then follows a new personage, Elihu, who silences Job as decidedly as Job had silenced the three; and finally Jehovah closes all, solving the problem of the book at the last. We shall look a little into the first discussion, if it please God; but I must be brief on what I draw your attention to at this time.

Eliphaz the Temanite, who appears to be the oldest and the more dignified of the three friends, rebukes Job first of all for want of firmness in meeting the deep distress which had befallen his family and himself. Not content, however, with this, he reproaches Job that he who had so well known how to meet others in their sorrows, failed when the trouble came on himself. He stands to the sure righteousness of God's way, who could never forsake the innocent any more than spare the guilty. He goes farther, and gives an account of that which appeared to him by a spirit, as he says, what was secretly brought to him, and his ear received a little thereof in thoughts from the visions of the nights. He describes graphically the apparition in these visions, which uttered a deeply solemn word in his hearing; the gist of which was the presumptuousness of mortal man daring to arraign God in any way. He insists on the folly of turning to creature help. All things are in the hand of Him who suddenly deals with the foolish who thought himself secure. Lastly, he calls on Job to repent; that if he would only humble himself before God, this trial would not only be turned away, but leave him more blest than ever. This, I think, gives very briefly the general purport of the first discourse of Eliphaz, in Job 4, Job 5.

Yet it is too remarkable to be passed by, that we have the Spirit of God employing as Scripture the very words subsequently treated by Jehovah as a false estimate not merely of Job but of Himself. It is not what Jehovah said at last, not what Elihu says as interpreter by the way, not even what Job pleads. The words of Eliphaz are quoted by the apostle Paul in the New Testament. This is very striking. God Himself pronounces what they had said to be not right words; but for all that the Holy Spirit gives all by inspiration, and employs the words of one as Scripture. Assuredly these two things can be reconciled, and very simply. One has only to examine the words of Eliphaz in order to see that in themselves they contain nothing but truth; but if we weigh them as applied to Job, they are inexcusably wrong How wise is the way of the Lord! how admirable the depth of what is given us in the Scripture! The New Testament, both in the first epistle to the Corinthians and in the epistle to the Hebrews, quotes the words of Eliphaz; but then the application is perfectly good. In the history given in the Old Testament the application was wrong, and the speakers were reproved for it. In the New Testament the application is as right as the words themselves; all is in place. It is a marked instance, therefore, of the wonderful way in which God meets all in His own wisdom. But this merely by-the-bye.

Job then answers him in Job 6, Job 7, but with considerable pain: "Oh that my grief were thoroughly weighed, and my calamity laid in the balances together! For now it would be heavier than the sand of the sea: therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." Thus Job's piety made him own that God not only must be, but was, concerned in all these calamities; and he was right so far. Job did not lay the blame on the Sheba or the Chaldeans, the lightning, the hurricane, or the elephantiasis, but looked far beyond the secondary instruments. He was right in bringing God into the trouble; only he was wrong, as we shall find at the end, in either supposing that there was nothing to correct in his soul, or that God could be anything else to him than gracious while faithful, and long- suffering while righteous. He did not take into account the power of evil and of Satan which is permitted but measured by God. He did not hold fast as he ought that it is in love to His own God allows them to be peculiarly sufferers in this world. All this practically he had to learn, so that at first sight his very piety made the difficulty greater in attributing everything to God, apart from His way and end; if so, how objectless seemed the crushing blows which had fallen thick and fast upon him! how could he reconcile it all? He was sure that God is righteous and holy, that He must be good and true and faithful; and yet it was from God that all these miseries came on him, a saint! It was a difficulty, and so much the more terrible for the man who lay under the anguish of these troubles at the moment, and not a person calmly reflecting afterwards. How different for one who reads in the book of God the solution of all! We must remember this when we look into these matters. This then is what I would suggest in weighing that which follows in the reply of Job, who in his despondency desires to be cut off by God; especially as he had only disappointment from his brethren, as a thirsty caravan before the dried-up bed of waters they had longed for. He does not deprecate reproof; but theirs were but words cavilling at his words, They had in no way reached the case. He could only again wish for death, and even expostulates with God, but soon owns his wrong, and implores forgiveness, but death too.

Next comes Bildad the Shuhite (Job 8), who succeeds Eliphaz, but with a great deal more of asperity, and consequently bringing out from Job a greater tartness in his rejoinder. He does not scruple in reproving Job to suppose that his children had brought on themselves the due reward of their deeds, and throws out hints that he himself could not be what he seemed. He speaks and thinks only of justice, yet urges repentance on Job, which would assuredly be followed by more blessing than ever. The juiciest and greenest herb is the first to wither, and the hope of the hypocrite or polluted is no more than a spider's web, whose place will deny the sight of him, whilst the upright is filled with joy.

In Job 9 and Job 10, Job repels the insinuation of Bildad, and maintains still that the very majesty of God made it impossible for him, a poor weak man, to stand up against the blows of such a God. This is the great point. It shows therefore, that, even if he wished, he could not, however righteous, plead his righteousness before God — that God's all-holy eye must see sheer failure and imperfection in him; so that his only wish was that there might be a daysman between them both — some one who would be able to adjust the balance between God and man. He could only wish for death in his incompetence to resist the overwhelming might which had crushed him. This seems the chief peculiarity of Job's reply to Bildad.

Then follows Zophar, in Job 11, who is the keenest of the three, and the least considerate. He taxes him with moral blindness as well as mere bluster. He takes up the harsh thoughts of those who attacked, and gives no value at all to the pleadings of Job in his wretchedness. On the contrary, he begins to harbour that sad thought, which gets expression from them all, of some grave and secret evil which must lie at the bottom, the cause of the manifold and unparalleled calamities of Job. He is as decided as an evil surmise makes one. We shall find, however, considerably more of this when we come to look into the second argument between Job and his friends. Upon this we may not enter now.

But I close with stating that Job replies to Zophar, setting forth very completely the weakness and wretchedness of man doomed to die on the earth. None then could speak of the power of life. Christ, who has alone gained the victory over evil, was as yet in the future; but Job looks at man on the earth, and owns, in a most pathetic way, man's utter weakness, as born to trouble, before the incomparable majesty of God Himself. In this reply Job opens with some sarcasm. But he meets the hypothesis of present retribution with the most distinct negative and disproof, "The tabernacles of robbers prosper, and they that provoke God are secure." Nor was this confined to man. Every form of animate nature proclaims the same fact: the beasts of the earth, the fowls of the air, the fishes of the sea, declare plainly that the violent carry it over the weak. God is sovereign; but for that very reason their law of government is a sophism, and to apply it to him unjust. God does as He pleases, and among men above all reverses all calculation.

Such had been the fruit of Job's observation (Job 13), and he was conscious of being more right than his friends. It was with God he wished to speak, not with such quacks as they, whose wisdom would be to hold their peace. What they had said he counted to be said wickedly and deceitfully for God, who had given them no such authority, and would surely reprove them, as in fact He did. His integrity he would hold fast before Him, say what they liked, and he knew he should be justified. He asked but a reprieve from suffering, and that His dread should not overwhelm him; he wished to find out all that was wrong in himself, and begged to know why he was driven to and fro like a leaf or dry stubble. He did not yet know the grace that was giving him self-judgment. He sees only a record kept of bitter things, and himself made to inherit his youthful iniquities, his feet put in the stocks, his ways watched, the very soles of his feet marked, whilst he was but consuming as a rotten thing, or a moth-eaten garment.

He closes his answer (Job 14) with more general reflections on man's miserable lot in this world, frail and faulty in nature, and hopeless of revival in this life, unlike a tree, which may sprout again if cut down ever so low. But man cannot till the heavens be no more: then he too will wake from sleep. Again Job prays that he may be hidden in the grave till his change or renovation come, when God will call and he answer. Meanwhile he sees no ground of hope; for as even the strongest things fall to ruin, man passes so completely that, whether his sons come to honour or are brought low, he knows nothing.

But I hope to pursue a little more, on this day week, the chapters that follow, so as to present the scope of the great argument carried on between Job and his friends, and in its course to give a few hints — for I do not pretend to more — towards helping, the children of God to the more profitable study of the book for themselves.

LECTURE 2.

Job 15 - 31.

In following up the further discussion between the friends of Job and the sufferer himself, I shall endeavour to give a sketch which by the Lord's grace may help souls. It cannot pretend to be more than suggestive; for it is needless to say that no more could be attempted in the few lectures now proposed. But this is what a considerable part of those conversant with Scripture most need. There is a time and a place for the most minute search into every word of God; but many a Christian craves something of a distinct outline, brief perhaps but comprehensive, so as to seize what it is that the Spirit of God is here setting before us; what is the main truth that God is now teaching us, as well as Job in that day. And this seems the first requisite if we would read the book intelligently and to profit, that we should have an adequate sense of the grand object of God in giving it to us. Of this then, as far as the central part of the book is concerned, I hope to speak so far as time permits.

The first thing to which your attention may be well called, is the mistaken principle underlying the thoughts of not Eliphaz only but also Job himself. It falsified the application of every word of his friends; it was rebuked finally by Jehovah Himself at the close of the book. In due-time we may the better for this show where it was that, with all his faults, Job was right, while his friends were wrong; for this is the clear issue at the end, although there was that which needed correction and called for self-judgment, as it surely came and was carried on deeply in his soul at last. This is not at all a question of anyone's opinion; it is the sentence of God for every believer's instruction.

Where was it then that there was so wrong a start? Wherein consisted a view that offended God so deeply? The three were friends of Job, and unquestionably pious men; yet did they err grievously, and needed God's pardon as we know. What was it then which vitiated the wisdom, experience, and friendly purpose of Eliphaz, Bildad, and Zophar? What irritated Job, and made all their appeals powerless to deal with his conscience? What, in short, made them not only without ability to help his soul in the tremendous extremity to which he was reduced, but, further, exposed themselves to the unsparing rebuke of God Himself?

Their error was by no means a singular one, more particularly among the righteous, who, knowing God, have nevertheless never been thoroughly broken down as to themselves. Such persons one finds still among His own people on the earth. It was common to them all, yet there must have been some ground of righteousness in their thoughts, as every believer would allow. But here was where they went astray; they assumed that the present aspect of the world is an adequate expression of His judgment of men's ways. This assumption we find running through the speeches of the three friends, at first expressed with comparative calmness, but ripening at length into severity, as Job's passionate outburst resented what they increasingly imputed as the hidden explanation of the facts. Here was a soul suffering a succession of troubles beyond all example. Who could point out the man subjected to such dealings since the world began?

The difficulty increases at first sight, when we remember how precious he was to God, and the tender mercy of God to His children; when you think of such trial on earth, after hearing what God said about him in heaven. But then a main part of the profit which the book discloses depends on the fact that both God's estimate and Satan's trial were only made known in heaven; that the reason of the trial was a secret for the present — a secret not there. but here. Neither Job nor his friends knew anything of what God had said about him. Satan well knew; but could not conceive disinterested suffering integrity.

Consequently here we have the other side, not what was on high, but what was seen here below. No contrast could appear more complete. The whole reasoning of the friends of Job assumed, on the contrary, that what was permitted on earth must be the adequate reflex of God's mind in heaven. Hence, therefore, the more that Job had seemed pious and prayerful, and that his life had been one of the most even character — that he had been singularly blest, as indeed he had walked with habitual dependence on God, the more was all now turned to his disparagement as mere subtlety. We must remember that it was only a process of conviction going on. They did not arrive at this conclusion at first. There was anxiety first, then suspicion; and I have already passed with you over the chapters where the suspicion is seen growing up in the minds of his friends. Then was shown Job not only yielding to complaint under the unexplained trial, but stung and touched to the quick by the imputation of his friends.

Henceforth there was no more disguise. He treated them as those who had no knowledge whatever of his case, no sound understanding of God's ways. Nor had they really. Consequently there comes out on the one hand the impatience of Job, weakening their confidence in the reality of his goodness; on the other their yielding to the spirit of evil surmise and suspicion; so that all power, either of consolation or of godly reproof, was entirely destroyed on both sides.

This then seems exactly where we find ourselves at the end of Job 14. So Eliphaz takes up the word in Job 15 with no small degree of disgust at the state of Job's soul. He had judged from the surface. "Should a wise man," he says, "utter vain knowledge, and fill his belly with the east wind? Should he reason with unprofitable talk?" This he considered to be the character of Job's defence. "Yea, thou castest off fear." Now it is no longer insinuation; he ventures to pronounce on Job. "Thou castest off fear, and restrainest prayer before God." How did he know this? He had come too hastily to the inference; and it was false. Job had in no way restrained prayer before God, as we may find not only from his character but from his answers soon.

There cannot be a more instructive lesson to us of the danger of judging by appearances. It is beyond question a main point in this marvellous book. A superficial survey is never the way to form a righteous judgment; as the Lord Himself warned in His day. If it was wrong then in them, much more censurable is it in us. Here we find an entire book devoted to the purpose of guarding us from such a snare. "Thou castest off fear, and restrainest prayer from God. For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty." Therefore they found no more in their judgment than a gloss in all his expression of desire to draw near to God, and of confidence in God's acquitting him of the suspicion they had formed. Passing all the bounds of loving solicitude, they feared not to utter direct judgment. But their failure is exactly the way that God takes to warn us of like danger in our own ways. Appearances were against Job. "Thine own mouth condemneth thee," says Eliphaz, referring to his undoubtedly improper expressions. "Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee. Art thou the first man?" Then he lets out a little of the evident feeling that Job had shown them disrespect. No doubt they were more aged than he, and from a distance had come to him as those best suited to console and comfort. But if disappointed, had they not themselves abandoned the ground of dependence on God? They had indeed done so, although they had preserved their silence for a considerable time. It was not merely a question of Job's breaking out; but what about them? It was not merely that God was holding up before all that tried sufferer, and how He would carry to a good end the bitter lesson that Job was passing through; but God was also showing the danger of misjudgment even for holy men of God. The profit of the book is entirely lost if we regard them as mere self-righteous men in the bad sense of the word. Not that there was not self-righteousness in them, or even in Job; for God convicts them all of it There is no denying therefore, that flaws and faults were found in the friends and in Job; but we may rightly seek to gather wherein they wholly and he in part missed the truth, and what it is that God would use the book to guard our own souls from.

Eliphaz then deals such a severe rebuke, that it is anything but in keeping with the calm with which the debate had begun; for he passes into a comparatively bitter setting down of Job as one who should feel his inexperience as compared with them, and the impropriety of such freedom of speech addressed to his elders. But all this shows us how solemn it is, and what a danger, even for a saint, to have self rather than God in one's thoughts, and this not meaning God in general, but above all the God of grace. The friends spoke much of God, but the manner in which they looked on Him was purely as a judge. This was surely a great defect, and the correction is just the moral of the whole book. Those who make the one question that is before God now to be His marking our deserts in the present life, must fail entirely to understand that God has taken advantage of the evil that is here to show the grace that is in Himself above the evil. It is true that the time was not yet come to show evil completely baffled and set aside, because this could not be till Christ and the cross. For all this, God is God and loves to be known as the God of grace, and it came out in the midst of all the evil that was in this world. Could it be said to be a new thing? The pledge of grace in Genesis 3 had testified, even when sin had just entered man's heart, that God is the God of grace. The woman's Seed to bruise the serpent's head was the very first intimation after the fall of man. I do not deny that there was judgment too; but while there was an expression of present judgment in the earth becoming a scene of curse and trial with thorns and thistles externally, with death and sorrow for the future life of man and especially of woman, there was the resource of grace above all, the suffering but victorious destroyer of the evil one, the Seed of the woman.

Is it not remarkable that not a thought of the woman's Seed is breathed through the friends of Job? On the contrary, in the portion that comes before us at this time, the Seed of the woman had a most central place in the heart of Job. It is not in the least denied that the others were believers; but "out of the abundance of the heart the mouth speaketh." Why is it that they never once touch on that blessed One that was to make good and manifest the superiority of grace over all evil? Why was it that they could not rise above the fear of evil underneath? that they thought it useless, along with bright promises of present good in repentance, to do more than censure and warn and threaten, turning even to bitter account now the testimony of Job's former life? Their conclusion was that his evil was finding him out, that judgment was pursuing the hypocrite. Alas! not one man among them knew what it is to overcome evil with good. Doubtless there was present and open failure in Job, though not the hidden evil of their suspicious minds. But grace overcomes evil with good. Why did they not? There was deplorable failure in all but God; and this too the book clearly shows.

But there is another lesson which we find the more that they advance in their injurious insinuations. It is hard to conceive anything that is more crushing to the spirit of a godly man; for, as there is no plain distinct charge, so they allege no facts to be laid on the conscience. The judicial spirit that governed them withdrew their hearts from waiting till God manifested the truth of things, and disposed them hastily to take advantage unconsciously of the sufferer's intemperate speech, to found on it the suspicion of worse deeds behind it all. They could say here, "Thine own mouth condemneth thee; thine own lips testify against thee." And what could poor Job say? Was it quite false? It was too true; but what did they gather from it? Some dark deep iniquity that God was judging. Nay, but they were judging, and judging wrongly. There was faith underneath, and a believing in God incomparably stronger and truer in Job than in any one of those that blamed him, as God failed not to bring out in the end.

Let us pursue the book a little. Eliphaz then, after reproving Job for his disrespect to his elders, comes to what God is in His perfect holiness, and on the other hand to man in his sinfulness. Perfectly true; but how did this meet the difficulty? Is that the whole case as it stands? Is there nothing but man suffering for his abominations in the world? Is there no room for a righteous man to suffer in this world? Is there no enemy to afflict, no God to chasten? To them there was but the one thought of judging sins. Their heart had never yet faced the solemnity of the righteous tried deeply, of God allowing His own to be put to the proof peculiarly and to suffer. They had narrowed their minds to the one thought that, whenever severe blows fell on a man, they were the unerring indication of something uncommonly bad. If therefore unparalleled troubles had befallen Job (and who could deny it?), it must be that Job was the worst of men.

Such was the theory, and their application of it. They were thoroughly wrong. It was not sin, nor was it illwill; yet equally uncharitable in result was the working of their ignorance of God's ways. And surely there is in this history grave matter for our reflection if we would Not thus fail. There was no intentional flagrant mischief; nor indeed is this the usual way in which a child of God injures or is injured. As a rule, it is partial truth that damages his spirit. An unconverted man is swept away by his own will and Satan's lies; but he that fears God may be misled grievously by a partial view of God or man. Hence the immense moment of our seeking not merely a truth but the truth. For us too there is the less absence of excuse now, because of the unspeakable privilege that we have the truth fully revealed in Christ, who is not merely a truth, but the truth objectively, as the Spirit is in power.

How then are we using the grace thus shown us? Is it Christ or our own thoughts that we bring in as a standard to judge whatever comes before us? Now had the friends turned, I will not say to such a revelation of God as we possess, but to what is given in the very first communication of God, that third chapter of Genesis to which we have referred, what would have been the result? How does God speak of Him there, and how would it have applied to the case in hand? Would it not have kept them from unrighteous judgment in this way? There surely, if anywhere, is the pattern of all perfection in this world. Was He to pass through without suffering? Would the serpent spare Him? Before his own head should be bruised he was to bruise His heel. The first revelation of God then about the Seed of the woman, the coming Deliverer, ought to have guarded them, like others, from the sad mistake which the book of Job is designed to correct. It is a bruised One that is to bruise Satan finally. He must suffer many things, whatever the glories that should follow. And what believer could think of evil in His case? Does suffering, if unequalled, suppose evil in Him? In no wise. The theory therefore, that the sole cause of suffering for a man in this world is the evil of which God sees him guilty, is false, and not the less but the more mischievous a falsehood, because of a certain measure of truth in it. A narrow view may be most pernicious.

For it is untrue, on the other hand, that evil has nothing to do with man's suffering in this world. If there were no evil, there had been no suffering. Sin then, no doubt, has an immense deal to do with it as the general rule. Take man here below; take any one indulging in any evil: does he not suffer? Of course he does. Thus it is a positive principle of God's righteous government that evil never can be indulged in without entailing the solemn dealing of His hand, though room be left for the distinct working and even suffering of grace. It is true, not only in the future, but also in the present, that one reaps as one sows. But is it the sole or the whole truth? Is God limited to His government? In no way. There was where Eliphaz and his companions were wrong; and Satan knows well how to bend to his own purposes that particular side of truth which we either choose or overlook.

There comes in the immense importance of seeing the early lesson of the book, which is that we have to do with not only God but Satan. We have to resist one who is not only an accuser before God, but, as the last book of the Bible teaches like the first, a deceiver among men. It is inexcusable that we should be deceived, because we have now that scene, and a vast deal more, made known to us plainly. That which could not have been then rightly laid before Job and his friends, as it would have been altogether premature, is as a whole laid bare to us, who are now by redemption, and in a new life, responsible to walk according to the light of God fully revealed in Christ.

The Christian is now not in the dark, as they comparatively were. We walk in the light. And carefully remember, my brethren, that to "walk in the light" does not mean merely according to the light, important as this is, and our clear duty. That we walk in the light is universally true of the Christian. Thereby is not meant, as many assume, the special attainment or high measure of spirituality reached by some Christians. That we walk in the light flows from our being brought to God, who is light, and is the revealed place of nearness where grace has put all that are brought out of darkness into the marvellous light of God, that is, every Christian person now. We are light, and in the light; we are walking there, and not in darkness. And because by grace we walk in the light, we are bound to walk according to the light.

But our responsibility to walk according to the light is wholly different from, though founded on, our walking in the light. If we are Christians really, we follow Christ, and have the light of life; and so we walk in the light, as men do literally while it is day. It is precisely where the knowledge of Christ as the light places us all. For now no man can follow Christ, or, in other words, can be a Christian, without walking in that light. It is not the spiritual only, but every Christian who enjoys this as his settled constant privilege. But although we walk there, it does not follow that we walk faithfully according to the light. This is where we see practical differences abound among Christians; but there is no difference at all in the great truth, that now we all walk in the light as God is in the light. As yet, however, it was not the time for that light to shine, and therefore we are far less excusable than they if we forget it; for all this is made known to us to preserve us from the mistakes into which even good men then fell.

Next, in the answer of Job (Job 16, Job 17), we may observe that he expresses his deep sense of their complete failure in meeting his case. "I have heard many such things," said he: "miserable comforters are ye all. Shall vain words have an end? or what emboldeneth thee that thou answerest? I also could speak as ye do: if your soul were in my soul's stead," he adds very affectingly, "I could heap up words against you, and shake mine head at you." Just let them change places, had this been possible; let those three friends be in the position of Job; let them have, not only their possessions, but their families, completely swept away by the besom of destruction, and in a manner that looked like the effect of divine displeasure; let their persons too suffer in a way as marked and excruciating as Job's, so as to afford to the most careless eye the most unmistakable sign of some peculiarly tremendous dealing with them; let them be only in such circumstances, and Job be the friend that comes to speak with them: could he not have indulged in words and looks quite as severe? I cannot but think the answer here a most touching appeal, especially when he goes on, "But I would strengthen you with my mouth." There he has the unquestionable advantage in grace over them. "I would strengthen you with my mouth, and the moving of my lips should assuage your grief." Not a word had come from them with such a character or purpose.

"Though I speak, my grief is not assuaged: and though I forbear, what am I eased?" Certainly he did not disown what they interpreted to his disadvantage, the depth of his desolation. Had they pressed against him the fact that God had permitted it all? It was this very thing he felt so keenly. Thus far Job was, beyond contradiction, pious. He acknowledged the truth. He does not lay his ruin on the Chaldeans, or other secondary causes. He does not explain it away by instrumental circumstances. He saw God's hand without in the least entering into His mind about the trial, still less His love; and that was just the reason why all was at present so inexplicable to his soul. He holds fast his integrity, perfectly sure that there was nothing of that which they imagined against him, no dreadful secret, no burdening sin, which God was therein avenging. His conscience was good. Job could not tell how or why it was, while he mournfully felt that God was in it all; but he was no less certain that his friends foully wronged him; and that, if they stood in his shoes, far different would his words have been to them. "But now," says he, "he hath made me weary: thou hast made desolate all my company. And thou hast filled me with wrinkles, which is a witness against me." There was no hiding, no hard pretension in any way that he was suffering less than the reality. Nay, he goes to the opposite extreme, and uses language exceedingly to be regretted: "He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me." This is strong language when we remember whence Job felt his troubles came, whoever might be the means or instrument of them. Still he admits, and holds to it firmly, that the enemy could not have discharged his vials of wrath upon him unless God had given the word. He saw then the twofold truth, on the one hand, of God holy, just, good; on the other hand, of God visiting him with trials unexampled and utterly overwhelming. But he could not solve the problem, still less his friends, who misread both to growing doubt of Job's faith and probity.

But Job clung still to God, though he complained bitterly and unbecomingly. How and why such trial of himself could be, wherefore God should reverse His ways with him, he could not understand; but he does not deny the truth for a moment. He does use language painfully descriptive of the distress his soul was passing through: "They have gaped upon me with their mouth." It is not at all the only time that we may have to take notice of language that remarkably connects itself with that of the Psalms. Anyone that will take the trouble to compare the two books, may readily see a number of expressions pointedly similar. The instance before us may illustrate. Who in the Psalms speaks of their gaping like a ravening lion? It is the Lord on the cross. But what a difference! "But thou continuest holy, O thou that inhabitest the praises of Israel." Not a word of this is heard on Job's part. In consequence of the fiery trial that Job was passing through, he speaks as if God were dealing hardly with him, as if He were become mysteriously his enemy; consequently he breaks out into bitterness, the natural effect of such a thought. The state of the soul must always depend on how one looks, or fails to look, at God. How all-important, therefore, that one should have and enjoy the knowledge of God as He is, that the soul should be at ease and at home with Him, self-judging and resting in His love.

The effect of real enjoyment of God's love of course is that love flows from us. It was not so with anyone there. Job was right enough in feeling that God had to do with his sore trial. Little did he know what had taken place on high, which afforded the key at least to part of it. Still he could leave God out of no part, which, as it wrought in his friends to judge unduly of Job, and falsely of God — for they were wholly wrong — so it tended for the moment to give Job hard feelings about God. He murmured as if he were dealt with hardly. "God hath delivered me," says he, "to the ungodly, and turned me over into the hands of the wicked." He avows with the utmost frankness that without Him none of these trials could "happen." There was real faith, although he was imperfectly instructed as yet. "I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. He breaketh me with breach upon breach, he runneth upon me like a giant. I have sewed sackcloth upon my skin, and defiled my horn in the dust."

But was it true that he restrained prayer before God? Listen to his own words: "My face is foul with weeping, and on my eyelids is the shadow of death; not for any injustice in mine hands: also my prayer is pure." Eliphaz had thoroughly wronged him. "O earth, cover not thou my blood, and let my cry have no place. Also now, behold, my witness is in heaven, and my record is on high;" that is, he as to this can turn to God. Whether prayer had been restrained could be judged absolutely by none but God Himself. Job acts upon it here, it would seem; and, if I be not mistaken, this is just his appeal: "My witness is in heaven, and my record is on high. My friends scorn me: but mine eye poureth out tears unto God." It was utterly false that he did not cry to God. "O that one might plead for a man with God, as a man pleadeth for his neighbour! When a few years are come, then I shall go the way whence I shall not return."

And so through the next chapter (Job 17), where he pours out his lament, we find this. Had the suspicion — one might call it the charge — of his friends been true, there is one thing that, above all others, would have been terrible in his apprehension. Need I say that it would be death? So far from this, however, that there was nothing that Job so much desired as death. It was in vain to talk to him about any change for him on earth; it was vain to talk to him about his family, or any retrieving the disasters that had swallowed all up. None of these things would have afforded the smallest comfort to the heart of Job; but if he could only die, if he could only approach near enough to God to plead before Him, not even now did he doubt what he would find there. How plain that, if it was only a partial revelation which had formed the heart of Job, still the substance of the truth was his.

Assuredly there is nothing that could more thoroughly test a man than that. A bad conscience would have shrunk from death, as the stripping it of all disguise, and destruction to the soul. Job, on the contrary, proved not his reality alone, but the state of his conscience, by the fact of his earnest desire to depart and be with God. We see his confidence in God then, even while he spreads out his sorrows, with no other thought than death before him. "If I wait, the grave is mine house: I have made my bed in the darkness. I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister. And where is now my hope? as for my hope, who shall see it? They shall go down to the bars of the pit, when our rest together is in the dust."

Then (Job 18) the second of Job's friends takes up the word. As we noticed in the former debate, Bildad has much less gentleness of spirit, and less self-restraint, than his older friend Eliphaz, who takes the lead in all these discussions. He therefore is much more unscrupulous in bringing out his doubt of Job, his implication of hypocrisy; for this is really what soon comes out. "How long will it be," he says, "ere ye make an end of words? mark, and afterwards we will speak. Wherefore are we counted as beasts, and reputed vile in your sight? He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place? Yea, the light of the wicked" (was this what he insinuates to be in Job, "the light of the wicked"?) "shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle, and his candle shall be put out with him. The steps of his strength shall be straitened, and his own counsel shall cast him down. For he is cast into a net by his own feet, and he walketh upon a snare. The gin shall take him by the heel, and the robber shall prevail against him." "Judge not, that ye be not judged."

Such is the spirit of Bildad. He was satisfied that, whatever might have been the appearances, they were all hollow, and that now the truth could no longer be hid: God's judgments and Job's language were making it manifest that he had been simply a prosperous fool, with its just and usual end in this life. We all understand of course what is meant in Scripture by the "fool" — a man without God. No folly is like it. So he believes it to have been with Job. Is it not humbling and solemn that we may be ever so sincere in what we believe, but completely wrong? We are just as responsible for what our convictions are as for what we do or say. The only one that is competent to give us the right thought or feeling is He who alone gives the wisdom and strength to carry it out. It is God Himself. We are entirely dependent on Him to form our thoughts and feelings according to His mind just as much as for our ways.

But to proceed. Bildad adds, "He shall have neither son nor nephew among his people." It is painful to see how his hard spirit takes advantage of the pitiful calamity that had blotted out the children of Job. "Nor any remaining in his dwellings. They that come after him shall be astonied at his day, as they that went before were affrighted. Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God." Was Job such in the estimation of Bildad?

As this was the worst of the speeches hitherto, Job under the hand of God is led far out of and beyond himself. It may be slowly, and but for a little; still following this comes a bright glimpse at Him that is coming, the Seed of the woman, for whom saints waited from the first. "How long"" answered Job, "will ye vex my soul, and break me in pieces with words?" for he felt that in their reproaches there was no weight, nothing but words.

I turn now to what Job says in reply to Bildad: "Be it indeed," says he, "that I have erred, mine error remaineth with myself." He felt that they had in no wise corrected it. "If indeed ye will magnify yourselves against me, and plead against me my reproach" — too hasty to take occasion by his deep and accumulated afflictions — "know now that God hath overthrown me." How boldly he speaks out. And this, as far as it goes, could not have been without real faith, though it was far below the meek submission of our blessed Lord. Did they say that God was against Job? "God hath overthrown me," he acknowledges. If it was any comfort for them to know, he confesses that his trouble came from His hand, that He "hath compassed me with His net. Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree." He himself points, not they, to his universal desertion, to the desertion of his wife, of his brethren, of his servants, of his household: in short, even youngsters acting contemptuously towards him. Those who once revered had all now deserted him. "I called my servant, and he gave me no answer; I intreated him with my mouth. My breath is strange to my wife, though I intreated for the children's sake of mine own body. Yea, young children despised me." So complete, as well as sudden, was the descent of Job. "All my inward friends abhorred me: and they whom I loved are turned against me." It was the painful truth; and he allows it all.

"Have pity upon me, O ye my friends; for the hand of God hath touched me." This, so far as it went, seems to be excellent on Job's part. It was not the whole truth; but it was true, and not at all enfeebled because he holds fast the certainty that it was not for any wickedness that was in his hands. No evil had he been consciously cherishing; yet there was the undisguised fact — God was smiting him. He did not lay the blame on others; he would not attempt to account for it by human reasoning; just because he felt it to be from God, he felt it to be so painful. Whatever might be the means employed, it was God, the same God who had hedged him in and blessed him uniformly hitherto; and how to conciliate the present with the past he knew not. For that he had to wait. The answer came at last, when patience had its perfect work.

But he does not spare remonstrances or rebuke. "Why do ye persecute me as God, and are not satisfied with my flesh?" It was distress enough that he was suffering in this way. Were they justified in destroying his confidence in God? The drift of what they were doing was to make him doubt the sincerity of his own faith, which is clearly the devil's work. The Spirit of God never leads to a doubt. "Oh that my words were but written, that they were but inscribed in the book! That they were graven with an iron pen and lead in the rock for ever! For I know that my Redeemer liveth." Here we come to the very distinct confession of his faith. "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth." Beautiful too it was at such a time, in the deepest desolation and distress, where there was not one solitary friend among men, and God Himself was smiting him. How like Christ up to a certain point in his circumstances! How little like Him in the unwavering acknowledgment of God's holiness, as free from hardness as from repining! Still here we have a blessed confession, the more so because of the gloom, pain, and desertion in which it was uttered. "I know . . . that He shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God."

Some will probably have heard that people question, for one reason or another, the meaning of these words, or perhaps affirm that they mean "out of my flesh." But then it ought to be remembered that "out of my flesh" can mean from within it, as you might look out from a window. It does not mean the separate spirit divested of the flesh. We must not confound "out of my flesh" with "without my flesh," which it does not at all necessarily imply. It is the expression of his holding fast what every person, more particularly in the Old Testament, would maintain; that is, the true having to do personally with God, and in Old Testament thought personality meant the person fully, not merely therefore the soul and the spirit separate, but in the body too. So it is with Job; and this is what gives emphasis to his words. He can see the dissolution of his body at hand; he beholds everything crumbling into dust, and his flesh becoming the food of worms; but none the less does he cleave to the confidence that not only shall he see God, but this from out of his flesh. The resurrection therefore is clearly supposed in these words, and all the efforts of men to destroy the force of the passage are utterly vain.

But it is surely striking that we should hear such thoughts and language from these early days outside Israel. How comes it to pass? It is very evident that, after all, if there was but little made known by God, if there was but a comparatively small volume of truth revealed at that time, the Spirit of God gave that small revelation great force in the souls of those who believed it; and so we may be constantly surprised in the book of Genesis to find the advanced sentiments of one or another. I am far from saying that they speak in the knowledge of the full light by which a Christian ought to judge now; but they display no mean acquaintance with the mind of God from time to time. Hear what Abraham and Isaac say, what even Jacob may utter, although it is granted that he has not at all the same moral elevation as Abraham; but still one learns from all that is recorded how much more they knew and could use in testimony than we might infer from their circumstances. It reminds me of a word in Proverbs, "There is much food in the tillage of the poor." Thus, if there were but little, God knows how to make the little go far. This seems to be what He did with the patriarchs. Our danger now is in exactly the opposite direction. Grace has now revealed in Christ the fulness of truth; but, beloved brethren, how far do we turn it to His account? How does our "much" appear as compared with what we find these saints doing with their "little"? If theirs indeed was but a little, certainly God made it mighty, as we cannot deny, in its moral power and effects.

To resume then, Job says, "In my flesh shall I see God: whom I shall see for myself." It is not merely the hope of blessing for himself, but real personal enjoyment of God; and this without fear or shrinking in the least. "Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." He might come to nothing meanwhile; but in that day God will be everything, and prove it by maintaining His own in their full personality before Him. "But ye should say, Why persecute we him, seeing the root of the matter is found in me? Be ye afraid of the sword." He sees too that in that day divine judgment was coming. It was not merely that there was a Kinsman-redeemer in prospect to vindicate His own people, but in that day, as all Scripture shows, would be a time of judgment. "Be ye afraid of the sword: for wrath bringeth the punishments of the sword' that ye may know there is a judgment."

Did Job's confession touch the hearts of his friends? On the contrary, there follows an uncommonly bitter speech from Zophar. (Job 20) He seems to have been the lowest, morally, of the three, and, as one generally finds, the most presumptuous in word and least broken in spirit. "Therefore do my thoughts," he says, "cause me to answer." And truly it was so. He gives us his "thoughts." It was in no way that the fear of God moved his lips, or jealousy for His grace and truth. We have his own thoughts. "Therefore do my thoughts cause me to answer, and for this I make haste;" which a believer does not. "I have heard the check of my reproach, and the spirit of my understanding causeth me to answer. Knowest thou not this of old, since man was placed upon earth, that the triumphing of the wicked is short?" That is the one thought of Zophar. "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment." Job was the wicked; Job was the hypocrite. "Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he? He shall fly away as a dream" And so he pursues to the end of the chapter this reckless onslaught — for I can call it no less — on a man incomparably better than himself. What is it all but persevering, laborious, and extravagant effort to wound him whom they failed to convict or convince, if it were possible, by the words of their mouth? The words of their mouth were drawn swords.

"But Job answered and said, Hear diligently my speech." From this point there appears to be a certain improvement in Job. It is not that his soul as yet was brought into the presence of God; for this we must wait for another dealing of God, which we may hope to have before us on the next occasion. But every view of grace is strengthening to the soul; and I think that Job never gives way, either to the same measure of hardness in speaking of God, or of despondency; nor does he yield to such desire after death as a release from suffering. It was not unnatural for a believer who saw nothing before him but the most dismal condition here, and this from God. It would be great relief to go into the presence of God; and he knew what he would find there from Him. What marks the change not a little is, that he allows henceforth whatever there was of truth in what his friends had urged on him. Scarce anything shows a man gaining the advantage morally over his adversaries so much as this. What can be less happy than to see two debating, where they take up each a side of truth? There is never a satisfactory close to the question until you acknowledge whatever is true in him that opposes you. It is a plain enough proof that God is giving you a victory over self; and this is great gain. So we find that Job from this time acknowledges the measure of truth there was in what his friends — sad to say his adversaries, as really they were, — had said. But he does also demonstrate the folly of shutting one's eyes to God's actual long-suffering in respect of evil-doers. "As for me, is my complaint to man? and if it were so, why should not my spirit be troubled? Mark me, and be astonished, and lay your hand upon your mouth. Even when I remember I am afraid, and trembling taketh hold on my flesh. Wherefore do the wicked live, become old, yea, are mighty in power?" Thus, before he concedes their point, he draws attention to the undeniable fact that, so far is the present life from being an adequate expression of God's moral government, there is nothing more startling than to find wickedness so often allowed to triumph, and the righteous as often utterly cast down and tried peculiarly. This was a flat contradiction, no doubt, of their thesis; and he draws it out before making the concession already referred to. "Wherefore do the wicked live, become old, yea, are mighty in power?"

What have his friends to say in answer? The ground was cut completely from under them. They had assumed that, according to God's government, no wicked man prospered, no righteous man but must prosper. A falser view of the world that now is there cannot possibly be. When the Lord takes the reins, it will be so. Then indeed the righteous are to be established, and all iniquity shall stop her mouth; then there will be no such thing as evil tolerated. But who can look upon the world as it is, and seriously allow such a thought? But how came these pious men to make such a strange mistake? There are none who make stranger mistakes than the pious when not walking in dependence on God. Their very piety gives them a stronger abhorrence of evil; and if there be not the power of grace, and the sense of their need of grace in God Himself guarding them, none will be more severe, none less just. This is a solemn warning. And how comes it to pass? Is it merely that no flesh shall glory in the presence of the Lord? There is more still; there is an adversary, the devil, as well as God, who will have us learn that only His grace is sufficient for us.

To this point tends the whole action of the book; not only the intervention of Elihu and the decision of Jehovah, but the reasonings of the interlocutors. But each part has its own moment; and it is well for us to take all into account.

Job describes then the wicked in prosperity in strong terms. "Their seed is established in their sight with them, and their offspring before their eyes." It is not merely that you have one here and there, but the wicked really take root in the world; they are at home there. "Their houses are safe from fear, neither is the rod of God upon them." They come under no special chastening. "Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ." It is they that enjoy the world, if you leave out God, and take man's appreciation of present life. There is no disputing that such is the fact, account for it or not, if one looks at the world as it is. "They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him? and what profit should we have, if we pray unto Him?" In their case it would have been true to say that prayer is restrained.

Impiety has ever characterised the world. But is this all the truth? "Lo, their good is not in their hand: the counsel of the wicked is far from me. How oft is the candle of the wicked put out!" Here, it will be seen, he acknowledges the other side; and it is no less true that God does not leave Himself without witness. He presses the fact that the present world is no expression of God's moral government; but he acknowledges that in the midst of men's seeming prosperity a divine blow falls on them; in a moment their candle is put out. Exceptional dealings, therefore, are admitted. There was another sort of dealing that he did not yet see, and this was what he had to learn, that God acts among His own in the way of chastening, trial, or discipline, just as surely as He may lay His hand on the wicked in the way of a solemn judgment.

But beyond a doubt the time is not yet come for all things to be manifested in power according to His mind and will. It is in vain for Israel or the church to hurry it, as both have done; for the due time cannot be till Christ comes. "Lo, their good is not in their hand: the counsel of the wicked is far from me. How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger. They are as stubble before the wind, and as chaff that the storm carrieth away, God layeth up his iniquity for his children: he rewardeth him, and he shall know it. His eyes shall see his destruction." That is, it is not merely the man himself, but sometimes his family; and this accordingly is pursued fully to the end of the chapter.

Eliphaz, exceedingly taken aback by so complete an answer to his argument, tries to reply, for the last time, in the chapter before us. One cannot wonder that he fails. "Then Eliphaz the Temanite answered and said, Can a man be profitable unto God, as he that is wise may be profitable unto himself?" The ground taken now is, that God is above all questions of whether a man's conduct is useful to him or not. "Is it any pleasure to the Almighty, that thou art righteous? or is it gain to Him, that thou makest thy ways perfect? Will He reprove thee for fear of thee? will He enter with thee into judgment?" Job's maintenance of his integrity against their imputations he does not scruple to brand as wickedness. "Is not thy wickedness great? a,nd thine iniquities infinite?" Provoked by such a clenching answer to his argument, he now distinctly charges Job with hidden evil. He that suspects upon appearances will soon dispense even with appearances. "Is not thy wickedness great? and thine iniquities infinite? For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing." It was the very reverse of Job's real character! "Thou hast not given water to the weary to drink" — Job gave more than ever Eliphaz did — "and thou hast withholden bread from the hungry." What could be less true? "But as for the mighty man, he had the earth; and the honourable man dwelt in it. Thou hast sent widows away empty, and the arms of the fatherless have been broken. Therefore snares are round about thee." "Acquaint now thyself with Him, and be at peace: .... and the light shall shine upon thy ways." (Job 22) Totally wrong in all his charges, this grave old man waxes bold enough to call Job to cease from his impiety, and to humble himself before God. "And thou shalt make thy prayer unto Him, and He shall hear thee." He means that there was only one door open — humiliation of himself before God because of his hypocrisy.

Job answers, "Even today is my complaint bitter: my stroke is heavier than my groaning. Oh that I knew where I might find him." Is this the language or the feeling of one conscious of wickedness before God? We never hear such language even from Eliphaz or any other of the friends. I am not denying their faith, but only saying that their state was not comparable with that of Job, in spite of all his bitter complaints. "I would order my cause before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say unto me. Will He plead against me with His great power?" Job knew God better. "No; but He would put strength in me. There the righteous might dispute with Him; so should I be delivered for ever from my judge." (Job 23)

Their spirit was judicial from beginning to end, and such a spirit is always wrong. There may be a measure of truth, but a judicial spirit, as it never saves a soul from death, so it profits least those who indulge in it: it does not suit a saint in such a world as this. But there was exactly where they were. They did not know God as Job did. "Behold, I go forward, but he is not there." This was his trouble. He could not enjoy God; for he had not yet the key to his distress at His hand. He desired Him, and was miserable to be practically at a distance from Him, with all these troubles intervening to cloud His goodness from his soul. "When he hath tried me, I shall come forth as gold." He knew not how it could be for His glory or his own blessing he should be so tried; but he was thoroughly satisfied that hypocrisy was the last thing that could be justly ascribed to him.

In the next chapter (Job 24) he describes, in a touching and solemn way, the nature of the of Len successful wickedness in this world. On that I need not dwell now.

Next comes Bildad, who is reduced to what might be almost called a few platitudes about the glorious power of God. Who doubted what is said? It is all true; but how did it apply to the case? How was Job's soul met? Or their suspicions justified? (Job 25)

And what does Job 26 let us hear Job saying in answer? That, after an ironical compliment to the speech just delivered for its power and wisdom, as the settlement of the question in debate, he can set forth the power of God, in spite of all his misery, far more comprehensively as well as more glowingly than they. He adds the solemnities of the unseen world.

In Job 27 he handles another topic, not the glory of God, but the wretchedness of the hypocrite, and his awful doom, in stronger colours than they themselves had done, but still with the firmest maintenance of his integrity, though God had not yet vindicated him, and they had been unjust.

This is followed by a chapter yet more remarkable, in which he sets forth man in his eager pursuit of what is rare in this world — his restless search after gold, silver, and precious stones of every kind. But where is wisdom to be found? Man can, no doubt, steer his course across the waters; man can cut a road through the rocks; man can not only level mountains and fill valleys, in his eagerness for his own objects, but he can go where the vulture flies not and sees not; he can pierce where no wild beast ever penetrates; he can sink a shaft into the earth; he can make his way in quest of that which he values where no creature burrows, where the wildest would fear to follow. But where is wisdom to be found? The finest gold cannot buy it; the most precious gems and the finest works of art can be no meet exchange; the treasures of the deep, even pearls, fail in comparison. Man knows nothing of wisdom; but it is not here. Death and destruction have heard the report of it; they have heard that it is somewhere. It is not in this world; it is not in man as he is: avidity after present objects only excludes it. There is no wisdom here. In death and destruction there is at least a sad reality. "But where is wisdom to be found?" The answer comes at last from God Himself, and it is this: "The fear of the Lord, that is wisdom; and to depart from evil, that is understanding." To this Job brings all. Is it not solemn, yet the foundation of all, and verified in the conversion of every soul? Such is the wonderful end of a wonderful chapter. (Job 28).

In what follows we have the final defence of Job. Had he been able, Zophar might here have brought in his little word; but he was shut up to total silence. If Bildad had little to say, Zophar has absolutely nothing. Thus the friends were completely refuted, even by the sick and suffering Job. For the moment, and really as far as they were concerned, Job has it all to himself, and proceeds to speak at great length. He sets forth in an affecting manner his former brightness (Job 29), and the painful blight that had come over him and his. (Job 30) In Job 31 he protests his innocence in the most solemn way, his personal purity, his equity and consideration of his servants, his remembrance of the poor, his horror of idolatry, his freedom from vindictiveness, his cultivation of hospitality, his non-concealment of any iniquity, and this without fear before the Almighty; and if his fields could testify of fraud or force, he prays for thorns instead of wheat, and weeds instead of barley. I do not know a finer piece in this way, unless indeed when it is not merely the experience of a man under such a tremendous reverse from God, but the same man bowing down afterwards in his perfect submission to God. But on this I will not treat now, reserving the great final lesson of the book for the next lecture.

LECTURE 3.

Job 32 - 42.

The first of these chapters introduces a new speaker into the great debate. Elihu, it is well known, has been the occasion of a great deal of speculation. It seems to be rather discreditable to the judgment of those who have conjured up or yielded to such difficulties. There is scarcely more reason to doubt of Elihu than of Eliphaz, of Job himself, or any other. The historic reality of all stands or falls together. Nor is there better reason for imagining a superhuman personage in Elihu than in Melchizedek. Doubtless as Melchizedek was the type, and in a very striking way too, of the Lord Jesus as the royal priest, Scripture recording neither birth nor death, neither predecessor nor successor, and this in order to suit the more impressively His glory who was shadowed, so here comes forward one who remarkably exemplifies — for I should call him not a type, but one who exemplifies — the Spirit of Christ which we know did work in the saints of old. In some it took a prophetic character. Here it is more in the way of dealing with conscience and vindicating the character of God.

This is indeed what Job needed and had longed for, as we gather from earlier words. The very things he desired were in due time vouchsafed by grace. He had asked for one of like passions when crushed in spirit under the hand of God. He pined after a man who should intervene between God and him. And God now gives him his desire (not yet the man Christ Jesus), a man of God indeed, but with infirmities like his own. Elihu takes particular pains to insist that he presumed on no higher ground than this. Impossible, if it were any anticipative intervention of the Lord Jesus, that he should speak of his "opinion" and the like. We see how constantly he talks about giving his opinion. The Lord Jesus, let Him take the lowest place, never spoke as the scribes, but always as One giving out the word of God and the words of the Father. His mission indeed was to manifest the Father. The only beloved Son who was in His bosom, He declared him.

Elihu takes no such attitude. He was a man, but one in whom the Spirit of God was working then, and who gives us the reason why he had not appeared on the scene before. He was comparatively young, and in those days different feelings governed from those of the present day. There was a strong sense of propriety in the deference due to elders from those younger. Saintship strengthened instead of weakening this. Elihu might, as compared with Eliphaz and the rest, enter much more into the mind of God; and it seems evident that he did so, more than Job himself, not to speak of the three friends — these "very old" men of whom he speaks. But until they were fairly silenced, until they had not a word more to say against Job or for themselves, Elihu abides in the shade. But, though he introduces himself with a good deal of preface, and apologises for one comparatively young giving his opinion, when he does speak, wisdom from God is in it. Does not all this show us how men were given to understand, even in these earliest days, what was becoming; and that the power of the Spirit, far from destroying relative decorum, does, on the contrary, set it off with a greater force than natural reverence because it judges self in the presence of God? At the same time, as there was a free opening for the light of God to enter, so it does not fail to shine.

Elihu lets us know the deep feeling that filled his soul as, on the one hand, he looked at these three men who were more vexed at their failure than humbled, because they had not really weighed the question in the light of God's presence; and, on the other hand, at Job, who up to the present had failed to learn the lesson of subjection of heart to God, although a terrible process was going on; and I am very far from meaning that God does not give wholesome lessons before the full blessing comes out. There is no time or form of God's dealing, beloved brethren, be assured, that is lost to the soul. Nor is it by any means what most appears that is the most important part of the blessing. One might venture to say, that in all the good that abides and bears fruit there is a groundwork that is unseen — or what goes on within — which, although it be by no means the fulness of the blessing that God intends for us, is its all-important and necessary condition.

Just so, consequently, there was a work now going on within. Job was learning himself. Neither his complaints of God, nor his collision with respected friends, could he have believed possible; he never had known such thoughts or feelings in all his previous experience. It is evident, too, that his friends were wholly unprepared for the exhibition that had taken place, quick as they were to see the faults of Job. But had they seen their own? There was a beam in their eye as truly as there was a mote in Job's. What wonder then that they should see badly? In part, therefore, this closing portion of the book is meant to bring before us the manner in which God brings the whole question to a solution, as far as this could be till Christ came. So, after Elihu has thus made his excuses for speaking, he takes the last place, really the weightiest of all, though he was so little to be thought of that we had not even heard his name before. And this is one of the things that men habitually fail to understand, that the last should be first, and the first last. To my own mind it is one of the moral congruities, not of this book only, but of Scripture, and of God's ways generally, who brings people forward at the right moment. It is an important lesson, therefore, that God is teaching in that very fact. Man would not have done so. If he had essayed to write such a book as this, he would have prepared us for such an one as Elihu at the very outset. God acts with supreme wisdom; and the force with which Elihu comes into the scene when needed is so much the greater because of the retired and lowly place that he had maintained up to that moment.

Here let me take the opportunity of stating that we must not be misled by the word "inspiration" here. Elihu does not claim it in the same sense in which the apostle Paul applies it to all Scripture. He uses it simply as the source of that understanding which God gives to man, and in no way pretends to the unfailing, absolute, perfectly communicated word of God. When we talk about "inspiration," we mean the mind of God conveyed so that error is absolutely excluded. Does Elihu herein pretend to any such thing? Would he talk about his opinion if it were so? This is the more necessary, because often one sees danger through a tendency, on the one hand, to let slip the force of Scripture as inspired of God, and, on the other, to weaken it by giving other men or writings such a name as "inspired," which can only be in a lower poetic or figurative sense. The context must always direct us in deciding such questions. In the present instance of Elihu the context seems to me conclusive that inspiration, as applied to him here, does not mean what Paul predicates of every Scripture in 2 Tim. 3. Of the Scriptures, of course, the book of Job is part, and so inspired. The Holy Ghost, from whom it came, whoever might be the instrument, gave us a book as truly inspired of God as 2 Tim., which vouches for all. But the inspiration of the Almighty of which Elihu speaks does not go beyond the source of human understanding.

But in Job 33 we find the first grand principle introduced for meeting the question of Job. He begins to open the moral reason for God's dealings, and for those trials under which Job had been groaning. "Wherefore, Job," he says, "I pray thee, hear my speeches, and hearken to all my words. Behold, now I have opened my mouth, my tongue hath spoken in my mouth. My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. The Spirit of God hath made me, and the breath of the Almighty hath given me life."

Then he puts forward the very point referred to already. "Behold, I am according to thy wish in God's stead: I also am formed out of the clay." This is exactly what Job had desired, and now beyond his expectation, when he was entirely disappointed in his friends, God furnishes the help that was needed — a patient consideration of the awfully trying circumstances, with jealousy for God's glory at the right moment, and doubtless from the last quarter to which Job should have looked for it. "Behold, my terror shall not make thee afraid." He had complained that God acted thus on his soul and body. Was he a land or sea-monster that God should treat him as He did? for Job indeed had used most uncomely words. But should no account be taken of his friends' provocation and of his extreme agony in soul and body? "Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee." It was God's hand that Job had so strongly deprecated. "Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; neither is there iniquity in me." Beyond a doubt Job had gone too far. It was quite true that there was no such unseen wickedness as his friends insinuated, but it was utterly false that God had not the wisest reasons for withering self in Job's eyes.

Job had, by the very contemplation of the grace that had wrought so much in and by him, lost sight of the source of grace. He had been occupied with its effects; and the doubts of his friends, in addition to the dealings of God, had well-nigh maddened him. Instead of directing him to the grace that is in God, Eliphaz had thrown him more and more on himself and his ways, which was precisely the error into which Job had fallen. That is, Eliphaz thought that if he made righteousness his confidence, if he had a true ground of practical godliness in his life, it was impossible that he should be afflicted of God as he had been; whereas it was really because Job had slipped into the error of thinking too much of his own righteousness, necessarily breeding not a little self-complacency in his soul, that it was a needful discipline for God to bring him down. If to be blessed fully, he must have a sound judgment of himself, as well as a truer estimate of God; and this grace did give.

Now we do need practical righteousness and a good conscience as well as faith to resist the enemy, as we see in Eph. 6. But we want something far brighter than this armour as a robe before God; we want divine righteousness here; and this Job had to learn. He had confounded the two things, as many a saint does today, to his own loss and the dishonour of God.

Elihu then puts clearly before him that he had spoken wrongfully of God, as well as too highly of himself. "Behold, he findeth occasions against me." Was it comely so to speak of God? "He counteth me for his enemy." Elihu justly complained of such language. A saint should be reverent. "He putteth my feet in the stocks, he marketh all my paths. Behold, in this thou art not just." Is it possible that a godly man should allow his lips to accuse God of injustice? "I will answer thee, that God is greater than man. Why dost thou strive against him?" The three friends had failed to convict Job rightly while suspecting him wrongfully. Not only was Job judging God, but also he was not subject to Him. There was insubmission of heart. If God was dealing with him, why did he not enquire of Him, instead of murmuring? "Why dost thou strive against him? for he giveth not account of any of his matters. For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction."

In this very chapter then Elihu points out to Job a rather ordinary way of God's dealings, though not by any means an invariable one. God is not at all limited in His methods of reaching men, but can in divers ways act on the soul. Here Elihu begins at the beginning with the greatest propriety. He begins with the first work of God in the man who does not know Him. It is grace working to awaken an unconverted soul. The reason for the remark will appear presently. Such is the first instalment to the solution of the difficulty which all had felt; but as yet it remained entirely unsolved. "In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man." It is exactly what characterizes divine mercy in appealing to the unconverted man. He is carried away by his own will. But God knows how to bend or break it. "He keepeth back his soul from the pit" (such is the merciful object of God's intervention), "and his life from perishing by the sword." Here is more than a dream of the night or passing vision; here are corrective ways, as well as glimpses of God's light, or of His judgment that he was despising. "He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. Yea, his soul draweth near unto the grave, and his life to the destroyers. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: then he is gracious unto him."

It was of old then as now. God, who uses these outward means of dealing with a man, works by His word, and as an ordinary rule too by a messenger that He employs — an interpreter, as we are told, one among a thousand. "Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom" — a singularly vivid mode of presenting that which God was about to accomplish in due time, and not merely here in a typical form of promise. Here we have plain enough language — perhaps, indeed, as distinct words as any in the Old Testament, in anticipation of that infinite work which we now know to be finished in the cross of Christ.

What is the consequence then to the soul that thus bows to God while he listens to an interpreter, such as Elihu was himself? "His flesh shall be fresher than a child's: he shall return to the days of his youth: he shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. He looketh upon men, and if any say, I have sinned, and perverted that which was right."

Accordingly we find that there is not only grace on God's part, but there is wrought repentance on man's — a repentance which is given him just as truly as faith. This answers to grace; and the sinner confides in God, when He can have no confidence in the sinner. Grace puts God and man in their true place. The question in conversion is, whether man is brought down to distrust himself, and thankfully to receive the testimony of God. For the sinner awakened it is the only true confidence in God. And faith does thus confide, and shows it wherever the testimony truly enters by repentance. The language of his heart is, "I have sinned, and perverted that which was right, and it profited me not." And what does God in such a case? "He will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man."

It is not a doctrine how grace arouses sinners from the sleep of death; but there is a sketch to the life of His detailed ways; the use of sickness and sorrow, as of dreams or visions; His employment, especially, of those who come with the light of God to deal with the conscience of man. All this is brought out graphically, and the effect produced — "To bring back his soul from the pit, to be enlightened with the light of the living." Indeed it speaks to the point so forcibly, that we know how often it is a favourite theme for those who preach the gospel to the unconverted even to this day. It is not meant, by any means, that Elihu's words furnish the fullest material or the deepest ground to preach from; but still it is a striking instance of living power that attaches to the earliest detail of God's way with a sinner in his awakening, that so many hundred, and indeed we may say two thousand, years before the gospel of God's grace was sent out, we should have so ample an anticipation by Elihu the interpreter that intervenes for the help of Job himself, converted as he was.

Elihu then takes his stand first on God's using dreams and visions, trouble and sickness, as well as more directly spiritual means for blessing to the soul. But it is for one that knows nothing of God, that he may be brought into the enjoyment of His favour. Surely it is His favour that was pleased thus to work in the man, but now he is made conscious of His favour as far as the revelation went.

Thus, although the world be a ruin before God, and although it is too evident that Satan is the restless worker of all evil here below, which is brought before us in the plainest manner in this book, God who is above it all, and who seems to take no part in it, carries on His gracious ways, and this to convert and deliver those who have been wretched, vile, and rebellious. It is not that retributive government to which man's heart would constantly limit God, but a government of souls while the world goes on in pride. Man likes to see people punished when they deserve it. It is natural to the heart. There is something in our nature which, when one is not actually suffering or dreading it, likes to find some (shall I say good or bad?) reason why another should be punished if he does suffer. This was at work in the three friends. But the book of Job is intended to show that they were all wrong in their application of this truth. Not that there will not be perfect retribution when the time comes for it, by the only One capable of carrying it out; but that it is only partial now. Christ alone will act perfectly in it by-and-by; but the time awaits His coming. There will be no adequate retributive government till the Lord Jesus takes the reins. He Himself was in this world the greatest of sufferers, as we know; and so the saints were sufferers before Christ, and still more since Christ. At any rate, the grace now displayed is such that God counts it a privilege given us to suffer for His sake; so that we surely ought to be able to bless God for it in a way that Job and no other could, because we have Christ fully revealed. Job did not know why his gracious Master gave him up to such tremendous and reiterated trouble. He had to learn why, and to learn it slowly and painfully, but blessedly at the end. We begin where he ended. Having in Christ the true light of God, we have not only His perfect love, but that there goes on a kind of divine government quite different from retribution; that there is a gracious dealing of God for the good of souls, and connected with it a moral government, unheeded by the world, which, spite of all appearances to the contrary, never fails. It is not a government consisting in what is public, or what natural men can judge of. It is none the less God dealing with souls, and to all that bow to His word and to Himself ineffable blessing, The discipline may be painful, not to say that it must be. What blessing can there be without it in our nature and in this world? The cross tells what it cost the Lord Himself to make our blessing a righteous thing; the manifestation of the same truth in the highest and deepest way. Where is there a single joy for us, once dead in sins but now saved by grace, that had not its root in the sorrows and sufferings of Him who bore our judgment? And so it is for those that learn what sin is in the presence of God.

But this is only the first part of God's government, what is taught by God's dealing with a sinner to bring him into the apprehension of his own guilt and need, as well as of God's goodness. He is thus delivered from going down into the pit.

But Elihu does not stop short with this. In chapter 34. he unfolds the truth farther. We may well suppose a pause. Was there anything to be answered now? Had they gleaned a better knowledge of the truth? We must wait for this. Not that Job may not have profited a little, but I fear that we cannot hope it of his friends. Till conscience judges self before God, the mind labours in vain in the field of God. Be assured that there never can be real stable blessing apart from the breaking down of ourselves.

"Furthermore Elihu answered and said" (he begins again), "Hear my words, O ye wise men; and give ear unto me, ye that have knowledge. For the ear trieth words, as the mouth tasteth meat." He blames Job in very faithfulness, sprinkling reproof now and then with all these gracious words. Is not this too a needed and happy lesson for our souls? This is exactly what the apostle pressed on the Colossians so pithily. The speech of Elihu was always, we may say, "with grace, seasoned with salt." The seasoning is not wanting in this chapter. "Job hath said, I am righteous: and God hath taken away my judgment. Should I lie against my right?"

Indeed Job had been exceedingly unbroken. "My wound is incurable without transgression. What man is like Job, who drinketh up scorning like water?" He does not say "iniquity," as Eliphaz did; but he does impute to Job that he "Drinketh up scorning like water." His words were unbecoming and irreverent. He did not attribute some secret crime to him which God must avenge unsparingly. But Job, sure of his integrity, was resting unduly on what he was by grace for God, of which He must make nothing in his own eyes. "Which goeth in company with the workers of iniquity." He does not mean in his practice, but in his expressions; for Job had ventured to speak too unguardedly, provoked by Eliphaz and the others, who insisted that bad men were invariably punished, the good always prosperous in the world, to the overthrow of the afflicted Job's faith, if it had been possible. Job had met that, but much too intemperately, in honest hatred of their false principle; for Job gave the impression not only that he was just, but that God set it aside unjustly, and that there was no need whatever for his trial — language eminently calculated to encourage evil-doers. And what did he mean by saying that to delight oneself in companionship with God does no service? It is quite evident that neither one nor other had hit the mark. The Judge of all the earth could not be unjust; and was Job justified in such thoughts or words?

Elihu then condemns Job's words severely; but there he stops. It was not yet the time when God would call His people Israel as a whole to that special trial through which He had put Job. The Christian now is called to be always bearing about in his body the dying of the Lord Jesus; and I cannot but think that this goes more deeply than any trials then. But then Christ had not opened the door for it.

Meanwhile Job was singled out, not because there was something evil hidden beneath apparent blamelessness, but because he was the most upright man then living on earth. The Lord plainly indicates this as the true groundwork of his unexampled trial. Before angels, holy and evil, before God and man, it was proved that instead of serving God for gain or ease, he clung to God when all was lost, and no gain save the intensest suffering for soul and body, because he took it all from God, without in the least knowing why the blessed and blessing God should so give up to torture the one He loved. In the full conclave of heaven Satan sneered at the notion of such absolutely disinterested God-service. But Satan, as we saw, was utterly baffled; and God was proved dearer to him incomparably when he was suddenly thrown down to nothingness and suffering from all the prosperity which God had hitherto poured on him. God then drew out of Job's heart what neither he nor other men nor Satan had suspected; and this by the presence and sympathy of three friends. Who could have looked for it? The patient man broke down in impatience, and, provoked by the misjudgment of his friends, gave way to the bitterness of his soul as if God were become his enemy, for he could not draw near to Him. There was just his sorrow — that thick cloud between his soul and God. And there was the reason why he was from time to time all but despairing. It was not as to death, which he knew would close his grievous calamities; but why was it that such a God should so deal with His servant Job?

Thus he had spoken so improperly of God on the one hand, and on the other so slightingly of the way in which wicked people flourish in the world, that Elihu could not but say, "He goes in company with scorners," with the workers of iniquity, "and walketh with wicked men." It was just such language as would please them; it was language that would tend to weaken conscience, and to encourage sinners as much as it would grieve saints. "For he hath said, It profiteth a man nothing that he should delight himself with God. Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him." Quite true; but then God has His own time for doing all, and His own way, even short of that final retribution which awaits the workers of iniquity: "Yea, surely God will not do wickedly, neither will the Almighty pervert judgment." Elihu holds to that firmly, as we have seen — the greatness of God that comes down in condescending mercy to bless man even in the sorrows of this world. He gives God His honour, and stands assured of His inflexible righteousness. "If he set his heart upon man, if he gather unto himself his Spirit and ]his breath; all flesh shall perish together, and man shall turn again unto dust. If now thou hast understanding, hear this: hearken to the voice of my words." Then he shows how far Job was from the truth; for God not only deals with man, but as and when He pleases in His sovereign wisdom executes judgment on wickedness, even in this world. It is neither an invariable rule or facts, as the friends argued; nor, on the other hand, could Job rightly affirm that God is indifferent about it, as his words seemed to imply. That is, he corrects both to the end of the chapter.

Then again, in Job 35, he takes up his pretensions to superior right. "Elihu spake moreover, and said, Thinkest thou this to be right, that thou saidst, My righteousness is more than God's?" Job really had ventured to speak crudely and arrogantly on this head. "For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? I will answer thee, and thy companions with thee. Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against him?" Thus he shows that it is not a question of man's profiting God, but of God's profiting man; for, besides what is due to Him — will, and love, and glory — impossible is it for man to walk in His ways without the richest recompense of blessing. In every possible sense it is God that giveth the increase. And this is independent of dispensation. It was neither the kingdom, when all will be ordered in righteousness, nor yet in the light, which could not be till the True Light shone. Still there was a witness of enjoyed favour and blessing from God for the soul, though not manifest to all. So the wickedness of man does not lower the majesty of God, but is ruin to him that walks in it; as we have seen that the obedience of man brings no profit to God, but ensures exceeding real and rich blessedness to him that is so led.

But now, in Job 36, comes in another weighty lesson. "Elihu also proceeded, and said, Suffer me a little, and I will shew thee that I have yet to speak on God's behalf. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker." He always takes his stand upon that — the impossibility of God either saying or doing what was beneath Himself. "For truly my words shall not be false: he that is perfect in knowledge is with thee. Behold, God is mighty, and despiseth not any." There we have a beautiful intimation of the grace of God. "He is mighty in strength and wisdom. He preserveth not the life of the wicked." He bears it. It is not, therefore, to be called preserving. "He giveth right to the poor. He withdraweth not his eyes from the righteous: but with kings are they on the throne." It does not matter whether it is the poor on the one hand, or the kings on the throne. They all come under the eye of God. "Yea, he doth establish them for ever, and they are exalted. And if they be bound in fetters, and be holden in cords of affliction; then he showeth them their work, and their transgressions that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity."

Here, I apprehend, it is not a question of the unconverted brought into God's favour; rather is it the discipline of the converted under His good hand. It is the ways of God, and the righteous government that He maintains with His own. But even such might slip aside. Alas! who does not know it? And here we see that from the very beginning the ways of God were substantially what they are now. I am speaking of His moral dealings with the individual soul; not of standing, or counsels, or power, or privileges. Of course, not the smallest comparison is intended as to the depth of the grace manifested) or with the glory now seen in Christ. Nothing of the kind is meant. But the great moral principles are most instructive; and as God from the beginning did deal with souls to convert them, so He did deal with His own to lead on and correct them. The discipline of His saints then is the chief subject that we find in this chapter. "If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures. But if they obey not, they shall perish by the sword, and they shall die without knowledge. But the hypocrites in heart heap up wrath: they cry not when he bindeth them." It is not, of course, that every word of the chapter applies only to His saints; but just as in the New Testament we find that in the midst of a record of privileges that belong to those that are His there may be warning words about those that deceive, so it is found in the Old. "They die in youth, and their life is among the unclean. He delivereth the poor in his affliction, and openeth their ears in oppression. Even so would he have removed thee."

Now he applies the principles he had laid down to Job himself. "Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness. But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee. Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee. Will he esteem thy riches? no, not gold, nor all the forces of strength. Desire not the night, when people are cut off in their place." For he had done so. "Take heed, regard not iniquity: for this hast thou chosen rather than affliction. Behold, God exalteth by his power: who teacheth like him?" It is the teaching of God then that is the point pressed here; not merely God's saving a soul from going down into the pit, but the teaching of God. "Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?" It means, Who can say it to God? "Remember that thou magnify his work, which men behold. Every man may see it; man may behold it afar off. Behold, God is great, and we know him not." And thus he continues through the chapter.

Job 37, after turning our ears in the chapter before to the ways of God in providence, which are manifestly righteous and good, mighty as He is, and especially in corrective blessing, where men rebel not to their own shame and ruin, finally turns our eyes to the wondrous works of God in the outward world, following up the close of Job 36, which singled out the rain and the thundercloud. These, I admit, are very far indeed from presenting the depth of the truth that the doctrine of Christ or His grace affords. It is not the unseen, but the visible. Here we can understand that we are in the infant days of even God's saints, when they spelled the vast letters of heaven and earth seen before the Scriptures were read. We are in these early seasons, when God was pleased to illustrate things by the speech which day unto day uttereth, not by the gospel preached to every creature, not by the Son that had come down from heaven to show us the Father in Himself. For that very reason, because Christ was not here, the outward world is taken up to show God's majesty, faithfulness, and gracious power in all that surrounded man.

To what then have we come in the course of this book? What have we been taught by the help of Elihu? Much every way, I believe. Job had failed in understanding the purpose of God in that most pitiless storm to which he had been subjected. The friends of Job had failed far more seriously; for Job was rather negative at worst, while his friends were positively wrong at best, quite out of the mind and current of God. Elihu brings in, as far as man could in that day, the light of God. He shows that, instead of there being mere judicial dealing, there is a righteous and gracious discipline on God's part, which, as it deals with the unconverted to break him down, and save his soul, so also addresses itself to the converted for his correction where he has slipped aside, and encourages him where he needs to be quickened in his pace while following the Lord. And so he spreads out before him and vindicates the worthy ways of God, reproving Job's self-righteousness and impatience and irreverence, but eschewing any such imputations on Job as his friends had allowed; for we have seen Job in the agony of grief, again and again giving way to the sense of desertion by God, and then uttering words rash and violent, but soon again asking pardon after each fresh outbreak, when stung to the quick by the deeply cutting words of his friends — the more cutting because they seemed quiet, but not the less severely wounding to his open and generous spirit. In Elihu we have had quite another tone and judgment — a man who does not spare impropriety, or conceal its heinous consequences; but who can see in the darkest troubles the gracious end of God in His ways, even with the unconverted, and particularly so with His saints.

What remains then? There was only one that could possibly add weight to the interpreter. There was but one thing more that fitly concludes and crowns the intervention of Elihu. And what was that? The incomparable favour that Job had also in a frantic way implored. He asked that a man rather than He might meet him; but he asked that he might find God too. And so he does. God appears. Jehovah Himself gives His answer from the whirlwind. It is not for us to say what the manifestation may have been; but, as there should be nothing more certain than that the Lord did answer Job, and this in the hearing of them all, so His words should be conclusive on this great question. How it was done would be mere speculation, and presumptuous too. That it really was, it is for us to believe; and this is indeed the special value in the close of the book of Job, that God does not wait till the day of judgment to decide where there is faith to look for Him. Only now it is His word, and in no way a theophany. Had Job a desire to meet God? Jehovah meets him here when Elihu's word had done its work.

And you will observe therefore that it is not merely God or Eloah that is employed now. Throughout the book in general there is God or the Almighty or the like, with only one exception. (Job 12: 9) In all the discussions of the book Jehovah with that exception appears not; but now, as at the beginning, it is Jehovah. This surely has great moment. The historian or writer was familiar with that revelation of Himself to the children of Israel. Not that the word Jehovah was absolutely a secret before Moses, but that it thenceforward was the name of special relationship. Job and his friends habitually spoke of God, of the Creator, and even as the fathers knew Him (Shaddai); but here there is more made known. It is the God of Israel who shows His tender mercy to the Gentile that sought Him and the revelation of His mind.

Observe also, it is not an abstract revelation. It is a distinct dealing with the case before him. The godly man had been utterly crushed, and the presence of his misjudging friends had aggravated his anguish to the core. If he had indulged in wistful longing that he could find God, Jehovah does answer him: "Then Jehovah answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins." He had asked God, challenging Him to such a meeting; and God replies: "Gird up now thy loins like a man." It is not now, "What is mortal man?" as Job had said, "What is man, that thou art mindful of him?" He used the word "man" in the sense of mortality or weakness. But God employs a very different word: "Gird up now thy loins like a hero;" for this is pretty much the force of the word. It means a strong man. He had challenged God to this judicial trial, and he was now heard: "For I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding." Nowhere. "Whereupon are the foundations thereof fastened? or who laid the corner-stone thereof?" He is silent again. Not a word did he know; and what is more, here are these words at the beginning of the world's history — not so very long after the flood, and after man began to spread himself a second time over the earth. If man boasts abundantly of his acquisitions and his skill of knowledge, science, and civilization since, why not he answer the challenge of God now?

The wisest of men are the most ready to own their incompetence, and how little they know. This at least they know, that they cannot answer God. I dare say there may be men so ignorant as to fancy that they could. It is precisely in this way that ignorance often betrays itself: An ignorant man may not flatter himself, perhaps, that he can answer; but, unacquainted with the limits of human power and knowledge, he fancies that there are behind him those of reputation who can. Some doubt not for a moment that it must be an easy affair, in the present march of intellect, and in material science above all, for somebody wiser than themselves to answer questions as to nature asked three or four thousand years ago.

The truth then is, that God appears on the scene for the express purpose of annihilating the pretensions of man; and here in the most magnificent language, as far as I know, that was ever uttered on such subjects — language worthy of Him who is said to have spoken — Jehovah appears to put Job in his true place, and that place was dust and ashes, morally death, where self was to be withered up before Him. Who and what was Job to speak or murmur against God? Jehovah only touches the skirts of His power, the outer domain of His glory; yet what had man to say? What could Job answer? Not a word. Such seems to be the force of it. And did he who could not explain God's least things presume to judge the deepest part of His ways and designs? For is there anything so deep as what concerns His purposes, affections, and ways with the saints that He loves, and this in the face of their weakness and of a mighty and subtle foe?

You have heard a saying not unworthy of a good and great man, "that all matter never produces mind, and all mind never produces love."* God had acted on the same principle here, in these words taking up but a small part of His wisdom and power in the outward world; and this just because they are so insignificant an object compared with the ways of His grace. They are no more than what, so to speak, His fingers have formed. If I look at the heavens, the firmament showeth His handiwork, as David says in Psalm 19. Do you suppose that His ways with us are the mere fruit of such skill? They speak of incomparably more. His heart, His thoughts, His plan of love and goodness — all that God is — has come out in the blessing of His saints, because He has Himself appeared on their behalf in Christ, the One who is not merely the alone true, but also the full, expression of what God is in Himself and towards us. Here He does not, of course, bring out, even by the most distant anticipation, what was to be unfolded in the New Testament. He does refer, as we have seen, to the external manifestation of His power and glory: "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; when the morning stars sang together, and all the sons of God shouted for joy. Who shut up the sea with doors, when it brake forth?" etc. It did not matter whether He pointed up to the heavens, or whether He looked down into the sea: in every part of the creation man's ignorance and powerlessness are evident. No answer to a single question of Jehovah could be given. "When I made the cloud the garment thereof, and thick darkness a swaddling-band for it, and brake up for it my decreed place, and set bars and doors, and said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?" (Job 38: 4-11.)

* "Tous les corps, le firmament, les étoiles, la terre et les royaumes, ne valent pas le moindre des esprits; car il connoît tout cela et soimême; et le corps, rien. Et tous les corps, et tous les esprits ensemble, et toutes leurs productions, ne valent pas le moindre mouvement de charité; car elle est d'un ordre infiniment plus élevé. De tous les corps ensemble on ne sauroit tirer la moindre pensée: cela est impossible, et d'un autre ordre. Tous les corps et les esprits ensemble ne sauroient produire un mouvement de vrai charité; cela est impossible, et d'un autre ordre tout surnaturel." — OEUVRES DE B. PASCAL (Pensees), t. ii. p. 297: ed. Paris, 1819.

Thus it is evident that God is here bringing to nothing all the proud talk of Job. But He does not content Himself with demonstrating man's littleness by that which is vast; He takes up what we might think comparatively small things. After traversing the immense heavens and the uncontrollable sea, and then again the treasures of the snow and the hail, of the lightning and the waters, He notices various heavenly bodies in detail; but descends at length towards the end of the chapter to the little things of nature, where man is equally at fault. Thus it matters little whether we gaze at the greatest, or whether we look into the least, of the works of God; everywhere meets us that which is entirely beyond the ken of man. "Who can number," says He, "the clouds in wisdom? or who can stay the bottles of heaven, when the dust groweth into hardness, and the clods cleave fast together? Wilt thou hunt the prey for the lion? or fill the appetite of the young lions, when they couch in their dens, and abide in the covert to lie in wait? Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat." What could better expose the futility of man's arraigning God? Job had even pretended to judge the depths of God morally; but he could not face, nor had he the slightest adequate idea of, what God is in the least part of His universe.

In the next chapter, Jehovah carries on the same appeal to Job, here taking up animate nature more fully. What did he know of the mountain goats and the hinds? what control had he over the wild ass or the wild ox? Let him weigh the sovereignty of God as to the ostrich and the war-horse, the hawk and the eagle. Into this we need not enter more, however beautiful may be the details.

Let me only draw your attention to His putting the question pointedly in Job 40 to Job in person. "Moreover Jehovah answered Job, and said, Shall he that contendeth with the Almighty instruct him?" He ought to be able, if he judge God. This is precisely what fills Job with shame: "Shall he that contendeth with the Almighty instruct him?" Job had contended with the Almighty. "He that reproveth God, let him answer it." And Job does answer. This is important as connected with the unravelling of all at the close. Job was thoroughly brought down in his own conceit, and ashamed of having murmured against God and His ways without understanding the least of them. Having accepted this, and bowed to God, assured in his soul that God must have a most worthy and gracious end in all his troubles, Job now does answer. This is important. He no longer holds his peace like the others. "Then Job answered Jehovah, and said, Behold, I am vile" — not a word more about Jehovah now — "I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further."

Thus he has been brought to nothing before God, and to this humiliation as to himself with confidence in God; for a mere withering up of man would be little but despair, unless the heart turned in confidence to God. And this is of great moment in our practical walk. Take for instance the principle of separation, without which there can be no real holiness. But what is the worth of separation, brethren, if it spring not from communion with God? Be assured there is no small danger when people get the habit of harping on separation without dwelling on its only divine power. Severed from that gracious spring and motive, it becomes not only hollow, but really repulsive. Those formed by a dry principle are mere Pharisees, instead of witnessing Christ, the Holy, the True. (Rev. 3) Thus it is of deep consequence that we should always have not merely the outward manifestation, but the root, which alone gives divine sap and the real pith.

Here then, in Job's case, we have both manifested — his own vileness, but his confidence in God; and it was the latter, we may be very sure, that made him feel and own his vileness. His grace is the power. The last thing a man comes to is to think ill of himself.

Again, in the last two chapters of Jehovah's answer (Job 40, Job 41), on which I must be very brief, we have God surveying, not the whole realm of nature, but quite enough, and more than enough, to convict Job of ignorance and incapacity to speak before God. This he needed to learn in order that he might distrust himself as well as confide in God. In these He takes up, as we may see, only two of His creatures — one, a powerful beast of the earth, in Job 40; the other, an equally mighty monster of the deep, in Job 41. There is behemoth on the one hand, and leviathan on the other. The two chapters indeed give the finest description that ever was written of these works of God.

But His object seems to be not the least that for which men use them. Men talk as if God's object was merely to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our thoughts and bow us to Himself; for if the works of God be so wondrous, who is He that wrought the work, and what is man if he dare to judge such a God? This is the point in hand. God's object therefore, in describing them in magnificent language, is not in the least to induce us to rest there, making them a study so as to occupy our minds and arrest our souls; but the very reverse. He would turn us away from ourselves to confide in Himself. Do you think that after this Job was occupied with behemoth or with leviathan? Not at all, but with God; and this was the design of it all. The people, therefore, that spend their time and thoughts on the wonders of creation, and cite these chapters to that end, do evidently show that they have not entered into the purpose of God in the least. It was not even so in the Old Testament, still less in the New.

Let us now briefly turn to the account of the final result. "Then Job answered Jehovah, and said, I know that thou canst do every thing, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not." He takes up the humbling words that God addressed to him in order to apply them to himself. This was right; he owns they were "things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.'' So had God before said, and he repeats them to his own humiliation. "I have heard of thee by the hearing of the ear: but now mine eye seeth thee." It was nothing external now; no mere distant rumour. "Now mine eye seeth thee. Wherefore I abhor myself." Do you think that searching into the structure or habits of behemoth and leviathan would have led to anything of the sort? Assuredly not. He had to do with God Himself, who used them for the express purpose, and had thereby turned Job from all to Himself. "Wherefore I abhor myself, and repent in dust and ashes." So in the New Testament the Lord used the crowing of a cock to convict the great apostle of the circumcision.

And it was so that, after Jehovah had spoken these words unto Job, Jehovah said to Eliphaz the Temanite, "My wrath is kindled against thee, and against thy two friends." He singles out the oldest of them, who, after all, had spoken with the least acrimony of the three, but still guiltily; for he as the wisest ought to have known best. "My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath" What is that especially which God singles out as the right thing? For on the surface of the book one might think that Job had been saying as many wrong things about God as the rest. Indeed it would appear to a superficial reader that Job had spoken more rashly than either Eliphaz or his two friends. But the truth is that the grace of God bears much more tenderly than men suppose with the random words that men utter under the pressure of so terrible a trial as that of Job.

Do not think that this in any way makes light of Job's faultiness. I repeat that there is all the difference in the world between three men that were not in trial and the man who was. It is all well for those that are not suffering to find fault with the embittered words of one under such pressure. But God felt gravely as to men, who assuming to speak properly, underneath that calm surface wholly failed to apply the truth of God to the case. And let me say that this is much to be observed, and can only be through the Spirit. Abstract truth is altogether in vain for the saints of God. There may be more harm done by things which are true, misunderstood and misapplied, than by many a thing that is false; because misapplied truth gives the apparent authority of God to an error, which has all the more weight because it comes as the truth. If a foolish thing be said, or one unequivocally false, people despise it; but no believer can slight the truth of God. If the truth of God, therefore, be wrongly used — if it be applied to crush one that is an object of intense interest to God at the time, how foreign and offensive to His mind! How hateful that His name should be so perverted! They were guilty of this. How often is the truth of God now used to exalt self; yet how utterly opposed to His character and will! Had they not done both these things?

The mistakes of Job are palpable enough. Wherein then was the thing that was right? There was this that we can readily see. It was assuredly to say the thing that was right when he humbled himself utterly before God. I do not say it was the only thing right in Job; but this none need hesitate to accept or endorse. Job had said that which was right in his last words, his answer to Jehovah's appeal to him. There he was brought into the presence of God. There he does speak as became a man that had right feelings at the bottom of his heart; but at the surface, ah, there was many a thing wrong! But now Jehovah brings to light the depths of his heart. Now he himself had got there at length. All the rest, all that was superficial, had been judged. Consequently here we may be sure there was what was right to speak of, none else now: Job's justifying God at his own expense; Job's maintaining, not his righteousness now, but his own nothingness and vileness in dust and ashes before God whom he owns unreservedly to be perfectly right.

Then God tells Eliphaz to take unto him "seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering." At this time it does not appear that there were sin-offerings; and this is no small intimation of the exceeding early date of the book, or rather of the circumstances recorded in it. It must have been before the law. In Levitical days there would have been of course a sin-offering offered; but before the law had brought out that careful and minute prescription of what was required in the case of sin, the burnt-offering regularly was offered. So we find at the beginning, in Noah's time, as in other cases. One might have thought otherwise that the sin-offering ought to have been here; but God speaks of burnt-offerings in that day.

This He prescribes as a solemn confession of sin: "Lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job." It was done of course accordingly. "And Jehovah turned the captivity of Job, when he prayed for his friends:" a beautiful expression of the work of grace. It was not merely that He turned their punishment away when Job prayed, but He turned Job's own captivity when his heart went out on their behalf. Job himself now was consciously delivered. He had felt himself a captive held in a vice up to this time, one may say; but Jehovah turned the captivity of Job when he prayed for his friends. His heart was active in grace; he had seen grace, and now he expressed grace, and this too for the very people that had wounded him most. Job never had been so grievously wounded by any in the world as by his three friends. They were now the very persons for whom he prayed. And God loved to see it, and turned his captivity when he prayed for them.

But Jehovah also gave Job twice as much as he had before; for the book could not end without a witness of God's goodness even outwardly. Though it be not yet the time for careful adjusting of all that is crooked, or of remembering every good or righteous deed, yet Jehovah does not allow His saint to go without a proof of His interest and of His blessing. Job therefore received even then this testimony of what God is. He did not forget the man who had passed through such a storm of trial, and who had held to Him when He seemed against His servant, though obliged to learn what he was himself when the devil left, after the first question had been decided against the enemy. But Job only held fast God because God held fast Job. Such was the real root of the matter. It is grace after all that gives and keeps integrity. But God was not unrighteous to forget Job. He showed His sense of all, even before the day of requital came. The fullest testimony of respect and confidence poured in from all his relatives and even his acquaintances. "Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man also gave him a piece of money, and every one an earring of gold. So the Lord blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. He had also seven sons and three daughters. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations. So Job died, being old and full of days."

May the Lord then bless His own word, and bless His saints who deeply need to cleave to that word in this day of increasing confusion and unbelief.

Notes on the book of Job.

W. Kelly.

With a new version.

Preface.

Many and able as are the extant writings on the Book of Job, there still seemed to the writer room and need both for careful translation and for fresh help towards the better understanding of this most interesting and instructive portion of the Holy Scriptures. Nor does he doubt that to a closer and deeper research, under the guidance of Him who alone can lead into all the truth, it will yield more and more: such is the wealth of that inexhaustible mine, and such the gracious power of the Holy Spirit. Few are likely to feel the defects of the present little work more than the writer; yet he counts on the Lord to use it, such as it is, to the comfort and edification of many a soul, and, it may be, to stimulate other labourers to a still more abundant harvest.

Blackheath, London. January, 1879.

INTRODUCTION.

The book before us is as isolated in form as underneath it is bound up by the closest ties with all scripture. In it we breathe the fresh and free air of desert life, in the strongest antithesis to the settled polity of Israel in Canaan; yet is it quite distinct from the pilgrim character of the fathers, rather approaching the place of Lot, though with a sensible difference as suits the wealthiest chief of Uz, but an independent and honoured visitor of the city, not its denizen. No foreign land is so well known as Egypt; yet Job's own habits lie outside it. Revolutions were known, science and art making progress; godly men discussed the deepest moral questions. The marks of hoar antiquity are graven on it, yet it falls in admirably with the latest outflow of grace to the Gentile. Contemporaneous with, if not before, the five books of Moses, it is of all parts of the Old Testament the most free from the trammels of the law or even from allusions to it; yet none the less does it shadow the ways of God with Israel, blessed of old, losing all meanwhile, but about to be blessed once more and far more in the end than in the beginning.

The problem handled in the book is the moral government of God: how to conciliate His righteousness with the sufferings, and even extreme sufferings, of a just and godly man? how to understand the permission of evil, in its worst form of malignant persecution, with His own good, and this before and apart from His revelation in Christ and by redemption? The books of Moses prepare the way for His government of a people, His own elect Israel, where all was to be manifest and a testimony before the world. Here it is His dealings with a soul before the true light shone, and the veil was rent, and sin condemned in the cross, along with the expression of exercises of heart and conscience under God's dealings. Now that we are reconciled to God by Christ's death and know ourselves to be in Christ before God, there is or ought to be a wholly new experience. But it is of the deepest interest and profit to see how the believer was enabled, not merely to walk uprightly when things were prosperous in an evil world but to confide in God spite of adversity and crushing affliction, and not only to submit to His will as chastening but to measure and abhor himself in dust and ashes before God. The beginning teaches that not Satan but God is the source of the action, the middle that He only and effectually carries forward the true lesson for the soul, the end that He is exceeding pitiful and of tender mercy. A whole long book devoted to the exercises of a soul in suffering, and he a Gentile, and this in the canon of the Jewish scriptures from the first! But it is not yet what some call the "mystery of the cross:" this was reserved for Christ.

The plan or structure is very distinct. There is a prologue in Job 1, 2 with a corresponding conclusion or epilogue in the last chapter (Job 42: 7-17). The question is raised in heaven between God and Satan, the man on earth most concerned being wholly ignorant of it till grace prevailed and the word revealed all. Job, the object of divine interest, becomes therefore the butt of the malice of Satan, who is allowed to inflict his heaviest blows on his possessions and his family, then on his person short of his life, and utterly failing to ensnare the saint into sin disappears from the scene. But God, who had taken the initiative, carries on the trial, which, if it had stopped here, had failed to deal with that which needed to be reached in Job's heart and judged by himself in order to his deeper blessing. Hence the three friends are introduced, whose presence in silence, as they looked on his overwhelming misery and grief, at length opens his mouth in curses on his day, not on God. (Job 3)

Then follows a threefold series of colloquies between Job and his friends, rich in moral suggestion and full of feeling, especially on the part of the sufferer, whose language may seem often in words to approach that of Christ in the Psalms, but is really in contrast with His perfection. For He ever abode in the love of His Father, and never failed to justify His God, even when on the cross abandoned by Him, which Job never was more than any other servant of His that ever lived. (Job 4 - 31) Hence Job stands as the instructive foil, and this not as a man merely, but as a man of God, to the second Man and last Adam. So little are the ancients and moderns to be relied on who agree in declaring that Job prefigured Christ as the Victim or undeserving Sufferer. Inconsistency most grave we see not in Christ but in Job, though real integrity and disinterestedness, whatever said his friends or Satan. The converse of Christ, in absolute submission and justifying God under suffering (and what suffering!) instead of bitter complaint, is thus lost.

In this profound discussion, after the passionate outburst of the long patient sufferer, each of the three friends first insinuates these charges home on Job — that grave secret sin alone could account for such calamities, that therefore his could be only a show of piety, that in short he must be a hypocrite. To each Job replies, with less or more indignation insisting on his integrity; but while he yearns after God, if he could only get near Him, he complains of His dealings as severe and unpitying. On the third occasion (Job 22 - 31), the assailants are so evidently convicted of a too narrow and judicial estimate of God's ways, that Eliphaz drops his original mildness, acts unfairly by Job's reasoning, and plays the sophist himself by converting special instances of divine judgment on the wicked into a sample of His ordinary dealings, ignoring the righteous. Bildad, unable to resist the rejoinder of Job who points out the tangled web of human things, while he admits the occasional intervention in this world of Him who will judge infallibly in the next, is obliged to admit the to man incomprehensible ways of God now, yet still holds to his suspicions of Job under the application of the sententious wisdom of others. After a withering rejoinder of heavier metal from the same arsenal, Job cleaves to the assertion of his sincerity before God, and magnificently contrasts with the petty and acrimonious short-sightedness of his miserable comforters that wisdom which is beyond the ken of the creature and pertains to God alone, however He of His grace may vouchsafe it to him that fears Himself and departs from evil. Zophar is utterly silenced.

Thereon appears a hitherto unnoticed person, Elihu, who had kept silence as became one considerably younger, but now speaks as interpreting God's ways with man, with the soul, so that Job is reduced to silence no less than his friends. Their assaults Elihu defends no more than he insinuates hidden evil against Job; but he reproves the irreverence of his replies, vindicates the dealings of God, whether in judgment of man or in discipline of the righteous, and proves how perilous his language might be for encouraging men in the path of reckless pursuit of prosperity here below. He urges on Job self-judgment and submission to God, exposing his self-righteousness, and condemning the wish for death to escape suffering as wholly unworthy, as well as vain before Him whose glory and withal interest in creation he describes in forms of great beauty and force. He completely avoids the error of those who see not correction but only judgment in God's ways. (Job 32 - 37)

Jehovah then answers Job out of the whirlwind, asserting the majesty of His power, laying bare Job's ignorance to himself, and pointedly demanding, Shall he that contendeth with the Almighty instruct Him? he that reproveth God, let him answer it. This brings out from Job the confession of his vileness, which is carried on still farther, we may say fully, by a fresh appeal of Jehovah mainly grounded on but two of His earthly creatures. (Job 38 - 42: 6) There could be no more till Christ came not only bringing life and incorruption to light, but clearing up what must then have been left to God as insoluble by man.

The conclusion follows, Elihu the interpreter of good disappearing at the end, as Satan the messenger of evil at the beginning, and Jehovah turning the captivity of Job when he prayed for his friends, as well as giving him twice as much as he had before. (Job 42: 7-17) The friends were merely silenced; Job opens his mouth in full confession and thus wins forgiveness not merely for himself but for them by interceding on their behalf.

The longevity of Job and the priestly action as head of the family (his historic reality being attested by Ezekiel in the Old Testament and by James in the New) point to patriarchal times: after Abraham and before the Exodus would seem the limits, if indeed Moses himself did not write the book. At any rate Dr. S. Lee has given a copious list of striking coincidences with the Pentateuch. The reader will notice how "the Almighty" (the revelation of God to the fathers) appears familiarly in the speeches of Job and his friends, as well as "God" as such. Jehovah is regularly used only when the writer describes or introduces Himself as speaking. The exception is in Job 12: 9, Job 28: 18 being Adonai and not Jehovah, Genesis proves however that the name of Jehovah was not a secret before God gave it by Moses as a name of relation to Israel. The idolatry alluded to in Job 31 is the earliest that came in by Satan's craft, and therefore suits well the patriarchal age; but it does prove that the book must have been written after the flood, for we hear of no idolatry before it. The mention of angels as the "sons of God" tallies with the Mosaic phrase in Genesis 6, and Satan's character with the serpent of Genesis 3.

For these and similar reasons of no little weight, some of a linguistic nature, one sees how the book fits in with the days of the earliest revelation from God to man. Nothing can be conceived more opposed to the truthful simplicity of scripture than a late writer (I will not say indulging in a fiction, but) even in a two narrative affecting the archaic style and language of an age long past. Nor is it rational, to take the lowest ground, that the Jewish canon could have admitted such a book unless the prophets had accepted it as inspired no less than authentic, as it is the weightiest and earliest witness against their narrow and exclusive spirit in respect of all outside themselves. The same principle applies to Melchisedek in Genesis and to Jethro in Exodus and Numbers. The book of Job therefore stands properly at the head of the Hagiographa, or poetical books of the Old Testament. Indeed a late Hebrew commentator deserts the general belief of the Rabbins for the scepticism of Samuel Bar Nachman, and a few others, on the express ground of incredulity that the patriarchs of Israel should be so left behind in spiritual power by a Gentile like Job, not to speak of his three friends and Elihu.

Job 1, Job 2

JOB TRIED BY SATAN.

The Spirit of God opens the book with a lovely picture of Job's character, family, and position. We see himself, his sons, and his daughters in all the intimacy of private life, and this in him ruled by the fear of God. "There was a man in the land of Uz, whose name was Job; and that man was perfect* and upright, and fearing God, and eschewing evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; and this man was greater than all the sons of the east."

* That is, whole, sound, sincere.

The earthly circumstances of Job are thus clearly set before us. He was the greatest of all the sons of the East. His sons also had their separate establishments, and the description of their ordinary habits gives occasion for the mention of a vivid trait of Job's piety. "And his sons went and feasted, each in [his] house on his day; and sent and called for their three sisters, to eat and to drink with them. And it was [so], when the days of their feasting had gone round, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, Perhaps my sons have sinned, and cursed God in their hearts. Thus did Job continually." (Vers. 4, 5.) Such was the habitual life of this godly Gentile, which the Holy Spirit has manifest pleasure in recording. Doubtless it was the fruit of the grace of God; yet Job had to learn better still both the God of grace, and himself in His presence. It is indeed the great moral of the book.

But in order to such a lesson the veil is lifted for us from a higher scene. Earth is the theatre where the godly man is tried, but the spectacle is not later only of apostles and others, but even then of a saint to angels. "Now the day arrived when the sons of God came to present themselves before Jehovah, and Satan came also among them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking up and down in it. And Jehovah said unto Satan, Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, and fearing God, and eschewing evil? And Satan answered Jehovah, and said, For nought doth Job fear God? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land: but put forth Thine hand now, and touch all that he hath — will he not curse Thee to Thy face? And Jehovah said unto Satan, Lo, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of Jehovah." (Vers. 6-12.)

How perfect the rebuke to man's dream of God indifferent to all! of a mere theory of earth progressing under natural laws! It was Jehovah who here raised the question: Satan could only avail himself of the prosperity of Job to insinuate self-interest. Were his possessions to be touched, see "if he curse thee not to Thy face!" Jehovah gives the adversary permission to put forth his hand, but not against his person. What a comfort that even the enemy's hand is under God's hand! All is measured on the side of evil, infinite on that of good, as we ought to know well, for all things are ours, and we are Christ's, and Christ is God's.

The earthly issue soon appears. "And the day arrived when his sons and his daughters were eating and drinking wine in their eldest brother's house: and there came a messenger unto Job, and said, The oxen were plowing, and the she-asses feeding beside them; and [the] Sabeans fell upon them, and took them away; and they have smitten the young men with the edge of the sword: and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, and they have smitten the young men with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: and, lo, there came a great wind from beyond the wilderness, and smote the four corners of the house, and it fell upon the young people, and they are dead; and I only am escaped along to tell thee." (Vers. 13-19)

Thus we see that not only men's lusts and passions but the elements were in Satan's hand, so far as God allowed. In quick succession perished the herds, the flocks, the camels, and the children: desolation the more keenly felt, because not in one moment, but just time enough to hear of each separately! Outwardly however neither God appeared nor the enemy, but Sabeans, and Chaldeans, and fire of God from heaven, and a whirlwind from beyond the wilderness. What was the effect of these severe and rapid blows on the righteous sufferer in his possessions and family? "And Job arose, and rent his mantle, and shaved his head, and fell upon the ground, and worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither: Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah. In all this Job sinned not, nor charged God foolishly." (Vers. 20-22.) He sorrowed deeply, and it was right; but he bowed thoroughly to God. Satan was thus completely foiled; but God would descend into lower depths, and bless Job yet further, though to the praise of His own grace alone.

Accordingly the scene opens yet once more in heaven. "Again the day arrived when the sons of God came to present themselves before Jehovah, and Satan came also among them to present himself before Jehovah. And Jehovah said unto Satan, From whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking up and down in it. And Jehovah said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, and fearing God, and eschewing evil, and still holding fast his integrity, although thou movedst me against him to devour him without cause? And Satan answered Jehovah, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh — if he will not curse thee to thy face? And Jehovah said unto Satan, Lo, he is in thine hand; but save his life. And Satan went forth from the presence of Jehovah, and smote Job with malignant ulcer from the sole of his foot unto his crown. And he took a potsherd to scrape himself with it; and he was sitting among the ashes." (Job 2: 1-8)

Henceforward the adversary vanishes; he had failed no less completely in his renewed malice. What a comfort to learn in a scene where to all appearance then as now he seems to triumph! But so it ever is, whatever seems: God has His way, as the end proves unanswerably, and he that does the will of God, whatever his weakness or exposure, abides for ever. Yet at first what confusion of things! what suffering for the righteous! The person of Job was smitten as sorely and unsparingly as before he had been stripped of children and possessions — all clean gone; and the one who was nearest to him, instead of being a help-meet, tempts him in despair, but in vain. "And his wife said unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. Ay! shall we receive the good from God Himself, and shall we not receive the evil? In all this did not Job sin with his lips." (Vers. 9, 10.) It will be noticed, however, that here, not before, it is said, "In all this did not Job sin with his lips." This was much, but it was not all. No flesh shall glory before God.

God soon was pleased to bring out what was in his heart in a way which man could not expect. Godly friends were used of Him to bring to the surface what the adversary had failed utterly to reach or to see. Their very presence drew out impatience even from the patient Job. It is precisely where we are strongest that God proves our weakness. In Christ alone we stand. "Now three friends of Job heard of all this evil that was come upon him, and they came each from his own place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. And they lifted up their eyes from afar, and knew him not; and they lifted up their voice and wept; and they rent each one his mantle, and sprinkled dust upon their heads toward heaven. And they sat down with him upon the ground seven days and seven nights, and none spake a word unto him; for they saw that the pain was very great."

Here we pause, and reflect on successive scenes, as genuine in the facts as in their moral depth, which eclipse no less the poor and low and corrupt myths of the ancient heathen, than the equally meagre and even impious efforts of modern philosophy to solve the problem of the world and men as they are with God such as He is. Those who turn away from so holy a revelation, and prefer what is utterly inadequate supposing it true, and what soon proves itself ridiculously false, nauseous even to a right-minded person, and presumptuous against God, prove at least what is the state of their hearts and consciences. We easily believe what we like. How blessed then by grace to love the truth! How awful to apostatize from "the Holy, the True," for unholy fables, old or new! Such alas! is the character of modern infidelity. God's purpose and ways are revealed in His word, and they are as worthy of the only true God as they are of the deepest value for our souls and our walk in fellowship with Him day by day.

The present world is not the manifestation of His government; it does not display His estimate of sinner or of saint. Previously to His judgment of the quick and the dead when Christ appears and reigns, He is in His grace causing all things to work together for good to them that love Him. He makes us, even in all its sorrows, more than conquerors through Him that loved us. But in order to this there are lessons we must learn about ourselves: what they are we may be taught in measure at least as we go through this wonderful book, however much had necessarily to await His coming and death who gave the Holy Ghost to guide us into all the truth. Here we do not rise above yearning after a daysman: eternal redemption could not yet be known, nor our perfecting by the one offering of Christ. Hence we have distress, anxiety and conflict, at least when the law came in to detect the inward state, sin and not sins merely; for faith as yet took the shape of desire for the coming One though also of dependence and trust in God as well as of integrity in confession, not yet of the calm happy knowledge of a God fully revealed in love and by the work of Christ — our sins borne away, sin judged for ever in the cross, and divine righteousness established and ours by grace.

Job 3.

THE COMPLAINT OF JOB.

The sympathy of his friends day after day, or their silent presence in face of all his troubles, was too much for the long-enduring saint.

After this Job opened his mouth and cursed his day,

And Job answered and said,

Perish the day wherein I was born,

And the night that said, A man is conceived.

That day! be it darkness;

Let not God from above ask after it;

And let not light shine upon it;

Let darkness and death-shade reclaim it;

Let clouds tabernacle on it;

Let darkenings of the day affright it.

That night! thick darkness seize on it;

Let it not be joined to the days of the year;

Let it not come into the number of the months.

Lo, that night! let it be barren;

Let no shout of joy come into it;

Let cursers of days curse it,

Who are prepared to rouse leviathan.

The stars of its twilight be dark;

Let it look for light but [have] none,

And let it not gaze on the eyelids of the dawn;

Because it shut not the doors of my [mother's] belly

And hid sorrow from mine eyes.

Why did I not die from the womb —

Come forth from the belly, and expire?

Why did the knees anticipate me,

And why the breasts that I should suck?

For now I had lain and been quiet,

I had slept, and then had there been rest for me,

With kings and counsellors of the earth,

Who built ruins for themselves;

Or with princes that had gold,

Who filled their houses with silver;

Or, as a hidden abortion, I should not be,

As infants [that] never saw light:

There the wicked cease from raging,

And there the weary are at rest;

Together rest the prisoners;

They hear not the taskmaster's voice

Small and great are there the same;

And free the slave from his master.

Wherefore giveth He light to the wretched one,

And life to the bitter [in] soul;

Who long for death, and it [is] not,

And dig for it more than for hid treasures;

Who rejoice to dancing,

Exult when they find the grave?

To a man whose way is hid,

And whom God hath hedged in?

For instead of my bread cometh my sighing,

And like waters are my groans poured forth.

For greatly I feared, and forthwith it overtook me,

And what I dreaded hath come to me;

I was not at ease, I had no quiet

And no rest, and trouble came."

Thus bitterly does he deprecate the day of his birth and all connected with it. Indeed there had never been a child of Adam or a believer so visited as Job; and as yet he knew not the end, that the Lord is exceeding pitiful, and of tender mercy. He was in the depth of his trial aggravated by the silence of his friends, soon to augment it yet more by the drawn swords of their increasingly expressed suspicion. And so he asks, in the anguish of his soul, why, if such was to be his lot living, did he not die from the womb? Why should he have been so tenderly cared for to encounter at length such agony? Why did he not share the quiet of the grave with earth's grandees, who were spending life in building monuments that decay themselves, or cramming their houses with silver and gold they must leave behind; unless he had been as a still-born babe that never saw light, and thus be where the wicked trouble no more, and the weary are at rest, and the captives repose together, with no taskmaster's voice, small and great alike there, and the slave free from his master?

The last verses (20-26) put the question, first generally, and then with pointed application to himself, why he should live, being thus miserable. There is no need for giving to verse 20 the impersonal turn of the English Bible and of many others, though there is still the avoidance of uttering the name of God. The full answer could only come in a dead and risen Christ: if it were not so, the most miserable of all men would be the Christian. But now is He risen, and become the first-fruits of them that sleep. Fear of evil is gone for ever to him who now walks by faith; for to it evil is gone before God, and nothing but good abides and triumphs in Him whom we know on the throne of God, now appearing in His presence for us. Hence can the Christian glory in tribulations, and die daily; whereas Job can only say that, if he but conceived a fear, it forthwith overtook him, and that which he dreaded was come upon him; not, I think, referring to past anxieties during his prosperity, but the dismal apprehensions which succeeded each other now that he was passing through the furnace.

Job 4, Job 5.

THE FIRST DISCOURSE OF ELIPHAZ.

The eldest of the three friends proceeds to reprove Job.

"And Eliphaz the Temanite answered and said,

Should one attempt a word to thee, wilt thou be grieved?

And yet to hold back from speaking, who is able?

Lo, thou hast corrected many,

And slack hands hast thou strengthened,

The stumbling one thy speech did raise,

And sinking knees thou didst confirm;

But now it cometh to thee, and thou art grieved,

It toucheth thee, and thou art confounded.

[Is] not thy fear thy confidence,

And the uprightness of thy ways thy hope?

Remember, I pray thee, who perished being innocent?

Or where have the upright been blotted out?

So far as I have seen, they that plough iniquity,

And they that sow trouble, reap the same.

By the breath of God they perish,

And by the blast of His nostrils they are consumed.

The roaring of the lion, and the voice of the dark lion,

And the teeth of the young lion are broken;

The strong lion perisheth for lack of prey,

And the whelps of the lioness are scattered.

And to me there stole a word,

And mine ear caught a whisper from it,

In thoughts from visions of the night,

When deep sleep falleth on man;

Shuddering befell me, and trembling,

Which shook the multitude of my bones;

And a spirit glideth before me:

The hairs of my body bristled up.

It stood there — I discerned not its appearance —

An image before mine eyes:

Silence! and a voice I hear,

Is a mortal more just than God?

Is a man purer than his Maker?

Behold, His servants He trusteth not,

And to His angels He ascribeth error;

How much more those who dwell in houses of clay,

The foundation of which [is] in the dust,

Which are crushed as though moths!

From morning to evening they are destroyed;

Before any one marketh it they perish for ever.

Is not their cord in them torn away?

They die, and not in wisdom.

Call now: is there any that will answer thee?

And to which of the holy ones wilt thou turn?

For grief killeth a fool,

And jealousy slayeth the simple.

I have seen a fool taking root,

And suddenly I cursed his habitation.

His sons are far from help,

And are crushed in the gate without deliverance;

Whose harvest the hungry one devoureth,

And taketh it off even out of a thorn-hedge,

And the thirsty swalloweth up their wealth.

For evil goeth not forth of the dust,

And trouble doth not sprout out of the ground;

But man is born to trouble,

As the sparks of flame make high their flight.

For my part, then, I would turn to God (El),

And to God (Elohim) would I commit my cause,

Who doeth great things and unsearchable,

Who giveth rain on the face of the earth,

And sendeth water on the face of the fields,

To set the low on high,

And raise up the mourning to prosperity.

He breaketh to pieces the devices of the crafty,

So that they can do nothing to purpose;

He taketh the wise in their craftiness,

And the counsel of the cunning is overturned.

By day they run against darkness,

And as in the night they grope at noon-day.

And He saveth the poor from the sword out of their mouth,

And from the hand of the strong;

So there is hope to the poor,

And iniquity shutteth her mouth.

Lo, happy the man whom God correcteth:

Therefore despise not the chastening of the Almighty.

For He woundeth, and bindeth up,

He smiteth and His hands make whole.

In six troubles He will deliver thee,

And in seven no evil shall befall thee.

In famine He hath redeemed thee from death,

And in war from the hand of the sword.

In the scourge of the tongue thou art hidden,

And fearest not destruction when it cometh;

At destruction and at famine thou shalt laugh,

And thou shalt not be afraid before beasts of the earth.

For with the stones of the field is thy covenant,

And the wild beasts of the field are at peace with thee.

And thou knowest that thy tabernacle [is] peace,

And thou shalt oversee thy place and miss nothing.

And thou shalt know that thy seed [is] great,

And thine offspring as the green herb of the earth.

Thou shalt go to the grave in a full age,

As the heap of sheaves mounteth up in its season.

Lo, this we have searched out; so it [is];

Hear it and mark [it] well for thyself."

Such is the opening speech of the elder of the three interlocutors who henceforth proceed to sit in judgment on Job, and are successively answered by him. Unquestionably the gravest of them is Eliphaz, and this first utterance of his lets us into his character and style. Every word may be true in itself; all is said with the utmost dignity and force; yet it is misapplied and one-sided, and hence, in effect, erroneous as a whole. Eliphaz assumes that God at the present time is displaying His government, and exactly measures prosperity or adversity to men's deserts. This is false ground, and vitiates the application, especially to one like Job given up to be assailed by Satan, and tried to the end (not "the bitter," but the sweet) by God.

Hence, though the pious sage stands revealed in every sentiment, though ripe experience and moral grandeur are everywhere felt, though the spiritual and the natural worlds contribute their full quota to the argument, though the reproach is as yet mild, and the exhortation appears to be that of faithful friendship and earnest piety, there underlies it an assumption of conscious hidden guilt on Job's part, which could not but aggravate his grief, and which did not fail to call forth his too bitter resentment.

Eliphaz begins with a glance at Job's former profession of righteousness, but it is to reprove him for his actual failure in endurance. Ignorant of himself, and feebly realizing the accumulated and overwhelming pressure on Job, he is honestly astounded at his outburst; and then lays down his law of present retribution, but rather to rouse him from his wild despair to the language of piety than to condemn him as impious. If godly fear was his, as Eliphaz trusted yet, why was it not his confidence? why was not the uprightness of his ways his hope? It is plain that Eliphaz was as ignorant as Job of the source, and character, and aim of the trial then going on. All he sees is the necessary triumph of righteousness, and the irretrievable ruin of the wicked; and this by figures taken not only from men, but the wildest of beasts crushed under God's hand.

Next Eliphaz sets forth in mysterious and awful style an oracle of the night, which impressed his own soul with the folly of earthly, sinful, weak, man's pretension to be more just than God by arraigning His dispensations.

In the beginning of Job 5 Eliphaz proceeds in a strain of deepening severity, and not without a claim of superior moral judgment. On whom could Job call, if not on God, against whom he was rather murmuring? For himself he saw the sudden and inevitable ruin of the prosperous fool and of all pertaining to him. Job should therefore accept his suffering from God, and turn to Him with supplication, who is not merely great beyond creature search, but bountiful, and this morally to the abject, as surely as He confounds the crafty and the strong. Eliphaz finally counsels submission to the chastening hand of God, who would surely deliver from all evil, and bless him with all good; and this in the name, not merely of himself, but of his friends, on whose entire agreement he reckons with assurance.

It is to be noticed that the Holy Ghost is pleased to endorse the language of Eliphaz, and this not merely in the earlier revelations but in the fullest light of the New Testament, as we may see in the apostle's use of it to the Corinthians and to the Hebrews. Indeed the issue in the book itself was the remarkable (and probably by himself unexpected) seal of the truth of his closing words, which no doubt at that time fell coldly on the ear and heart of the sufferer.

How natural it is, especially for those who believe in a present moral government of God, to look for a perfect manifestation of His mind in the maintenance of right and the judgment of wrong in the world as it is! No doubt this was strongest among the Jews, who might have expected it justly under the theocracy Jehovah was pleased to establish in their midst. But in truth it is a truth indigenous to every land, and common to all ages, and found in every circumstance and grade of life. Here the three friends of Job more and more yield to it, and Job, who suffered from his allowance of it, was kept from it mainly by the unswerving consciousness of his own integrity, but none the loss writhing under the inexplicable web of inflicted misery, the more poignantly felt because he never doubted that God somehow had to do with it all, and righteousness pleads that evil should be punished and good dwell in peace and honour. Who ever learns till he is taught of God that His children must wait in faith, and suffer patiently in the exercise and trial of their faith, till God has His rights in the return and reign of His Anointed? Then, and not before, shall we reign with Him.

Job 6, Job 7.

THE REPLY OF JOB,

"And Job answered, and said,

O that my vexation were exactly weighed,

And my calamity raised in the scales together!

For now is it heavier than the sand of the seas,

Therefore do my words rave.

For the arrows of the Almighty are in me,

The poison of which my spirit drinketh up.*

The terrors of God array themselves against me.

Doth the wild ass bray by the fresh grass?

Doth an ox low over his fodder?

Is that which is tasteless eaten without salt?

Is there flavour in the white of an egg?

My soul refuseth to touch:

They are as the disease of my bread.

* Perhaps the construction may be, as many think, "drinketh up my spirit."

O that my request might come,

And that God would grant my longing,

That it might please God to destroy me,

That He would let loose His hand, and cut me off!

So would it ever be my comfort,

And I would exult if He in pain should not spare,

For I have not denied the words of the Holy One.

What is my strength that I should wait,

And what mine end that I should be patient?

Is my strength the strength of stones?

Is my flesh copper?

Truly is not the nothingness of help with me,

And substance driven away from me?

To the despairing there is gentleness from his friends,

Even to one forsaking the face of the Almighty.

My brethren have deceived as a torrent,

As the bed of torrents which overflow.

Turbid are they from ice;

The snow hideth itself in them:

What time heat cometh, they are cut off;

When it is hot, they are extinguished from their place.

Caravans,* turn aside out of their way,

They go up into the waste, and vanish.

The caravans of Tema looked,

The companies of Sheba hoped for them;

They were put to shame because one trusted,

They came up to it, and became red with shame.

* Possibly it may mean the streams, not caravans, that wind about.

For truly ye are become nothing,

Ye see a terror, and are dismayed.

Is it that I ever said, Give me,

And bring presents to me from your wealth,

And deliver me out of the enemy's hand,

And redeem me out of the oppressor's hand?

Teach me, and I will be silent,

And show me wherein I have erred.

How sweet are right words!

And what doth reproof from you reprove?

Think you to reprove words,

When the speeches of one despairing are but wind?

Ye would even let fall on the orphan,

And would traffic for your friend.

But now be pleased to face me,

And to your faces it will be if I lie.

Return, I pray, let there be no wrong;

Yea, return; I am still right therein.

Is there wrong in my tongue?

Doth not my palate discern calamities?

Hath not man a warfare on earth,

And are not his days as the days of a hireling?

As the slave panting after the shade,

And as the hireling longing for his wages.

So I am made to inherit months of wretchedness,

And nights of distress are appointed to me.

When I lie down, then I say,

When shall I arise, and the evening be gone?

And I am weary of restlessness till the dawn.

My flesh is clothed with worms and crusts of earth,

My skin healeth, and is again melted;

My days pass more swiftly than a shuttle,

And come to an end without hope.

Remember that my days are a breath,

Mine eye will not return to see good.

The eye of him that seeth me shall not see me;

Thine eyes [look] toward me: I am no more.

The cloud consumeth, and is gone;

So he that goeth down to Sheol cometh not up,

He returneth no more to his house;

His place knoweth him not again.

I also will not restrain my mouth,

I will speak in the anguish of my spirit,

I will complain in the bitterness of my soul.

Am I a sea, or a monster,

That Thou settest guard over me?

When I say, My bed shall comfort me,

My couch shall ease my complaint,

Then Thou shakest me with dreams,

And makest me tremble through visions of the night,

So that my soul chooseth strangling,

Death rather than these bones: I would not live on;

I loathe it: let me alone; my days are vanity.

What is man that Thou magnifiest him,

And that Thou settest Thy mind on him,

And that Thou visitest him every morning,

And every moment triest him?

How long dost not Thou look away from me,

Nor lettest me alone till I swallow my spittle?

I have sinned; what could I do to Thee?

Watcher of men, why makest Thou me Thy mark,

So that I am become a burden to myself?

And why dost not Thou pardon my transgression,

And put away my iniquity?

For now shall I lie in the dust,

And, if Thou seekest after me, I am no more."

Thus Job pleads for a fairer appraisal of his sore trial along with his random words. It was easy for others to moralize who were at ease, but as inevitable for him to cry out as for the beast without food. He owned the strokes to be from God, and only desired to be crushed, as his conscience was good. Hope for this life was gone. Such an one should have had pity from his friends, who had, on the contrary, played him false, as the wadys of the desert deceive in summer the caravans that count on them. Nor had he asked help of them, but was willing to learn if they could show his error, instead of cavilling at the wild words of one in despair. He asks an open judgment of his ways, and a lenient estimate of his complaints. When a man has served out as a soldier or slave, may he not retire? It was his grief that he could not, after unutterable days and nights of hopeless misery; yet was he but a wind or cloud, and as he thought of it, he must again speak in his anguish. Was he a sea, or sea-monster, so uncontrollable as to be allowed no respite, not even at night, from horrors enough to make him prefer strangling, any death, rather than for such bones as his to live on? What was mortal man that God should make so much of him? and try him as he was tried unintermittingly? Grant that he had sinned; but why set him as a butt till he should pass away in sorrow?

How beautifully in contrast with Job's repining are Psalms 8 and 144, where a similar question brings out, in and by the Lord Jesus, wholly different answers. Yet the Lord passed into the glory of Son of man set over all things, through infinitely deeper suffering; as He will at length close man's feeble history by His coming in judgment to take the kingdom in power and glory before the universe. Job gives way to murmurs and complaints that God should take such notice of man in daily government: not so He, who was rejected by all, and tasted death for everything, whom now we see exalted above the heavens, and who will ere long judge all men when God gives the word.

Job 8.

FIRST DISCOURSE OF BILDAD.

The second of the three friends takes up Job next. He is inferior to Eliphaz in calm dignity, and less temperate in his insinuations, because more prone to judge by the sight of his eyes and the experience of mankind, and so he rushes in where angels would fear to tread, as they gaze in awe at the wonderful ways of God. It was plain enough to him why Job and his house were punished.

And Bildad the Shuhite answered and said,

How long wilt thou recite these [things],

And the words of thy mouth [be] a strong wind?

Doth God pervert right,

And the Almighty pervert justice?

If thy children have sinned against Him,

And He hath cast them into the hand of their transgression;

If thou seekest earnestly unto God,

And makest supplication to the Almighty,

If thou [wert] pure and upright,

He would surely now wake up for thee,

And restore the habitation of thy righteousness;

And though thy beginning were small,

Yet thy latter end would flourish greatly.

Inquire now of the former generation,

And give heed to the research of their fathers

(For we [are of] yesterday, and know not,

For our days on earth are a shadow);

Shall not they teach thee, say to thee,

And bring forth words out of their heart?

Doth the reed shoot up without mire?

Doth the flag* spread out without water?

While yet in its greenness, it is not cut down,

Before all grass doth it dry up.

So [are] the ways of all that forget God,

And the hope of the polluted† perisheth,

Whose confidence is cut off,

And his truth a spider's house;

He leaneth on his house, but it standeth not,

He fasteneth on it, but it abideth not.

Green [is] he before the sun,

And his suckers run over his garden;

His roots are entwined over the stone-heap,

He looketh on a house of stone,

When he is swallowed out of its place,

Then will it deny him: I saw thee not.

Lo, this [is] the joy of his way,

And out of the dust sprout others;

Lo, God will not forsake a perfect [man],

Nor graspeth evil-doers by the hand,

Till He fill thy mouth with laughter,

And thy lips with shouting:

They that hate thee shall be clothed with shame,

And the tent of the wicked shall be no more.

* Or, Eastern rush.

† Or, hypocrite.

Thus does Bildad more than hint, as his explanation of Job's sufferings, that his children had sinned and so brought down the divine displeasure. It must be so, he thought, for God would surely defend the right and punish iniquity. Instead therefore of bluster and complaint, let Job only turn with earnest supplication to God the Almighty, and he will soon find, provided he himself be pure, that prosperity from Him will crown his homestead, and his latter end flourish beyond the beginning. So it came to pass indeed, but by no means as Bildad conceived, who resorts to the wise saws of the ancients in support of strict retribution now at the hand of God. It is from no strength in itself that the papyrus lifts its head so high, but from the abundant mire in which it thrives its little day; and so with the flag or bulrush of the East, from mere and exceeding moisture, not solid ground; and this is so true, that they do not decay slowly, like other plants, but are the first to wither without being cut down.

So it is with the wicked, both in their elevation and their ruin: the paths of all that forget God end thus surely and miserably, the hope of the impure is alike fleeting. The object of their confidence is no firmer than a spider's web, though he may cling to it ever so tenaciously. It has no more permanence than the rank weed which extends over a garden, and entwines its suckers in a stone-heap. But in vain. He may look on a house of stone, but is quickly destroyed, as a mere and mischievous cumberer of the ground, which denies him then as if it never saw him: yet though this is the joy of his way and the bitter end of godless prosperity, there is a succession of such men just as of such weeds; one springs up after another out of the dust, to pass away still more rapidly. If Job be really a perfect man, God will not cast him away (but neither does He grasp the hand of evil-doers) till He give him the amplest grounds for thankful praise, confound his enemies, and destroy the wicked for ever. But, as applied to the present case, there was no fellowship with God in Bildad's thoughts, no gracious consideration for the sufferer; and hence his judgment, being according to appearances, was unrighteous.

We need not be surprised that he could not anticipate the lessons which it was the object of God by this very book to teach; but a believer should not make haste, he should wait where he had not the assurance of His mind, least of all should he have put the worst construction possible on what he did not comprehend. This he did to the aggravation of Job's trial and to the provocation of his spirit, which again furnished an appearance of evil to those who suspected evil; and thus the confusion was worse confounded and the true solution of all veiled in deeper darkness from their eyes. Does it seem ever to have occurred to the three friends that their wisdom would have been to pray rather than to talk, judge, and censure? Desiring to be law-teachers before the law, they like others since it understood neither what they said nor whereof they affirmed.

Job 9, Job 10.

THE ANSWER OF JOB.

What Bildad urged, Job admits might be and was true enough; yet he feels that not only his own first appeal to his friends for their pity had failed, but the real point was in no wise reached, while the suggestion of hidden sin was as false as it was uncharitable. He therefore deals unsparingly with their reasonings.

We can see how immense is the difference when the gospel reveals the righteousness of God. It is no longer the question, How shall man be just with God? It has been proved fully by the law, not to speak of the coming of Christ, that man has no righteousness for God; but now is revealed in the gospel God's righteousness, and hence all on man's part is excluded but faith, that it might be wholly grace on God's part, though resting on the foundation of Christ's suffering for sins, just for unjust, that He might bring us to God. Therefore does the apostle say that in the gospel is revealed God's righteousness from faith to faith. It is from faith, not from works of law, so that Jewish boasting is shut out; and it is to faith, so that the blessing of justification is equally open to the Gentile, as to the Jew, who believes. But this wondrous, present revelation of divine righteousness, justifying the believer who, so far from having works to boast, openly confesses his own guilt and ruin, was still future, in due time predicted by the prophets as it was prefigured in the types of the law, but now preached in the gospel, proclaimed as a present thing to every one who believes, instead of being held out as a promise merely. Hence "we through the Spirit wait for the hope of righteousness by faith," that is, not for righteousness or justification, but for the hope to which such righteousness entitles, even heavenly glory with Christ. But we must now return to the earlier questions.

And Job answered and said,

Verily I know that [it is] so,

But how shall mortal man be just with God?

If He desire to dispute with him,

He cannot answer Him one of a thousand:

Wise in heart, and mighty in strength!

Who hath held out against Him, and been unhurt?

He removeth mountains, and they know not

That He hath overturned them in His wrath;

He shaketh the earth out of its place,

And the pillars of it rock themselves;

He commandeth the sun, and it riseth not,

And He setteth a seal about the stars,

Spreading out the heavens Himself alone,

And treading on the heights of the sea,

Making Arcturus, Orion, and Pleiades,

And the chambers of the south;

Doing great things past finding out,

And unravelling things past reckoning.

Lo, He passeth by me, and I see Him not.

And He glideth before me, and I perceive Him not.

Lo, He snatcheth away: who shall turn Him away?

Who saith to Him, What doest Thou?

God turneth not from His wrath:

The helpers of pride have stooped under Him.

How much less should I answer Him —

Choose out my words with Him?

Whom, though I were just, I would not answer;

For mercy would I plead with my Judge.

Though I had cited Him, and He had answered me,

I would not believe that He would listen to me,

For He bruiseth me with a storm,

And multiplieth my wounds without cause.

He suffereth me not to draw my breath,

But surfeiteth me with bitternesses.

If [I turn] to might, lo, [He is] strong,

If to judicial trial, who will cite me?

If I justify myself, my mouth would condemn me.

I perfect! He would prove me perverse.

I perfect! I should not know my own soul,

I should despise my life.

It [is] all one: therefore I said,

He destroyeth the perfect and the wicked.

If the scourge slay suddenly,

He laugheth at the trial of the innocent.

The earth is given into the hand of the wicked,

The face of the judges He veileth:

If not then, who [is] he?

And my days are swifter than a runner,

They flee, they see not good;

They have swept past like* skiffs of reed,

As an eagle swoopeth on the prey.

If I say, I will forget my plaint,

I will leave off my looks, and brighten up;

I shudder at all my sorrows,

I know that Thou wilt not hold me innocent.

For me, I am to be guilty! why labour I then in vain?

If I wash myself with snow-water,

And cleanse my hands with lye,

Then wouldest Thou plunge me in the ditch,

And mine own clothes would abhor me.

For [He is] not a man as I [that] I should answer Him.

Let us come together in judgment,

There is between us no arbiter,

Who might lay his hand on us both.

Let Him take His rod from off me,

And let not His terror frighten me;

I would speak, and not fear Him,

But not thus I with myself.

* Literally with, and hence as fast as.

Job 10.

My soul is weary of my life;

I will give way to my plaint,

I will speak in the bitterness of my soul,

I will say to God, Condemn me not;

Let me know why Thou contendest with me.

[Is it] good to Thee that Thou oppressest,

That Thou despisest the work of Thy hands,

And hast shone on the counsel of the wicked?

Hast Thou eyes of flesh?

Seest Thou as mortal man seeth?

[Are] Thy days as the days of mortal man?

[Are] Thy years as the days of a man,

That thou inquirest for my guilt,

And searchest after my sin,

Upon Thy knowledge that I am not guilty,

And that none can deliver out of Thy hand?

Thy hands have carved me, and fashioned me round about,

And yet Thou destroyest me!

O remember now that as clay Thou formedst me,

And yet Thou bringest me back to dust!

Didst Thou not pour me out as milk,

And curdle me like cheese,

Clothe me with skin and flesh,

And fence me with bones and sinews?

Life and favour hast Thou shown me,

And Thy care hath preserved my spirit;

And these things hast Thou hid in Thy heart!

I know that this [was] with Thee.

If I should sin, Thou wouldest mark me,

And not in mine iniquity hold me guiltless.

If I be guilty, woe unto me!

And righteous, I durst not raise my head,

Filled with shame, and seeing my misery;

And should it hold itself up, as a lion Thou wouldest hunt me,

And turn again, and act wondrously against me.

Thou wouldest renew Thy witnesses against me

And multiply Thy displeasure against me —

Reinforcements, and a host upon me.

Why then didst Thou bring me forth from the womb?

I might have expired, and no eye had seen me

I might have been as though I had not been;

I might have been borne from the belly to the grave.

[Are] not my days few? Let Him leave me

And put Himself from me, that I may brighten up a little,

Before I go, and return not,

To a land of darkness and death-shade,

A land of gloom, like pitch-darkness itself,

Death-shade, without order,

And the shining like pitch-darkness itself.

Bildad had talked truisms as to God's dealing with the wicked and the righteous, but he had not faced the question how mortal man can have a standing of righteousness with God. For his own part he owned man's incapacity, and God's title to act according to His power, In fact, it was exactly what Job himself experienced when Jehovah put His questions to him at the close of the book. To dispute it is to court destruction. To impute his sufferings, therefore, to secret wickedness was ignorance of God's sovereign ways. For he turns from God's power in creation and providence to His overwhelming collision with feeble and failing man, who cannot so much as perceive Him as He sweeps by in His irresistible might.

If it be thus in the outer world, equally hopeless is the struggle morally, as Job proceeds next to show. How vain to think of a favourable issue in a suit with God! It would be derogatory to His glory to think that He could stoop to such a contest, or give hearing to a creature plea against His ways. Not only must He crush all opposition, but man's own mouth would condemn him, and himself be proved perverse. So he would not dare to think for himself of such a plea, but of crying out for mercy. For the dealings of God externally do not for the present discriminate among men. It is all one so far whether men are guilty or blameless. Job grows bolder and says it out, though his piety still withholds the name of God, as in verses 22 et seqq., as he shrank from seeming to arraign His government of the world. But he does speak bitterly of His patience while judgment lingers, as if mocking at the trial of the innocent. This is what no saint should draw from His permission of wrong and sorrow for a little while. But there is no denying that He veils the faces of judges, the wicked being in the highest seats of the world's authority: if not so, who is it? Can Bildad or Eliphaz contradict the fact, or leave God out of it?

But Job felt that he need not go beyond his own case. God does afflict the blameless as well as the wicked. Job's days had slipped away so that he had scarce tasted what good is: no runner on land, no light skiff on the waters, nor eagle in the air, faster than they; and not this merely, but with painful dread that He could if He would hold him as guilty. Efforts at cheerfulness were therefore as vain for him as endeavours to cleanse himself with the most efficacious detergents. It is not that his conscience was bad; but he sees that, if God enters into judgment with His servant, no man living can be justified. His light would detect every fault, so that the clothes would shrink with horror from the wearer. Job therefore yearns after an umpire or mediator between God and man, who might lay his hands on both, instead of being left in his weakness and failings before the awful and inflexible and withering judgment of a Being so infinitely removed from him. If He would only remove His rod, he would not fear to speak; but he could not in his actual state.*

* Many understand this difficult phrase as, "But I am conscious of nothing myself;" or, again, "But in this state I have no self-possession."

What could Job do then, but complain and deprecate God's condemnation of him, without knowing why He so contended, while He shone on the counsel of the wicked? It was the harder to understand, as God was not blind or fleeting like man, needed no inquisition for sin, and knew the innocence of the sufferer, who could not escape and yet was His own curiously elaborated creature, preserved from first to last as if for these things, inevitably doomed right or wrong, and afraid to assert the right, lest it should provoke worse. Why, if not removed from birth, was there not some respite before going to the land of darkness? But in this grievous expostulation against God, it will be, as it has been, remarked, that Job addresses and entreats God, even while he is as unjust toward God as he thinks God unjust toward him. He had yet to learn the pitifulness and tender mercy of God, spite of and above Satan's malice, though the day was not yet come for the Only-begotten Son in the bosom of the Father to declare the God whom no man has seen, and as the Son of man to glorify God, even as to sin, in the cross, whereon He also bore our sins who believe. How little we appreciate the value of the true light that now shines!

Job 11.

FIRST DISCOURSE OF ZOPHAR.

The third speaker now advances, who manifests the least knowledge of himself or consideration for Job, and therefore yields forthwith to a more violent tone of censure.

And Zophar, the Naamathite, answered and said,

Shall not the multitude of words be answered?

And shall a man of lips be justified?

Thy babbling puts men to silence:

And thou mockest, and no one saith, Shame!

And thou art to say, My doctrine [is] pure,

And I am clean in Thine eyes!

But O that God would indeed speak,

And open His lips against thee,

And make known to thee the secrets of wisdom,

That they are doubled by inspection,

And God remitteth to thee of thine iniquity.

Canst thou, searching, find out God?

Canst thou the Almighty find out to perfection?

Heights of heaven, what canst thou do?

Deeper than hell, what canst thou know?

Longer than the earth [is] its measure,

And broader than the sea.

If He pass by, and arrest,

And gather together, who can hinder Him?

For He knoweth men of vanity,

And seeth wickedness without considering [it].

But empty man would be wise,

Yet is man born a wild ass's colt.

If thou direct thy heart,

And spread out thy hands to Him;

If iniquity [be] in thy hand, put it far away,

And let not evil dwell in thy tents;

For then shalt thou lift up thy face without spot,

And shalt be stedfast without fearing.

For thou shalt forget trouble,

Shalt remember [it] as waters passed away;

And the future shall arise brighter than noonday;

Thou shalt soar — shalt be as the morning.

And thou shalt trust, because there is hope,

And thou shalt search, thou shalt rest securely,

And thou shalt lie down, and none shall cause trembling,

And many shall caress thy face.

But the eyes of the wicked waste,

And refuge vanisheth away from them,

And their hope [is] a breathing out of the soul.

Thus Zophar gives Job credit for nothing beyond a multitude of words and idle talk. The unanswerable grounds against their hypothesis of strict present retribution were to him only babbling, and the bold affirmation that the wicked are allowed of God to prosper in this world seemed but a mockery of those who really could not answer, whatever their replies. He yields to great irritation because of Job's assertion of his soundness in the faith and in his life, and only desired that God would speak as Job had ventured to ask as little as any expecting that interposition which He was about to vouchsafe, not only for them, but for our sakes. Zophar had not a doubt what the sentence would be. He had not learnt that we should not judge, lest we be judged, and that our judgments do really judge ourselves: if solid and gracious, proving that we dwell in God, as dwelling in love, and walking according to light; if harsh, in the like degree manifesting how far we are governed by thoughts and feelings which have no source higher than self. Job would find, he was sure, that the secrets of wisdom are doubled by looking in, and that God did not exact of him what his iniquity deserved: he held to the gravest fears of his friend.

Next, Zophar descants grandly on the absolute and infinite perfection of God. The heights of heaven, the depths of hell, the length of the earth, the breadth of the sea, fail to measure His wisdom. How disastrous for man to stand before Him, were He to institute proceedings, as Job had so rashly challenged. How soon he would find out the folly of his wisdom, let his heart vie in obstinacy with that of a wild ass!

Finally, Zophar exhorts to supplication and repentance as the only door of escape for Job, but a sure opening into a bright and prosperous and secure life, if he would avoid the inevitable doom of the wicked.

In all this, it is plain, that as the ground of peace was feebly seen, so the reality and the nature of God's righteous government of His own was not at all understood. Ignorance in a saint is not wonderful; but it is sad when one forgets the need of light from above and dares to judge anything before the time, until the Lord come, who shall also both bring to light the hidden things of darkness and make manifest the counsels of hearts, when each shall have his praise from God.

Job 12 - 14.

THE ANSWER OF JOB.

And Job answered, and said,

Truly ye [are] the people,

And wisdom shall die with you.

But I have a heart as well as you,

I do not sink beneath you:

And with whom [are] not such things as these?

A mockery to his neighbours am I,

One calling on God, and He heard him:

The just, upright, one a mockery!

For misfortune scorn,* in the thoughts of the secure,

[Is] ready, for those that slide with the feet.

To the spoilers are the tents at peace,

And those who provoke God have security —

He who causeth God to enter into his hand.

But ask now even the beasts — they can teach thee —

And the fowl of the heavens, and it will declare to thee,

Or think on the earth, and it shall teach thee,

And fishes of the sea shall tell out to thee:

Who doth not know by all these

That the hand of Jehovah hath done this?

In whose hand [is] the soul of every living thing,

And the spirit of all flesh of men?

Doth not the ear try words,

As the palate tasteth food for itself?

Among the aged [is] wisdom,

And in length of days understanding.

* Or, A lantern, contemptible in etc,

With Him [are] wisdom and might,

He hath counsel and understanding.

He breaketh down, and it is not built up.

He shutteth up on man, and it is not opened.

Lo, He restraineth the waters, and they dry up;

And He sendeth them forth, and they overturn the land.

With Him [are] strength and wisdom,

His the deceived and the deceiver,

Leading counsellors away spoiled,

And judges He maketh foolish;

The band of kings He looseth,

And bindeth a girdle on their loins.

He leadeth priests away spoiled,

And overthroweth the strong.

He removeth the lips of the trusted,

And taketh away the tact of the aged.

He poureth contempt upon princes,

And looseth the girdle of the mighty.

He discovereth deep things out of darkness,

And bringeth out to light death-shade.

He magnifieth nations, and destroyeth them,

He leadeth out nations, and leadeth them in.

He taketh away the heart

Of the chief of the people of the land,

And He causeth them to wander

In a wilderness — no way.

They grope in the dark without light,

And He maketh them wander as a drunkard.

Job 13.

Lo, mine eye hath seen all,

Mine ear hath heard and understood.

What ye know, I know also,

I do not sink beneath you.

But I will speak to the Almighty,

And I desire to plead with God;

But ye [are] forgers of lies,

Physicians of no value [are] ye all.

O that ye would altogether be silent,

And it would become your wisdom.

Hear now my reproof,

And attend to the pleadings of my lips.

For God do ye speak wickedly,

And for Him do ye talk deceit?

Will ye lift up His countenance?

Will ye contend for God?

Is it well that He should search you out?

Or deceive ye Him, as one man deceiveth another?

He will surely reprove you, if ye secretly accept persons.

Doth not His excellency terrify you,

And His dread fall upon you?

Your maxims [are] proverbs of ashes,

Your bulwarks, bulwarks of clay!

Be silent from me, and I speak;

And let pass over me what [will].

Wherefore do I take my flesh in my teeth,

And put my life in my hand?

Lo, He will slay me, yet will I trust Him;*

But my ways to His face I will argue.

This also will be my salvation,

That no polluted one shall come before Him.

Hear, O hear, my declaration

And my utterances with your ears.

Lo, now, I have ordered my cause,

I know that I shall be justified.

Who is he [that] will contend with me?

Then indeed I would be silent, and expire.

Only two things do not Thou to me:

Then will I not hide myself from Thee.

Thy hand put far off from me,

And let not Thy terror terrify me.

Then call Thou, and I will answer,

Or let me speak, and answer Thou me.

How many my iniquities and sins!

My transgression and my sin make me know.

Wherefore hidest Thou Thy face,

And regardest me as an enemy to Thee?

Wilt Thou terrify a driven leaf,

And wilt Thou pursue dry stubble?

For Thou writest for me bitter things,

And makest me inherit the iniquities of my youth;

And puttest my feet in the stocks,

And watchest all my paths,

On the soles of my feet Thou cuttest;

And he as a rotten thing consumeth,

As a garment which the moth hath eaten.

* Or, according to the Ketib, I have no hope, or I will not wait. Others contend that the Keri means until I am slain, I wait; or, I wait for Him that He may slay me.

Job 14.

Man, born of woman,

Is of few days, and full of trouble,

Cometh forth as a flower, and is cut down,

And he fleeth as a shadow, and abideth not,

And on such an one Thou openest Thine eyes!

And me dost Thou bring into judgment with Thee?

Who giveth a clean out of an unclean thing?

Not one!

If his days are determined,

The number of his months with Thee,

Thou hast set his bound which he shall not pass.

Look away from him that he may rest,

That he may enjoy as a hireling his day.

For there is hope for a tree if it be cut down,

That it will shoot again, and its sprout fail not,

Though its root wax old in the earth,

And its stump die in the dust:

Through the scent of water it flourisheth,

And putteth forth like a young plant.

But man dieth, and is prostrate,

And man expireth, and where is he?

Waters roll away from a sea,

And the stream becometh waste and dry,

So man lieth down, and riseth not:

Till the heavens [be] no more, they wake not,

Nor are roused out of their sleep.

O that thou wouldest hide me in Sheol,

Hide me till the turning of Thine anger,

Appoint me a set time, and then remember me!

If a man die, shall he live?

All the days of my warfare would I wait

Till my exchange should come.

Thou wouldest call, and I would answer Thee:

After the work of Thine hands Thou yearnest.

But now Thou numberest my steps:

Watchest Thou not over my sins?

My transgression is sealed up in a bag,

And thou sewest up mine iniquity.

And yet a falling mountain decayeth,

And a rock is removed from its place,

Waters wear away stones,

Its floodings sweep away the soil of the earth,

And Thou destroyest the hope of man,

To the last Thou overpowerest him, and he goeth;

Thou changest his face, and sendest him away.

His sons come to honour, and he knoweth it not;

And they are abased, and he perceiveth it not;

But his flesh in him hath pain, and his soul in him mourneth.

Thus the sufferer is provoked to treat the language of his friends, especially Zophar's, with sarcasm, and to defend his own ground as sounder than theirs. He feels how empty were their truisms as applied to his peculiar case, and how his rejection of them was driving themselves to the harshest judgment of his trials. It was an upturning of all right that he should be a jeer to his friends — one that called on God, and was heard by Him, just and upright, yet mocked! But it was the world's way, dwelling at ease themselves, to have scorn ready for the unfortunate, a fresh shove for such as have begun to slide; or, if the alternative be right, they may be glad in their hour of trouble of a lantern despised when all seems easy. But Job reiterates with boldness his counter-proposition, that in the world as it is, not the pious but the rapacious have safe tabernacles, and that none enjoy for the time more security than those that provoke God, who nevertheless seems to fling blessings without stint into their hand. They might argue as they pleased, but facts were opposed everywhere; even in the animal kingdom a similar principle reigns. The beasts, the birds, the fishes, tell the same tale, and Jehovah's hand has done this. (Compare Isa. 41: 20)

Yes, the mystery of God's permission of evil remains. The mystery of His will is another thing, revealed now, not then, and only to be manifested at the coming of the Lord, when all things shall be gathered in one under His Headship. (Eph. 1: 9,10) It is not yet the time to order all as the expression of His will, though He is the maker and sovereign disposer of all. Undoubtedly experience has its place, as each has his own measure of discrimination which should profit by length of days; but there are no laws discoverable or possible to bind God, in whom alone is perfect wisdom and power in providence. There are laws which He has imprinted on all above our eyes and below our feet, and around us; but the highest, truest law of all, if law it should be called, is that God is free, not bound, to act, free to act as and when He will. So He acts with man as with the elements, with the more and the less wicked, with counsellors, and judges, and kings, with priests, and heroes, and senators, with whole nations, reduced or aggrandized, with their chiefs infatuated to utter ruin. God is sovereign.

Such was the result of Job's observations, and they could not deny its justice. But he preferred having to do with God, as to his sorrows, rather than with such sophists as they had shown themselves to be — worthless physicians, quacks, to whom he would prescribe silence, which might pass for wisdom. They had assumed to speak for God, but was it right to speak dishonestly or presumptuously? God did not want their favour any more than their fallacies. When their time came to be searched out, they would adopt very different language. Their zeal for God was according to neither knowledge nor conscience; and their confusion and dread must result from His intervention, as the issue proved. Their apothegms were of ashes, their bulwarks (hardly "bodies," as in English Version) of clay: a fresh reason why they should hold their peace, and leave him to have all out with God, desperate as it might seem, and come what would. But His slaying him was not what he dreaded; his conscience was good, and he would defend his ways before Him. That no hypocrite, none polluted, comes into His presence was a pledge of salvation to him, not a source of dismay. He calls attention to his demand earnestly and forcibly, assured of his innocence, and not refusing to die if deserving it; but he deprecates two things before the decision of the cause: first, that God would remove His hand from him; and, secondly, that He crush him not with His majesty. He desired to know what the iniquities were, why God hid His face and dealt so bitterly with him, that his body was perishing under the utmost pain and ignominy.

This leads him to a more general view of man's sad and frail estate, but still expressly with his own case before his eyes. (Job 14: 3) If the fountain were corrupt, one need not wonder at the foulness of its stream. Since his brief allotted space is all in God's hands, why not look away, and give him a little respite, that he may enjoy as a hireling his day? And the more, as life on earth closes for man hopelessly, though a tree cut down may sprout again, while, like waters that fail and dry up, man lies down, and rises no more while the heavens abide. He speaks of "man" for this world, and nothing can really be conceived more exact. It was not the time or place to introduce the special blessedness of the first resurrection, which we shall find has its echo elsewhere in this book. Every scripture is given by inspiration, and consistent with every other.

Job then returns to the expression of his desire that God would secrete him in the grave till His anger was turned away, appoint him a time, and then remember him. If a man die, shall he live? Job was the very reverse of a sceptic. He looks for his time of renovation or exchange, and does not doubt at bottom God's yearning after the work of His hands. Man is surely to live again; spirit, and soul, and body, he will be renewed. But this contrast which he believes throws him back on the, to him, inexplicable trials he was experiencing, and he yields to a fresh torrent of feeling as he dwells on the ruin of man under the eye and hand of God, so completely that, whether his son comes to honour or nothingness, he is none the wiser, the only thing known being his own pain outwardly and inwardly.

Job 15.

SECOND DISCOURSE OF ELIPHAZ.

The second series of discussion now opens with the appeal of Eliphaz, who lets out with less reserve the increasing sense his soul had that Job must lack integrity. As before, there is weighty truth in what he urges, and it is urged with great force; but the application to the sufferer was groundless, and therefore unjust in the last degree.

And Eliphaz the Temanite answered and said,

Will a wise man answer with windy knowledge,

And fill his belly with the east wind,

Arguing with speech that availeth not,

And with words in which is no profit?

Yea, thou makest void the fear of God,

And diminishest devotion before God.

For thine iniquity teacheth thy mouth,

And thou choosest the tongue of the crafty;

Thy mouth condemneth thee, and not I,

And thine own lips testify against thee.

[Wast] thou born the first man,

And wast thou brought forth before the hills?

Didst thou listen in the councils of God,

And dost thou reserve wisdom to thyself?

What knowest thou that we know not?

[What] understandest thou that [is] not with us?

Also among us [is] the hoary, and the aged,

Richer in days than thy father.

[Are] the consolations of God too small for thee,

And a word in gentleness with thee?

Why doth thine heart carry thee away,

And why do thine eyes wink,

That thou turnest thy spirit against God,

And lettest words go out of thy mouth?

What [is] man that he should be clean,

And one born of woman that he should be righteous?

Behold, in His holy ones He trusteth not,

And the heavens are not clean in His eyes;

How much less the abominable and corrupt,

Man, that drinketh iniquity like water!

I will show thee: hear me;

And what I have seen I will relate,

Which wise men have declared

And have not hid, from their fathers,

To whom alone the land was given,

And through the midst of whom no stranger passed.

All the days of the wicked he is in torment,

And the number of years is laid up for the oppressor.

The voice of terrors [is] in his ears;

In peace the destroyer falleth on him.

He despaireth of returning from the darkness,

And he is marked out for the sword.

He wandereth for bread: where [is it]?

He knoweth that ready at his hand is a day of darkness.

Trouble and anguish make him afraid,

They overpower him, as a king ready for the onset.

For against God he stretched out his hand,

And against the Almighty played the hero,

Ran against Him with neck (proudly),

With the thick bosses of his shields.

For he covereth his face with his fatness,

And gathereth fat on [his] loins:

And he inhabiteth desolate cities,

Houses that no man dwelleth in,

Which are destined for heaps.

He becometh not rich, and his wealth endureth not,

Nor doth his substance extend in the earth.

He escapeth not from darkness:

A flame withereth his shoots,

And he passeth away by the breath of his mouth.

Let him not trust in vanity; he is deceived;

For vanity shall be his recompense;

Before his day* it is fulfilled,

And his branch is not green;

He shaketh off like a vine his grapes,

And casteth down like an olive his blossoms.

For the company of the polluted [is] barrenness,

And fire devoureth the tents of bribery;

They conceive misery, and bring forth vanity,

And their womb prepareth deceit.

* Literally, in his not day.

Thus we see that Eliphaz arraigns Job of that moral folly which forgets the presence and light of God, by haughty words blinding others to what God was judging, underneath the fair appearance of his life. He charges his language with worse than bluster, for he sees in it that which was calculated to turn souls aside from the fear of God; and thus Job, in his opinion, was self-condemned. To deny God's present retribution, Eliphaz thought, was to undermine confidence in His ways, and to encourage men to all lawlessness. It was not only conscious guilt talking with the air of offended innocence, but in this venturing to shake the foundations of God's government. (Vers. 1-6.)

Then he proceeds to tax Job with the grossest assumption of superiority in wisdom, without the least ground for it. To allow himself in such contempt of others, Job ought to be the first man, yea, born before the hills, and an assessor in the council of Eloah, conscious of secrets which were confined to his own heart. This Eliphaz gravely doubts, and challenges Job to prove the reality of his claim, putting in a plea for himself and his friends as unworthily set at nought, instead of having the honour due to age and experience. Indeed it was not of this merely that he complained; for if it was wrong to despise elders, how much more to speak of God as they had just heard! and this from a man who should remember his own corrupt nature and ways, and the holy majesty of God, before whom the heavens are not clean, and the holy ones beneath His confidence.

Finally Eliphaz proceeds to set before Job what mature and incorrupt wisdom had found true from the beginning, before the voice of strangers had imported those sophistications of which they had heard too much. The wicked man has an internal tormenter in his own conscience even now, which does not fail to embitter his brief allotted time. He is ever foreboding death in life, want in abundance. The voice of alarm never deserts his ears. In peace the destroyer is invading him; and, if darkness encompass him, he has no hope of emerging, he knows that the day of darkness is ready at his hand, full of anguish and distress, even though he plays the hero against God, and rushes on Him as if he could fight it out. But God is not mocked, and the end, if it tarry, comes; so he who thus braved God inhabits places given over to desolation, and his possessions vanish away, and darkness envelopes him, and flame devours his suckers, and himself departs by a blast from God's mouth.

Thus awfully does Eliphaz describe the hollow prosperity, the actual wretchedness, and the inevitable destruction of the godless. As God was not feared, vanity is the impress stamped on all. A man's life consists not in the abundance of his possessions, and they that set their mind on them must learn their vanity in the day of trial. They may promise like the palm, or the vine, or the olive; but all is vain. Barrenness shall be the portion of him and his, and judgment consumes the tabernacles greedy after evil gain. It is but to conceive misery, and bring forth vanity, and frame deception.

Job 16, Job 17.

THE ANSWER OF JOB.

And Job answered and said,

I have heard many such things,

And comforters of distress [are] ye all.

Are windy words at an end?

Or what vexeth* thee that thou answerest?

I also could speak like you,

If your soul were instead of my soul,

I could weave words against you,

And shake my head at you;

With my mouth I could strengthen you,

And the commiseration of my life could assuage.

* Hence, perhaps, "to embolden."

If I speak my pain is not assuaged,

And if I forbear, what departeth from me?

Surely now He hath exhausted me,

Thou hast desolated all my company, and bound me;

It became a witness, and rose up against me,

My leanness accuseth me to the face;

His wrath hath torn and warred on me;

He hath gnashed on me with his teeth;

Mine enemy whetteth his eyes on me.

They gaped at me with their mouth,

With reproach they smote my cheeks.

They strengthen themselves together against me.

God hath shut me up to the unrighteous,

And thrown me over into the hand of the wicked.

I sat at ease, and He smashed me,

And seized me by the neck, and dashed me,

And set me as a mark for Himself;

His arrows* compassed me about;

He cleaveth my reins, and spareth not.

He poureth out my gall on the ground.

He breaketh me breach upon breach,

He runneth upon me like a warrior.

I have sewed sackcloth on my skin,

And stuck my horn into the dust.

My face is red with weeping,

And on mine eyelids [is] death-shade,

Though no violence [is] in my hands,

And my prayer [is] pure.

O earth, cover thou not my blood,

And let my cry have no place.

Even now, behold, my witness [is] in the heavens,

And my testifier in the heights.

My mockers [are] my friends;

Mine eye poureth out to God,

That He would decide for the man with God,

As a son of man for his friend;

My years of number come, †

And I go the way I shall not return.

* Or, archers.

† That is, a few years.

Job 17.

My spirit is broken, my days are extinct,

For me the graves!

Truly* mockeries [are] with me,

And mine eye dwelleth on their contention.

Deposit, I pray Thee, be surety for me with Thyself:

Who else would strike hands with me?

For their heart Thou hast hid to understanding,

Therefore Thou wilt not exalt [them].

He that delivereth friends for a spoil,

The eyes of his children shall waste away.

And He hath set me as a bye-word of people,

And I am one to be spit on in the face.

Mine eye also is dim with sorrow,

And all my frame a shadow.

Upright [men] will be amazed at this,

And the guiltless stirred up against the ungodly.

But the righteous shall hold on his way,

And the clean of hands increase in strength.

But as for you all, return now, and come on;

Yet I find not a wise one among you.

My days are gone, my plans are broken —

The possessions of my heart.

Night they put for day, light near

Out of the face of darkness!

If I wait, Sheol [is] my house,

I have spread my bed in the darkness,

To corruption I have cried, Thou [art] my father,

To the worm, My mother and my sister.

Where then now [is] my hope?

Yea, my hope, who beholdeth it?

To the bars of Sheol it goeth down,

When at the same time [is] rest on the dust.

* Or, if not.

Patient as Job proved, he does not spare the obstinacy of his friends, who could not make good, and who would not retract, their uncharitable inferences. Hence he begins his second reply to Eliphaz with a sharp complaint at their threadbare comments. Consolation there was none, only trouble extreme, in the words of them all. Hence he longed for an end of words of no more weight than the wind. It would be better to answer calmly, if they must speak, and not with the sharpness of vexation. Were it possible for them to stand in his stead, he could say at least as cutting words, and shake his head quite as tryingly. With his mouth he could strengthen them and assuage with lip-consolation.

But here he arrests himself; his pain was none the less if he spoke; and if he forbore, what left him? He recurs to his deepest grief. If he could only look up, and find Him all brightness and love! But it was not so. He had fairly tired him out with afflictions, desolated all his circle, and tied himself up. His bodily state, his emaciation, testified against him openly. He was torn as by a wild beast with every mark of cruel unsparing wrath, teeth gnashing, eyes sharpened, mouth gaping. Thus did his enemies smite his cheeks with reproach, and muster in full force against him. God, he says plainly, had shut him up to the perverse man, and turned him over into the hand of the wicked. Nothing can exceed the graphic power with which he describes his troubles: out of ease seized by the neck, and smashed and broken in pieces, and set up as a mark to smite, with arrows whirring round, and his reins split unsparingly, and his gall poured to the earth, broken by breach upon breach, as could not but be if such a warrior ran upon him; so that he was brought down to the last degree of misery, as well as degradation, grief upon grief, and with nothing save the shadow of death before his eyelids, though no violence stained his hand, and his prayer was pure.

Job therefore calls on the earth not to hide his blood, (his life then, as it were, poured out, that it might stand forth to open vision), and to the same end that his cry should find no place to rest in here below, but go straight on high. Therefore his eye turned upward, and he speaks in confident faith that, spite of his inexplicable, or rather as yet unexplained, calamities, his witness is in heaven, even God Himself, to testify on his behalf in those high places. From his friends, who were but mockers, through total misapprehension of the case and haste to judge him, rather than own their ignorance, he can but weep out his sorrow and supplication to God. Such seems to be the simplest way of translating and understanding the language, which is far from easy; instead of taking y['ylim] as a plural of excellency in the sense of "interpreter;" and thus rendering it, "My interpreter is my friend," etc., and applying all throughout to God, who knows all, and will not distort or misconceive anything, whatever the present may convey to those who look at the surface. There is certainly in any rendering the looking for God to plead as well as judge: which it is strange that any Christian should think said by Job "with melancholy quaintness," instead of seeing in it a singular longing after that which was more fully realised in the mediation of Christ with God, a man for men, and God with God. But truth, to be prized and really known, must first be learned in the soul's guilt and need, not by the flickering lamp of the scholar. It was so assuredly that Job was uttering this striking anticipation of what every believer learns through the Holy Spirit, but in his own deep wants as laid bare humblingly before God. Vindication in this life Job did not expect; but grace was yet to give, as it gives us too, more than faith looks for. For faith is in us, though of God, and has its measure; grace is in Him, free, unmixed, and unlimited.

In Job 17, which of course carries on the same line as the close of Job 16, Job speaks of what he could not but expect naturally under such a pressure of overwhelming blows and piercing stabs. His spirit was broken, the light of his days gone out, the graves before him. There is obscurity in the next clause, mainly from the opening words, which, taken as "if not," imply that, unless he were mistaken, he was subject to the strangest illusions, and these so pertinaciously present, that his eye could dwell on nothing else. But others understand the sense to be a form of asseveration. "Truly mockery is with me [that is, speaking of the effort to make him, a dying man, confess what he knew was unfounded, and only existing in their evil surmisings], and on their quarrelling, or pertinacity, mine eye dwelleth." Job therefore entreats of God to engage and be surety for him with Himself: who else would strike hands with him? His friends had proved themselves morally incompetent, and He who had closed their heart to understanding would not exalt them. If one betrays his friends to be spoiled, the eyes of his children shall pine away. But however he himself might now be a bye-word, and openly an object of insult, his eye dim through grief and his whole frame a shadow, upright men should yet be amazed at this, and the guiltless roused against the ungodly, but the righteous should hold fast on their way, and the man of clean hands increase in strength.

Finally, Job bids them come on again, though satisfied of their total lack of spiritual understanding. He had made up his mind for death, as well as the utter dissolution of his every cherished plan. His friends might hold out fresh and bright anticipations on his repentance, putting night for day, and light near out of very darkness; whereas, if he was to hope, the grave was his house, and his bed spread in darkness, corruption and the worm his nearest of kin. Where, then, was his hope? Yea, his hope, who sees it? He sees none other than descending to the grave, where they should rest together on the dust. How blessedly in contrast with such gloomy words of a saint is the strong encouragement we possess, having fled for refuge to lay hold on the hope set before us, which we have as an anchor of the soul, both sure and stedfast, and entering into that within the veil, whither the forerunner is for us entered, Jesus, made an high priest for ever according to the order of Melchisedec!

Job 18.

BILDAD'S SECOND DISCOURSE.

Bildad, who is ever brief, retorts on the copious and impassioned answers of Job, not only as contemptuous towards his friends, but as altogether vain in the effort to justify himself, while evidently an object of divine displeasure and judgment for concealed evil. Did he alone constitute an exception to the invariably righteous government of God? If not, why such a volume of words, and why such vehement invectives? Divine judgment, however, would take its way none the less surely and awfully for universal warning.

And Bildad the Shuhite answered and said,

How long will ye make a hunt for* words?

Consider, and afterwards we will speak.

Why are we accounted as cattle,

Stopped up [that is, stupid] in your eyes?

He teareth his soul in his anger:

Shall the earth be forsaken for thee,

And shall a rock be removed out of its place?

* Or, an end to.

Yea, the light of the wicked shall be put out,

And the flame of his fire shall not shine.

The light in his tabernacle shall be dark,

And his lamp shall be put out with him.

The steps of his strength shall be straitened,

And his own counsel shall cast him down.

For by his feet is he driven into a net,

And he walketh over the meshes;

The trap seizeth on his heel;

The snare prevaileth over him;

His cord [is] hidden in the earth,

And his trap upon the pathway.

Terrors shall terrify him around,

And scare him at his footsteps.

His calamity* [is] hungry,

And destruction [is] ready at his side.

The first-born of death devoureth the parts of his skin —

Devoureth his parts.

His confidence shall be torn out of his tent,

And shall march him off to the king of terrors;

There shall dwell in his tent what [is] not his;

On his dwelling shall sulphur be scattered.

Beneath, his roots shall be dried up,

And above, his branch shall be cut off.

His memorial shall perish from the earth,

And he shall have no name on the plain.

They shall drive him from light into darkness,

And shall chase him from the world.

No shoot nor sprout shall he have among his people,

And no escaped one in his dwellings.

At his day they of the west will be astonished,

And they of the east take fright.

Surely so the dwellings of the wicked,

And this the place of [him that] knoweth not God.

* The Peschito, followed by not a few moderns, has here calamity, and certainly this sense seems easier. The Vulgate, Authorized Version, and many critics, prefer "strength."

Thus keenly does Bildad cleave to his severe impression of Job's state before God, formed by the (to him) irresistible evidence of divine judgments, which had swept away all his prosperity, his family, his health, and left him a prey to agonizing sorrows and conflicts in his soul. How could any reasonable man question more than he that God had a controversy with Job, who was suffering only as he deserved, as surely as God is just? He therefore felt no small vexation at the continuance of a controversy when the case was really and unanswerably plain. It was only Job's contemptuous self-assurance that could evade for a moment the force of their reasoning. Let Job be as violently restive as he may, he will find out in the end that, as they are not to be counted cattle for stupidity, so the moral government of God is as immovable as the course of the earth, or the stubborn rock. What a man sows he reaps: if evil, ruin; if good, blessing. But of the latter Bildad has not a word to say. Did he know what grace works through faith? Faith can not only remove the rock, but cast a mountain into the sea.

Of this Bildad knew little or nothing. He only thinks of the deep wickedness, whatever the fair outside, which had drawn down on Job such unparalleled misery from God. So, in forcible figures, he sets out the extinction of all light in the ungodly, when the flame of his fire should shine no more, and the lamp over him should go out. No effects should extricate, but rather involve him more; and not rashness, but his own counsel, plunge him in utter ruin. No craft avails, but ensnares, him that trusts himself instead of God; and hence his own feet send him into the net, and he walks over the meshes, heedless of what is underneath. The trap, the snare, the cord, meet him wherever he turns; terrors alarm him on every side, and dog his footsteps. His calamity, instead of being satiated, is hungry for more; and destruction, or a heavy load of suffering, is at his side, ready to weigh him down. Deadly disease — death's first-born — is already devouring the parts of his skin — devouring, more than the skin, the parts themselves. In short, all that makes his tent bright, in the present or in prospect, is torn out, and he has to march off to the king of terrors.

Nor does the blast of God stop with the evil-doer; but, extending far and long beyond himself, it hangs over his memory, and pursues his descendants. Hence there dwells in his tent that which shall not be his own, and over his habitation sulphur is scattered. Nothing but withers above ground, and all underneath dries away. Neither in the settled parts of the earth does his memorial stand, nor has he a name in the wilderness, but he is an outlaw from the habitable world, consigned from light to darkness, with no sprout nor shoot remaining among his people, not one escaped in his dwellings. The desolation is complete; so much so, that they of the west are astounded on account of his day; and they of the east take fright; unless, with some ancients and moderns, we take these words as descriptions, not of place, but time, and so understand "posterity" and "ancestors." But it is hard to see how "ancestors" could be horrified, though we can readily think of "posterity" being astonished. Bildad concludes his answer with the assurance that only thus does it befall the dwellings of the wicked, and thus the place of him that knows not God. The application, in his mind, is as obvious as it is mistaken; the abstract truth abides, and has its own just place.

Job 19

THE ANSWER OF JOB.

None can wonder that the strong language was extremely wounding to him whose integrity was not only questioned, but regarded as the cover of mere godless hypocrisy, and his sufferings as the precursor of a destruction without remedy. His rejoinder shows, however, that if Job felt the solemn warning to be not only beside the mark but impertinent and cruel, he rises completely above the atmosphere of his self-constituted judges, owns the hand of God in all his sorrows without reserve, looks for final vindication, and most gravely admonishes those who misjudged him.

And Job answered and said,

How long will ye vex my soul,

And crush me to pieces with words?

These ten times ye reproach me,

And are not ashamed to stun me;

And, after all, if I have erred,

With me doth mine error lodge.

If indeed ye boast against me,

And argue my reproach against me,

Know now that God hath wrested me,

And compassed me round with His net.

Lo, I cry of violence, and am not heard,

I call out, but [there is] no justice.

He hath hedged my way that I cannot pass,

And hath set darkness on my paths.

He hath stripped me of my glory,

And hath taken the crown of my head.

He ruineth me on every side, and I am going;

And my hope He uprooteth like a tree.

He kindleth His anger against me,

And He regardeth me as His enemies.

His troops come together, and heap up their way against me,

And encamp round about my tabernacle.

My brethren He put far away from me,

And mine acquaintance are verily estranged from me.

My kinsmen have ceased, and my confidants have forgotten me.

Guests of my house, and my maid, count me a stranger,

A foreigner I am become in their eyes.

I call to my servant, but he answereth not;

With my mouth I make supplication to him.

My breath is strange to my wife,

And my entreaties for the children of my body.

Even youngsters despise me; I rise, and they speak of me.

All my intimates abhorred me, and those I loved turned against me.

My bone cleaveth to my skin and my flesh;

And I am escaped with the skin of my teeth.

Pity me, pity me, O ye my friends,

For the hand of God hath stricken me.

Why do ye persecute me as God,

And are ye not satisfied with my flesh?

O* that my words were but written!

O* that they were but inscribed in a† book!

With a pen of iron and lead,

Graven in a rock for ever!

And I know my Redeemer liveth,

And later He shall stand up on the earth;

And after my skin this is torn in pieces,

Yet from my flesh shall I see God,

Whom I shall see for myself,

And mine eyes shall behold, and not a stranger:

My reins consume in mine inwards.

If ye say, How shall we persecute him,

And the root of the matter is found in him?

Fear for yourselves before the sword,

For there is wrath, crimes of the sword;

That ye may know [there is] a judgment.

*Literally, who will grant . . .?

† Literally, the.

Thus does Job deprecate the persistent suspicion which pursues him, spite of his solemn protestations of innocence. If it were indeed a chastisement of evil, it was his own affair. But he would meet their thought, and frankly acknowledge that his trouble did come from God. It was He who had hurled him down, and compassed him in inextricable toils. It was He who refused to listen to his cry, and gave no ear to his appeals. It was Eloah who had hedged up his way that he could not escape, covered his path with darkness, stripped him of honour, and taken the crown from off his head, crushing him on every side, so that he was going, and uprooting even his hope. It was He whose anger burned against him, and who counted him as of His foes, massing His troops, and rearing mounds against him, and encamping right around. Nor this only: it was He who embittered his social circle, and the privacy of home; his brethren removed, his acquaintance estranged, his kinsmen failed, his familiars oblivious; his sojourners, his maid, counting him a stranger, an alien; his servant called in vain, though supplicated abjectly; himself an object of aversion to his wife, even when yearning after those nearest to him. The very youngsters despised him, and, if he rose, spoke at him, instead of paying any respect; all his intimates loathed him, and those he loved were turned against him. For indeed he was emaciation personally, escaped with nothing but the skin of his teeth.

But he once more appeals to their compassion in presence of such ruin and misery, and the more because he owned it to be the hand of Eloah; and he asks why they should follow him up like God, and not be satisfied with his flesh. Then does the truth of God's intervention at the end flash so brightly before his soul that he wishes his words written, inscribed in the book, nay, graved with a pen of iron and with lead on a rock for ever. And no wonder. He knows his Kinsman-Redeemer lives, and, the Last One, shall stand on the dust; and, no matter what the ravages of this mortal, from his flesh he shall see Eloah — see Him for himself, his eyes seeing Him, and not a stranger; so that his reins within pine for it now. Hence he admonishes his friends, if they persecuted and sought to fasten on him a moral cause for his woes, to dread an avenging sword for themselves. For if that be the day of resurrection power, it will be also one of retributive dealing and wrath, when the sins that escape man await God's sword. There will be no mistake then as to judgment. This was a cutting reproof for his friends. For faith rests on God's word, unbelief will be satisfied with nothing less than the facts when fulfilled, to interpret it. But the fulfilment, in fact, will be the sure punishment and utter ruin of the unbelieving in that day.

The principle, indeed, of seeing in facts or history the interpretation of prophecy is wholly vicious at all times. For it is, as we have just seen, to quit the ground of faith for that of unbelief, which is only convinced when it sees. Faith, on the contrary, proves that the Holy Spirit is the true interpreter of the prophetic word, which is found to centre in the kingdom of the Lord Jesus. For no prophecy of scripture is of its own interpretation. It is part of a system converging on the Lord, who will judge the wicked and reign in power; and this, as it is wholly outside of man's will, the Spirit ever holds out in the word of God.

It will be noticed also that the concrete man is before the mind in the Old Testament anticipations of that day, no less than in the New. Nowhere does revelation stop short at the incomplete state when the spirit is severed from the body; though it is distinct both as to the peculiar source and immortal character of man's soul from the beginning. But faith looks onward to full blessedness for man and the vindication of the word of God in glory.

Job 20.

SECOND DISCOURSE OF ZOPHAR.

The last of the three comes forward once more, even avowing the haste, if not irritation, under which he sought to deal with Job. Zophar's main point is the transient character of the evil-doer's triumph. If such an one seem to rise up fast to the highest pinnacle of prosperity, it is but to be precipitated suddenly into the lowest pit of wretchedness and infamy, the evident object of divine resentment.

And Zophar the Naamathite answered and said,

Therefore do my thoughts give answer to me,

And hence my haste in me.

A reprimand to my shame I have to hear;

Yet the spirit of my understanding answereth, for me.

Knowest thou this from of old,

From the placing of man on the earth?

From near [is] the triumphing of the wicked,

And the joy of the ungodly for a moment.

Though his height mount to the heavens,

And his head reach the cloud,

Like his dung he perisheth for ever;

They that saw him shall say, Where [is] he?

Like a dream shall he fly away, and not be found,

And he shall be scared away like a vision of the night.

The eye scanned him, [but] not again;

And his place beholdeth him no more.

His children shall seek to please the poor,

And his hands give back his wealth.

His bones were full of youthful vigour,

Which will lie with him in the dust.

Though evil maketh sweet in his mouth —

He hideth it under his tongue,

He is sparing of it, and will not let it go,

And retaineth it in the midst of his palate —

His food is changed in his bowels,

The poison of asps is within him.

Wealth hath he swallowed, and shall disgorge it:

God will eject it again out of his belly.

He shall suck the poison of asps:

The tongue of the viper shall slay him.

He shall not gaze on rivulets,

Flowings of streams of honey and butter.

What he laboured for, he shall restore, and not swallow.

As the property his exchange, and he rejoiceth not,

For he crushed, abandoned, the poor,

Seized a house, and built it not;

For he knew no rest in his belly;

He shall not escape with his desirable thing,

There is no remnant of his eating.

Therefore his prosperity endureth not.

In the fulness of his superfluity he is straitened,

Every hand of a wretch shall be upon him.

That it may be to the filling of his belly,

He shall send against him the burning of His anger,

And rain upon him with his food.

He fleeth from a weapon of iron,

A bow of copper pierceth him through;

It is drawn, and it cometh out of the body,

And the glittering sword proceedeth out of his gall:

Upon him [are] terrors.

All darkness [is] hid for his treasures,

A fire not blown consumeth him;

It shall fare ill with what is left in his tent.

The heavens reveal his iniquity,

And the earth riseth up against him.

The increase of his house departeth,

Things that ran away in the day of His anger.

This [is] the portion of the wicked man from God [Elohim],

And the heritage of his sentence from God [El].

The triumphant tone of Job provoked the hasty and self-confident spirit of Zophar, and deep shame, because of a reproachful reproof, which he considered as undeserved, by his friends, as it ill became the man who was suffering the due reward of his deeds and state. Hence he was burning to speak and rejoin, and his irrepressible impulse he mistook for fulness of solid matter. Yet, as applied to the case in hand, they were no more than his own "thoughts," true to his usual egotism, as distinguished from the grave wisdom of Eliphaz, and the traditional knowledge of Bildad. Job, in his opinion, had better beware: a jubilee of the godless is of the briefest. Lift up his head as he may, he perishes for ever, as the most offensive thing that men sweep away, so that they that see him say, Where is he? It is the fullest contrast with the positive blessing of faith: he that does the will of God abides for ever; he that does it not is as a dream, or night-vision. Scanned once, he is not before the eye again; his place knows him no more.

Retribution sets in too for his children as well as himself. How could it be otherwise? For, however sweet to him, and enjoyed tenaciously, evil might be, it was poison within; and the riches so greedily and unscrupulously devoured God makes him vomit forth, himself too slain as by a venomous bite. Honey and cream may flow in rivulets, brooks, streams, but they yield no pleasure to him. What he had laboured for he gives back, and swallows not; as the property of exchange, he rejoices not; for he ground down and forsook the poor, seized on a house he was not to build, being cut off before his plans were mature and he could enjoy. For, insatiate in inward greed, he should not escape with what he values most — not a remnant for his eating — and his prosperity does not endure.

How blinding is religious prejudice which could think thus of Job! Wrath is cruel, anger is outrageous, and who is able to stand before envy or jealousy? But error in religious judgment may be the most cutting of all, and this in proportion to the earnestness with which it is embraced; for the thought of God is then abused to exclude every atom of human, not to say of brotherly, kindness. See how the final scene is painted! In the fulness of abundance, says Zophar, his straits come: not a wretch that stretches not out his hand against him. God will give him plenty, but it will be the burning of His wrath, raining it on him with his food. Does he seek to avoid some weapon of iron? The bow of copper pierces him through. The language is most telling. It is drawn, and no sooner this than it comes forth from his flesh, the glittering sword out of his gall. Some understand "He is gone! terrors over him," which certainly falls in with the graphic suddenness of the ruin described. But the older versions are adverse to Rosenmüller, Schultens, etc., who take it thus.

Finally, not wealth, but all darkness, is hid for his treasures; he is heaping it up for the day of wrath; a fire not blown on, but burning from within, shall consume him, and what has escaped former judgments shall then fare ill in his tent. Instead of the heavens and the earth appearing to attest his innocence, according to Job's appeal in Job 16: 18 et seqq., they must give their evidence decisively against him, the increase of his house too departing as evanescent things in the day of divine wrath. This is the lot of the wicked man from Elohim, and his heritage awarded by El is, that he should lose all and be lost himself,

Job 21.

THE ANSWER OF JOB.

And Job answered and said,

Hear my speech with attention,

And let this be your consolation.

Suffer me, and I will speak,

And after I have spoken thou mayest mock.

As for me, [is] my complaint to man?

And why then should not my spirit be short?

Turn to me, and be astonished, and lay hand on mouth.

Truly, if I think on [it], I am troubled,

And my flesh doth shudder.

Why do the wicked live, become old,

And mighty in wealth?

Their seed is established with them in their sight,

And their issues before their eyes.

Their houses [are] peace, without fear,

And the rod of God [is] not upon them.

His bull gendereth, and faileth not,

His cow calveth, and miscarrieth not.

They send forth their sucklings as a flock,

And their children frisk.

They lift [their voice] to timbrel and harp,

And rejoice at the sound of a pipe.

They wear out their days in prosperity,

And in a moment sink [to] Sheol.

Yet they say to God, Depart from us,

For we desired not the knowledge of Thy ways:

What [is] the Almighty that we should serve Him?

And what profit have we if we meet Him?

Lo! their good [is] not in their hand.

The counsel of the wicked be far from me.

How oft is the lamp of the wicked put out,

And their destruction cometh upon them —

Torments He appointeth in His anger!

They are as straw before wind,

And as chaff a whirlwind stealeth.

God layeth up his iniquity for his children,

He repayeth him, and he knoweth [it].

His own eyes see his blow,

And he drinketh of the wrath of the Almighty.

For what delight [hath] he in his house after him,

When the number of his months is cut off?

Shall [one] teach God [El] knowledge,

And He nevertheless judgeth the righteous?

This [man] dieth in the fulness of his strength,

Altogether at ease, and quiet;

His troughs are full of milk,

And the marrow of his bones is soaked.

And this [man] dieth with a bitter soul,

And hath not eaten of the good.

Together they lie down in the dust.

And the worm covereth them over.

Lo! I know your thoughts,

And the plots ye do violently against me.

For ye say, Where [is] the house of the prince?

And where the tent of the habitations of the wicked?

Have ye not asked the passers-by?

And their signs do ye not know?

To a day of destruction the wicked is spared,

To a day of great wrath they are led off.

Who to his face declareth his way,

And who requiteth him what he hath done?

And he, to the graves he is brought,

And over the heap he keepeth watch.

Sweet to him are the clods of the valley,

And after him draweth everybody.

And [there is] no counting before him.

How vainly then ye comfort me!

Your answers remain falsehood.

Job subjects his third assailant to a closer examination, after a call to hear, not without severity. It would console him most for them to listen attentively. After he had spoken, Zophar might continue what he cannot but call mockery. Job felt far more truly than they that his was no common trial, and that they had wholly failed to help him in discerning its ground, character, and object. That it came from God he doubted no more than they; that it looked, yet could not be, penal he felt; yet was he wholly unable to divine the how and wherefore of his strange, and profound, and prolonged sufferings. They might complain if he complained as to man. But that God should so try one who held fast to his integrity to Himself, and who utterly denied their surmises of hidden wickedness, did try his spirit to the utmost, and account for his impatience. But he summons with marked solemnity to hear what he admits made himself shudder, yet an undeniable truth, in flat contradiction of their narrow thoughts, and wise saws, and uncharitable dogmatizing, that the wicked, instead of being cut down young, live on, grow old, become great in power, with their posterity established round about them, and their offspring before their eyes; that their households are free from fear or scourge; that their farms flourish; that they enjoy life to the full, spending their days prosperously, till, in a moment, not with lingering disease or racked with agony, they sink to Sheol; yet, spite of every good, not only not owning God in thankful praise, but desiring no knowledge of God, yea distance from Him, and accounting prayer wholly useless.

Job, however, stands to it that somehow the prosperity of the wicked is not in their hand but God's, yet he abhors their counsel and ways. How often, he asks, does their lamp go out, and destruction break on them, as God is pleased to apportion in His displeasure? It may be now and then, hardly often; it is false to say always. The day is coming when the ungodly, instead of prospering, shall be like the chaff which the wind driveth away. (Ps. 1) The friends antedated the time, directing their eyes (blinded, alas!) to the present, like Christendom, instead of waiting, like Job, for the resurrection and the kingdom. It may fall on his children, not on the man himself, in this world. Job looks on to the judgment, when the evil-doer must suffer. Let none then misjudge God's ways, or draw unfounded inferences from His government at present. Look at these two men, each with a full cup, one of happiness, the other of misery; both lying dead together. Appearances prove nothing but the haste and folly of those who judge before the time. Such were their thoughts and plots to the wrong of himself. They might have learnt better from those that pass by, that the wicked is spared for a day of doom; yet who would tell him so? He is buried with no less care than others, people following in his wake, as countless souls before. Thus evidently vain was their consolation, and their answers fallacious.

Job 22.

THIRD DISCOURSE OF ELIPHAZ.

The third series in the discussion opens with a discourse from Eliphaz, in which he sets forth the superiority of God to all results from the service of man, however noble in his own eyes. Provoked by the pertinacity of Job in the denial of hidden sin, he launches out first into questions, then into direct charges, which betrayed his conviction that Job, far from the righteous man he assumed to be, was really hard, selfish, unfeeling, and unjust, himself really the mere man of might and arrogance, who had sent away widows and orphans, till he was caught in his own meshes and troubled by fear. Indeed he does not hesitate to impute free-thinking to Job, heedless of the warning God has given even in this world, that they may not shut out Himself and His oversight, cheated by the serpent to think that He is too high to notice mere worms of the earth. But as the wicked cannot thus act even now with impunity, so the righteous rejoice at His dealings however solemn. To Him therefore Eliphaz commends Job. Acquaintance with Him, and repentance in His sight, would soon be followed by outward and inward blessings; so that he should not only be relieved from the divine pressure now upon him, but be used to intercede for others, and should deliver the guilty through his integrity.

And Eliphaz the Temanite answered and said,

Can a man [a hero] then profit God?

For, being wise, he profiteth himself.

[Is it] then a pleasure to the Almighty if thou art righteous,

And gain if thou makest thy ways perfect?

Will He out of fear of thee argue with thee,

Enter into judgment with thee?

Is not thy wickedness great,

And no end of thine iniquities?

For thou distrainedst thy brother without cause,

And didst strip off the clothes of the naked;

To the weary thou gavest no water,

And from the hungry didst withhold bread.

And the man of might — his was the land,

And the accepted of face dwelleth in it.

Widows didst thou send empty away,

And the arms of the fatherless were broken.

Therefore round about thee [are] snares,

And sudden fear overpowereth thee.

Or seest thou not the darkness,

And the flood of waters covering thee?

[Is] not God [Eloah] in the height of the heavens?

And see the top of the stars, how high they are!

And thou sayest, What knoweth God?

Will He judge through the darkness?

Thick clouds [are] a covering to Him, and He seeth not,

And He walketh on the circle of the heavens.

Wilt thou keep to the old way

Which men of iniquity trod,

Who were snatched away untimely:

A flood was poured on their foundation;

Who were saying to God, Depart from us,

And what could the Almighty do for them?

And He filled their houses with good!

But the counsel of the wicked is far from me.

The righteous will see and rejoice,

And the innocent mock at them:

Is not our adversary cut down?

And the fire devoureth their residue.

Acquaint thyself, I pray thee, with Him, and be at peace;

Thereby shall good come to thee.

Receive, I pray thee, law from His mouth,

And lay up His words in thy heart.

If thou return to the Almighty, thou shalt be built up;

([If] thou put iniquity far away from thy tent),

And put precious ore on the dust,

And that of Ophir as stones of brooks;

And the Almighty shall be thy precious ores,

And silver of toilings to thee.

For then in the Almighty shalt thou delight,

And lift up thy face to God [Eloah].

Thou shalt pray to Him, and He shall hear thee,

And thou shalt pay thy vows,

And thou shalt decree a thing, and it is established to thee,

And light shall shine on thy ways.

When they are dejected, then shalt thou say, Lift up,

And He will save him of downcast eyes;

He will deliver him that is not guiltless,

And he is rescued by the cleanness of thy hands.

Thus does Eliphaz press on Job the inquiries whether God could derive benefit from the worth of any man, be he who he may, because his prudence benefits himself — whether Job's righteousness was a pleasure to the Almighty, or the blamelessness of his ways a gain to Him. He resents the notion as absurd and insolent, that God could be influenced to swerve from His unbending rectitude, and therefore infers extreme wickedness from the extreme dealings of His hand. Was it not monstrous for Job to challenge Him to an action at law? It was not to be thought of that He would argue with Job through fear of him. There was but one reasonable conclusion: Job was suffering greatly because his wickedness was great, and his iniquities not ended. Warming with indignation, he ventures to specify the sins he conceived to be judged of God in the case. Stripped of his goods, had he furnished water to the weary, or bread to the famished? Had he not been inhuman enough to take a pledge of his brother causelessly, yea, to deprive the naked of their clothing? His course had really been a mingled one of power on the one hand, and of favour on the other, arrogant, yet fawning, so as to settle himself in the earth which he sought, whatever he might aver to the contrary. And if he sent widows away empty, and the arms of the fatherless were not held up but broken, who could wonder that snares were all around him, and sudden fear confounding him? Was it not the awful foreboding of coming and worse judgment?

It is a fair question whether verse 11 be more correctly taken as concluding the first part of the chapter, as is most obvious and commonly understood, or as introducing a new and still worse imputation. If the latter, the sense would run thus: Job had already owned in Job 19. that God had fenced up his way that he could not pass, and had set darkness upon his paths. Eliphaz now turns the confession against him, by asking if he did not see the darkness and the flood of waters covering him. So not a few, from Ewald to Delitzch. The Septuagint has to; fw'" soi eij" skovto" ajpevbh, k. t. l. ("the light hath turned out darkness to thee"), whence it would appear that these Greek translators must have read r/a rather than the opening particle, /a, on the correctness of which assumption Michaelis acts in adopting it as the true text.

There can be no doubt that the charge which follows is one of deadly sceptical impiety; as if the incomparable glory of God excluded His concerning Himself with the actions and thoughts of man on earth. Job had indeed dwelt on the unsearchable wisdom and might of God as sovereign and irresistible; he had complained of severe dealings, but nothing could be less true, or more undeserved, than that he denied His government. The insinuation was due only to the perverse hypothesis of Eliphaz. Job was at least as far as himself from saying, What doth God know? Will He judge through the darkness? Thick clouds are a covering to Him, and He seeth not, and He walketh on the circle of the heavens. Such language and such thoughts were foreign to Job. Certainly Eliphaz could not be more opposed to the old path trodden by the antediluvian sinners, who had been swept away before the time, when their foundation was poured away in a flood (or a flood poured on it). And most justly; for did they not say to God, Depart from us; and what could the Almighty do for them, though He had filled their houses with good? In vain then did Eliphaz retort on Job his own saying here, as at the beginning of his discourse. (Compare Job 21: 14-16.) Job was as sincere in his abhorrence of the sentiment as Eliphaz, who had no real ground for thus reflecting on Job. It was the bitter fruit of his hard, and narrow, and misleading theory of present affliction, as if it could flow from no source but God's estimate of our evil.

Not that God does not mark, when and where He pleases, His sense of man's impiety; and when He does, Job joins Eliphaz and the righteous generally in setting it to his seal that God is wise and just: above all will it be manifest in that day when divine judgment will deal definitively with all that is opposed to God's will and to His people. But the memory is apt to be treacherous in controversy, else Eliphaz could not have forgotten how impressively Job had brought before his friends that day, and without the least hesitation of heart or conscience. So that we might apply to him the spirit of the New Testament word, and affirm that he was one of those who love the Lord's appearing, when evil shall no more oppress nor defile, but vanish before the light and joy of day.

Next comes the exhortation. It is well when, in love and with a sound judgment, we are admonished; but was it so here? A word fitly spoken, how good it is! But the call in this case assumed that Job was a wicked man, and we may find occasion to admire the patience he manifests, as well as see where he falls short. It is delightful to hear the message of love go forth, but what where it implies that a true believer is a hypocrite?

In truth Job was better acquainted with God than any of his friends: how painful to have the gravest of them so speaking as to impute worse than ignorance! "Acquaint thyself, I pray thee, with him, and be at peace: thereby shall good come to thee. Receive, I pray thee, law from his mouth, and lay up his words in thy heart." There are those to whom such a call would be loving and appropriate. The mistake was as to Job's state. The friends might have learnt much; they had presumed to judge, and they had judged wrongly. They had no right notion of God's gracious work with souls to humble them, breaking self down, and making His grace infinitely precious. Hence, as they saw nothing but retributive dealing with hidden wickedness, the extraordinary trials of Job gave them the fullest possible impression; and Eliphaz, regarding him as a renegade, exhorts him to return to the Almighty, and he shall be built up, and to put iniquity far away from his tabernacles: a faithful saying, if addressed to one far away from God; but how galling to a deeply-tried saint to be exhorted to lay his precious ore on the dust, and that of Ophir as pebbles of the brooks, and Shaddai should be to him his precious ores and hard-won silver! "For then in Shaddai shalt thou delight, and lift up thy face to Eloah: thou shalt pray to him, and he shall hear thee, and thou shalt pay thy vows. And thou shalt decree a thing, and it is established to thee, and light shall shine on thy ways."

This seemed needed and wise advice, doubtless, to Eliphaz, and in many a case it would be most applicable; but it was wholly out of place for Job, to whom gold or silver were as the dust of the balance, and the favour of God everything. There was no solution of the trial as yet. Hidden sin was not in question, nor consequently repentance of it, but a deep submission to God's will, who could employ the enemy to bring out the patience of the sufferer, and his friends to lay bare his impatience. Eliphaz did not so much as touch the true question. He misjudged Job, and would have aggravated the malady instead of curing it. There was no lack of practical righteousness in the ways of Job, nor did his failure lie in the neglect of kindness to others, nor even of prayer to God. But was he nothing in his own eyes? Was grace everything to him? Did a word that Eliphaz had said tend to teach him either lesson?

It is remarkable, however, that the close of Eliphaz's discourse was yet to be verified before the book ends, in the efficacy of Job's intercession for Eliphaz himself. "When they are dejected, then shalt thou say, Lift up, and He will save him of downcast eyes; He will deliver him that is not guiltless, and he is rescued by the cleanness of thy hands."

It may be observed here that yaI, which the Authorized Version takes in the more common sense of "island," or "house," as Good prefers, is really a negative particle, which reappears in I-chabod (not-glory): so Gesenius clearly proves, with a discussion on its origin, in his Hebrew and Chaldee Thes. i., 79, 80. Dathe follows Reiske's proposal to read vyai, a man; but, even if allowable in itself, this enfeebles the idea; for if intercession rescues one who is not guiltless, it is more to the purpose than availing only for the innocent. Indeed the true version had been given long ago by Tremellius and Junius, and even in the Chaldee paraphrase, and followed by Schultens and others.

Job 23, Job 24.

ANSWER OF JOB.

The tone of the answer is calmer, and somewhat more comely, though he says that today also his complaint is rebellion (or bitter), and his stroke heavier than his groaning. But his desire is, as before, to draw near to God, and have His decision, in the face of all the circumstances that seemed to testify against his integrity, and of friends carried away by appearance, and as ready to condemn him now as his worst enemies. Nothing disturbs fellowship more than misjudgment, unless it be positive sin, especially when concealed under high pretension to godliness; and this was just the question between Job and his friends. On the other hand, while re-asserting his good conscience and his ways, Job owns to a shrinking from His presence, because He is inflexible in His decrees, and unnerves the heart by the thought of Himself more than darkness. And this leads him, in chapter 24, to show, not that God has not a moral government now, but how incomprehensible it is to man, the first half dwelling on the sad sufferings of the innocent under wicked and mighty foes, the second on the successful evil-doers, who long carry on their villainy in secret, till condign punishment comes from God, as it will, beyond doubt, at the end.

Job 23.

And Job answered and said,

Also today [is] my complaint rebellion,

My stroke is heavier than my groaning.

O that I knew where to find Him!

I would come unto His chair of state,

I would draw up the cause before Him,

And would fill my mouth with arguments;

I would know the words He would answer me,

And understand what He would say to me.

Would He contend with me by main strength?

Nay, but He would give heed to me.

There would a righteous one be pleading with Him,

And I should be for ever quit of my judge.

Behold, I go eastward, but He is not there,

And westward, but I cannot perceive Him;

To the north, where He worketh, but cannot behold [Him];

He veileth the south, and I see [Him] not.

But He knoweth the way, who is with me;

He trieth me, as gold I come forth.

To His step my foot hath held,

His way have I kept, and not turned aside:

The commandment of His lips I have not left,

More than my law [or my daily bread],

Have I kept the sayings of His mouth.

But He [is] in one thing, and who will turn Him?

And His soul desireth, and He will accomplish.

For He performeth what is appointed me,

And much of the like [is] with Him.

Therefore I am confounded before His face;

I consider, and am afraid before Him.

For God [El] hath made my heart soft,

And the Almighty hath confounded me,

For I was not cut off before the darkness,

And before me covered He the thick darkness.

Job 24.

Why, since times are not hid from the Almighty,

Do not those who know Him see His days?

They remove landmarks; they rob flocks, and feed;

They drive the ass of the orphan, they distrain the ox of the widow;

They thrust the needy out of the way,

The poor of the land must hide together.

Behold, wild asses in the wilderness, they go forth,

Early about their work, after prey;

The desert [is] to him bread for the little ones;

In the field they reap his cattle-fodder,

And the vineyard of the wicked they glean.

They make the naked lodge without clothing,

And without covering in the cold.

With the rain of mountains they are drenched,

And, shelterless, they embrace a rock.

They pluck the orphan from the breast,

And on the poor lay distraint.

Naked they go without clothing,

And hungry they bear the sheaf,

They make oil within their walls,

They tread wine-vats, and they thirst.

Out of the city mortals groan,

And the soul of the wounded crieth out;

Yet God regardeth not the folly!

They are among the rebels against the light,

They know not His ways, nor remain in His paths.

With the light the murderer riseth,

He slayeth the poor and needy,

And in the night he is as a thief.

And the adulterer's eye watches for the twilight,

Saying, "No eye observeth me,"

And he layeth a veil over the face.

In the dark he breaketh into houses,

They keep themselves close by day, they know not the light.

For morning is to them altogether death-shade,

When he discerneth the terrors of the death-shade.

Light [is] he on the face of the waters;

The portion of those on the land is despised,

He turneth not to the way of the vineyards.

Drought and heat consume the snow-waters;

[So doth] sheol [those that] have sinned,

The womb forgetteth him, the worm feedeth on him,

He is no more remembered, and wickedness is broken like a tree.

He devoureth the barren that beareth not, and doeth the widow no good.

And he hath drawn the mighty by his power,

He riseth, and none believeth in life.

He [God] giveth confidence to him, and he is supported;

And His eyes are on their ways.

High they are a little while, and are not,

And they sink; like all they are shut up,

And are cut off, like the topping ears of corn.

And if not so now, who proveth me a liar,

And maketh my word nought?

The sufferer still pleads the extremity of his sorrows as accounting for his rebellious complaint, and affirms that the hand laid on him was even heavier than his groaning. If he could only find God, he would stand before His tribunal, lay out his case before Him, and argue it out fully there, where he would learn from Himself the grounds of what seemed wholly inexplicable, and understand why He had so dealt with His servant. Far from meeting with fresh trial there, or such scorn as his friends poured on him, he was confident that God would use His power to strengthen his weakness. The hands of God were infinitely preferable to man's, even were he the oldest of his friends, and he was confident, being assured of his own integrity. He should thus get quit of his judge, instead of enduring the lingering suspicion of those who reasoned from the outside show of things, without a single fact to justify it. Nothing is harder to disprove than that which has its only, but deep, root in the minds of opponents who assume to have God's mind, and commit themselves thoroughly to saying so.

But there was his fresh trouble: he knew not where to find God. If he went east or west, it was equally vain; either He was not there, or Job could not perceive Him. If he turned to the north, with its hail and snows, where He works, he could not get a glimpse; much less where He veils the south in mist and cloud. But of this he was sure, that God knew the way with Job, and that, after His trial of him, he should come forth as gold; for, as he so frequently says, his foot had held firmly to His step, and he had, without turning aside, kept His way. From the commandment of His lips he had not swerved: more than his law (for Job used to speak and act as a prince) had he kept the sayings of His mouth.

But then there was the serious reflection that, as God was assuredly in these extraordinary afflictions, Job felt the impossibility of turning Him aside from His inscrutable purpose, and that what was appointed to him would come to pass without fail, for He has His mind, and does it always. Therefore was Job confounded before His face, and fear grew as he considered it. For El unnerved his heart, and Shaddai confounded him. Eliphaz might talk of the darkness which he owned did surround him, and he might impute it to hidden iniquity; it was God's doing so that appalled and perplexed him. Some understand the last sentence to mean that he had this sense of dread because God did not cut him off before the darkness came, and He had not covered the thick blackness from his face.

So the beginning of Job 24 has furnished room for no small debate, many moderns preferring to understand and divide it thus: Why are times not reserved by the Almighty, and do His friends [literally, knowers] not see His days? The times are judicial terms when He dispenses justice, and the days are an even more common expression of like intervention. The difference is that the latter clause makes the sense of the former still narrower, or more definite. I have given what most approves itself to my mind, and distinguished between the times not hid from Shaddai, and those who know Him not seeing His days of retribution. It would not have been strange in those ignorant of Him. It is the enigma of psalms and prophets, and must be till Christ solves it.

Then Job expands on the allowed evil of men, who profit by it shamelessly. Who of men can reckon up the shades of human fraud and force, of corruption and violence, without and within, but above all on the defenceless and the poor? The country and the city, the desert and the sea, are the varied scenes of wickedness as varied, where men embezzle and plunder; and in the abodes of civilization the darkness before the day calls them out to intrigues and crimes as dark, without a notice from God; while the restless sea gives scope to a deeper restlessness; yet they die, and are buried just as others. Again, family ties yield as little guarantee against cruelty as the public life where a despot reigns, regardless of everything but his own will.

It is not that Job doubted all to be under the eye of God, though as yet His hand be not on the world, while death comes in to cut off the highest when they least expect it. He is sure that his estimate cannot be gainsaid.

Job 25.

THIRD DISCOURSE OF BILDAD.

This brief chapter contains the final discourse of Bildad. It is plain that the three friends are all but silenced. We shall see ere long that Zophar has not a word more to add. Job has much in proof that they, none of them, saw aright even the surface of his trial, not to speak of God's ways underneath. Yet Bildad speaks grandly of God's dominion as suited to overwhelm all thought of human righteousness, and sets out the sun and stars as pale and impure in presence of His light: how much more a mortal, son of Adam!

And Bildad the Shuhite answered and said,

With Him [are] dominion and fear;

He maketh peace in His high places.

Is their number to His armies?

And on whom ariseth not His light?

And how is mortal man righteous with God (El)?

And how is he pure, born of a woman?

Behold, to the moon, and it shineth not,

And the stars are not pure in His eyes:

How much less mortal man, a maggot;

And the son of man, a worm!

Such is the closing effort of Bildad, evidently wishing to say something, rather than having something to say. So far as it is a reply, it seems directed against the opening of Job's answer to Eliphaz (Job 23), as has been noticed by others. The main point is the awful majesty of God, who must resent the unhallowed thought of man's drawing near to His throne, above all, to debate with Him as if He could mistake, or the creature vindicate itself against His dealings. What gross forgetfulness of His countless hosts, as if His power could be measured by man; and what ignorance of His all-reaching light, which penetrates and manifests the remotest and otherwise hidden objects in the universe!

But he does injustice to Job's asseverations of integrity, if he alludes to them in the latter part (for Job in no way denied man's natural impurity), but had, on the contrary, already heard, in reply to himself, a full demolition of every pretension to righteousness in Job 9. Job simply repudiated the imputation of deep evil, cloaked by high professions of piety, on his part, as the cause of his exceeding trial. But he was as far as Bildad from putting the creature on a false level with the Creator, least of all man, morally corrupt as he is. The lights of heaven lack lustre in his eyes: what is a sinner accounted? Abstractly, what he urges is unquestionable truth; as a reply and application to Job, it is perverse and futile.

Job 26.

ANSWER OF JOB.

The rejoinder of Job begins with bitter sarcasm on the abundant help afforded by Bildad's curt speech, which really betrayed the inability of the friends to continue the discussion, and that judgment must go by default, on the triumphant counter-proof that in this life the righteous may suffer and the wicked prosper. He then asserts the magnificent power of God with a bold elevation far beyond Bildad, who failed to see the true question.

And Job answered and said,

How thou hast helped the powerless,

Saved the arm that is strengthless!

How thou hast counselled the unwise,

And declared wisdom in abundance!

To whom hast thou uttered words?

And whose breath came forth from thee?

The shades [Rephaim] tremble

Beneath the waters, and they that dwell there.

Sheol [is] naked before Him,

And destruction hath no covering.

He spreadeth the north over the void,

He hangeth the earth upon nothing.

He bindeth up waters in His thick clouds,

And the cloud is not rent under them.

He fasteneth the face of the throne,

He spreadeth over it His cloud.

He hath placed a bound on the face of the waters,

Up to the limits of light and darkness.

The pillars of the heavens tremble,

And are astonished at His rebuke.

By His power He stilleth the sea,

And by His understanding smiteth Rahab.

By His Spirit the heavens are brightness,

His hand pierceth the fleeing serpent.

Lo, these [are] the ends of His ways,

And what a whisper of a word we hear of Him!

And the thunder of His might who understandeth?

The irony with which Job notices the last effort of the interlocutors is not more withering than is evident the sublime description of God's glory in creation. Job begins with the, to us, invisible depths to which are consigned the gigantic forms of those who once fought against God, and are now made to tremble, though the hour of judgment be not yet come. He sees not only peace in the high places, but the dread of God piercing far beyond the earthly scenes of His government. Sheol and Anaddon stand unveiled before Him. How incomparably nobler and more accurate is the description of the world than anything in the mythology of the heathen, or their philosophy! God is spoken of as spreading the north over empty space, Himself sustaining the vault of heaven, and suspending the earth on nothing, tying up the waters in thick clouds, so that their contents should not escape till He please; while He encloses the face of the throne (the outside of the heavens towards the earth), spreading over it His clouds. Then Job glances at the waters beneath, and the horizon, where darkness meets light; but the mightiest of earth's pillars, towering on high, are made to tremble and wonder at God's rebuke, while the restless sea is stilled at His pleasure, and the proud foe is smitten by His knowledge. It is by His Spirit that the heavens are brightness, and it is His hand that woundeth the fleeing serpent, a figurative description of the constellation in the sky. Yet Job rightly feels that these are but the extremities or fringes of His ways; and if it be but a whisper that we hear, what must be the thunder of His might?

Job 27

FRESH DISCOURSE OF JOB BEGINS.

Bildad has been answered as well as Eliphaz; and now Zophar, the remaining or third censor, is silent. Not so Job; he has more to say, to which he gives a sententious form. He swears by the living God that, though he had not been vindicated as yet by Him, but, on the contrary, called still to a most bitter trial, he would never while he lived admit that the surmises against him were right, nor give up the assertion of his integrity — that they indeed were the guilty people who falsely accused him. For what is the hope of the impure (or hypocrite) when God deals with his soul? Does he delight himself in Shaddai, or call on Him at all times? They had all seen such a case, and therefore had no excuse for confounding Job's with it, and so speaking the merest trash. At any rate, as they had proved themselves incapable of a just application, he would let them know the sure end of ungodliness: calamities, without and within, for his offspring as for himself, till every trace of ill-gotten gain vanished, and death opened the inevitable doom for the man whom men, if not the wind itself, hissed out of his place, exulting over his destruction.

And Job continued to utter his parable, and said,

God [El] liveth! He hath turned aside my right,

And the Almighty hath embittered my soul;

All the while Thy breath [is] in me,

And God's spirit in my nostrils,

My lips shall not speak wickedness,

Nor my tongue utter deceit.

Abomination to me if I justify you!

Till I expire I will not part from mine integrity:

I hold to my righteousness, and will not let it go:

Of my days my heart reproacheth not.

Mine enemies be as the wicked,

And mine adversary as the unrighteous.

For what [is] the hope of the impure* that he shall gain,

When God shall draw out† his soul?

Doth God [El] hear his cry when trouble cometh on him?

Doth he delight in the Almighty? Doth he call on God at all times?

* Or hypocrite.

† lv<yE is a hard word to account for and connect with the scope. Gesenius, etc., take it as "draw out," or "unsheath" like a sword from its scabbard. Gesenius owns, however, that Schnurrer's suggestion is not to be despised, who takes it as abridged for la'Vy with compensation in the vowel lengthened for the dropped a, in the sense of "demand," as in Luke 12: 20.

I will teach you of the hand of God:

What [is] with the Almighty I hide not.

Behold, ye all of you have seen; and why this — years altogether vain?

This [is] the portion of a wicked man with God,

And the heritage of oppressors they receive from the Almighty.

If his children multiply, [it is] for the words,

And his offspring have not enough of bread;

His residue are buried in death, and their widows weep not.

If he heap up silver as dust, and prepare clothing as clay,

He prepareth, but the righteous shall put [it] on,

And the innocent shall divide the silver.

He hath built his house as a moth, and as a booth the watchman needeth.

He lieth down, but shall not be gathered;

He openeth his eyes, and he is not.

Terrors overtake him as waters, by night a tempest stealeth him away.

An east wind taketh him up, and he is gone, and it sweepeth him out of his place;

And it casteth at him, and spareth not; from its hand he would gladly flee.

It clappeth its hands at him, and hisseth him out of his place.

The opening language, differing from all that introduces Job's words hitherto, seems to imply that he paused, after his reply to Bildad, long enough to show that Zophar and the rest had nothing more to say, though no doubt as yet unconvinced. He begins again with unwonted solemnity. He appeals to the living El, though owning that He it was who turned aside His judgment, and made his soul bitter for the present, that as long as he breathed his lips should not speak wickedness, nor his tongue murmur deceit. It would be but profanation for him to allow them to be in the right; so to his dying breath he would stand to his integrity, and hold fast his righteousness, without letting it go. For indeed his conscience was good; his heart reproached none of his doings. He was conscious of nothing to account for his trials; yet thereby he had allowed already that he was not justified. But what could he think of those who availed themselves of the trials that pressed him down? He could come to no other conclusion than that, if he were innocent, they who took the place of his enemy must be regarded as the wicked party, and those who assailed him as the unrighteous. He was at least as sure as they that the hope of the hypocrite or profane must perish when God shall summon his soul, and that as God hears not his cry when the long-deferred trouble falls on him, so he neither delights in God at any time, nor calls on Him at all times. That Job had claimed for himself continual clinging to God and vindication of His honour, spite of his own unparalleled sorrows at His hand, the friends well knew; and, because they could not reconcile the two things, they had betrayed themselves into the guilt of surmising Job to be guilty.

In the latter part of the chapter Job expatiates with great force on a case which they had before their eyes no less than he, but which he must expound for them, as they had utterly failed to lay it before him. It is the end of the godless, a theme he would have avoided if his conscience were not good. They had trifled vainly with the matter. He would teach them of God's hand, and not keep back what is with Shaddai. For his children, however many, come the sword and want; they fall, unburied and unwept even of those nearest to them. His treasures go to strangers who are worthy. The house he built turns out as frail as a moth, like a shed the watchman puts up by the way. He lies down rich, to wake up to his ruin before God; and his destruction too is as sudden as overwhelming, terrors overtaking him as waters, like a whirlwind by night which snatches him up and whirls him away, spite of pitiful efforts to escape, as if it really mocked his misery and the place that once knew him.

Job 28.

The connection between this chapter and the preceding has perplexed readers and writers on the book; but, though it passes (as not infrequently do Job's discourses) into a sort of soliloquy, there seems to be an intelligible and weighty link with what went immediately before, where the miserable end of the ungodly fool is set out most vividly. This might appear an extreme case; but in truth it is the too general experience of the race, that men walk after a vain show, zealous after every other object under the sun, yea, in the bowels of the earth, and in the depths of the sea, overlooking that wisdom which consists in and is inseparable from the fear of the Lord, and that understanding which departs from evil. Such is God's saying, who knows the place of wisdom inscrutable to all others, for destruction and death can only say that they have heard its report with their ears. Not seeing the connection, the Vulgate, followed by Luther, etc., gives no expression to the particle yIK as others soften it down into a musing ejaculation, "Yes truly," "Indeed." The antithesis in any case is in verve 12, "But wisdom," etc.

For there is a vein for the silver,

And a place for the gold they refine.

Iron is taken out of earth,

And stone molten into copper.

He [man] putteth an end to darkness,

And to the end searcheth he all,

The stone of darkness and death-shade.

He breaketh a shaft away from a dweller,

Forgotten of a foot they hang suspended,

Away from men they swing:

The earth, out of it cometh bread,

And under it is turned up as it were fire.

Its stones [are] the place of the sapphires,

And nuggets of gold it* hath,

A path no bird of prey hath known,

Nor vulture's eye hath seen.

The sons of pride have not trodden it,

Nor the dark lion passed over it.

He [man] layeth his hand on flint,

He overturneth mountains by the root,

He cutteth rivers in the rocks,

And his eye seeth every precious thing.

Floods he bindeth from dripping. †

And bringeth to light what was hidden.

* Or he, that is, man.

† Literally, weeping.

But wisdom, where shall it be found?

And where this, the place of understanding?

No mortal knoweth its price,

Nor is it found in the land of the living.

The depth saith, Not in me [is] it,

And the sea saith, It [is] not with me.

Pure gold is not given for it,

Nor is silver weighed, its price.

It cannot be weighed with gem of Ophir,

With the precious onyx or the sapphire.

Gold and glass* cannot equal it,

Nor its exchange [be] a vessel of fine gold.

Coral or pearl is not to be mentioned.

And the acquisition of wisdom [is] above rubies,

The topaz of Cush doth not match it,

With the clear gem it is not weighed.

* Pareau, who has written elaborately on this chapter (De Immortalitatis ac Vitae Futurae Notitiis ab antiquissimo Jobi Scriptore adhibitis), understands this to be vitrum auratum, or vitrum auro ornatum, a combination which seems to have been highly prized of old, but unknown to moderns, like some few other of their rarities.

And wisdom, whence cometh it,

And where this, the place of understanding?

And further it is hidden from the eyes of all living,

And it is concealed from the birds of the heavens,

Destruction and Death have said,

With our ears we have heard its report.

God understandeth its way, and He knoweth its place.

For He looketh to the ends of the earth,

He seeth under the whole heaven.

In making to wind its weight,

And meting out the waters by measure,

In making a law for the rain,

And a way for the lightning of the thunder,

Then He saw and declared it,

He established and also searched it out;

And unto man He said,

Behold, the fear of the Lord, that [is] wisdom,

And to depart from evil understanding.

It is impossible to overlook the comprehensive grasp of nature, and even art, here surveyed, especially as the passage stands correctly rendered in verses 4-11, where even the Authorised Version fails in duly presenting particular phrases as well as the connection. Both are given more accurately, I believe, in the version before the reader, and in general by those who have translated during the last century and more, when attention was drawn by A. Schultens to the allusion made to mining operations, misunderstood in earlier days.

Job then speaks of the realm of nature searched out with the keenest avidity by man, who familiarises himself with the vein or mine where silver lies, as he takes care to refine the gold he discovers not so disposed. So too with iron and copper ore molten for use. He knows how to pursue his way spite of darkness, overcome with artificial light, no matter what the danger, learnt every now and then at cost of life. We see described the shaft formed far away from human dwelling, and means used to convey men where none could walk, suspended by ropes, it would seem, and swinging to and fro. We see not only the earth cultivated on its surface, but means of fuel found beneath its stones, the place of the sapphire and nuggets of gold. Into such depths, ransacked for its hidden treasure, no bird has penetrated, nor vulture's eye seen a path; not the boldest of beasts has trodden there, not even the dark or fierce lion has passed over it. Man's daring resources, with covetousness behind, conquer all difficulties. The hard flint yields to his hand, and mountains he overturns by the root if they stand in his way, as he cuts rivers in the rocks, to reach the precious things his eye discerns. Nor is it only letting the waters off in suited channels, but he binds floods from oozing and making their way through, so as the better to bring to light what lay concealed.

But if such is man's successful pursuit of the least accessible objects in the bowels of the earth, where shall wisdom be found? and where the place of understanding? And it is the harder to find, as no mortal knows its price, and in fact it is not found in the land of the living. The depth disowns its presence, the sea yet more emphatically. Vain is the hope of adequate exchange; gold or silver is weighed in vain; nor gem of Ophir, nor onyx, nor sapphire, nor golden glass, nor work of art in gold, nor coral or pearl, nor topaz, nor jewel of clearest lustre. Again, then whence comes wisdom? and where the place of understanding? But if besides it be hidden from the eyes of all living, and concealed from the birds of the heavens; if destruction and death can only say that they have heard its report, God understands its way and He knows its place. The universe in no degree distracts Him: He looks to the ends of the earth, He sees not only in but under the whole heaven. Nothing is too ethereal or too vast for His ken and sway. In appointing to the winds its weight (surely a remarkable thought and word for these days), and meting out the waters by measure, in controlling the rain and the lightning, He none the less laid down the foundation of all righteousness, and this for favoured man on earth to hear. It is to give God His rights. Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. It is to be subject morally to God as Master, fearing Him and departing from evil — the true wisdom and understanding of man.

Job 29.

A fresh discourse of Job here begins, and it is his final one, which naturally parts into the three chapters which follow, each presenting a distinct portion, and the whole a very complete summary of the case, as it now presented itself to the sufferer's spirit. He takes a retrospective glance at his past life, when divine favour lavished on him every enjoyment that an upright soul could desire on earth, and this in the relief of the needy and distressed, quite as much as in the universal honour of those that knew him. Then in Job 30 he contrasts his actual circumstances of degradation, an object of scorn and insult to the lowest, even of the young, and this without the smallest comfort within, yea, the bitterest dregs of his cup lying in the fact that he cried unheard to God who indeed with strong hand was putting him down, as surely as He had once blessed and exalted him; so that he could only surrender himself to hopeless sorrow as regards this life. Yet does he, in Job 31, with the utmost detail and solemnity repudiate all consciousness of secret iniquity, whether wandering in lust, or in any stain on domestic propriety, either in public or in religious life, so as not only to imprecate judgments if there was hidden evil, but to speak with unbecoming boldness in the presence of God, who however well knew that His poor servant was far more distant from hypocrisy than his friends that suspected him. Thus runs the first of these sections.

And Job continued to utter his parable and said,

Who giveth me like the months of old,*

Like the days when God guarded me,

When His lamp, it shone over my head —

By His light I walked [through] darkness;

As I was in the days of the harvest

When God's familiarity† [was] over my tent;

While the Almighty [was] still with me,

My young ones around me;

When I washed my steps in cream,

And the rock alongside me [poured] rivers of oil;

When I went out to the gate by the city,‡

In the open place I established my seat;

Youths saw me and hid themselves

And the aged rose — stood up,

Princes refrained from words

And laid the hand on their mouth,

The voice of nobles was arrested,

And their tongue cleaved to their palate.

* That is, O that I were as in, etc.

† Or, counsel

‡ The question is between Job's own door, or the gate of the city, where deliberations and justice were sought, which Job attended from the country.

For the ear heard and praised me,

And an eye saw and testified to me.

For I delivered the poor that cried,

And the fatherless that had no helper.

The blessing of the perishing came on me,

And the heart of the widow I made sing.

Righteousness I put on, and it put me on,

As a robe and a diadem mine equity.

I was eyes to the blind, and feet [was] I to the lame,

A father to the needy, and the cause I knew not I searched.

And I broke the jaw of the wicked,

And flung the prey out of his teeth.

And I said, With my nest I shall expire,

And as sand* shall multiply my days.

My root is open toward the waters,

And dew lodgeth all night on my branches.

Mine honour remaineth fresh with me,

And my bow is renewed in my hand.

They hearken to me, they wait, and are silent for my counsel.

After my word they repeat not,

And my discourse droppeth on them,

And they wait for me as rain,

And their mouth they open wide [as] for the latter rain.

I laugh on them when they have no confidence,†

And the light of my face they cannot cast down.

I choose their way for them, and sit head,

And dwelt as king in the troop, the comforter of mourners.

* l/t is taken by the Sept. and Vulgate, etc., as "the palm" or sand-tree, usually called rm:T: from its towering straightness.

And this sense would fall in with the context excellently. But the Jewish Rabbinical commentators, following the Talmud, and followed by Ewald, Rosenmüller, Dillmann, Delitzsch, etc., regard it as "the phoenix." Bochart (Hieroz. 819) reminds us that so some of the fathers took the foi'nix of Psalm 92: 13, as a testimony to resurrection. It is needless to argue against the reference to this fabulous bird, which suits the context as badly as it does in itself. For the common view see Psalm 139, Habakkuk 1: 9 where the sea or shore is not added; and here it was the less necessary, as the sand of the desert is no less countless: so in Targ., Syr., Arm.; so Luther, Trem. and Jun.; so even Gesenius, Umbreit, and Renan, not to speak of orthodox scholars in general.

† This is generally taken to mean that, if Job laid aside his dignified gravity, so far as to smile on them, they could scarcely believe in his paying them such notice. But the sense seems given correctly in the text, and more agreeably to the connection. It has been also suggested to understand it as intimating that they would not believe that Job would laugh at them, nor cause to fall the light, or dignified cheerfulness of his face. Mr. Carey considers Wnymay to mean "they presume" (literally, trust), and the sense to be that, spite of his graciousness, they do not carelessly provoke or take advantage.

Some of the finest compositions of genius in ancient and in modern times embody a similar retrospect, out of the depths of present misery, on past prosperity and honour; but, touching as they may be, they fall as far short of that which has just come before us, as the character of an Oedipus or a Lear is inferior to this holy man of old. None need travel out of scripture — I do not say for truth, found nowhere else, but — for the most admirable and affecting picture of reverses, borne patiently, though not perfectly, till He came whose alone it was to sum up all, divine and human, unalloyed and unconfounded in His own person. Immeasurably far below Him was Job, yet as far above the favourite sufferers of dramatists and other poets as faith is beyond unbelief. Nor is it only on the human side that we see the gulf that separates the inspired book from the best writings of men, but yet more on the divine, where no vengeful being looms behind to take a spiteful pleasure in blighting at length man's earthly happiness. There is indeed such a being, yet a creature of vast but limited capacity of malicious power, whose defeat is here revealed for our comfort; and yet more fully the delight of God in the final joy and blessing of those who honour Him with subjection of heart and word and ways, and this even on earth before men, as it will be on the largest scale when the Lord appears in His kingdom.

Job then sets before us a beautiful account of his previous life, when God shone on the days and months as they glided by, His lamp above his head, His light enabling him to walk through darkness. Especially does he recall the days of his harvest, of maturity rather than youth, when he enjoyed the familiar presence and counsel of Eloah over his tent life, and beneath the shadow of Shaddai, his young surrounding him, and the proverbial blessings of earth beyond measure abundant and accessible. Nor did honour fail outside his own domains; for if he went from [or to] the gate up to the city, and took his seat in the broadway or market, youths hid themselves in awe and the grey-headed rose standing up till he seated himself. Leading men or rulers abstained from speech and imposed on themselves respectful silence; those nobles or men of mark whose voices were wont to be heard, were hushed with tongue cleaving to the palate; so great the reverence that greeted Job's presence in their midst, with an influence all the more because it was unofficial.

Other testimony too did not fail: what distress had ever sought his help in vain? What tale of woe been slighted? What sight of wretchedness forgotten? And those relieved did not see or hear their benefactor unmoved, if his left hand knew not what his right had done. God does not let die the memory of unselfish goodness; and the poor can render as true a witness to loving-kindness, as the rich to a greatness beyond their own. And was not Job the deliverer of the poor, the orphan, the perishing, and the widow? Indeed this field of his beneficent, ay and righteous, activity was large. As he put on justice, so did it fit Job, and judgment became him like mantle and turban. Eyes was he to him that had none, and feet to the lame, and to the needy a father, refusing no pains to search out a cause unknown; nor was his just zeal less to be dreaded by evil-doers — so would he break the tusks of bad men, and pluck the prey from their teeth.

Assuredly, if ever mortal was entitled to look for a tranquil future from God and before men, it was the man of Uz. And he did say, "In [or with] my nest shall I expire and like the sand [or palm], multiply my days, my root open to the water, and the dew all night on my branch, my glory remaining with me, and my bow renewed in my hand." For how could he ignore the weight attached to his words, the waiting and silence for it; the absence of rejoinder; the welcome reception of it, as thirsty land waits for rain, with open mouth as for the latter rain? His laugh was suited to dispel distrust, instead of their despondency darkening the light of his countenance. In short Job was their cherished counsellor in difficulty, sat as chief, dwelt like a king in the army or troop, and really was one that comforted the mourners. Such without a break had been his life of yore.

Job 30.

Now Job sets forth the misery and degradation to which he had been suddenly reduced. And, first, he dwells on the disdain which was his portion, not from the high and haughty, but from the most wretched and despicable of men. None was so low that he could not regard Job with derision and scorn. It would be hard to find such a picture of utter baseness in the habits of men; yet was there no expression of malicious contempt which he had not to endure from these loathsome objects, who set on him, not only with their vulgar ribaldry, but with the coarsest of practical jokes and rude indecorums, which utterly unnerved him. But then a deeper and more constant sorrow oppressed him, for he could not shut out from himself the harrowing conviction that his ceaseless sufferings in the body were from the hand of God, from whom he might have looked for compassion. Whereas now he could not but abandon all hope of relief or deliverance from above, any more than of the commonest sympathy from men ordinarily quick enough to feel for the misery of their fellows.

And now at me they laugh, younger in days than I,

Whose fathers I had disdained to set with the dogs of my flock!

Even the strength of their hands, what [was] it to me?

In them the prime was lost through want and hunger,

Who yesterday were gnawing the desert, the waste, and the wild,

Plucking saltwort in the jungles, roots of broom their food.

At them, driven out of the midst, they hooted, as [at] a thief,

To dwell in the horror of glens, dens of the earth, and rocks.

Among the bushes they brayed, under the nettles huddled,

Sons of folly, sons of no-name, who were whipped out of the land.

And now I am become their song, and I am their bye-word;

Abhorring me, they get far from me,

And even withhold not spittle from my face.

For He hath loosed my cord, and humbled me,

And they have cast away the bridle before my face.

On the right riseth up a brood; they push aside my feet,

And cast up against me their destructive ways;

They tear up my path, helping on my downfall;

They have no helper; they come as [through] a wide breach,

Under the ruin they roll onward.

Terrors turn on me; they pursue like a storm my dignity,

And my prosperity like a cloud is gone.

And now my soul poureth itself out upon me;

Days of suffering hold me fast;

The night pierceth my bones, and my gnawers rest not.

With great violence is my clothing changed;

It girdeth me as the collar of my vest.

He hath cast me into the mire, and I am become as dust and ashes.

I cry to Thee, but Thou dost not answer me;

I stand, and Thou dost look fixedly at me.

Thou art changed to a cruel one towards me,

With the strength of Thy hand Thou warrest against me.

Raising me on the wind, Thou makest me borne off,

And in my very substance* dissolvest me.

And I know Thou art bringing me to death,

And to the house of assembly for all living.

* After the Kethib many, as Ewald, Delitzsch, etc., read h:WVut], tempest or crash of the storm. Gesenius, etc., read, h/v't], "Thou terrifiest me" or terrifying. The Keri hy:viTu is followed in the Authorised Version, and here.

Surely there is no prayer when He putteth forth the hand,

Though they cry out, in His destroying.

For have I not wept over one whose day is hard?

Was [not] my soul sad over the needy?

Yet when I looked for good, evil came,

And when I waited for light, darkness came.

My bowels are made to boil, and are not silent;

Days of affliction have overtaken me.

I am going as blackened without the sun;

I stand up in the assembly, I cry out.

Of jackals am I become brother, and companion of ostriches.

My skin off me is black, and my bones are burned with heat,

And my harp is [turned] to wailing, and my pipe to the voice of weepers.

The acute feelings of the eastern grandee come out vividly in this resumption of complaint. His sensitiveness was in no way impaired by his astonishing reverses, and his deep and varied sufferings, but, on the contrary, as one might expect, quickened thereby to the highest degree. Thus he does not merely speak of the cruel age of mockery he had to endure from a crew of youths, incapable of appreciating worth, or of feeling for others in trouble, but breaking forth into shameless mirth over his unparalleled misery. He looks at the antecedents and belongings of those his juniors, who spared no unseasonable and unfeeling jibe that could wound to the quick, and cannot but express the reflection that he would have disdained to rank even their fathers with the dogs of his flock. Even for physical strength they were worthless, their prime being perished through want and hunger. What else could be expected from such as had been till now gnawing what they could find in the desert? and this not where bright spots smiled, but where was unrelieved waste and wild, plucking saltwort, when they could find it, in the jungles, and finding food, wretched as it was, in roots of broom or juniper. How sad to think of such degradation for members of the human race even in those early days! Such social outcasts, with whom we commonly connect the overthronged dens of infamy and crime in some great city, were not wanting then behind the scenes of desert life. At them, says Job, driven out of the midst, men hooted as at a thief, compelled to find a dwelling in horrible glens, in dens of the earth, and in hollow rocks. Among the bushes they could hardly be said to speak, but brayed; he adds, under the nettles they herded, after some beastly sort, sons of folly, and too obscure for a name, notorious only for vice and its surrounding punishment.

And now Job was become their song and their bye-word. Even such as those, wretched troglodytes if not worse from their origin, dared to turn him into merriment and spiteful outrage. In their abhorrence they would retire far away, or, if they drew near, it was to pour on him the lowest mark of ignominious contempt. But Job could see that God's hand was behind all the humiliation to which he was subjected. The Keri gives "my," that is, Job's, cord; the Kethib, "His," that is, God's, which Ewald interprets as a bow-string, Conant as a rein. The sense seems to be the letting loose of trouble and persecutions. They took their stand as bearing witness against the sufferer on the right (see Ps. 109: 6; Zech. 3: 1), as has been noticed by others. Thus was he deprived of firm ground to stand on; so that he could only compare himself to some place exposed to all the ways and means of a siege and assault, the tenor of his life being violently broken up, and they needing no help who helped to precipitate his ruin. For they poured in as through a wide breach, rolling onward under the crash of ruin; while a crowd of terrors turned on him, each chasing his dignity away like a hurricane, and his prosperity vanishing like vapour.

Hence he was utterly unnerved, and his soul dissolved, as it were, in sorrow, as days of suffering held him fast; and the night, which ordinarily affords a respite to the most wretched, aggravated his misery to the piercing of his bones, as if they were picked out from him, and the gnawers of his flesh not only began their work before the time, but this sleeplessly. Such was the condition of his body, that it was only by the utmost violence his clothing could be changed; it surrounded him as tightly as the collar of a close-fitting vest. What could he feel but that God had cast him into the mire of abasement, so as to become like dust and ashes? Job crying to Him, and He not answering; Job standing, and He gazing fixedly at him! for there seems no warrant for transporting the negative into the later clause. Job did not doubt God's contemplating all, which made His non-intervention the keener pang; and he ventured to say that He who had erst blessed him was now changing Himself into a being cruel toward him, and making war on him with all His might, raising him up in a storm-car, and causing him to be borne away only the more thoroughly to dissolve his very being. So that he knew it was God bringing him to death, and to the house where living men assemble at last.

Lastly, Job contrasts his own misery, thus without a hearing or alleviation from above, with his tenderness towards incomparably less troubles among his fellows; whereas, when he now cried, worse followed. Yet what could exceed his inward feeling, or what the effect outwardly on his person, and this, not by natural or external causes, but by unheard-of blows and consuming disease, and by soul-exercises worse than all? He had even cried out among men, and not to God only, and this so dolefully as to set him with brutes and birds notorious for their yells and screeches.

Such is the central part of what Job here pours forth, more like a soliloquy than a reply to the already silenced. It is an expression of gloom the deepest, because of the bright past he had enjoyed by God's favour, which had too much usurped the place of God Himself before his soul; and it is immediately followed by a most minute and energetic repudiation of such sins as might have been and were conceived to be the secret cause of his sudden and complete downfall from the highest prosperity to the depths of misery. No solution of the riddle as yet appears. On the contrary the difficulty thickens, and God is yet more hidden, the more that the circumstances of the past and the present are dwelt on, with a conscience on which no evil lay. For all this is but self, not God; and we must humble ourselves under His mighty hand, if we would be exalted in due time. It is not self-defence however true which wins the blessing, any more than repining or wounded feeling, but justifying God and learning his own vileness in His presence, as we shall see.

Job 31.

Here, as the conclusion of his last discourse, Job makes the most solemn and complete protestation of his innocence; not of course denying what he had already owned of man's condition — of his own among the rest, but absolutely repudiating the thought of grievous wickedness concealed under a fair exterior, with which God could be now waging war, as his friends had surmised. In personal purity — and this again as a married man, in his behaviour toward his domestics, in his remembrance of the poor and exposed, in his abhorrence of idolatry and avarice, in his cultivation of generous and hospitable ways, in his hatred of hypocrisy, he prays that, if false, he may be put to utter shame, appeals to the Almighty for an answer, and avers his willingness to endure the closest scrutiny, where no evil can be cloaked or tolerated; nay, more, he imprecates a curse on himself from His hand, that, if it can tell of fraud or violence, baneful weeds and thorns may take the place of wheat or barley.

I have presented a covenant to mine eyes,

And how should I think on a maiden?

And what [would be] the portion of Eloah from above,

And inheritance of Shaddai from on high?

[Is there] not destruction to the wicked,

And a strange [dream] to the workers of iniquity?

Doth not He see my ways, and count all my steps?

If I walked with falsehood, and my foot hasted to deceit,

(Let Him weigh me in a balance of justice,

And let Eloah know mine integrity,)

If my step turned aside from the way,

And my heart walked after mine eyes,

And a blot cleaved to my hands,

Let me sow, and another eat, and my produce be uprooted.

If my heart was enticed about a woman,

And I laid wait at my neighbour's door,

Let my wife grind for another, and others bow down on her.

For this [is] an infamy, and that a crime for a judge.

For a fire it [is], it consumeth to destruction,

And it would uproot all my increase.

If I despised the right of my bondman

Or of my bondmaid, in their contending with me,

What then shall I do when God [El] ariseth?

And when He visiteth, what shall I answer Him?

In the belly did not He that made me make him?

And did not One fashion us in the womb?

If I kept back the poor from [their] desire,

And the eyes of the widow made to pine,

Or ate my morsel by myself,

And the orphan had not eaten of it

(For from my path I brought him up as a father,

And her I guided from my mother's womb);

If I saw [any] perishing without clothing,

And the needy without covering;

If his loins blessed me not,

And he were not warmed with the fleece of my sheep;

If I shook my hand over the orphan,

When I saw my help in the gate;

Let my shoulder fall from the blade,

And mine arm be broken from the bone.

For the destruction of God [El] was a terror to me,

And before His majesty I was powerless.

If I made gold my confidence,

And to the pure gold said, My trust;

If I rejoiced because my weal [was] great,

And because my hand found much;

If I saw the light when it shineth

And the moon walking splendidly,

And my heart was secretly enticed

And my hand kissed my mouth

(And this were a crime for judges,

For to God (El) above I had lied);

If I rejoiced over the ruin of my hater,

And got uplifted when evil found him; —

Yea, I suffered not my palate to sin

By asking that his soul might be under a curse;

If the men of my tent said not,

Who giveth one not satisfied with his flesh?

The stranger passed not the night in the street;

I opened my doors to the traveller;

If I, like Adam, covered my transgressions,

Hiding in my bosom mine iniquity,

Because I feared the great multitude,

And the contempt of families terrified me,

So that I am silent, I go not out of the door.

O that One would hear me! Lo, my sign.

Let Shaddai answer me,

And mine adversary with the charge:

Would I not carry it on my shoulder?

I would bind it as crowns on me.

The number of my steps I would tell Him,

As a prince would I go near to Him.

If my land cry out against me, and its furrows weep together,

If its strength I consumed without wrong,

And caused the soul of its owners to expire,

Instead of wheat let thorns come up,

And weeds instead of barley.

The words of Job are ended.

Deeply interesting and instructive is this closing burst of indignant self-defence on Job's part. Valuable as the law might be — for surely God does nothing in vain — we can see how high was the moral standard for the soul and for the walk of godly men outside Israel, before the legislation from Sinai, as appears in the patriarchs of Genesis. Nor is it only in matters of right and wrong, of which the conscience could judge with more or less precision, according to the amount of light possessed; but we see the effect, in the soul and its affections and judgments, of divine revelation. God had spoken words, and had wrought too in solemn ways with men individually and universally, in grace and in judgment, long before He had inspired men to write His mind by divine power. And faith received His word, and pondered on His dealings, to rich profit, before scripture; though scripture, when it was vouchsafed, added much to the blessing, and increased the responsibility, of those who possessed it, and alas! of all who despise it.

For it is an immense favour to have God's words in a permanent as well as perfect form, so communicating His mind, whether about Himself and His ways, or about man and man's ways: how much more when He spoke ejn UiJw'/, not by servants, but in His Son, by whom He wrought eternal redemption! On this, however, we dwell not now, but weigh what God gives us of those early days, where we see, as here, how the Holy Spirit, spite of scanty revelation, enabled saints, like Job, to feel so becomingly as to God, no less than in their ordinary walk of every day. But let us remember that the same faith which turned the little then to such admirable account will not be satisfied now without a deep and growing entrance into all the written word, and a hearty fellowship with Christ in all of joy or sorrow that His name entails on us, whether we think of our being in Him above, or of His being in us here below. Grace never enfeebles the sense of what is due to God's nature or authority, but, on the contrary, strengthens him who knows it by faith to walk, and worship, and testify accordingly. Knowledge or privilege, however precious intrinsically, is to us worse than useless, if we love not the good and hate the evil, as He judges each. And now our responsibility is measured by the fullest light and the nearest relationship; for Christ is revealed, and the Holy Ghost given, and we are His children by that Spirit, crying Abba, Father.

Law, as the apostle teaches us, came in by the bye (pareish'lqen), not as a rule of life, as men perversely imagine, but rather of death and condemnation. (See 2 Cor. 3) Christ is really that rule — Christ as revealed in the word of God as a whole, and applied by the Spirit. Law came in parenthetically that the offence might abound, the power of sin, not of holiness, as grace is, the exact counterpart of law. Hence we see right ways and holy thoughts before the law; as we are called so much the more, that sin should not have dominion over us, because we are not under law but under grace. We have died with Christ to law as distinctly and absolutely as to sin: such is the teaching of the Holy Ghost in Romans 6 - 8, where it is a question of life as the ground for holy walk, not of blood as for the remission of sins. Would that God's children cast their theological idols to the moles and to the bats, and sought to know and enjoy better the liberty wherewith Christ sets free! Let them be assured that as they would be all the gainers in solid peace, so His name would have glory in their exceeding and abounding in love toward one another, and toward all, to the confirming of their hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all His saints.

To return, then, Job formally and minutely tests himself by a very comprehensive bill of delinquency, and this toward God as well as man, by failure in good as well as by self-gratification or other sins. We may be assured that not one of the friends who virtually arraigned him could have afforded to try himself as Job proceeds to do here. He judges unclean lusts as well as actions; and this in the fear of Him who had power to cast soul and body into hell — Him who meanwhile took cognisance of all his steps. Vanity or falsehood, too, was just as far from Job's spirit and ways as impurity. Whatever men might think who drew conclusions from appearances, he could ask God to weigh him in a just balance, whether he had resorted to deceit, or turned aside from the way, and if so, that another should reap the results of his labour, and that retribution, even as to his own wife, should follow any such consuming evil on his part. Most touchingly does he show that, if in an exalted position, his heart never forgot that his servants were of the same race, of the same human family as himself, to the exclusion of unfeeling personal pride. Nor was it merely a strong sense of relationship within the household, for his compassion ever went out to suffering humanity — the widow and the fatherless, the needy and the naked — and this not casually, but with constant and unwearied care as a father, and with vigilance against taking the least advantage through influence with others: so powerfully, he could say, had the fear of God, and his indignant vindication of all such acted within him, as to render that hardness a total stranger to his heart. And trust in gold, the covetousness which the New Testament calls idolatry, was as abhorrent to his spirit as the giving to the highest orbs of creation the glory due to God alone; which iniquity would seem to have been in those patriarchal days as distinctly punishable before the judge, as the insidious corruptors of domestic sanctity. (Compare vers. 9-11 with vers. 26-28)

Further, he most solemnly abjures all joy over an enemy's calamity, though he had not in the most indirect way asked it; and he could appeal to those most familiar with the habits of his life, whether a single soul had ever gone from him discontented with his fare, or even a stranger near him was left shelterless; and he could absolutely deny the tendency to conceal evil, which we have all derived from our first father, uninfluenced by the fear of man which is its habitual motive.

Finally, he again renews his desire for the Almighty Himself to answer, this being his affidavit, as we say, with his mark or signature, as he earnestly wishes the counter-statement in the case, which, far from dreading, he longs for, and declares he would wreathe it round his head like chaplets of honour, and, far from hiding, tell all out, as he drew near like a prince, instead of a conscience-stricken coward. No violence nor fraud lay within; not a field could cry against Job, nor its furrows weep together, as the ground did where Abel fell, as many a plot has since testified against kings and queens, down to the basest of men, throughout this world's sad history. But he asks that, if any wrong had sullied his life, even in such transactions as these, thorns and darnel might curse his toils, instead of the wheat or barley he had sown.

The friends were wholly wrong, unjustifiable, and uncharitable; what Job says was true, but he knows not yet all the truth about himself, as none could of God, till He came who is the Truth, and proved it in grace to the uttermost in His cross. But Job was occupied and satisfied with himself. From this God would deliver him, and bless him thus more than ever. No flesh shall glory in His presence; and this Job must learn — to glory only in Him. We shall see in the sequel how he was taught it, humbly and graciously. But Job ended his words before it was even begun.

Job 32, 33.

A new, and hitherto unnoticed, person joins the great debate, now that even Job is silent. It is not that he only just enters the scene, for he soon gives the fullest proof that one present had listened most attentively to all that had been urged, and very especially to his arguments who had stopped the mouths of those that misjudged him. He is careful to apologise for his own intervention, and would evidently have preferred to listen, if any one older than himself had produced matter relevant to the question, and adequate to expose the not infrequent occasions in which the sufferer had been provoked into impropriety. There is no lack of moral courage or of force in dealing with Job's actual words and line of thought. Whilst he avoids insinuating evil of which none knew, he does not spare where there was too high a thought of self, or a lack of reverence toward God, in one under His correcting hand. He has juster thoughts as to the divine discipline of the soul than any one of the interlocutors, not excepting Job himself, who had not yet been brought down to the true place of nothingness before God. The introduction and first discourse of Elihu go down to the end of Job 33.

Job 32.

And these three men ceased answering Job, because he [was] righteous in his own eyes. And the anger of Elihu, son of Barachel the Buzite, of the family of Ram, burned: against Job his anger burned, because of his justifying himself rather than God; and against his three friends his anger burned, because they found no answer, yet condemned Job. And Elihu had waited for Job in words [that is, till Job had spoken], because they [were] older than he in days; and Elihu saw that [there was] no answer in the mouth of the three men, and his anger burned. And Elihu, son of Barachel the Buzite, answered and said,

I [am] young in days, and ye [are] aged:

Therefore I did shrink,

And feared to show you mine opinion.

I said, Let days speak, and the multitude of years teach wisdom.

Surely the spirit [it is] in mortal man,

And the breath of Shaddai giveth them wit.

Not the great [in years] are wise,

Nor do the aged understand judgment.

Therefore I say, Hearken to me;

I will declare my knowledge, even I,

Lo! I have waited for your words,

I gave ear to your reasons,

Until ye might search out replies,

And to you I gave attention;

And, behold, there is none that refuteth Job,

That among you answereth his sayings,

Lest ye should say, We have found wisdom.

God [El] shall drive him away, not man.

But at me he directed no word,

And with your words I answer him not.

They broke down, they answer not again,

Words are fled away from them;

And I waited, but they did not speak,

For they ceased, they answered no more.

I also will answer my part,

I also will declare mine opinion.

For I am full of words;

The spirit of my inwards constraineth me.

Behold, my inwards [are] like wine not opened,

Like fresh wine-skins it is working.

I will speak, that I may be refreshed,

I will open my lips, and answer.

Let me not, I pray you, accept any one's face.

Neither to man will I give flattering titles.

For I know not to give flattering titles;

[Else] my Maker would soon take me away.

Job 33.

Notwithstanding, Job, I pray thee, hear my speech,

And hearken to my every word.

Behold, I pray thee, I opened my mouth,

My tongue speaketh in my palate.

My words [shall be] the uprightness of my heart,

And my knowledge shall my lips utter purely.

The Spirit of God [El] hath made me,

And the breath of Shaddai gave me life.

If thou canst, answer me;

Draw up before me, take thy stand.

Lo! I am God's [El], as thou;

Out of clay was I also formed.

Behold, my terror will not affright thee,

And my hand shall not be heavy on thee.

Surely thou hast said in mine ears,

And I heard the voice of the words:

I am pure, without transgression,

I [am] clean, and have no iniquity:

Lo! He findeth hostilities against me,

He counteth me as His enemy;

He putteth my feet into the stocks;

He watcheth all my ways.

Behold, in this thou art not right, I answer thee;

For God [Eloah] is greater than a mortal.

Why hast thou contended against Him?

For He answereth not of all His matters.

When God [El] speaketh once, and twice, —

[Man] regardeth it not —

In a dream, in a vision of the night,

When deep sleep falleth on mortals,

In slumberings on the bed;

Then He openeth the ear of mortals,

And sealeth up their instruction,

To withdraw man [from] doing;

And pride from man he concealeth.

He keepeth back his soul from corruption,

And his life from passing away by the dart.

He is also chastised with pains on his bed,

And the strife of his bones [is] lasting.

And his life loatheth bread,

And his soul meat of desire.

His flesh wasteth out of sight,

And his bones that were not seen stand out,

And his soul draweth near to corruption,

And his life to the destroyers.

If there be by him a messenger,

An interpreter, one of a thousand,

To declare to man His uprightness;

And He is gracious to him, and saith,

Deliver him from going down to corruption:

I have found a ransom.

His flesh [is] fresher than childhood,

He returneth to the days of his youth.

He supplicateth [Eloah] God,

And He accepteth him.

And he shall see His face with rejoicing,

And He requiteth to mortal man His righteousness.

He singeth before mortals, and saith,

I sinned and perverted right, and it satisfied me not.

He ransomed my soul from passing to corruption,

And my life looketh on the light.

Lo! all these worketh God [El] twice, thrice, with man,

To bring back his soul from corruption,

That he may be enlightened with the light of life.

Attend, O Job, hearken to me;

Be silent, and I shall speak.

If thou hast words, answer me —

Speak, for I have a desire to justify thee.

If not, hearken thou unto me;

Keep silence, and I will teach thee wisdom.

Jerome, or the pseudo-Jerome (Opera, ed. Vall. iii., App. 895 et seqq.), seems to have led the way in attacking the new speaker, as others followed, including the venerable Bede, who confounded him with Balaam; a Jewish writer dared to count him Satan in disguise; whilst too many to name, Protestants and Catholics down to our own time, held a view of him only less disparaging. But those who weigh far more in godliness and discernment see in him one who brings a juster and more comprehensive appraisal of Job and his friends, and the first real insight, displayed throughout the book, into the place and aim of discipline through suffering.

The opening verses of Job 32 show the deep emotion and displeasure of Elihu at the unsatisfactory issue of the discussion, unprofitable to man, and not to the honour of God; whereas, comparatively young as he was, he could not but feel a burning desire for the reproof of what was rash and wrong on man's part, and for the vindication of God's character and glory. But if Elihu feels reluctantly forced to speak in presence of men from whom he would gladly have learnt, if they could have taught, the mind of God, he is careful to stand only for what comes from God. He is taught, as never before, how spiritual wisdom is of God's Spirit, not of man's age. It is the very reverse of self-confidence or vain-glory, though out of the abundance of his heart his mouth speaks.

On what other ground could a younger speak, and speak in terms corrective of all who had gone before? His silence, sustained till even Job had no more to say, broken when Job, no less than his friends, could not but feel that the riddle was as yet unexplained, is the strongest proof how little he deserves censure as bold, forward, officious, conceited, arrogant, boastful, and I know not what more; while the scope of his remarks exposes the folly of those philosophising dreamers who brand him as an aimless and unanswered talker left in the shade that he merited. One can only reply that all men have not faith, and that such as thus judge of scripture manifest a mind void of discernment, and scarce anywhere more than in a verdict like this on Elihu. He certainly sets in the most vivid light the total failure of those who had condemned Job without confuting him, and not without insinuations which condemned themselves. He feels that, as being unassailed by the sufferer, and in no way sharing their uncharitableness, he is in a position to lay bare not a little that was uncomely and presumptuous. He was amazed at the total rout of the friends, when he could not but own how much was in his heart claiming utterance irrepressibly, without respect of persons, and in the fear of God.

But he addresses himself, above all, to Job, to whom he was about to speak with all possible candour. He did not set himself up unbecomingly, speaking of what he could not know, but as man to man, wholly dependent on God. He did not judge, but would fain appeal to him, and plead with him, as belonging to God, just like himself, and as he, a fellow-creature made of clay, so that awe had no place, but weight of truth only. (Compare Job 13: 21) For this already had Job expressed the longing desire, even though he had too boldly declared his readiness to litigate with Him who is over all. In disputing God's dealings with him, in asserting his own purity, without aught amiss, in imputing ungracious, capricious, arbitrary ways to God, Job had evidently put himself in the wrong. It is enough to answer that God is greater than weak man, and is necessarily sovereign, giving none account of His matters. Yet He speaks to man, slow to hear His voice, in dreams and visions of the night, to open the ear, and seal instruction, so as to restrain man from activity and pride: also by chastenings of bodily sickness and pain, for the awakening of the soul, when all else becomes distasteful. But most fully does He use a messenger, as interpreting his mind, however rarely found, to let man see his uprightness, as well as how gracious He is, in delivering from what is incomparably worse, by virtue of what He had ever before Him (Rom. 3: 25), when the guilty one (now won to God) returns to more than wonted health, enjoys lowly happy intercourse with Him, and gives to his fellows a testimony, humbling but bright, of the undeserved mercy that delivers.

Such are the ways frequent with God, by dreams, chastenings, and messengers, to arouse man to a due sense of himself before God, and thereby rescue him from corruption, that he may be enlightened with the light of life. It is intelligible that men, no matter how erudite or superstitious, who knew not the gospel nor even the Spirit's application of the law to their own condition, should overlook the value of this wonderful appeal from Elihu, himself doing the part of the interpreter with Job, the appeal of a man's heart purified by faith to unfeigned love, and filled with the sense of God's goodness, rich in resources to arrest the self-willed madness of the race. The everlasting gospel had its witness in Elihu, as surely as Noah preached righteousness to the ungodly antediluvians, whose judgment of old was not idle, nor did their destruction slumber. Mark the personal earnestness of the man, equally ready to listen as to speak, if by any means the soul should be won to a better appreciation of God, and therefore importunate in repeated calls, which weary all who share not the like love of souls for the Lord's sake. He was only the truer and more effective also, because he never dreams of sparing sin, even in word or thought, and was quick to feel for His honour who is the spring of all that is good. Not one of the disputants shows such a reckoning on grace in God as this young and valiant champion of the truth.

Job 34.

The second discourse of Elihu has for its scope to prove that the divine equity in government is in no way to be doubted, and that Job, who did venture to impeach it, is himself deserving of grave censure, as giving countenance, in thought and word, to the evil and scornful. God, sovereign in Himself, cannot err in His ways, but is necessarily righteous. So Abraham reasoned in Genesis 18: 25; so all men, unless their mind and conscience be defiled. Impossible to conceive of injustice in the Almighty. His servants may fail — never the Fountain of all good. And if it be in the highest degree unseemly to tax a king with worthlessness, how much more to impute wrong to Him who is infinitely above all kings, and knows not the rich before the poor, having made both alike! Therefore under the invisible hand of God falls the mighty ruler whose guilt was marked of Him, spite of the darkness that enveloped it, now in the night, now openly, so as to warn others, as well as to deal with himself, and to relieve the oppressed. Submission of heart is, then, the only due feeling for man, that he may be taught more, as becomes one conscious of his faults, and turning from them in the fear of God. And what can be less consistent than, like Job, to insinuate unrighteousness to God, and withal appeal to His decision and desire his intervention? Elihu (who is sure of the sympathy of intelligent men) could not wish Job relieved, but rather tried to the uttermost for thus adding rebellion to his sin, and multiplying his words, not only among them, but at God.

And Elihu answered and said,

Hear, ye wise men, my words,

And ye men of knowledge give ear to me;

For the ear trieth words, and the palate tasteth food.

Let us choose for ourselves judgment,

Let us know among ourselves what [is] good.

For Job hath said, I am righteous,

And God [El] hath turned aside my right;

Against my right I shall lie:

My wound [is] mortal, without transgression.

Who [is] a man like Job?

He drinketh mockery like water,

And goeth in company with workers of iniquity,

So as to go with men of wickedness;

For he hath said, It profiteth not a man

That he should delight himself with God.

Therefore, hear me, ye men of heart;

Far be it from God [El] to do wickedness,

And [from] Shaddai to do perverseness.

For the work of man he reporteth to him,

And causeth each to find according to his way.

Yea, verily, God [El] doth not act wickedly,

And Shaddai doth not pervert the right.

Who committed to Him the earth?

And who established the whole world?

If He should set His heart on Himself —

Gather to Himself His spirit and His breath,

All flesh would expire together,

And man return to dust.

And if [thou hast] understanding, hear this,

Give ear to the voice of my words.

Yea, doth a hater of right govern?

And wilt thou condemn the mighty just One?

Shall one to a king say, Belial; to princes, Wicked?

Who accepteth not the person of princes,

Nor hath known the rich before the poor?

For the work of His hands [are] they all;

In a moment they die; even at midnight

Is a people shaken, and passeth away,

And the mighty are removed without hand.

For His eyes [are] on the ways of a man,

And He seeth all his steps.

There is no darkness nor death-shade,

Where the workers of iniquity may hide.

For He doth not regard man more,

That he should go to God [El] in judgment;

He breaketh the mighty without inquiry,

And He setteth up others in their stead.

Therefore He knoweth their works,

And overthroweth them in the night, and they are bruised.

As wicked did He strike them publicly,*

Who purposely turned aside from after Him,

And attended not to any of His ways,

So that the cry of the poor should come to Him,

And the cry of the oppressed He heareth.

And He giveth rest, and who can disturb?

And hideth His face, and who beholdeth it?

Whether as to a nation or to a man, the same,

That a corrupt man reign not,

Nor snares [be] to the people.

* Lit. in the place of those seeing.

For had man [but] said to God [El],

I have suffered, I will not offend:

Things beyond [what] I see teach me:

I have done iniquity — I will not do it again.

According to thy judgment shall He requite him?

Nay, but thou hast rejected,

Thou hast chosen, and not I.

And what thou knowest, speak.

Let men of heart tell me,

And let a wise man hear me:

Job hath not spoken with knowledge,

And his words [were] not with wisdom.

Would that Job were proved to the uttermost,

Because of replies like men of iniquity;

For he addeth to his sin rebellion,

In the midst of us he mocketh [lit. clappeth],

And multiplieth his words against God [El].

Thus does Elihu vindicate God and His ways with man, which the three elders had so painfully misconstrued, not only to their own loss and the increased anguish of the sufferer, but to the dishonour of Him whom they knew too little to represent aright. Elihu would have his words subjected to the keenest discrimination. Truth has nothing to fear from this, if men listen with conscience toward God, not with the misjudged will which refuses all that lowers man, as all truth cannot but do, for he is fallen. But the fear of Jehovah is the beginning of wisdom, as surely as fools despise wisdom and instruction. Therefore does he call men of wisdom and knowledge to hearken. There is an inner man no less than an outer, and he cannot escape responsibility. Judgment surely becomes man to choose, and to know what is good in an evil world.

At once Elihu seizes on Job's self-justification, as if God could set aside the right, or treat with unfairness. This he brands as worthy of a scorner, and expresses for himself the pain with which he had heard Job's heroic strain, drinking not indeed iniquity like water, as Eliphaz had harshly said, but a taunting style, or mockery, which really tended to the encouragement of evil-doers. And was it comely to say that man is not profited from having pleasure with God? Elihu scouts the thought of iniquity with God, the Judge of all; and who or what was man to sit in judgment on the Almighty? Was it he, or who, that put Him in charge of the earth? And who founded the universe? Creation owes its being and conservation to His disinterested goodness, who had only to absorb His care on Himself, gathering up His all-quickening Spirit, and all flesh would breathe its last, and man, the chief of all here below, return to dust.

Besides, government has its rights, and reverence is due to those in power and dignity. Therefore he appeals to his understanding whether a hater of right governed, and he condemned the mighty Just One? If no man could address a king or prince with a disrespectful word, what was it to speak unworthily of Him who, infinitely higher than the highest, has no respect of persons, nor knows the rich before the poor, all being the work of His hands? Death comes in a moment; and the night is half spent when a people is shaken and pass away, and the mighty are removed, and not by hand. For all things are naked and open to His eyes with whom we have to do, the ways of a man and all his steps. Nor is there darkness or death-shade dense enough to hide the workers of iniquity; neither needs He to look a second time on a man ere going to God in judgment, but is entitled, without further scrutiny, to break the mighty, and to set up others in their room. He takes cognisance of their deeds, and overturns in a night, and they are crushed, as wicked, struck openly before others, for deliberate slight of Him and His ways, and in vindication of the poor and oppressed who cried to Him. So truly sovereign is He, and withal just and merciful: nation or man makes no difference, He being above both, lest a corrupt man reign, and the people be ensnared.

Man — Job — should have rather humbled himself to God, bowing to His hand and owning his fault, with desire to be taught, and to sin no more. Was God to recompense according to Job's mind? It was he that repudiated, and he that chose, not Elihu. It was for Job, then, to speak what he knew. Elihu turns to men of discretion, that they may say whether such language was wise, or according to knowledge. He wished him not afflicted, but proved thoroughly, because of answers meet for or countenancing the wicked. For this was to add presumption in divine things, or a breaking away from authority, and this not without a sense of exultation over the rest, in a multitude of words to God, wherein there lacked not sin.

Job 35.

It is not only unkind insinuation which has danger for the heart. There is need of vigilance and self-judgment. And we do well, always and in everything, above all to vindicate God, who needs nothing from us, and can in no way be a debtor to us, yet deigns to occupy Himself with us in infinitely condescending mercy end compassion. Here Job had failed, not under the blows which fell on him so heavily and fast, but when stung by the evil surmisings of men who knew incomparably less of God than he; and as they could not help the sufferer to the secret none of them understood, so they hindered and provoked him by the cruel misunderstanding they expressed. Elihu lets him know plainly that he thought too much of himself, and forgot the majesty of God. One should not use complaints which imply failure in His moral government, who is infallibly right, and beyond measure good. None should indulge in the dream of blamelessness before God. The heavens are high above man; but God is high above the heavens, and if man will talk of himself or his doings, what can all this be to God, who is above all man's measures? And if He seem to disregard the cry of the oppressed, He has good reason, and they fail to ask aright; else their lamentations would soon change to songs of thankful praise in the night. To groan is not enough, as the brute may; it is to God that the tried should cry. God remains God, and is the judge of all, however slow to punish, as He surely will in His day. Feebleness in giving God credit for what He is spite of appearances, Elihu feels, had betrayed Job into no little impropriety of speech.

And Elihu answered and said,

Hast thou counted this for judgment,

[That] thou hast said, I am more right than God?

For thou askest what is the gain to thee,

What profit shall I have, more than by my sin?

I will answer thee words, and with thee thy friends.

Look at the heavens, and see,

And behold the clouds — they are higher than thee.

If thou sinnest, what doest thou against Him?

Thy transgressions are multiplied, what doest thou to Him?

If thou art righteous, what givest thou to Him?

Or what receiveth He from thy hand?

Thy wickedness [is] to man like thyself,

And thy righteousness to a son of man.

Because of the multitude of oppressions they cry out,

They cry because of the arm of the mighty.

But no man saith, Where [is] Eloah my maker,

That giveth songs in the night,

That teacheth us more than the beasts of the earth,

And maketh us wiser than the fowls of the heavens?

There they cry, but He answereth not,

Because of the haughtiness of the wicked.

Surely God [El] doth not hear vanity,

And Shaddai beholdeth it not.

Though thou say thou seest Him not,

Judgment [is] before Him, and wait thou on Him.

And now, because His anger hath not punished aught,

Doth He not very much regard insolence?

Therefore Job openeth his mouth to vanity,

He multiplieth words without knowledge.

Elihu did not tax Job with anything so presumptuous as a direct assertion of his own superior righteousness to God's. But to impeach His ways because of conscious integrity under severe trial, to complain of His dealings as hard toward oneself, or as indifferent to others, what is this if not a virtual censure of His government, and implied preference of one's own thoughts? To judge from self, or anything here, to God, now especially that sin is come into the world, with all its bitter consequences and darkening influences, is always false ground; and Job needed to learn, as his friends yet more and with less excuse, that it is alone wise, becoming, and even safe to reason from Him and His revelation of Himself to ourselves or anything else. This Elihu could not do as those who have seen Jesus and the Father in Him the Son, and that Son a man on earth. But he does what he could under God's teaching, and from the heavens above man he points to His majesty above all. Man's sin is serious for himself, and may be so for his fellows; but what difference does it make for God? Not all the transgressors that dare most can darken a ray of His glory, though He may turn all, as He will, to exalt as well as to manifest what He is. And so with the righteousness of man: what does it confer on God? or what does He receive at man's hand? God is the unchanging One, always good, never unrighteous: it is man, the human race, which is affected by one's righteousness or iniquity.

Doubtless, in such a world as this, there never lacks an oppressor, and oppression abounds, and the oppressed cry out and wail because of the violence of the mighty. Is it that God does not hear or feel? Not so, but that even human anguish fails to lead to God. As the prophet, long after, complained of the pride and silliness of stricken Israel: "They have not cried unto me with their heart, when they howled upon their beds." (Hosea 7: 14.) So of men generally Elihu declares that none said, Where is Eloah my maker, who can change all and deliver at the worst extremity, thus giving songs in the night, teaching us more than the beasts of the field, and making us wiser than the birds of the heavens? Now it is this very God-consciousness which distinguishes man from every other animal of earth or air; not the mind, or nou'", as the heathen and others thought, but spirit — the highest part of the inner man. It is the spirit which, capable as it is of enjoying God, constitutes the wretchedness of the lost man, as it is therein by will he is God's enemy. Hence their reluctance to tell their sorrows to the one effectual source of help, and His apparent indifference, while all is open before Him, and known for ever. There are haughty as well as wicked; there are thoughtless of God who suffer from man. His eyes, His ears, are open to those who appeal, not to vain cries which have no more spiritual, or perhaps even moral, feeling than of the brutes that perish. Shaddai regards not, though all power be His to protect and deliver. But He will interpose, though men believe not, and saints are downcast, if not destroyed. Judgment is before Him. It is for the believer to wait on and for Him. Insolence of speech is none the less hateful because He not yet punishes. Job, therefore, had spoken to no purpose, and his words were multiplied without knowledge. It was sorrowful so to speak, but the truth.

Job 36, Job 37.

We have next the final discourse of Elihu, in which he proceeds to clench his justification of God's ways against Job, who had virtually impeached them. He no longer deals with the human side, but rises up to God's own character, and His moral government of men, wherein mercy rejoices against judgment. But there is, withal, that distinct reference to His glory in creation and providence which is characteristic of the Old Testament generally, whether law or prophets, yet with ample and definite application ethically: an admirable transition to the interposition of Jehovah Himself, which immediately follows.

And Elihu added, and said,

Wait for me a little, and I will show thee;

For [there are] yet words for Eloah.

I will fetch my knowledge from afar,

And will ascribe righteousness to my Maker:

For truly my words [shall] not [be] falsehood:

One upright in knowledge [is] with thee.*

* This has also been taken to mean that it is One perfect in knowledge who dealt with Job (cf. Job 37: 16); and verse3 has been rendered, in unison with this, as a raising of his thought to the Afar, and an ascribing right to his Maker, as the ground for speaking confidently in His name. The double preposition, m and l, it is argued, favours this; but I greatly doubt all this.

Lo! God [El] [is] great, and despiseth not,

Great in strength — in heart.

He letteth not the ungodly live,

And giveth the afflicted their right.

He withdraweth not His eyes from the righteous,

And with kings on the throne, yea, He establisheth them for ever,

And they are exalted.

And if, bound in fetters, they be held with cords of affliction,

Then He showeth them their work,

And their transgressions that they have been mighty;

And He openeth their ear to the instruction,

And saith to them, that they turn back from vanity.

If they hear and serve, they end their days in good,

And their years in pleasantness;

But if they hear not, their soul passeth by [or like] the dart,

And expireth in want of knowledge;

And the impious in heart lay up wrath,

They cry not when He bindeth them;

Their soul dieth like that of youths,

And their life among the polluted.

He delivereth the afflicted by His affliction,

And He uncovereth their ear by trouble;

And thee, too, He lureth out of the jaws of distress,

A wide place, on the site of which [is] no straitness,

And the setting of thy table fulness of fatness.

But hast thou filled up the judgment of the wicked?

Judgment and justice will take hold.

For beware, lest wrath stir thee against the blow,

And a great ransom turn not the scale in thy favour.

Will He value thy wealth? Not gold, nor all the powers of might.

Desire not the might, the going up of nations on the spot.

Take heed — look not to sin,

So that thou wouldest choose this rather than affliction.

Lo! God exalteth by His power:

Who is a teacher like Him?

Who hath assigned to Him His way?

And who hath said, Thou doest wrong?

Remember that thou magnify His work,

Which mortals behold; all men looked on it;

Mortal man looketh attentively from afar.

Lo! God [is] great — we know not;

As for the number of His years, [there is] no searching.

When He draineth off the drops of water,

They condense into rain in place of its mist,

So that clouds drop, they distil copiously on man.

Yea, doth one understand the spreading of the cloud?

The noises of His tabernacle?

Lo! He hath spread over it His light,

And hath covered the depths [or roots] of the sea.

For by them He judgeth the nations;

He giveth food in abundance.

On both hands He covereth lightning,

And giveth it a charge in striking.

The noise of it announceth concerning Him,

Store of wrath against perversity.*

* The difficulty of arriving at a sure rendering of verse 33 is great, from the ambiguity of the terms. Some take /[rE as God's noise, not the clouds; others as his will or his friend. Moreover does hnq“mI mean possession, store, or cattle? or, as Lee an:q“mi zeal? Hence the last clause is by many taken as "the cattle even announce) Him uprising;" for as ãa' may mean "also" "even" or "wrath," so it is a question whether hl</[ means a "rising up" or "perversity,"

Job 37.

Yea, at this my heart trembleth,

And it standeth up from out of its place.

Hear, O hear, the roar of His voice,

And the rumbling that goeth forth out of His mouth.

Under the whole heaven He directeth it,

And His light into the borders of the earth.

After it roareth a voice,

He thundereth with the voice of His majesty,

And restraineth them not when His voice is heard.

God thundereth marvellously with His voice,

Doing great things which we know not.

For to the snow He saith, Fall to the earth,

And to the small rain, and to the rains of strength.

The hand of every man He sealeth up,

That all mortals of His work may come to knowledge.

And the wild beast goeth into lair,

And continueth in his abodes.

Out of its chamber cometh the hurricane,

And cold out of scatterings.

From the breath of God frost is given,

And the breadth of the waters is compressed.

And He loadeth with moisture the cloud,

He scattereth the cloud of His light,

Round about it turneth itself by His counsels,

That they may do all for which He commandeth them

On the face of the world-earth.

Whether for a scourge, or for His earth (or, land),

Or for mercy, He causeth it to come.

Hear this, O Job; stand and consider the wonders of God.

Knowest thou how God charged them,

And He maketh the lightning of His cloud to flash?

Knowest thou the balancings of a cloud,

The marvels of Him that is perfect in knowledge,

Thou, whose garments are warm,

When the earth becomes still from the south?

Dost thou with Him spread out the sky,

Firm as a molten mirror?

Teach us what we shall say to Him?

We cannot set forth because of darkness.

Shall it be told Him that I would speak?

Did he say that he would be destroyed?*

And now indeed one seeth not the light,

Which shineth brightly in the skies;

But a wind passeth by, and cleareth them away.

From the north cometh forth gold [that is, golden brightness]:

With God [is] terrible splendour.

The Almighty! we do not find Him out; great in power and judgment,

And great in righteousness, He will not give answer.

Therefore men fear Him: He looketh not on all the wise of heart.

* That is, if one should say so, he would perish.

Elihu had yet somewhat to say on behalf of the impugned dealings of God, who is not one-sided, like man, always apt to fail in power if benevolent, if mighty in compassionate goodness. In God not only is each reality perfect, but so is the whole, if we may so speak of the Infinite. If His greatness be beyond measure, so is His condescending mercy, and His heart, or understanding, is as vast as His power. The Lord, the New Testament, asserts to us incessantly, the minutest care of His Father, while all things serve His will. Hence the assurance to the soul that knows Him, that, in the long-run, the godly shall not be permitted to wither, nor the afflicted be denied their right. But, as Job had already insisted most truly against his friends, it is not yet the day for the exercise and display of His earthly righteousness in His kingdom; and hence piety suffers, and iniquity of every sort, especially toward God, may flourish in high places. He speaks of the righteous, as under His eye, in the highest honour, but presently as bound with fetters of humiliating sorrow, which God nevertheless uses for good in showing them their ways of pride, opening their ears to discipline, and turning them back from the evil which they had failed to judge. Obedience is the path of good and joy; heedlessness, of ruin in every way. They do always err in their heart; they have not known His ways. Corruption, or hypocrisy, and its course and end, are graphically set forth; as is the patient goodness of God in using affliction for the blessing of him who is taught by it. Not that He has pleasure in inflicting sorrow, but contrariwise, when the lesson is learnt, He brings out the sufferer into a large place, where is no straitness, but all abundance. Still, wrong is wrong in whomsoever, and he that does it, though righteous in the main, must bear his own burden; and justly, for nowhere is it worse than in one who has so far forgotten God, after, it may be, long serving Him.

Job, therefore, had reason for care, lest his excited feeling might stir him up against the blow, and a worse thing befall him, where all resources fail, and the night, wherein none can work, is no comfort. It is dangerous, but very possible, to choose what is worse than affliction, or because of it. Elihu presses how God works loftily by His power, as he challenges anyone to say, Who is a Master like Him? Who has given Him a charge concerning His way? or who has ever said, Thou hast acted unjustly? It were better to reflect that His work should be magnified which men have beheld, or celebrated, all looking at it with amazement, mortals gazing at it from afar.

Again, does he assert that God is great, or exalted, and to us incomprehensible, as the number of His years cannot be searched out. If the phenomena are so admirable, what the wisdom, power, and goodness that devised and formed all, with the most evident view to the earth and man on it, unto His own glory! What skill and care in His production of every drop of water filtered into rain, in or with His mist! What bountiful provision, as the high clouds drop down, and distil it on the multitudes of men! Then what outspreadings of the clouds, and what the tumult of His tabernacle! Not that there is any lack of light which He spreads over it, whilst He wraps up in darkness the roots of the sea. By these (the clouds and lightning) He judges nations, whilst He gives food in abundance; and most graphic is the image of God covering His hands with light, while He commands it where to strike, or against the enemy, the noise of the storm telling of Him, a store of wrath against iniquity, or, as others understand, the very cattle telling of the rising tempest.

There is every reason to connect, not to sever, Job 37. "Yea, also, at this my heart trembleth, and is moved out of its place." And what can be finer than the description that follows of the thunder and lightning, so vivid, that not a few conceive that Elihu sees a storm in progress, with its attendant roar and rumble, followed by the fall of snow or rain in varying measures? What can man do, in presence of God's awful voice, but seek to learn? Even the wild boast retires to covert, and keeps to his abodes, while the whirlwind comes out of its chamber, and out of the north the cold. But God's breath too works marvellous change. Out of it is given ice, and the broad waters are compressed; and He loads the cloud also with moisture, and scatters the clouds of His light. Turn about as it may, it none the less executes what He commands it on the face of the world of the earth. Whether it be as a chastising rod, if this be destined for His earth, or for kindness, it is God's causing it to them.

Who and what was Job then to arraign His ways? It were better to weigh all, stand still, and consider His wonders. Granted, that there is such a thing as law in the universe; but did Job know in whom to speak of them now, how God imposed it on the atmosphere, and caused the light of His cloud to shine? Did he know aught about the balancings of the clouds, the wondrous works of Him who is perfect in knowledge, and gives the earth rest [and so sultriness] from the south wind, so that all is changed to scorching heat? Man can feel, but can he explain? Had Job, with God, spread out the skies, strong as a molten mirror? If so, he could inform us what we should say to Him: otherwise we have no ability to set aught in order because of darkness. Shall it be told Him that I would speak? or did one say that he would be swallowed up? as Elihu insinuated for his presumption. Yet now one sees not the light which glances brightly in the skies; but a wind passes, and clears them. From the north comes the golden light: as around Eloah is terrible majesty. Job had spoken thus unguardedly; but it is repudiated. He who does not gaze on the Son cannot face God. Shaddai, whom we cannot find out, excellent in power and in justice, and abounding in righteousness, will not oppress. Therefore men fear Him, as He regards not those that are wise in their own conceit.

Job 38, Job 39.

JEHOVAH'S INTERVENTION.

In a material age which questions the personality of Him who created and governs, who saves and will judge, one cannot wonder that it seems wholly incredible that He should appear and speak. Yet the great facts which abide before all eyes, and attest to every upright mind and conscience the only writings worthy to be considered divine revelations, bear witness to the same great truth, only on a larger scale. For it is impossible adequately to account for either the law or the gospel, either Old Testament or New, apart from the intervention of God. How God manifested His voice at this time is no more set out in detail here than elsewhere, save that He is said to have answered Job out of the storm or whirlwind. The fact is distinctly revealed, and this is enough for faith. It was what Job had ardently longed for, though dreading it, not because his conscience was bad, but through not yet knowing himself in His presence; and the end of the Lord that He is exceedingly pitiful and of tender mercy. The moral profit of such an intervention is beyond man's estimate.

And Jehovah answered Job out of the storm and said,

Who [is] this darkening counsel by words without knowledge?

Gird up now thy loins like a man, and I will ask thee, and make Me know.

Where wast thou when I founded the earth?

Declare if thou hast understanding.

Who fixed its measure that thou shouldest know,

Or who stretched the line upon it?

Whereon are its sockets sunken,

Or who laid down its corner-stone,

When the morning stars sang together,

And all the sons of God shouted for joy?

And [who] shut up the sea with doors,

When it burst forth — came out of the womb,

When I made the cloud its garment,

And thick darkness its swaddling-band,

And broke for it my law, and set bars and doors,

And said, Hitherto shalt thou come and no farther,

And here let one set against the pride of thy waves?

Hast thou, from thy days, commanded the mornings,

Made the dawn to know its place,

To take hold of the wings of the earth,

That the wicked might be shaken out of it,

That it may change like signet-clay,

And things stand forth like a garment,

And from the wicked their light is withheld,

And the uplifted arm is broken?

Hast thou entered into the springs of the sea,

And walked about the secret of the deep?

Have the gates of death been disclosed to thee?

And seest thou the gates of the shadow of death?

Hast thou strictly attended to the breadths of the earth?

Declare if thou knowest the whole of it.

What [is] the way the light dwelleth,

And darkness, where [is] its place,

That thou mightest bring it to its bound,

And that thou mightest know the path [to] its house?

Thou knowest! for thou wast then born,

And the number of thy days [is] great.

Hast thou entered into the storehouses of the snow,

Or hast thou seen the storehouses of the hail,

Which I have reserved against the time of trouble,

Against the day of battle and war?

Where is the way the light is distributed,

The east wind is dispersed over the earth?

Who divideth water-courses for the torrents,

Or a way for the lightning of thunder,

To cause it to rain on the land [where is] no man,

The wilderness wherein [is] no man,

To satisfy the desolate and waste,

And to make the place of the green herb to sprout?

Hath the rain a father? or who begetteth the drops of dew?

Out of whose womb cometh the ice?

And the frost of heaven, who bringeth it forth?

The waters hide themselves like stone,

And the face of the deep cleaveth together.

Canst thou bind the bands of the Pleiades;

Or unloose the traces of Orion?

Canst thou bring forth the Zodiac in his season,

And as for Arcturus with its young, guide them?

Knowest thou the laws of heaven?

Canst thou set its dominion over the earth?

Canst thou apply thy voice to the cloud,

And abundance of water shall cover thee?

Canst thou send forth lightnings, and they shall go

And say to thee, Here we [are]!

Who put wisdom in the inward parts?

Or who gave understanding to the perception?

Who regulateth the clouds by wisdom,

Or who inclineth the pitchers of heaven,

When the dust is poured into hardness,

And the clods are compacted together?

Thus magnificently does Jehovah challenge Job to that conference he had yearned after. But where is the hero now? Why silent before Him to whose seat he was so prompt to go? Doughty words he had uttered in abundance when he silenced his three friends. But now he must learn his own measure from Jehovah and confess it to Him, if the words of Elihu still left him silent, and his own mouth failed as yet to vindicate the unfailing ways of God with His people.

The first thing done is to overwhelm him, who pretended to sit in judgment on God's moral ways, with the sense of his utter ignorance and powerlessness in the least things of divine energy, even in the creation. Where was Job when Jehovah founded the earth? What knew he of its measure fixed, or the line stretched on it, any more than of its deep sunken bases, or its corner-stone? And where when He set limits to the sea? He whose understanding stood baffled at such a question was not in a position to judge of His deep things. Angels were there indeed to shout for joy when the sea was born and swaddled in the clouds and thick darkness; but, while its wild lawlessness strove to rise up against the divine restraint, bars and doors were set and the irrevocable sentence fixed, Hitherto shalt thou come and no farther; and here be the pride of thy waves staid. Where was Job in all this? Yet was it but a little and comparatively low part of the Creator's power and wisdom. For what of the sky, of the dawn? Had Job, since the beginning of his days, commanded the morning, or caused the day-spring to disclose the wicked in their ways, setting all out plainly as the impression of a seal, or the embroidered figures of a robe, so that evil had no longer its congenial darkness, and the arm was arrested in the very act of striking? Had Job so much as visited the fountains of the sea, and gone to explore the secret of the great deep? Had the gates of death been revealed to him, or those realms of darkness impenetrable to mortal eye? Or even to the breadth of the earth, could he say that he had bent his attention, or assert that he knew it all? Where the way to light's dwelling, and where the place of darkness, that he might undertake their direction at their source? Of course Job must know, whose immense space of life took in their creation! And then the magazines of snow and hail, had he entered and seen their vast stores reserved by Jehovah for the time of trouble when the day of battle rages for men that war? And where the way whence light or the lightning is parted, and the east wind is driven over the earth? Who divided the courses of the torrents from above, or the path of the thunder flash, followed on the one hand by rain, where man is not, but all is desolate and waste, and on the other to swell vegetation where it is already? And what could Job say of the rain or the process of dew, of ice or of hoar-frost? What part did he play in these arrangements of God for the supply or the check of moisture here below? And what force could he exert on the heavenly bodies? Could he bind the Pleiades or loose the traces of Orion? Could he lead forth Mazzaroth in its times, or guide the Bear and its sons? What did Job know of the laws of heaven? and could he arrange their dominion over the earth? Could he call aloud to the clouds to cover him with abundance of waters? Could he commission the lightnings to stand submissive at his summons? Yet how small a part is all this of God's ways, whose it is to put wisdom within and to give understanding to the spirit, who numbers the clouds and inclines (or stays) the pitchers of heaven, when the dust is dissolved, and the clods are compacted together!

From the wonders of inanimate creation above, beneath, and around, Jehovah now turns to the phenomena of the animal kingdom. The lion, the raven, the wild goat or ibex, the wild ass, the wild ox, the ostrich, the horse, the hawk, and the eagle successively appear, to convince of ignorance and powerlessness him who ventures to sit in judgment on God's doings.

Dost thou hunt prey for the lioness,

And fill the desire of the young lions,

When they couch in dens — abide in the covert in ambush?

Who provideth for the raven his meat,

When his young cry to God [El] — wander without food?

Knowest thou the time when the wild goats bear?

Watchest thou over the calving of the hinds?

Numberest thou the months that they fulfil?

And knowest thou the time of their bearing?

They bow themselves, they bring forth their young,

They cast away their pangs.

Their young fatten, grow up in the desert,

They go forth, and return to them no more!

Who sent forth the wild ass free,

And who loosed the bands of the fleeing one?

Whose house I made the desert, and his abode the salt land.

He laugheth at the tumult of the city,

The cries of the driver he heareth not,

The range of mountains [is] his pasture,

And he seeketh after every green thing.

Will the wild ox choose to serve thee?

Will he pass the night over thy crib?

Dost thou bind the wild ox in the furrow of his cord?

Doth he harrow the valleys after thee?

Wilt thou trust him because his strength [is] great?

And wilt thou leave unto him thy labour?

Dost thou trust him that he will bring back thy seed,

And gather up thy threshing-floor?

The wing of the ostrich waveth joyously:

Is it the pinion and plumage of the stork?

For she leaveth on the earth her eggs,

And warmeth [them] on the dust,

And forgetteth that the foot may crush them,

And that the wild beast may trample them.

She (lit. he) is hard on her young [as if] not for her;

Without fear her labour is in vain;

For God hath caused her to forget wisdom,

And hath not given her a portion in understanding;

What time she lifteth herself up on high,

She laugheth at the horse, and at his rider.

Dost thou give to the horse might?

Dost thou clothe his neck with quivering mane?

Dost thou make him leap like the locust?

The majesty of his snorting is terrible.

They paw in the valley, and he exulteth in strength;

He goeth forth to meet the armour.

He laugheth at fear, and trembleth not,

Nor turneth back from the face of the sword.

Against him rattleth the quiver, the blade of spear and lance.

With rush and rage he swalloweth the ground,

And stayeth not fixed when the trumpet soundeth.

Among the trumpets he saith, Aha!

And from afar he scenteth the battle,

The thunder of the chieftains, and the shouting.

Doth the hawk fly by thy wisdom,

And spread his pinions to the south?

Doth the eagle mount up at thy bidding,

And build his nest on high?

He inhabiteth a rock, and lodgeth

On the tooth of a rock, and a fastness.

Thence he espieth food; afar his eyes behold,

And his young ones lap blood,

And where the slain [are], there [is] he.

If the king of wild beasts is first named, it is not without purpose that the raven follows. The contrast is marked; but Jehovah cared for both. He is good to all, and His tender mercies are over all His works. Was Job the one to hunt prey for the lioness, and fill the craving of her young, themselves soon enough learning to catch the prey, and springing from the thickets where they couched? Was it for Job to provide the raven with meat? Did not the cry of its young enter the ear of God, as they wandered, voracious, without food? Again, was it Job that looked after the mountain goat, or kept watch over the hinds at a time most critical for themselves and their offspring? Assuredly there is not one whose months El does not count, whose time of bearing He does not know. He that reckons the hairs of our heads, sees every sparrow that falls, and has His part in all, as the Saviour let the trembling disciples know for their encouragement, as they went forth at His word. So here Jehovah shows that, if man boasts His scanty knowledge of beasts and birds, and counts their classification science, it is His province, not man's, to enter into and watch over the need of every one, the most removed from human habitation, no loss than those whose croakings disturb man's ease, it may be, but are ever before God, who has made them all, and provides for each as a faithful Creator.

Think of the blindness of rationalism, which, in so magnificent a disproof of human presumption and complaint of God, sees no more than Job's ignorance of the time a hind, or other animal named, takes in gestation! Clearly it is a question here, not of zoological lore, but of that beneficent care which accompanies perfect knowledge of every creature. If God exercised such vigilant oversight, according to the goodness and wisdom which made them, over young or old, beast or bird, even the least familiar or most inaccessible, was it not for Job to listen and learn, instead of darkening counsel by words without knowledge? And certainly His ways with saints are incomparably deeper than His dealings with the mere animal realm. Yet there we see everywhere His sovereign disposal. He, not man, has made them what they are, and ordered their habits and their habitations. If He has given some to be the burden-bearers of man, He has given others immunity from any such servitude, as the wild ass, with its house in the desert, and its dwelling-place in the steppe, where a city's tumult, and a driver's cries are unknown, and the mountain range he can reconnoitre at will, as he searches out every green thing.

Nor can Job, or any other, pretend, whatever their thoughts or talk, that they can reduce the wild ox to the purposes of man in ordinary labour, or to submit quietly to his control or care. His strength might be invaluable; but He who made all, and gave Adam dominion over fish and fowl, cattle, every reptile, and all the earth did not bind the wild ox to the furrow of his cord, nor to harrow after Job; nor did He ask Job to leave labours of the field to his responsibility, whether at the beginning, or at the end.

And as to the ostrich, let its wing speed ever so joyously, still God is sovereign here, let man reason as he may, and makes it to differ as widely as one can conceive, from the pinion and plumage of the stork, whose care for its offspring is proverbially familiar. No bird is, on the contrary, so stolid as she, where natural instincts are usually strongest, none less cautious. But this is not without God, who takes in more than man can grasp, and is pleased, of His own will and wisdom, to deprive the ostrich of wisdom, though He has also endowed her with a swiftness which mocks the swiftest horse with its rider. Let man then mark, learn, and worship, and not set up to judge God or to murmur. This were folly more guilty than the racer's of the desert, as well as irreverence and rebellion.

From this Jehovah turns to the war-horse, described in a way worthy of Him who spoke, which makes the more vivid impression, as here He comes down to where we might be disposed to think ourselves at home. Other animals might be more or less strange and distant; but though man, and Arab man above all, might conceive himself to have some title to speak of what he most loves to use for use or ease, for pride or love, what had he to do with giving the horse its might or fluttering mane? its locust-like bound? the glory of its snorting, a terror to others? its pawing, impatient of restraint, and exulting in its strength? or its undismayed advance, no matter what the clang or the flash of arms? See how with impetuous rage it seems to bite the ground, so that it is not to be held in when the trumpets sound, and it answers each blast with Aha! as it scents the fight from afar, and the thunder and the shouting of the chiefs.

Next, was it man that taught the hawk to soar, and spread his wings to the land of Teman? Was it he who bade the eagle mount up, and build his house on the high rock, whence his piercing eye descries food, or gives his young ones to lap blood? or himself to be where the slain are found?

Job 40, Job 41.

JEHOVAH'S RENEWED INTERVENTION.

It is Jehovah-God then, who alone orders, alone knows, with a beneficent wisdom which takes in every creature, and not least those which are obviously outside all the care or even ken of man. Is he then either to contend with God, or, if he be so presumptuous, can he pretend to instruct God? Job feels and owns his vileness; he proceeds no farther in such a path; and Jehovah gives a final word in what follows.

Job 40.

And Jehovah answered Job, and said,

Is the censurer to correct with the Almighty?

The reprover of God, let him answer it.

And Job answered Jehovah, and said,

Lo! I am vile: what shall I answer Thee?

I have laid my hand on my mouth;

Once have I spoken, but I will not reply,

Yea, twice, but I will add no more.

And Jehovah answered Job out of the storm, and said,

Gird up now thy loins like a man:

I will ask thee, and cause thou Me to know.

Wilt thou also annul My judgment?

Wilt thou condemn Me that thou mayest be justified?

Or hast thou an arm like God (El),

And with a voice like Him dost thou thunder?

Put on then majesty and grandeur,

And honour and beauty put on;

Scatter abroad the outbursts of thine anger,

See every proud one, and humble him;

See every proud one — make him bow,

And tread down the wicked in their place;

Hide them in the dust together; bind their faces in secret:

Then even I will praise thee, that thy right hand saveth thee.

Behold, now, Behemoth, which I made with thee:

He eateth chives as an ox. Behold, now, his strength [is] in his loins,

And his might in the muscles of his belly

As a cedar he bendeth his tail;

The sinews of his thighs are knit together,

His bones [are] tubes of copper, his spine as a bar of iron.

He [is] chief of the ways of God: his Maker presented his scythe,

For the mountains bring food for him,

And all the beasts of the field play there.

Under the lotuses he lieth down,

In the covert of the reed and the fen;

The lotuses cover him with their shade,

The osiers of the water-course cover him.

Lo, a flood overfloweth — he hasteth not away,

He is confident when a Jordan rusheth to his mouth.

Doth [one] take him before his eyes?

Doth [he] pierce through the nose with snares?

Job 41.

Dost thou draw leviathan with an angle,

Or, with a cord thou lettest down, his tongue?

Dost thou put a rush in his nose,

Or bore his jaw with a thorn?

Will he multiply supplications to thee?

Will he speak to thee tender things?

Will he make a covenant with thee?

Wilt thou take him [for] ever as a slave?

Wilt thou sport with him as a bird, and bind him for thy girls?

Let partners bargain for him — divide him among traders!

Dost thou fill his skin with pikes, or his head with fish-spears?

Put thine hand on him — remember the battle —

Thou wilt not do it again:

Behold, his hope proveth false.

Even at the sight of him is not [one] cast down?

None is so fierce as to provoke him.

And who [is] he that maketh a stand before Me?

Who first gave to Me, and I must repay?

Under the whole heaven it [is] Mine.

I will not be silent about his parts,

And the matter of his powers, and the beauty of his structure.

Who hath uncovered the face of his garment?

Into his double jaws who entereth in?

The doors of his face, who hath opened?

Round about his teeth [is] terror;

A pride [are] the concave shields, shut up [as] a close seal;

One to another they join, and air entereth not between them;

One to another they adhere, they hold together and separate not.

His sneezing flasheth forth light,

And his eyes [are] as eyelids of the dawn.

Out of his mouth proceed torches, sparks of fire escape.

Out of his nostrils issue the smoke, as out of a seething pot and cauldron.

His breath kindleth coals, and a flame cometh out from his mouth.

In his neck strength lodgeth, and before him danceth terror.

The flakes of his flesh are fitted close together;

They are fixed fast on him, immovable.

His heart [is] firm as a stone, as a nether [millstone].

At his rising up the mighty tremble; from terror they miss their mark.

The sword of his overtaker doth not hold, spear, mace, nor lance;

He reckoneth iron as straw, copper as rotten wood;

The bolt (child) of the bow causeth him not to flee;

Sling-stones are changed into stubble for him;

Clubs are reckoned as stubble;

He laugheth at the shaking of a javelin.

His under parts [are] the sharpest of shards;

He spreadeth a threshing-roller on the mire,

He maketh the deep boil as a pot,

He maketh the sea like a pot of ointment:

After him he maketh the path to shine —

One would think the deep hoary.

There is not on the dust dominion over him [or, like his],

Who is made to be without dread;

He looketh on all that is high,

He [is] king over all the sons of pride.

It is one thing to review the opinions of men, as Job might those of his friends, quite another to sit in judgment on Jehovah's ways. Job had wished to come near His seat, and plead his own cause. Here He was now, if Job could answer, according to the boldness of his reproofs. The only answer he does make is to acknowledge himself vile. He had no answer to the divine challenge beyond the confession implied in laying his hand on his mouth. Once he had spoken, but he would not reply; twice, but he would add no more. The folly of insubmission is now before his soul. He had spoken too much: silence became him. It was for Jehovah to speak.

And Jehovah does answer out of the storm, and challenge Job to gird up his loins as a hero: let the creature then cause the Creator to know, seeing that He now asks questions at his mouth! What a proud thing is the flesh, and no better in the saint than in the sinner! Would Job also arraign and set aside the moral dealings of Jehovah? — nay, more, condemn Him, in order to have himself justified? Exactly the reverse is that which grace produces in every soul that is born of God — readiness to take His part against self, to sit in judgment on one's own ways, and bow to the word, let it blow ever so witheringly on every way or word, thought and feeling. Such is repentance, always found in a saint, but often needing to be more inwrought where its solemn lessons were too hastily learnt at the first. Wisdom is beyond power, and in nothing more than in moral ways. Perhaps then, if Job fail here, he can compare in strength. Has he an arm like El? Does he thunder with a like voice? Let us see him deck himself with majesty, and grandeur, and honour, and beauty. What! that poor object of compassion! Let him scatter abroad the outbursts of his anger. What! that woe-begone sufferer! Yes, if he venture to sit in judgment on God's dealings, let him first see every proud one and humble him, see every proud one — make him low, and tread down the wicked in their place. Compared with such a title to speak of God, it were a light thing to hide them in the dust together, and bind their faces in secret; yet Jehovah declares that even then He would praise Job, and own that his right hand saves him. What painstaking goodness in casting down imaginations, and every high thing that exalts itself against the knowledge of God, that he who glories may glory in the Lord!

Then his attention is drawn to two creatures of God, not now land-animals or birds, as in the former discourses, but amphibious, though there have not been wanting people of erudition who contend for the elephant as meant by Behemoth (Job 41: 15), thinking that the name is a plural. majest. of hm;heb]. This, however, does not suit the description, particularly as to the tail; and the name is, as competent men believe, an Egyptian designation (p — ehe — mo, literally water ox) of the hippopotamus in Shemitic form. Again, the Leviathan here described (Job 41) seems to be beyond doubt, not the dolphin or the whale, as some learned men have argued, but the crocodile. So most have been convinced since Bochart (Hieroz. iii. pp. 705, etc., 737, etc.). It is impossible to conceive anything more graphic than the accounts of each, nor more forcible than the inference for Job or any other. If such the might of mere brutes, the effect of God's creative will, what folly to resist, censure, or even judge His ways!

One cannot doubt that there was divine design in the detailed description of the river-horse (or ox), on the one hand, and, on the other, in the still more minute particulars of the crocodile. To an upright mind like Job's, they were directly and powerfully suited to overwhelm him under the sense that He who could do everything deigned to make man the object of His ways on earth, and ordered all things to form him in submission of heart to Himself. It is not here the vast height, and depth, and extent, and variety of His arrangements in inanimate nature, or in the animal world, which, inexplicable as they may be to man, constitute so admirable a whole; but now two mighty objects, familiar to those near the Nile, which vindicate God's title as the only One who can judge absolutely in wisdom and goodness, as supreme in power and providence. Job therefore should be deeply ashamed of his self-sufficiency.

Huge as Behemoth is, he eats herbage like the ox. Unlike the elephant, which is vulnerable underneath, sinews are there of surpassing strength; like a cedar he bends his tail, and the sinews of his thighs are firmly knit together, his bones as copper and iron: yet, masterpiece as he is of God's ways, he is furnished only with a scythe-like tooth to graze the mountains, where all the beasts of the field gambol. And high ground is not where he loves to lie down, but under the lotuses, where the reed and the fen yield a covert, as the lotuses act as a shade, and the osiers too. No swelling floods startle him: he awaits with composure a Jordan rushing to his mouth. The closing words are difficult, and very different the impressions on the translators' minds, some regarding them not as a question, nor ironically, but as descriptive of his capture.

But in this at least we may see a contrast with what follows of the crocodile, where ordinary means are ridiculed in the opening words of Job 41 for securing that formidable saurian. But, if secured, is he soft and yielding, ready to do perpetual service? or can you sport with him as a bird or hind, as a plaything for girls? Ah! no commodity for traders is he, nor game for the hunter, nor safe adversary for battle; the very sight might prostrate, and foolhardy is the man that would provoke. Yet what is that to making a stand before God? and who ever gave to Him that He should repay, Whose is all under heaven?

Details are then given, from verse 12 to the end. Who would divest that creature of his coat? Who would enter his double jaws, or open the doors of his face, with terror round his teeth? Then what majesty (or pride) the concave shields, close as a seal, so that breath cannot enter, and that every part holds together inseparably! What light in his sneezing! Eyes and mouth emit brightness, or sparks of fire, and smoke out of his nostrils as of a cauldron. Strength lodges in his neck, and terror characterises all before him: what is left elsewhere in him is firm and immovable, his heart solid as stone, as the nether millstone. No wonder the mightiest tremble at his uprising — that they miss their mark through fear — that, if one does overtake him, the sword does not hold, nor spear, mace, nor lance; for he counts iron as straw, copper as rotten wood, and pays no heed to arrows, sling-stones, clubs, or javelins. Nor can any account be more condensed or expressive than of the lower parts, the underneath being compared to the sharpest of shards, as he rolls it like a sledge over the rivers. He is still more at ease in the water, making the deep boil as a pot, and the sea like an apothecary's mixture. A ship does not more distinctly make its path shine after it with its hoary wake.

And that there is no such sway on earth as his is attested remarkably by the famous Lacépède, cited by the late Mr. Carteret Carey, who tells us that, not sharing his subsistence with the vulture (like the eagle), nor with the tiger (like the lion), he exercises a dominion more absolute than that of the lion and of the eagle; and he enjoys an empire so much the more durable, as, belonging to two elements, he can the more easily avoid snares; as, having less heat in the blood, he has less need to repair power not so soon exhausted ; and as being able longer to resist hunger, he less frequently engages in dangerous conflicts. These, and other elements, still more obvious and already stated, of a physical kind, instinctively contribute to his fearlessness; so that, though a reptile, he can look the highest in the face, as formidable with his tail as with his teeth, not to speak of his impenetrable armour: a veritable king over all the sons of pride or ferocity.

But this may suffice. It was in no way intended to send Job, or any other, to study the external works of God as a means of learning His mind, but a most impressive proof taken from His least things, which nevertheless overawe him who regards them with the smallest attention, and fill him with the sense of his own feebleness. What then are His great things far beyond man's province? What the unseen and eternal, the existence of which, and his own relation to which, none can exclude, save by the most hardening unbelief to his own degradation and destruction as well as to God's dishonour! This, however, was not Job's fault, nor yet of his friends. But the unparalleled trials which had put him to the proof had been used of God, not only to disprove the narrow and uncharitable hypothesis of those who see in God only a Judge, and in trials only a proof of the wickedness of those who suffer them, but also to detect the folly of a saint's indulging a good opinion of himself to the forgetfulness of God's sovereign grace, and to convince him of the need of his dependence on Him and of the value of confidence in Him. Whatever appearances may say, whatever the trials, God is above all evil, working by all things for the good of those that love Him. And this, assuredly, is love, though it be not that deepest demonstration He gave later on, when He sent His Son as a propitiation for our sins. It is the love of the same God, who is love.

Job 42

JEHOVAH'S END.

We have now the second and closing answer of Job to Jehovah, while the three friends have not a word to say, as silent before His solemn intervention and appeal, as they had been silenced by the sufferer, and unable to speak with Elihu. Here is the moral solution of the book before formal sentence on the great controversy was pronounced in verses 7, 8, or the open mark of divine blessing followed, as in verses 10-17.

And Job answered Jehovah, and said,

I know that Thou canst do all things,

And no purpose is cut off from Thee.

Who [is] this darkening counsel without knowledge?

Therefore I declared what I understood not,

Things too wonderful for me, that I knew not.

Hear, I pray Thee, and I will speak:

I ask Thee, and make Thou me to know.

By the hearing of the ear I heard Thee;

But now mine eye seeth Thee:

Therefore do I loathe [myself], and repent in dust and ashes.

The work is now effected in the sufferer's soul. Sincerity there had been throughout; but the very consciousness of integrity had put off the lesson when taught, or rather turned aside, by the thorny suspicions of the three friends; and he who needed to learn his own nothingness before God, and absolute indebtedness to grace, was as much lifted up in spirit above their insinuations, as crushed by dealings of God, of which he could understand nothing. Elihu had brought in the blessed light of soul discipline, whether to make God known where utter darkness reigned, or to purge away hindrances to a better knowledge and a deeper faithfulness. But Jehovah's intervention brought him into His presence, in a self-judgment which made him feel, not the glory of God only, as never before, but himself nothing but an object of His grace. How much more should this be true of us who now know Him in redemption, and behold His glory in the face of Jesus glorified on high!

The friends are silent; Job does not believe in his heart only but makes confession with his mouth. He murmurs, he resents, he questions no more, but frankly owns, as a thing realised in his soul, that Jehovah is able for all things, and no purpose withheld from Him. Evil in men or Satan, ruin everywhere in this fallen world, had touched Him in no wise. His own difficulties and reasonings were but the insubmissiveness of heart of one who, as Jehovah had Himself said in His exordium, darkened counsel without knowledge. It was Job that proclaimed his own ignorance, declaring that he did not understand, things too wonderful for him that he knew not. Not a word now about his friends, or their lack of intelligence, as of candour and charity, however true. He judges himself before God; and uses the words which God had applied to him, the withering proof of his presumption, as the lowly expression of one who felt his need of learning from God, and of desire that it might be wrought in him. Finally, he acknowledges that anything he had previously known of God was but like a report from afar, compared with that near and deep sight of Him which made him loathe himself, so as to repent in dust and ashes. He humbles himself under God's mighty hand, that he may be exalted in due time.

But God humbles the proud, and this meanwhile where He is more or less known, as He will for the most stubborn in a day at hand. So He turns to those who had displeased Him in His dealings with Job: —

"And it came to pass that, after Jehovah spake these words to Job, Jehovah said to Eliphaz the Temanite, Mine anger is kindled against thee, and against thy two friends, for ye have not spoken to (or of )* Me rightly as My servant Job. And now take unto you seven bullocks and seven rams, and go unto My servant Job, and offer up for yourselves a burnt-offering; and Job, My servant, shall pray for you — for surely his face I accept — that I may not deal with you [after your] folly, for ye have not spoken to* (or, of) Me rightly as My servant Job. And Eliphaz the Temanite, and Bildad the Shuhite, [and] Zophar the Naamathite, went and did as Jehovah had said unto them; and Jehovah accepted the face of Job. And Jehovah turned the captivity of Job in his praying for his friends; and Jehovah increased all that Job had two-fold. And there came unto him all his brethren, and all his sisters, and all his former acquaintance, and ate bread with him in his house, and condoled with him, and comforted him over all the evil which Jehovah had brought upon him; and they gave him each a kesitah, and each a ring of gold. And Jehovah blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. And he had seven sons and three daughters; and he called the name of the first Jemima, and the name of the second Kezia, and the name of the third Keren-happuch. And there were not found in all the land women fair as the daughters of Job; and their father gave them inheritance in the midst of their brethren. And Job lived after this a hundred and forty years, and saw his sons, and his sons' sons, four generations; and Job died, old and sated [with] days."

* The most common version and sense is that given in the A.V. "of" or "in respect to" as in Luther, Piscator, Trem. and most other translations. The LXX, Syriac, and Vulgate give "before" or in presence of God. But if subjective reasons had not wrought to confound la with l[ , none would deny that yl'ae simply means to me. Noldius does try to muster examples, but not one seems parallel to the present case. They seem contextual or elliptic, and in the sense of direct object in question. At any rate the reader has the different renderings before him.

Thus did the Supreme Arbiter of all moral relationship decide in Job's favour, not because of his patience, great as it was proverbially, but because, in spite of the most severely searching trial — and not least from those who should have helped on the work of grace, instead of judging him ruthlessly according to appearances, which made them unjust to the sufferer, and left them wholly ignorant of God's mind — he had at length submitted absolutely to God, and vindicated Him in the recognition of his own worthlessness; while his friends failed to own their error, not to Job only or Elihu but even to Jehovah, preserving to the last the sullen reserve of pride, not judged but wounded. No repudiation of themselves did they manifest, no repentance in dust and ashes, like Job, any more than a real and thorough magnifying of Him who thus deigned to make known His decision for the profit of faith throughout all time here below. It is clear and certain that all done in the body, yea, that the counsels of the heart, with the hidden things of darkness, are yet to stand out in the day that is coming; but God reveals this to act on our souls now, in promoting, to the highest degree, both self-judgment and the refusal of censoriousness. No notion can be more false, or less holy, than putting all off till then. Faith seeks and finds the blessing of it now; but if of faith, it is by grace, which judges self in God's light, and abhors all hasty and acrimonious judgment of others. In that day shall every true soul have praise of God, who may, as in this case before us, vindicate one, and rebuke another, even now. But then, and only then, does the Christian look for it absolutely, which keeps him peaceful and dependent while waiting till the Lord come.

Here the reversal was complete. Jehovah intimated to Eliphaz His anger against himself and his two companions: they had not spoken to Him rightly, like His servant Job. They must needs therefore approach Him by sacrifice through the very one they had so grievously misjudged, Godward and manward, persecuting him whom, we may perhaps say, God had smitten, and certainly talking to the grief of one whom He had wounded. And His servant Job, whose prayers they had contemned, would pray for them, lest they should be blotted out of the book of the living, for indeed they had wrought folly, in their thoughts and words at least, and Jehovah otherwise must deal with it on them, for they had not vindicated Him like Job. They therefore had thus to bow; while favour and blessing more than ever crowned Job, Jehovah turning his captivity when he prayed for his friends. How gracious, as well as righteous, are His ways! How holy and wholesome! So He proved Himself then; and so He is still, when far more fully, yea perfectly, revealed in Christ. And as we see then the form of pious confession by burnt-offering, so follows, in accordance with that day, the outward seal of earthly blessing in divinely marked abundance. Men may point to the twofold increase with wonder; and compare Job's household and stock at the end of his trial with its account before the trial began. Do they think God cannot act as He will, or count, or write? What senseless unbelief! He is Sovereign, and nothing could be more suitable or impressive then, in itself to be a lesson for man always; and if He does not so bless now, it is because other and higher ways of grace are in accomplishment, in harmony with the cross of Christ on earth, and His glorification in heaven. But He is the same God, ever good and ever wise, and His end then, as also His beginning now, is, that He is very pitiful and of tender mercy.

Nor does it seem to me uninstructive that the daughters are singled out by name, especially in a quarter, and before the days, where men are all, and women but playthings or upper slaves. Not such was God's mind, even for those who feared Him, outside the privileges and polity of Israel. How contrasted the imposture of man more than two thousand years after! The days of Job, confirmed by all else in the book, fall in with the patriarchal condition; as the style of the book seems to point to Moses. The use of the divine names would perfectly suit in this ease; as it also furnishes a very striking demonstration of their folly, who, following a strangely shallow notion, construe them into evidence of different writings separated by a long interval of time. The Law, the Psalms, and the Prophets alike refute the notion as opposed to facts and displaying ignorance of their distinctive design under the guidance of the Holy Spirit in the same writer.

May the believer humbly, happily, and holily enjoy the wisdom and goodness of God in His word, nowhere more conspicuous and withal profound than in that which unbelief misreads to its sin, darkness, misery and ruin; as credulous of its own conceits, as ready to sit in judgment on God and His word.

LONDON: G. MORRISH, 20, PATERNOSTER SQUARE. 1879.

The Lamentations of Jeremiah.

W. Kelly.

(B.T. Vol. 8, p. 200 etc. [7 episodes].)

INTRODUCTION.

It is no uncommon thought now, as of old, to assume that the book on which we are now entering consists of the Lamentations written by the prophet on the occasion of Josiah's death. (2 Chron. 35: 25.) If a divine testimony affirmed this, it would be our place to believe it: to that no one pretends, still there is the secret assumption that what Jeremiah composed in sorrow for Josiah must be in the Bible, and hence must be this book. But there is no sufficient reason to conclude that all the writings of prophets were inspired for the permanent use of God's people: rather is there good ground to conclude that they were not. Hence we are free to examine the character of the work before us, not to question its divine authority but to ascertain as far as may be its aim and the subjects of which it treats. But, if so, the contents themselves are adverse to the idea; for the distressing prostration of Jerusalem, not the death of the pious king cut down so young, is clearly in view. The description of the state of the city, sanctuary, and people does not accord with Josiah's death; and even the king, whose humiliation is named (Lam. 2: 9), could not possibly be Josiah, who was slain in battle, instead of being among the Gentiles and therefore in captivity. It was no doubt Jehoiachin whose varied lot we can easily trace by comparing the prophecy and 2 Kings 24, 25. All the circumstances of that time tally with the bewailings here.

That the Spirit of prophecy dictated the book cannot be justly doubted, though it may not have direct predictions like the former work from which in the Hebrew Bible it has long been severed as to place, though not so in the days of Josephus. Nevertheless the distinctness of object, tone, and manner is sufficiently marked to justify our viewing it as a separate work of the same writer, Jeremiah. It was morally good that we should have not only predictions of the deep trouble coming on the house of David and Jerusalem, but also the outpouring of a godly heart broken by anguish for the people of God, and the more because they deserved all that fell upon them through their enemies at God's hand. We little think what such an one as Jeremiah must have felt to see the temple destroyed, the holy service suspended, the king and priests and bulk of Judah carried off by their idolatrous conqueror, compelled to own also that their desolation was most righteous because of their sins. Even when he had survived the events which proved the value of his own slighted prophecies, he was inspired to pour forth these elegies which were no vain complaints as we shall see, but a spreading out of the woes of the city and people before a God whose compassion and faithfulness are alike infinite. He vindicates God in what He had done to unhappy Jerusalem. He places before God the utter ruin of the people, civilly and religiously, charging the false prophets with luring them into the pit by their falsehood and flattery, but exhorting the people to repentance. He shows his own sense of sorrow deeper than that of any other, as indeed he both suffered peculiarly from the Jews themselves before the crash came, and the Spirit of Christ that was in him gave him to realize all, where others nerved themselves to brave it with the mailed armour of insensibility and indomitable pride; yet does he cherish hope in what God is, who loves to lift up the fallen and abase the proud. He contrasts their present misery, because of the sins of their priests and prophets, with their former prosperity, but declares that an end will be to Zion's punishment, but none to Edom's. Lastly, he prayerfully spreads out all their own calamities before Jehovah; his only confidence too is in Him who can turn us to Himself, whatever may be His just wrath.

The form is very notable; save in the last chapter, all are acrostic or at least alphabetic. De Wette, with the usual arrogance of a rationalist, pronounces this of itself as an offspring of the later vitiated taste. But this he must do in defiance of the plain fact that those admirable and even early Psalms 25, 34, 37 are similarly constructed, not to speak of the wonderful Psalm 119 and several others in the same fifth book of the Psalter (111, 112, 145.). Those who pronounce these psalms cold, feeble, and flat, as well as unconnected, simply betray their own lack of all just appreciation, not to speak of reverence which we may not expect from men who deny them in any true sense to be of God. The first, second, and fourth chapters are so written that each verse begins with one of the twenty-two letters of the Hebrew alphabet in due succession, save that in the second and fourth cadhe follows instead of preceding Pe; and the same transposition occurs in Lam. 3, where we have three verses instead of single ones, which so commence; and hence there are in it 66 verses. Another peculiarity is to be noticed, that each verse (except Lam. 1: 7, Lam. 2: 19) is a sort of triplet in chapters 1, 2, 3. Lam. 4 is characterized by couplets (save ver. 15); and a singular structure is traceable in Lam. 5, save that it does not begin with the letters of the alphabet, though it consists of twenty-two verses. "Difference of authorship" is the ready but monotonous cry of dark scepticism: others as despairing of intelligence impute it to forgetfulness, a third to accident! The propriety of the change in what throughout is a prayer and confession to Jehovah must be apparent to the spiritual mind. The alphabetic form may have had a mnemonic object in view. For pathos the book as a whole is unequalled.

LAMENTATIONS 1.

The prophet presents a graphic view of Jerusalem once abounding with people now sitting alone, and as a widow; she that was mighty among nations, a princess among the provinces, now become tributary. She is seen weeping sore, and this in the night when darkness and sleep bring respite to others, to her only a renewal of that grief, less restrained, which covers her cheeks with tears. Now is proved the folly as well as the sin that forsook Jehovah for others; but there is for her no comforter out of her lovers. All her friends, the allies she counted on, deal treacherously by her, and are but enemies. (Ver. 1, 2.)

The last hope of the nation was gone. Israel had been long a prey to the Assyrian. But now in the captivity of Judah mourning overspreads Zion where once were crowded feasts. And there is no exception to the rule of affliction: her priests sigh, her virgins are afflicted, herself as a whole in bitterness. On the other hand her adversaries are in power and command over her. How bitter was all this to a Jew! and in a sense most bitter where the Jew was godly. For besides the grief of nature he might share with his countrymen, there was the added and poignant sorrow that the normal witnesses of Jehovah on earth had proved false, and he could not see how glory would be brought to God in spite of and through Israel's unfaithfulness.

It is necessary to bear in mind the peculiar place of Israel and Jerusalem: otherwise we can never appreciate such a book as this, and many of the Psalms, as well as much of the Prophets. The patriotism of a Jew was bound up as that of no other people or country was with the honour of Jehovah. Providence governs everywhere: no raid of Red Indians, no manoeuvre of the greatest military power in the West, no movement or struggle in Asia, without His eye and hand. But He had set up a direct government in His own land and people, modified from Samuel's days by kingly power, which had blessing guaranteed on obedience. But who could guarantee the obedience? Israel pledged it indeed, but in vain. The people disobeyed, the priests disobeyed, the kings disobeyed. We see too that in Jeremiah's days false prophets imitated the true, and supplanted them in the heed of a court and nation which desired a delusive sanction from God on their own wilfulness, prophesying what pleased the people in flattery and deceit. Hence the corruption only lent an immense impetus to those who were already hastening down the steep of ruin. But this did not lesson the agony of such as Jeremiah. They realized the inevitable ruin; and he, not in moral sense only but by divine inspiration, gives expression to his feelings here. The blessed Lord Jesus Himself is the perfect pattern of similar grief over Jerusalem, in Him absolutely unselfish and in every way pure, but so much the more deeply felt. Unless the relation of that city to God be understood, one cannot enter into this; and there is danger of either explaining it away into care for their souls, or of perverting it into a ground for similar feelings, each for his own country. But it is clear that a man's soul is the same in Pekin or London, in Jerusalem or Baltimore. The Lord does show us the immeasurable value of a soul elsewhere; but this is not the key to His tears over Jerusalem. The impending judgment of God in this world, the dismal consequences yet in the womb of the future, because of the rejection of the Messiah as well as all other evil against God, made the Saviour weep. We cannot wonder therefore that the Spirit of Christ which was in Jeremiah, and guided him in this Book of Lamentations, gave the prophet communion with his Master before He Himself proved its worst against His own person.

God might raise up a fresh testimony, as we know He has done; but, while bowing to His sovereign will, the utter ruin of the old witness justly filled the heart of every pious God-fearing Israelite with sorrow unceasing; and surely not the less "because Jehovah hath afflicted her for the multitude of her transgressions." Grief is not less over God's people because they have dishonoured God and are righteously chastised. "Her children are gone into captivity before the enemy. And from the daughter of Zion all her beauty is departed: her princes are as harts which find no pasture and go powerless before the pursuer."

There was the bitter aggravation, ever present, of what the city of the great King had lost, which He, when He came and was refused, told out in His broken words of weeping over it. "Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward. Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O Jehovah, behold my affliction: for the enemy hath magnified himself, The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation. All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O Jehovah, and consider: for I am become vile." (Ver. 7-11.) Faith however sees in the prostration of the guilty city under the relentless adversary a plea for Jehovah's compassion and interposition on its behalf.

Then the prophet personifies the downtrodden Zion turning to the passing strangers for their pity. "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith Jehovah hath afflicted me in the day of his fierce anger. From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day. The yoke of my transgressions is bound by his hand: they are wreathed, and come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into their hands, from whom I am not able to rise up. The Lord hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, as in a winepress. For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed." (Ver. 12-16.) Still all is traced to Jehovah's dealing because of Jerusalem's rebellious sins; and hence He is morally vindicated. "Zion spreadeth forth her hands, and there is none to comfort her: Jehovah hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is as a menstruous woman among them. Jehovah is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity. I called for my lovers, but they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls." (Ver. 17-19.)

Finally, Jehovah is called to behold, because Jerusalem was thus troubled, and this too inwardly, because of its own grievous rebellion; and He is besought to requite the enemy who took pleasure in their abject shame and deep suffering. "Behold, O Jehovah; for I am in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home there is as death. They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble, they are glad that thou hast done it; thou wilt bring the day that thou hast called, and they shall be like unto me. Let all their wickedness come before thee; and do unto them as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint." (Ver. 20-22.)

LAMENTATIONS 2.

It has been noticed that the solitude of Jerusalem is the prominent feeling expressed in the opening of these elegies. Here we shall find its overthrow spread out in the strongest terms and with great detail. Image is crowded on image to express the completeness of the destruction to which Jehovah had devoted His own chosen people, city, and temple; the more terrible, as He must be in His own nature and purpose unchangeable. None felt the truth of His love to Israel more than the prophet; for this very reason, none could so deeply feel the inevitable blows of His hand, obliged as He was to be an enemy to those He most loved. "How hath the Lord covered the daughter of Zion with the cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strongholds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strongholds, and hath increased in the daughter of Judah mourning and lamentation." (Ver. 1-5.)

But even this was not the worst. Their civil degradation and ruin were dreadful; for their outward place and blessings came from God in a sense peculiar to Israel. But what was this to His degrading His own earthly dwelling in their midst! "And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly. Jehovah hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of Jehovah, as in the day of a solemn feast." (Ver. 6, 7.) It was of no use to think of the Chaldeans. God it was who brought Zion and the temple, and their feasts and fasts and sacrifices, with king and priest, to nought.

Hence in verse 8 it is said with yet greater emphasis, "Jehovah hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from Jehovah. The elders of the daughter of Zion sit upon the ground  and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem hang down their heads to the ground." (Ver. 8-10.) The prophet then introduces his own grief. "Mine eyes do fill with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom. What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach is great like the sea: who can heal thee?" He justly feels that no object can adequately match the series of miseries of Zion. The sea alone could furnish by its greatness a notion of the magnitude of their calamities.

Another element now enters to aggravate the description — the part which false prophets played before the final crisis came. "Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment." (Ver. 14.)

Then He depicts the cruel satisfaction of their envious neighbours over their sufferings and ruin. "All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying Is this the city that men call the perfection of beauty, the joy of the whole earth? All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up. certainly this is the day that we looked for; we have found, we have seen it." (Ver. 15, 16,) But the prophet insists that it was Jehovah who had done the work of destruction because of His people's iniquity, let the Gentiles boast as they might of their power over Jerusalem. "Jehovah hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries." (Ver. 17.) Sorrowful, most sorrowful, that His hand had done it all; yet a comfort to faith, for it is the hand that can and will build up again for His name's sake. Nor was it a hasty chastening; from earliest days Jehovah had threatened and predicted by Moses what Jeremiah details in his Lamentations. Compare Lev. 26, Deut. 28, 31, 32. To Him therefore the prophet would have the heart to cry really, as it had in vain through mere vexation. "Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street. Behold, O Jehovah, and consider to whom thou hast done this. Shall the women eat their fruit, and children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord? The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain them in the day of thine anger; thou hast killed, and not pitied. Thou hast called as in a solemn day my terrors round about, so that in the day of Jehovah's anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed." (Ver. 18-22.) He arrays the most frightful excesses the Jews had suffered before God that He may deal with the enemies who had been thus guilty.

As to the apparent alphabetic dislocation in verses 16, 17, I do not doubt that it is intentional. In Lam. 1 all is regular as to this. In Lam. 3, Lam. 4 a transposition occurs similar to what we find here. It cannot therefore be either accidental on the one hand, or due to a different order in the alphabet on the other, as has been thought. Some of the Hebrew MSS. place the verses as they should stand in the regular order, and the Septuagint pursues a middle course by inverting the alphabetic marks but retaining the verses to which they should belong in their Masoretic place. But there is no sufficient reason to doubt that the Hebrew gives the passage as the Spirit inspired it, spite of the strangeness of the order, which must therefore have been meant to heighten the picture of sorrow. In sense they must stand as they are. a change according to the ordinary place of the initials Peand Cadhe would out the thread of just connection.

LAMENTATIONS 3: 1-21.

This strain differs, as in the triple alliteration of its structure, so also in its more distinctly personal plaintiveness. The prophet expresses his own sense of sorrow, no longer representing Zion but speaking for himself, while at the same time his grief is bound up with the people, and none the less because he was an object of derision and hatred to them for his love to them in faithfulness to Jehovah. Other prophets may have been exempted for special ends of God, but none tasted the bitterness of Israel's portion more keenly than Jeremiah. His desire is that others should bear the grief of the people's state as here expressed for the heart in order to final comfort and blessing from God. In the opening verses he tells out his experiences in trouble. "I am the man that hath seen affliction by the rod of his wrath." He hath led me and brought me into darkness, but not into light. Surely against me is he turned; he turneth his hand against me all the day." (Ver. 1-3.) He owns it to be from Jehovah's hand and rod. Indignation was gone forth from God against Israel, and a true-hearted prophet was the last one to screen himself or wish it. There was affliction; this too in darkness, not light; and again with oft-recurring visitation of His hand.

Next (ver. 4-6) Jeremiah recounts his wearing away; the preparations of Jehovah against him; and his evidently doomed estate. "My flesh and my skin hath he made old; he hath broken my bones. He hath builded against me, and compassed me with gall and travel. He hath set me in dark places, as they that be dead of old," (Ver. 4-6.)

In verses 7-9, the prophet shows that his portion was not only in imprisonment with heavy chain, but with the awful aggravation that entreaty and prayer could not avail to effect deliverance, the way being fenced, not to protect but to exclude and baffle.

Then Jeremiah draws imagery from the animal kingdom to tell how God spared him in nothing. "He was unto me as a bear lying in wait, and as a lion in secret places. He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. He hath bent his bow, and set me as a mark for the arrow." (Ver. 10-12.)

Nor does he content himself with telling us how he had been the object of divine attack, as game to the hunter, but lets us see that the mockery of his brethren was not the least part of his trial and bitterness. "He hath caused the arrows of his quiver to enter into my reins. I was a derision to all my people; and their song all the day. He hath filled me with bitterness, he hath made me drunken with wormwood." (Ver. 13-15.)

Inwardly and outwardly there was every sign of disappointment and humiliation; and expectation of improved circumstances cut off even from Him who is the believer's one resource. "He hath also broken my teeth with gravel stones, he hath covered me with ashes. And thou hast removed my soul far off from peace: I forgat prosperity. And I said, My strength peace and my hope is perished from Jehovah. (Ver. 16-18.)

Yet there is the very point of change. From verse 19 he spreads out all before Jehovah, whom he asks to remember it; and from the utter prostration of his soul he begins to conceive confidence. "Remembering mine affliction and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope." (Ver. 19-21.) It is not Christ, but assuredly the Spirit of Christ leading on an afflicted and broken heart. Weeping may endure for a night; but joy cometh in the morning.

In what sense then are we to account for language so strong uttered by a holy man, and this not about the persecutions of strangers or the enmity of the Jews, but mostly indeed about Jehovah's ways with him? Certainly not what Calvin and the mass of commentators before and since make of it, as if it were the pressure of the hand of God on the sufferers as Christians when their minds were in a state of confusion, and their lips uttered much that is intemperate. Such an interpretation does little honour to God, not to speak of Jeremiah, and makes the Spirit to be a reporter, not merely of a few words or deeds which betray the earthen vessel in its weakness, but of outpourings considerable and minute, which, according to such a view, would consist of scarce anything but complaints spoken according to the judgment of the flesh under feelings so little moderated as to let fill too often things worthy of blame. Can such a view with such results satisfy a thoughtful child of God, who understands the gospel?

I believe, on the contrary, that the language is not hyberbolical, but the genuine. utterance of a sensitive heart in the midst of the crushing calamities of Israel, or rather  now also of Judah and Jerusalem; that they are the sorrows of one who loved the people according to God, who suffered with them all the more because they did not feel and he did that it was Jehovah Himself who was behind and above their miseries and shame, inflicting all because of their sins, with the added and yet keener fact of his own personal and poignant grief because of what his prophetic office exposed him to, not so much from the Chaldeans as from the people of God, his brethren after the flesh. It was in no way the expression of his own relation to God is a saint or consequently of God's feelings towards himself individually; it was the result of being called of God to take part in Israel for Him at a time so corrupt and so calamitous. I am far from meaning that personally Jeremiah did not know what failure was in that awful crisis. It is plain from his own prophecy that his timidity did induce him to sanction or allow on one occasion the deceit of another, adopting if not inventing it. But he seems to have been, take him all in all, a rare man, even among the holy line of the prophets; and, though morbidly acute in his feelings by nature, singularly sustained of God with as little sympathy from others as ever fell to the lot of a servant of God among His people. Even Elijah's experience fell far short of his, both on the side of the people's wickedness among whom lay his ministry, and on the score of suffering inwardly and outwardly as a prophet who shared all the chastening which the righteous indignation heaped on his guilty people, with his own affliction to boot as a rejected prophet. He appears indeed in this to have the most nearly approached our blessed Lord, though certainly there was a climax in His case peculiar to Himself, hardly more in the intensely evil and degraded state of Jerusalem then than in the perfection with which He fathomed and felt all before God as one who had deigned to be of them and their chief, their Messiah, who must therefore have so much the deeper interest and the truer sense of what they deserved as a people from God through the instrumentality of their enemies. As a fact this came on them soon after under the last and most terrible siege by Titus; but Jesus went beforehand through all before the cross as well as on it, this apart from making atonement, with which nothing but the densest ignorance could confound it, and mere malice attack others for avoiding its own palpable error.

LAMENTATIONS 3: 22-42.

There is no doubt, I think, that the ground of hope which the prophet lays to heart, as he said in verse 21, is stated in the following verses: "It is of Jehovah's mercies that we are not consumed, because his mercies fail not. They are new every morning: great is thy faithfulness. Jehovah is my portion; therefore will I hope in him." The last clause confirms the thought that verse 21 is anticipative, and that here the spring is touched.

For the turn given by the Targum, and the older versions, save the Vulgate, namely, "The mercies of Jehovah are not consumed, for his compassions fail not," I see no sufficient reason, though Calvin considers this sense more suitable. The Latin and our own version seem to me preferable, not only as being clearer but as giving greater prominence to the persons of His people, and yet maintaining in the last clause what the others spread over both clauses. His mercies then have no end; "they are renewed every morning: great is thy faithfulness. Jehovah is my portion, saith my soul; therefore will I hope in him." It is a goodly portion without doubt, though unbelief thinks it nothing and pines after some one to show any good after a tangible sort, the corn and wine and oil of this creation. But to have Him who has all things and who is Himself infinitely more than all He has is beyond comparison a better portion, as he must own who by grace believes it.

"Jehovah is good to them that wait for him, to the soul that seeketh him. It is good that one should both hope and quietly wait for the salvation of Jehovah. It is good for a man that he bear the yoke in his youth." Confident expectation is thus cherished, while an illusive profession of waiting for Him is detected and judged. For though a careless spirit might pretend to wait for Him, could it be thought of such a one that he is a soul which seeks Him! Activity is implied in this. The next clause asserts the value of patient looking to Him. But it is not tolerable to infer that we err in looking for the continual light of God's favour. For to this redemption entitles us; and Christ is risen the spring and pattern of life in resurrection, on which the Father ever looks with complacency. The last good here contemplated is that one bear the yoke in his youth. Subjection to God's will and to the trials He sends is ever blessed, and this from tender years.

"He sitteth alone and keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust, if so be there may be hope. He giveth his cheek to him that smiteth him: he is filled full with reproach." Thus God's ways are accepted in silence; and humiliation is complete unto death in conscience, yet not without hope; and man's contemptuous persecution and reproach are submitted to.

"For Jehovah will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men." Hope is thus confirmed, without which indeed there is no power of endurance any more than of comfort. His judicial chastenings of Israel are measured and will have an end, as is equally true of His righteous government of ourselves now.

The next triplet is peculiar in its structure, each verse beginning with the infinitive, as is fairly presented in the common Authorized Version. "To crush under his feet all the prisoners of the earth, to turn aside the right of a man before the face of the most high, to subvert a man in his cause Jehovah, approveth not." They are acts of oppression, cruelty, and wrong: should the Lord not see this? Certainly they have no sanction from Him.

The utter ignorance of the future on man's part is next set before us. "Who is he that saith, and it cometh to pass, when Jehovah commandeth it not? Out of the mouth of the most High proceedeth not evil and good? Wherefore doth a living man complain, a man for the punishment of his sins?" All is plainly declared by God. But complainers are never satisfied nor otherwise right. It were better to complain of ourselves, yea every man because of his sins.

Then in verses 40-42 self-judgment is the word of exhortation. "Let us search and try our ways, and turn again to Jehovah. Let us lift up our heart with our hands unto God in the heavens. We have transgressed and have rebelled: thou hast not pardoned." It was just but tremendous thus to find no sign of pardon in His ways.

LAMENTATIONS 3: 43-66.

Next the prophet sets forth without disguise or attenuation the ways of God's displeasure with His people. This was true; and it was right both to feel and to own it, though the owning it to such a God makes it far more painful. "Thou hast covered with anger, and persecuted us; thou hast slain, thou hast not pitied. Thou hast covered thyself with a cloud, that our prayer should not pass through. Thou hast made us as the off-scouring and refuse in the midst of the people." (Ver. 43-45.) There are times when it does not become the saint to seek a deprecation of a chastening — where, if prayer were ignorantly so made, it were a mercy that it should not be heard, And so it was for Jerusalem then. The divine sentence must take its course, however truly God would prove His care of the godly under such sorrowful circumstances.

Then in verses 46-48 he expresses his sense of the reproach heaped on them by their enemies; so that between inward fear and outward desolation the wretchedness was unparalleled. "All our enemies have opened their mouths against us. Fear and a snare is come upon us, desolation and destruction. Mine eye runneth down with rivers of water for the destruction of the daughter of my people." Only those could know it who had been favoured of God as they had been; only one who knew Him as Jeremiah could feel and tell it out as he does, It is but to be expected that some should feel his lamentations to be excessive, as others do the glowing anticipations of the prophets; faith would receive and appreciate both, without criticizing either.

In the next stanza he repeats the words of the last in order to bring Jehovah in. Faith does not hinder but increases grief because of the deplorable state of that which is near to God, when its state is so evil as to be the object of His judgments; yet it is assured that such grief is not unavailing but that He will surely intervene. "Mine eye trickleth down, and ceaseth not, without any intermission, till Jehovah look down, and behold from heaven. Mine eye affecteth mine heart because of all the daughters of my city." (Ver. 49-51.)

In verses 52-54 the prophet sets forth by various figures the calamities which fall on the Jews from their enemies. "Mine enemies chased me sore, like a bird, without cause. They have cut off my life in the dungeon, and cast a stone upon me. Waters flowed over mine head; then I said, I am cut off." They were no more than as a bird before skilful fowlers, as one shut up in dungeons secured by a stone overhead, as one actually overwhelmed in waters rolling over him.

But prayer may be and has been proved effectual even in their distresses; and so the following verses show as with Jeremiah. "I called upon Thy name, O Jehovah, out of the low dungeon. Thou hast heard my voice: hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee; thou saidst, Fear not." (Ver. 55-57.)

And here it may be as well to point out the danger of those who cite Psalm 22: 1, as an ordinary saint's experience, despising or at least failing to use the lesson scripture gives us, that those words suited Jesus on the cross, and certainly no Christian since. He was thus forsaken then that we might never be. It is not then true that the believer under any circumstance is forsaken of God. Jesus only could say in the fulness of the truth, both "My God" and "Why hast thou forsaken me?" And even He never did nor could, I believe, have said these words save as atoning for sin. To suppose that, because David wrote the words, he must have said them as his own experience, is to make the Psalms of private interpretation, instead of recognizing the power of the Spirit who inspired them. Psalm 16 might as well or better be David's experience; yet it needs little discrimination to see that both in their full import belong to Christ exclusively, but in wholly different circumstances.

"O Jehovah, thou hast pleaded the causes of my soul; thou hast redeemed my life. O Jehovah, thou hast seen my wrong; judge thou my cause. Thou hast seen all their vengeance and all their imaginations against me." (Ver. 58 60.) The prophet is confident that He will appear for vindication and deliverance. The deep and deserved humiliation put on His people does not weaken his assurance or stifle his cry. On the one hand, if He has seen the wrong of the righteous, He would judge his cause; on the other, He had seen all the foe's vengeance and imaginations against him.

This is repeated in the next verses, in connection with what Jehovah had heard. "Thou hast heard their reproach, O Jehovah, and all their imaginations against me: the lips of those that rose up against me, and their device against me all the day. Behold their sitting down, and their rising up; I am their music." (Ver. 61-63.) At all times throughout their daily life his sorrow was their desired object and liveliest pleasure.

In the closing strain the prophet prays according to the righteous government of God for the earth. "Render unto them a recompense, O Jehovah! according to the work of their hands. Give them sorrow of heart, thy curse unto them. Persecute and destroy them in anger from under the heavens of Jehovah." (Ver. 64-66.) It is no light thing in God's eye that His enemies should find only a matter for mirth in the sufferings and sorrows of those who were under His mighty hand. If the righteous are thus saved with difficulty, what will it be when judgment falls on the ungodly? Even under the gospel we may love and should rejoice in the prospect of the Lord's appearing, though we know what fiery indignation must consume the adversaries. Here of course the prayer is according to a Jewish measure, though none the less just. We are called to higher and heavenly things.

LAMENTATIONS 4: 1-11.

It is impossible to view this sorrowful plaint of the prophet as merely historical. Nothing which had ever occurred in the way of disaster or humiliation at all approached the picture of desolation here described. The Spirit of prophecy is therefore forecasting the horrible abyss that awaited the beloved but guilty people.

"How the gold is become dim! the most fine gold is changed! The sacred stones are thrown down at the top of every street! The precious sons of Zion, comparable to fine gold, how they are esteemed as earthen pitchers, the work of the hands of the potter." Who could say that God screened or spared the iniquity of Israel? The most exalted in rank, dignity, and office were those who made their affliction most conspicuous. Could the most obdurate conscience in Jerusalem doubt whose hand had inflicted such reverses, whatever the instrument employed?

Hence the prophet, as he is growingly solemn in his glances at the uttermost distress, so is he calm but the more complete in setting it forth. It is as it were the evil all out, the leper white from head to feet, whose very extremity assures of God's opportunity to interfere both for the Jew and against the adversaries more especially such as ought to pity Jerusalem in the day of her calamity.

That the Chaldean foe should be bitter in reproach and cruel in punishment was not wonderful; but alas! the chosen nation's cup was not full of the indignity they must drink till they were the bitterest, out of sheer want and woe, against their own kin. "Even the dragons [or jackals] draw out the breast, they suckle their young: the daughter of my people [is] cruel like the ostriches in the wilderness." It is of the last bird we read in Job 39: 14-17, "which leaveth her eggs in the earth, and warmeth them in the dust, and forgetteth that the foot may crush them, or that the wild beast way break them. She is hardened against her young ones, as though they were not hers: her labour is in vain without fear; because God hath deprived her of wisdom, neither hath he imparted to her understanding."

The sense seems to me certain, though one may not say indisputable, seeing that so sensible a commentator as Calvin contrives to extract a different meaning. He understands the clause to mean that the daughter of the people had come to a savage or cruel one; and hence that whelps of serpents were more kindly dealt with than the Jews. The people had to do with nothing but cruelty, there being no one to succour them in their miseries. Thus the force would be, not that the people are accused of cruelty in not nourishing their children, but that they were given up to the most relentless of enemies. But I see no force in his reasoning which appears to be founded on unacquaintance with the Hebrew idiom, the masculine gender being used for emphasis where formally we might have expected the feminine, as not infrequently happens. Hence there is no real ground for going on with the allusion to the ostrich, as if the prophet meant that the Jews were so destitute of every help that they were banished into solitary places beyond the sight of men.

The true meaning is far more expressive and sets forth the awful state of the Jews, when not enemies only but those who should have been their own tenderest protectors were destitute of feelings found in the fiercest brutes, and only comparable for heartlessness to creatures of the most exceptional hardness and folly. Such were the mothers of Salem in the outpouring of Jeremiah's grief.

Accordingly in verse 1 he pursues the case. "The tongue of the suckling cleaveth to its palate for thirst; infants ask bread — none breaketh [it] for them." Such was the pitiable state of children from the tenderest days upward. Was it any better with their elders? "They that fed daintily perish in the streets; they who were brought up on scarlet embrace dung hills." (Ver. 5.) Parents and other adults were famishing and dying of hunger, and this gladly as it were on the dunghill instead of the splendid couches on which they used to recline when weary of pleasure itself.

Next the prophet draws out the proof that the vengeance under which the people were worse than that of Sodom, especially in this, that the notorious city of the plain was overwhelmed in a sudden blow of destruction, whereas that of Jerusalem was prolonged and most varied agony. "For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her." (Verse 6.) The "hands" of man added to the soreness of the Jewish chastening: Sodom was dealt with by God without any human intervention. Compare the feeling of David when he brought to the verge of ruin the people whom God had entrusted him to feed. (2 Sam. 24: 13, 14.)

Nor does any consecration to God avail to shelter: so complete the ruin, so unsparing the vengeance let loose on every class and every soul. "Her Nazarites were brighter than snow, they were whiter than milk; they were more ruddy in body than rubies (or coral), their cutting (shape) of sapphire. Their aspect is darker than dusk, they are not known in the streets; their skin cleaveth to their bones, it is dried up like a stick." Nothing availed in presence of these searching desolating judgments. The blessing which was once so marked on those separated was now utterly and manifestly fled, yea, wretchedness as under His ban had taken its place. And so truly was it so, that he proceeds to show how but a choice of ills awaited the Jew, a violent death or a life yet more horrible. "Happier the slain with the sword than the slain with hunger; because these pine away pierced through for the fruits of the field,"* i.e., for the want of them. For it is very forced to take it as Calvin does, pierced through by the fruits of the earth, as if the productions of the earth became swords.

So obliterated were all traces of compassion or even natural feeling that, as we are next told, "the hands of pitiful women boiled their children; they became their food in the destruction of the daughter of my people." (Ver. 10.) Nothing could account for such barbarity but that which he adds immediately after (ver. 11): "Jehovah hath spent his fury; be hath poured out his fierce anger, and hath kindled a fire in Zion which hath devoured her foundations." What can be more thorough than to devour foundations? So it was declared of God against Jerusalem for their heinous sins. Impossible to escape His hand stretched out against His own: how deep their sin and vain to deny it!

LAMENTATIONS 4: 12-22.

Verse 12 introduces a new topic, which gives remarkable vividness to the prophet's picture of Jerusalem's desolation. It was not the king of Judah who was surprised at the taking of his capital, but the kings of the earth who treated it as incredible that they could force it; it was not the Jews merely who fondly dreamt that their city was impregnable, but all the inhabitants of the world gave up the hope as vain. "The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem." (Ver. 12.)

This prepares the way for a fresh exposure of the real causes of Jerusalem's ruin. Their sins were so glaring, where they where most odious and offensive, that God must have denied Himself if He had not brought His people down to the dust and scattered them to the ends of the earth. "Because of the sins of her prophets, the iniquities of her priests that have shed the blood of the just in the midst of her, they wandered blind in the streets, they were defiled with blood, so that men could not touch their garments." (Ver. 13, 11.) The greater the privilege in having such servants of Jehovah, the more distressing that they should pollute His name and people.

There is no reason that I know for Calvin's version of the last clause of verse 14: "They were defiled with blood, because they could not but touch their garments." It seems indeed an ungrounded departure from the common and correct translation, both in giving the reason where it should be rather a statement of consequence, and in needlessly supposing a particle which brings in a very different idea. Nor do I see any just meaning in what results; for where would be the force of saying that they were defiled with blood because they could not but touch their garments? One could understand pollution from such contact, but hardly with blood from it. As the clause stands in the common version, the import appears to be that wandering blindly in the streets they defiled themselves in the worst way possible, with blood, so that their very garments must pollute any who might touch them. So universal was the defilement of the holy city that the clothes of the inhabitants could not be touched without contamination to others. There was as it were a fretting leprosy in the whole body politic. "Depart, unclean, they called out to them; depart, depart, touch not. So they flee away and also wander. They say among the nations, they shall dwell no more [there]." Thus most graphically does the prophet show that the exile of the Jew from the land was inevitable and of another character from an ordinary deportation of a people through the cruelty of a conqueror or the jealousy of an ambitious rival nation. It was in vain for the Jews to flatter themselves that it was God employing them for a season as a missionary people: God will send them forth; a few preparatorily to the kingdom, and when it is set up yet more largely as a nation. But here it is a people once holy, now profane, not honoured in a gracious service and a grave trust, but punished for their dishonour of His law and sanctuary, and hence outcasts so ignominious that they flee themselves like lepers, proclaiming their own defilement and misery. So complete is the ruin that among the nations it is said, They shall no more sojourn in their land and city.

But this is an error. Impossible that God should be defeated by Satan, good by evil, in the long run. Appearances in this world ever give such expectations; and unbelieving man is as ready to credit them as to doubt God. But in the midst of judgment God remembers mercy; and therefore the more unsparing He might be, the more assuredly He would turn again with deliverance for His own name's sake. "The face [i.e. anger] of Jehovah hath divided them, he will no more regard them: they respected not the faces of the priests, they spared not the elders." (Ver. 16.) Undoubtedly their overthrow was complete, and the contempt of the enemy so much the better because their success was beyond their own hopes; for there had ever been a lurking fear that God would avenge their wrongs and once more espouse the cause of His people. But now that He gave them up to the will of His adversaries, their pleasure, was to wound them to the quick in the persons of the most honoured sons of Zion.

And what could the prophet say in extenuation? He could only add here another heavy fault: "As yet for us [i.e., while we yet remained], our eyes failed for our vain help; on our watchtowers we watched for a nation that could not save us." (Ver. 17.) They turned with longing desires after Egypt against the Chaldeans, instead of turning to God in repentance of heart, spite of reiterated warning from His prophets not to trust in an arm of flesh, least of all in that broken reed.

But no: sentence was passed by God, incensed with the unwearied evils of His people; and the fiercest of the heathen were let loose as executors of His wrath upon them. "They hunted our steps, so that we could not walk in our streets; our end was near, our days were fulfilled, for our end had come. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness." (Ver. 18, 19.) No mountain was steep, no desert lonely, enough to protect the guilty fugitives. It was God who was punishing them by means most just, yet to them most painful, for their revolt from Himself.

Alas! the remnant returned from Babylon have only added another and incomparably worse sin in the rejection of the Messiah and the refusal of the gospel, so that wrath is come upon them to the uttermost.

But even then how lamentable the desolation! "The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom was said, Under his shadow we shall live among the heathen." (Ver. 20.) It is of course Zedekiah who is alluded to. They had hoped in his office, whatever his demerits personally, forgetting that all the honour God bestowed on it was in view of Christ, who alone shall bear the glory. But their hearts were in the present, not really for Messiah; and they had only to lie down disappointed in sorrow.

Did Edom then taunt their fallen brother in the day of his distress? Indeed they did it with murderous treacherous hatred too. Hence the apostrophe of the prophet. "Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins." (Ver. 21, 22.) Did they say in the day of Jerusalem, Down with it, down with it to the very foundation? They too must be brought to shame. If the Chaldean swept the holy land, the daughter of Edom must await no less when her day came to be carried away captive for her sins.

LAMENTATIONS 5.

The last chapter differs from all before in that the alphabetic series drops, though there are evidently twenty-two verses as in other cases, with the modification we have seen in chapter 3 and its triplets. Internally also the elegy approaches more to the character of a prayer as well as a compressed summing up of the sorrows detailed before.

Hence, says the prophet, "Remember, O Jehovah, what hath happened to us; behold, and look on our reproach. Our inheritance is turned over to strangers, our houses to aliens." (Ver. 1, 2.) It was not merely a human or natural feeling of their loss and degradation. We must bear in mind that Israel had the land of their possession from Jehovah. No doubt they expelled or subjugated the Canaanites. According to men they held by right of conquest. But a deeper fact lay underneath the successes of Joshua. Strength was given from God to put down the most corrupt race then on the face of the earth who had intruded into a land which He had from the first destined and given by promise to the fathers. For when the most High divided to the nations their inheritance, when He separated the sons of man, He set the bounds of the tribes according to the number of the sons of Israel. Alas! they took the blessing not as promises by faith on the ground of God's grace, but under the condition of their own fidelity to the law — a condition necessarily fatal to the sinner. Hence the disasters, and finally ruin, which Jeremiah here groans out to God. But the title, in which Moses (Deut. 32: 8) had thus declared His purpose as to His people, is to be noted; for it is His millennial name more specially than any other, and hence that by which Melchizedek is characterized, who typifies the day of blessing after the victory is won over the assailing and previously triumphant kings of the Gentiles. Thus there is assured hope in the end for the scattered and peeled people of God. Meanwhile how bitter the sight of their inheritance transferred to the foreigners, their houses to strangers!

"We are orphans and without a father, our mothers [are] as widows." (Ver. 3.) Even this did not convey a vivid enough picture of their desolation. The common possession of all, the freest uses of their land, belonged to hard masters. "Our water have we drunk for money; our wood cometh for a price. On our necks [i.e. with a yoke on them] are we persecuted; we toil and have no rest." (Ver. 4, 5.) What slaves so abject? And this Jeremiah who did not go to Babylon stayed long enough to see, and feel, and spread in sorrow before God. "To Egypt we gave the hand and to Asshur to be satisfied with bread." (Ver. 6.) But neither could effectually help, still less could either resist the king of Babylon; and this because of Israel's sins which had so long called for an avenger. "Our fathers sinned [and are] not; and we bear their iniquities." (Ver. 7.) This, we know, was become a proverbial complaint about this time. (Ezek. 18.) But God tried them on their own ground, with precisely the same result of ruin because of their evil. For if fathers and children are alike sinful, the punishment is due whether for those or for these: come it must if God judges. How much better then to repent than to repine and murmur, only aggravating the evil and ensuring vengeance on such accumulating rebellion against God!

"Slaves rule over us: no one delivereth us out of their hand. With our lives* we bring in our bread because of the sword of the wilderness. Our skins* glow like an oven because of the hot blasts of famine. Women have they ravished in Zion, virgins in the cities of Judah. Princes were hung up by their hand; the faces of elders they honoured not. Young men they took to the mill, and boys fell under the wood. Aged men have ceased from the gate, young men from their song. The joy of our heart hath ceased; our dance is turned into mourning. The crown of our head is fallen: woe now unto us, for we have sinned! Because of this our heart is faint; for these our eyes are dim; because of the mount of Zion which is desolate, foxes walk about on it." (Ver. 8-18.) Such is the dismal state so pathetically described by a heart crushed under grief which could not exaggerate the prostration of God's ancient people. Sex, age, condition, place — nothing spared, and nothing sacred. Every word carries weight, not a particular which is not an intolerable burden. How overwhelming for the heart which justly feels everything!

* The plural is given by many excellent MSS.; probably softened into the singular by the rest.

Thus mournfully had Jeremiah's warnings been executed. As Shiloh had been profaned, so now the place of Jehovah's choice, the mount Zion that he loved. The outward indefectibility of His dwelling on earth is but the fond dream of the men whose unrighteousness, holding the truth in unrighteousness, will surely bring on its judgment from the enemy under the righteous dealing of God.

What then is the resource of the faithful? Never the perpetuity of what is visible, never the first man, but the Second. "Thou, O Jehovah, remainest for ever; thy throne from generation to generation." (Ver. 19.) Hence the righteous cry with the assurance that His ears are open, even though He tarry and justly rebuke sin especially in those that bear His name, in whom He will be sanctified by His judgments till they by grace sanctify Him in their hearts.

God however will have His blows felt; and faith does feel and gather blessing even in the grief, while it looks onward to the day. The foolish pass on and are punished, harden themselves and perish in unbelief. "Wherefore dost thou forget us for ever? — forsake us for a length of days?" (Ver. 20.) But there is no despair, though the way was then dark before the true light shone; for the heart pleads, "Turn thou us unto thee, O Jehovah, and we shall be turned; renew our days as of old. For certainly thou hast utterly rejected us, thou hast been exceedingly wroth with us." (Ver. 21, 22.) To own our own sins and God's judgment is the constant effect of the Spirit's work in the heart, the sure pledge of coming and better blessing in store for us from the God of all grace.

The Offerings of Leviticus.

An Exposition of Leviticus 1 - 7

by W. Kelly.

It is not without importance to observe that, for all these interesting and instructive types in the early chapters of Leviticus, Jehovah spoke to Moses "out of the tent of meeting." He had taken His place and dwelt among the children of Israel, as He said in the book of Exodus. It was not grace only, though most fully so; it was on a basis of righteousness. The passover and the passage of the Red Sea were the types of redemption. The blood of the lamb had sheltered the children of Israel, when the destroyer slew the first-born; and it laid the basis for a deliverance through the waters of death wherein their enemies perished. God henceforth could be their God and dwell among them. Out of that dwelling, the tent of meeting, He can and does speak words of grace and blessing.

But it was not yet eternal redemption. It was. still the law, and the law made nothing perfect (Heb. 7: 19). It was still the first man; and wherein is he to be accounted of, whose breath is in his nostrils? He was not yet come Who could say, "Before Abraham was, I am" (John 8). But in due time of Israel as according to flesh came the Christ, Who is over all, God blessed for ever, Amen. Born of woman, born under law, Christ came in infinite love to do a work, commensurate with the dignity of His person, in that nature which had sinned against God everywhere and at all times, and only more rebelliously when His law had been given, and every transgression and disobedience received just retribution. That nature in Him was holy, both in virtue of Incarnation and through the Spirit of holiness ever after.

All hope therefore for him who believed hung on the Second man, the last Adam. And He not only glorified His Father in the perfect obedience of His life, though tried to the uttermost in a wilderness world, but glorified Him as God in His death for sin. Therefore has God glorified Him now in Himself straightway, before He receives His universal kingdom and appears in glory before the world. In the cross, which was the blind and daring guilt of Jew and Gentile joined by Satan for once against the Holy and the True, God wrought His work for reconciling all that believe in one body, the church; as He will by-and-by bring in salvation for Israel and all nations in the days of the coming kingdom; yea, He will thereby reconcile all things to Himself, be they the things on the earth or the things in the heavens.

Now it is the various aspects of Christ's work which were represented in these types. But we need to remember what the apostle declares, that the law has but "a shadow." For "the very image" could only be in that work itself in its unapproachable excellence. Here we have such a shadow as God alone could give beforehand in testimony to its many-sided fulness.

First, there are the three offerings to Jehovah of sweet savour, where the whole as the Burnt offering, or a part as of the Meal offering or of the Peace offering, was burnt as a Fire offering to Him on the brazen altar, the point of individual approach (Lev. 1-3). Then, in Leviticus 4, 5 and 6: 1-7 follow the offerings for sin and trespass. Lastly, the laws of the various offerings are given in the rest of Leviticus 6 and in Leviticus 7, which bring out communion where given or withheld.

It may be observed, however, that notable offerings are found elsewhere which are not specified in Leviticus, rich as it is on this theme. Thus "the daily" is rather given in Exodus, as the constant offering, one lamb on the altar in the morning and the other between the two evenings. The acceptance of the camp in the midst of which Jehovah dwelt is presented in a continual Burnt offering; and therefore was most suitably named in the redemption book of the Pentateuch.

On the other hand the Red Heifer is given in full detail only in the fourth book, because it is the special provision for defilements by the way; and this book treats of the wilderness path for God's people. So here only we have the gracious means of a second-month Passover for such as missed the first through a passing defilement; whereas the Passover was instituted and most copiously laid down in the second book as the sacrificial basis of redemption, which comes out there as nowhere else. Indeed we do not hear of the blood sprinkled on the door-posts — one of its most striking features — save on that first occasion.

What on the other side can be more characteristic of the fifth book than the offering of the firstfruits as in Lev. 26? The book, written on the verge of the land after the wilderness journeying was closed, contemplates the people's entering on their inheritance, when the Israelite was to take of the first of all the fruit of the ground which Jehovah their Elohim gave him, put it in a basket, and go to the chosen centre where He set His name. To the priest he professed that he was come into the land of Jehovah's gift; and when the priest set the basket before the altar, the Israelite was to say, A Syrian ready to perish was my father who went down into Egypt and there multiplied, and was afflicted to bondage; but Jehovah saw and heard and delivered mightily, and brought into the land flowing with milk and honey. "And now, behold, I have brought the first of the fruits of the ground, which thou, Jehovah, hast given me." There he set down his basket before Jehovah and worshipped; there he was told to rejoice in all the good which Jehovah his Elohim gave him and his house, and the Levite, and the stranger his midst. So, in union with Christ gone on high, the Christian is entitled to kindred joy in God, that he may the more truly enjoy the good He gives Who with Christ has freely given us all things.

Yet of all the offerings none has such unique value as that of Atonement-day in Lev. 16. There the blood was carried within, and sprinkled upon the mercy-seat and before it. Not the sons of Aaron as at other times, but the High Priest made atonement for the sanctuary and the tent of meeting and the altar, as well as for himself and for his household and for all the assembly of Israel, substitution having as distinct a place as propitiation. It was access to God in the highest degree that the law admitted, the Holy Spirit thus showing that the way of the holies had not yet been manifested, while as yet the first tabernacle had a standing. Now that Christ has come and died; the veil is rent, and we who believe are made free of the holies. And, the priesthood being changed, there takes place of necessity a change of the law also. For a better hope is now introduced whereby we draw nigh to God. The Father has qualified us for partaking of the portion of the saints in light; and we can approach with boldness to the throne of grace, having a great High Priest Who has passed through the heavens. Israel must wait till the High Priest comes out, when they shall know all their iniquities sent away to a land apart never more to appear.

THE BURNT OFFERING.

Let it be noticed that Lev. 1-3 are one utterance of Jehovah. They are the three offerings of a sweet odour to Him, though differing in other respects. They are the positive side of Christ as a Fire offering, a savour of rest to Jehovah. They are not for inadvertent sin against any of His commandments, or for guilt where His name and ritual may enter, or for reparation in His holy things, or in neighbourly wrongs. The first were God's appointed ground and means of approach to Him Who had come down to dwell in their midst, but in His sanctuary, the tent of meeting for His people. From Lev. 4 to Lev. 6: 7 are sin and guilt offerings, to remove hindrances or restore interrupted communion with Him Who on the day of atonement established the title of His people to draw near Him.

The most important of the sweet savour gifts or presentations was the Burnt offering. With this the Olah or Holocaust Jehovah began.

"And Jehovah called unto Moses and spoke to him out of the tent of meeting, saying, Speak unto the children of Israel and say unto them, When a man of you presenteth an offering to Jehovah, ye shall present your offering of the cattle, of the herd and of the flock. If his offering [be] a burnt offering of the herd, he shall present it a male, perfect; at the entrance of the tent of meeting he shall present it for his acceptance before Jehovah. And he shall lay his hand on the head of the burnt offering; and it shall be accepted for him to atone for him. And he shall slay the bullock before Jehovah; and Aaron's sons, the priests, shall present the blood and sprinkle the blood round about on the altar that [is] at the entrance of the tent of meeting. And he shall flay the burnt offering and cut it up into its pieces. And the sons of Aaron the priest shall put fire on the altar, and lay wood in order on the fire; and Aaron's sons, the priests shall lay the parts, the head, and the fat, in order on the wood that [is] on the fire which [is] on the altar. But its inwards and its legs shall he wash in water; and the priest shall burn all on the altar, a burnt offering, a fire offering of sweet odour to Jehovah."

Had there been no sin in man, or death through it, we could scarce conceive of a Burnt offering. Yet it is an offering neither for sin nor for guilt, but God glorified where sin was by a victim, the blood of which covered it from God's eyes, as the fire consumed it and brought out nothing but sweet savour. The steer, which the offerer brought near as an offering, presented in type the perfectness of Christ in giving Himself up to death in love and for the glory of God, unreservedly surrendering His life yet in obedience, the plainest contrast with Adam forfeiting his by disobedience. It was for the offerer's acceptance, and it made atonement for him; which could not be without death and the shedding of blood, and the fire-testing of divine judgment which consumed all with no other consequence than a savour of rest to Him.

A sinful man can approach God on this ground only. It foreshadowed Christ, Who through the Spirit eternal offered Himself spotless to God; or as He said beforehand, Therefore doth the Father love Me, because I lay down My life that I may take it up again. No one taketh it from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again: this commandment I received of My Father. So in Heb. 10 quoting Ps. 40, He says, Lo! I am come to do Thy will, O God. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. He came thus to replace what the first man wrought in wronging God, by His perfect giving Himself up to death and judgment that God might he glorified in Him, now man, and thus clothe with His own acceptance those who believed in Him. Now the Son of man is glorified, and God is glorified in Him. Great as was Adam's sin, infinitely greater is the Second man's obedience unto death; and who can sum up the immense and countless results in blessing for faith now, as for ever and for the universe when power will act publicly to God's glory?

It was not the priest's part but the offerer's to present the victim at the entrance of the tent of meeting, or at the brazen altar (ver. 3). It was he too who laid his hand on the head of the burnt offering (ver. 4). This signified identification by grace with the offering. The acceptance of the Holocaust was transferred to the offerer. As the Son emptied Himself to become not man only but a bondman, and, when so found, humbled Himself in obedience as far as death on a cross, God answered, not by reconciling and forgiving only but, by setting man in His person and through His work in His own glory. Only none share the blessedness but those who believe, certainly not such as despise Himself and God's call by unbelief. After the animal was slain, the proper priestly work began in sprinkling the blood round about on the altar (ver. 5); as it was theirs to put fire on and lay wood to feed it (vers. 7, 8). The washing in water accomplished for the offering inwardly and outwardly the purity which was intrinsically true only of Christ. And this under His absolutely searching judgment went up to God an odour of rest (ver. 9). It has been justly remarked that the word for "burn" here, not in the offerings for sin or trespass, is the same as for burning the incense: a striking if minute proof of their essential difference, though both coalesce in setting forth fully the wondrous death of Christ.

It is observable that not only in the Holocaust but in all the offerings of, sweet savour, variety within prescribed limits was left to the offerer. In the Sin offerings it was not so: the offering was fixed by the ordinance of Jehovah, save that a slight degree of licence was permitted to one of the people of the land (Lev. 4). Where sin was not the urgent question, grace exercised the heart which gave according to its means. And special consideration was had of the poor that they should not be debarred from an offering which rose up to God acceptably, the shadow of the infinite excellency which He was in due time to provide, as well as find, in the Son giving Himself to death for His glory. For it was to meet Him from the place and race where sin reigned by death; and this could only be in such a sacrifice as presented Christ in His death of entire and acceptable self-surrender.

Two things were thus, made evident, and each of them most precious. If the several forms of the offering represent the differing degrees of faith in the offerers, as we may suppose, Jehovah as truly accepted the least measure of the Burnt offering, as the greatest; His eye beheld the same perfect sacrifice in all. The acceptance of the offerer did not vary, because the offering did that typified Christ. The offering of Christ's body was one and the same perfect value for all that are His.

"And if his offering be of the flock, of the sheep, or of the goats, for a burnt offering, he shall present it a male perfect. And he shall slay it on the side of the altar northward before Jehovah; and Aaron's sons the priests shall sprinkle its blood on the altar round about. And he shall cut it into its pieces, and its head, and its fat; and the priest shall lay them in order on the wood that is on the fire on the altar. But the inwards and the legs shall be washed with water. And the priest shall present all and burn on the altar; it is a burnt offering, a fire offering of sweet savour to Jehovah."

But faith, be it ever so real, is not equally simple or strong in those that believe. And our estimate of Christ is as our faith. It varies in the saints, as their faith does. Happy they who rest on God's estimate of Him and His work.

Where this is the childlike yet unwavering conviction by the word and Spirit of God, rest and liberty, and the deepest enjoyment follow. We know, as the apostle Peter wrote, that we were redeemed, not with corruptible things as silver and gold, but with the precious blood of Christ as a lamb without blemish and without spot, fore-known as He was before the world's foundation, but manifested at the end of the times for our sakes, that through Him believe in God Who raised Him from the dead and gave Him glory that our faith and hope should be in God. Scripture is clear and conclusive, as the apostle Paul preached without reserve, that in (or, in virtue of) Christ every believer is justified from all things from which they could not be justified by the law of Moses.

But feebleness of faith has its effect nevertheless in proportionately impairing the soul's present happiness and power. How many saints, instead of looking for peace outside themselves in Christ and His work for them, occupy themselves with searching within for signs of the Spirit's work in them as born anew! Peace is thus an impossibility; for it was only made by the blood of Christ's cross. Thus only have we peace with God as justified by faith. Where one sees new birth on the contrary the Spirit gives one to see and abhor, not only past sins, but this evil and wilful nature, the old man, which gave them being.

No doubt the Christian is called to prove himself, and thus to partake of the Lord's supper; and if we scrutinised ourselves, instead of walking carelessly, we should not fall under His faithful discipline, that we may not be condemned with the world. But peace with God by the faith of Christ, is intended to strengthen salutary self-judgment, which in itself, if thorough, could only produce misery or despair. For it would then rest on the mistaken basis of our state, and therefore must fluctuate as we see fruits of the Spirit or the lack of them. The more upright in this case, the less could we be satisfied with what we find, and should be therefore exposed to any illusive nostrum which ministered self-complacency under the name of holiness.

It is obvious in the second and third alternatives that there is no such declaration of acceptance before Jehovah, and of atonement made for the offerer as in vers. 3 and 4. The rest is pretty much the same. Faith in every case is blessed; but the fully known result is according to the fuller estimate of Christ and His work.

The least form of this offering is mentioned naturally in the last place. How gracious of God not only to accept it as distinctly as the greatest, but to give the offerers the express assurance that so it was!

"And if his offering to Jehovah be a burnt offering of fowls, then he shall present his offering of turtle- doves or of young pigeons. And the priest shall bring it near to the altar, and wring [or, pinch] off its head, and burn it on the altar; and its blood shall be drained [or, pressed] out at the side of the altar. And he shall take away its crop with its feathers [or, refuse] and cast it beside the altar on the east into the place of the ashes; and he shall split it at its wings, [but] not divide [it] asunder; and the priest shall burn it on the altar on the wood that is on the fire: it is a Burnt offering, a fire offering of sweet savour to Jehovah "

Jehovah would give the poorest of His people the means of presenting to Himself the shadow of what was most precious in Christ's offering of Himself to God. For among the ordinary sacrifices the Burnt offering had an unequalled place. All the others were partaken of more or less by man; the Meal offering was largely for the use of the priests; of course also the Peace offering, which pre-eminently expressed the privilege of fellowship; and even of the Sin offering or of the trespass offering, unless in the special form when the blood was put within the veil, every male among the priests was enjoined to eat in a holy place, as they ate of the Meal offering. But in no case did a soul of man, not even the high priest, eat of the burnt offering. It was offered to God, assuredly on behalf of His people for their acceptance, but only to God.

But if the offering of turtle-doves or of young pigeons, as truly brought before the eyes of Jehovah the efficacious death of His Son as that of the bullock or of the sheep, it is the more remarkable that part, not of the larger, but of the smallest Burnt offering, was thrown away. It was to be split, not divided; but the offerer was to take away the crop with the feathers, or refuse, and cast it beside the altar on the east into the place of the ashes.

Thus there is a marked falling short of the complete idea of the Burnt offering where all rose up to God as a savour of rest. Poverty of faith has its effect now at any rate. Christ is the same perfect Saviour of all that are His. The acceptance of each is according to all that God appreciated in Him and His work. All have been and are not only sanctified as a settled fact through the offering of the body of Jesus Christ once for all, but He has thereby perfected the sanctified without even a break, not for ever merely but continuously. Their standing is secured uninterruptedly.

How is it then that feebleness of faith works? It fails to give adequate glory to God. It detracts from the soul's fulness of enjoyment of Christ and His work. Part of the fowls was "cast away," and "into the place of the ashes." Weak faith does not undo the perfecting of the saints before God. The acceptance which Christ's work confers on the believer abides untouched. God sees all that are His according to Christ, His standard; but the weaker the faith, the more the believer mingles the sense of drawback because of his failures with the blessedness to which the Holy Spirit bears His testimony. Hence the distinctness of what the Burnt offering means is impaired. In the soul's apprehension it is made to approach an offering for sin. Of God glorified in Christ's death, and ourselves identified with Christ thereby, such a one enters into little if at all. One is content then to look at no more than His bearing our sins in His own body on the tree: in itself a most necessary blessing, but assuredly short of appropriating the distinctive truth of the Burnt offering.

Deterioration as well as difference of degree appears in others of these types as may be shown in due time. This tends to confirm the thought here. But, however this may be judged, the fact is certain among believers; and the result of not entering into the various aspects and relations of Christ's sacrifice is that souls lose not a little in clear and bright perception of the truth, and of their own blessing consequently. Hence the importance of heeding every divine intimation of the revealed mind of Christ, that we may thus grow in and by the knowledge of God.

THE OBLATION.

The Flour or kindred offering accompanied the Burnt offering closely. They were of a common character in this that they were never offered to clear a soul from sin; yet the Burnt offering was to make atonement, which the Flour offering was not, but consequent on it. The Burnt offering therefore was of a living thing put to death; whereas the Flour offering was always of a vegetable nature and therefore there was no question of blood. There was equally the searching fire of divine judgment to bring out the odour of rest, no less than in the Burnt offering.

"And when any one [a soul] presenteth an oblation (or, gift) to Jehovah, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. And he shall bring it to Aaron's sons the priests; and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial thereof on the altar, a fire offering of sweet odour to Jehovah. And the remainder of the oblation shall be Aaron's and his sons': [it is] most holy of Jehovah's fire offerings" (vers. 1-3).

What could more distinctively and emphatically set forth the Lord, not in His sacrificial death, but in the entire devotedness of His life? The one was as pure and holy as the other. Indeed, while the ox or the sheep must be a male without blemish for the Burnt offering, the Oblation is expressly "most holy" of the fire offerings of Jehovah. And so we read of our Lord Jesus only that He was "the holy thing that should be born" (Luke 1: 35). Of none others are, or could be, said such words' not even of John the Baptist, who was filled with the Holy Spirit even from his mother's womb. In Jesus was no sin. Even in "taking part of the same" with the children (Heb. 2: 14), He was to be called Son of God, which He was in His own eternal title. Of Him only it could not be said without blasphemy, as of every other child of Adam, "I was shapen in iniquity and in sin did my mother conceive me." He and He alone as born here below was absolutely untainted, the Holy One of God; and this He preserved in the power of the Holy Spirit all through and presented as an oblation to God.

Man's mind, we may be assured, would have put the Minchah or Oblation before the Olah or Burnt offering, as the order of what we may call history would render natural. But scripture in an unlooked for way gives us divine wisdom, to which faith implicitly bows and thus appropriates the truth: we grow, as the apostle says in Col. 1, by the true knowledge of God. It was when man was fallen that these figures of Christ and His work came in, and therefore the need of the Burnt offering in the first place when Jehovah was making known to His people the resources of His grace in Christ, as well as the primary truth of Himself glorified as to His nature to the uttermost. This given, the oblation beautifully follows. The Son of man, in Whom God was glorified by His death, glorified the Father on the earth and finished the work which He had given Him to do.

All was in the same perfection, His activities as a living man, and His suffering in self-surrender without limit, both in obedience unswerving. But, we see in chap. 1, that death was as essential and manifest in the Burnt offering, as here it is no less conspicuously absent. He was the obedient One, tried and proved every day, in the midst of the little passing circumstances of. each moment, as well as in the great temptations of the wilderness. Jesus, and Jesus alone, was always "the same": yesterday, and today, and for ever, since it made no difference as to His personal glory, so none more as to His flawless obedience in every detail. Was there an approach to this in any saint that ever breathed? We need not speak of Abraham, Isaac, or Jacob, blessed men as they were. Take John and Peter and Paul, walking as none other ever did in the power of the Spirit. Yet the scriptures, which make their holy and devoted service plain, do not hide from us the profitable lesson of their failure, and on critical occasions too. Christ never had a word or deed to recall, never even a look or feeling to judge. He could say to His enemies, "Which of you convinceth me of sin?" without a reply, but not without the vilest of reproaches and vituperations. He walked without a waver in the Spirit, never on the ground of rights, but in obedience. His food was to do the will of Him that sent Him and to finish His work. Did He not do it perfectly, an offering to God for a sweet-smelling savour? and this in entire rejection by man, most of all by the ancient people — His own people.

This was what the oblation typified: the fine flour, oil poured on it, and frankincense added (ver. 1). The fine flour was an apt symbol of His humanity sinless and in harmony with God. Oil is the known figure of the power of the Spirit, not His cleansing agency which man's impurity demands, but His energy in contrast with the wilfulness of sinful and selfish man. And frankincense represents that fragrance which God the Father alone, and perfectly, appreciated in His Son a Man on earth, the object ineffable of His delight. The sweet odour might "fill the house"; but it was burnt to God as His own. All the frankincense therefore went with the handful which the offering priest burnt on the altar to God (ver. 2). The fire, which tried as nothing else can, only and fully brought out of the oblation a savour of rest to Jehovah.

The remnant of the oblation was Aaron's and his sons' (ver. 3). In this was marked difference from the Burnt offering. There as the rule all was consumed and went up to God acceptably and for the offerer's acceptance. Here a handful only was burnt, but all the frankincense. The rest was for the great High Priest and the priestly family; the Christian body. For no truth in the N. T. is plainer than this. And is not Christ the food of all that are His? Does not John 6 prove this, and much more than this type imports? "Most holy" was it, but not therefore kept from but given to Christ and His own to enjoy. And so it is that those who have the entrance into the holies find in Christ Himself, and Christ here below as shown in the Gospels, their living priestly food. But it is in this as with other things that what all have in title, only those in fact enjoy who have faith in it and by the Spirit walk in that faith.

VARIETIES OF THE MEAL OFFERING.

The opening verses present the broad character of the Minchah or Meal offering, as distinguished from the Olah or Burnt offering. There was the fullest testing by fire, but not shedding or sprinkling of blood. It was not therefore atonement in view of God's glory, the offerer being sinful, and withal Christ's perfectness in the offering of Himself in His death, there rising up wholly as a sweet odour to God. The Meal offering oblation does not atone; but, after Jehovah had His handful, the rest was for Aaron and his sons to eat. Christ and His disciples enjoy it together. Yet it was no less an offering by fire to Jehovah, and expressly "most holy"; it thus excludes the profane thoughts of men who talk of Christ's limitations so as to lower His infinite personal worth. Of no person in the Godhead is scripture more jealous. For the Holy Spirit, while fully attesting the reality of the Son's assumption of humanity in His person, and the place of bondman which He took in grace, upholds His glory as Son of man, that all might honour the Son (even with especial care, all judgment being given to Him) as they honour the Father. Thus as He quickens all who believe, so will He judge all that believe not, to their ruin as everlasting as the blessing faith enjoys by His grace.

Now we come to the various forms in detail, having had the constituents of the oblation in general as the preliminary.

"And when thou presentest as oblation of a meal offering a baking of the oven, [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. And if thine oblation [be] a meal offering on the plate, it shall be fine flour unleavened, mingled with oil. Thou shalt part it in pieces, and pour oil thereon: it [is] a meal offering. And if thine oblation [be] a meal offering in the earthen pan (or, cauldron), it shall be made of fine flour with oil. And thou shalt bring the oblation that is made of these things to Jehovah; and it shall be presented to the priest, and he shall bring it to the altar. And the priest shall take from the meal offering a memorial thereof, and shall burn [it] on the altar, a fire offering of a sweet odour to Jehovah. And the remainder. of the meal offering [shall be] Aaron's and his sons': [it is] most holy of Jehovah's fire offerings" (vers. 4-10).

In all these cases it was the finest of the flour of wheat duly sifted and bolted; in each of the three the baking had a different form according to intensity, display, or admixture. The perfect and sinless humanity of Christ is there in the power of the Holy Spirit, and in such fragrant grace as suited Jehovah and only appreciated in full by Him. But it was also variously proved here below, before the final burning on the altar, when made a Fire offering to Jehovah.

The general principle, as applied to the Antitype, may be seen in our Lord, baptised by John and praying, when the heaven was opened, and the Holy Spirit descended in a bodily form as a dove upon Him, and a voice came out of heaven, Thou art My beloved Son; in Thee I am well pleased (Luke 3: 21, 22). There was the Second man, the last Adam, not yet risen and glorified as the Man of divine counsels, but as come of woman no less holy and acceptable to God the Father. In Him was no sin. Not only did He never sin, but He was absolutely without sin in His nature as man. This the Minchah everywhere sets forth in type, as the N.T. declares and demonstrates it in fact. It was indeed as essential to His person from the moment the Word became flesh, as His Godhead had been and is eternally. Him, the Son of man, God the Father sealed.

But He must be proved in this world; and this is here shown typically, as the Gospels present it in the days of His flesh. Compare Heb. 2: 10.

First of these is the Meal offering baked in the oven, or great pot. There the heat brought to bear was as concentrated and extreme as could be at this time for unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. In both cases the absence of leaven is specified, as to which 1 Cor. 5 can leave no doubt of the intended meaning. It is the negation of all corruption. Christ, and Christ alone of all born of woman, could be so designated. But here we have the two-fold positive fact of the Holy Spirit, the mingling of the oil, and the anointing of the oil, the former being the more intrinsic and characteristic of the two. For to none does it apply but to the Lord Jesus absolutely in His generation here below. And the answer to this type appears as clearly in Luke 1: 35, as we have the other, or the anointing, in Lev. 3, as also referred to in Acts 10: 38. There is indeed a measure of analogy in every Christian; who first is born of the Spirit when converted to God, and then, when he rests on the redemption that is in Christ, has the Holy Spirit given to dwell in Him. But of Christ alone could it be said that the Holy Thing to be born should be called Son of God. The humanity of His person was holy as truly as the deity. Though of His mother, it was by the operation of the Holy Spirit's power wholly apart from evil. This was due to His person as the Son; it was no less indispensable for the offering of Himself spotless to God in due time. He, and He alone, was incarnate; He, and He alone, propitiation for our sins. Perhaps we may compare with the oven the temptation away from the sight of men, which He knew more fiercely from the great enemy than Adam and all his sons.

The second was the converse, trial before the eyes of men. Here the Meal offering which typified a character of trial so familiar to us in the Gospels, as it had been also predicted by the prophets, is said to be baked on the plate or fiat iron girdle. Hence not only was the trial in contempt, opposition, detraction, hatred, to say nothing of want and homelessness, but we have details implied specifically. It was as before fine flour, unleavened, mingled with oil; and when parted in pieces, oil was poured thereon. The power of the Spirit only the more constantly shone in small things as in great.

The third is when the Meal offering was baked in an earthen pan or cauldron, which seems more general than the foregoing, and the statement is according to this broader character, "with oil" (ver. 7), without defining the modes of application, or repeating even the absolute purity which is of course implied. The figure here appears to imply the combination of public trial with inner also. This the more intelligent Christian can scarce fail to recognise in what the Lord underwent in His rejection.

For indeed and in every way He was beyond all "a man of sorrows and acquainted with grief," yet in unwavering obedience, whatever the power that rested on Him. He also had that holy nature of man which sought only God's will and glory, the perfection of a Son, and that Son a man on an earth filled with all the evil of which the race under Satan are capable.

When the Meal offering, whatever the form, was brought by the priest, its memorial was taken and burnt on the altar, a Fire offering of a sweet odour to Jehovah. This was of course the severest test of all; for it was His consuming judgment, and yet drew out nothing but fragrance before God. No creature, still less a fallen one, could stand such a trial. He is our acceptance; and it is perfect. Without Him the grace wherein we stand were impossible. We are in Christ Jesus, as well as justified through Him. All things are ours, we may joyfully re-echo. And this is here the more evidently verified, in that we see in our Christian position of being priests (as well as kings), that it is ours to eat "the remainder" of the Meal offering in communion with Christ the great High priest. It was for Aaron and his sons. What a privilege to eat of what was offered up to God! It was "most holy" of Jehovah's Fire offerings; yet, after His portion with all the frankincense, it is ours to feed on the perfectness of Christ here below where only and above all it was proved to the uttermost. To enjoy such food we need to appreciate our priestly nearness to God. Alas! how few saints in these degenerate days of earthly-mindedness even think of their actual relationship to God in the true sanctuary. Such unbelief soon opened the door, as we see in the Fathers, to a human caste and earthly priesthood now rampant in Christendom.

MEAL OFFERING INJUNCTIONS.

We have, next laid down, injunctions of much interest and spiritual weight. On the one hand leaven and honey were never in any Fire offering to Jehovah; on the other, as oil we have seen was to be variously used, so salt was not to be lacking but offered with all.

"No meal offering which ye shall offer to Jehovah shall be made with leaven; for ye shall burn no leaven and no honey as a fire offering to Jehovah. As to offering of first fruits, ye shall offer them to Jehovah; but they shall not come up for a sweet odour on the altar. And every offering of thy meal offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meal offering: with all thine offerings thou shalt offer salt" (ver. 11-13).

There is no shadow of doubt on the symbolic force of leaven. It is used for corruption that spreads and contaminates, unless the contextual employment modify it otherwise. This force is plain in the first and standing type of the O.T., the peremptory exclusion of leaven from the passover and its accompanying dependent feast of unleavened bread. On and from the very first day they were to put away leaven out of their houses; for seven days none should be found there. Nothing leavened was to be eaten on pain of cutting off from Israel. In 1 Cor. 5 the reference is express, and the antitypical meaning certain. As leaven, even a little, taints the whole lump; so does known sin, if tolerated, the Christian assembly. It is vain to plead the old man. For was not Christ, our passover, sacrificed? and is it not our obligation now, as being unleavened in Him, to purge out the old leaven, that we may be a new lump? Leaven is characterised here as evil in itself and wickedness in its effect. Likewise in Gal. 5: 9 it is applied to the pravity in doctrine of requiring a ritual ordinance, which upset grace in justifying by the faith of Christ. Both are hateful to God, and incompatible with our calling: if either enter, we are bound to clear ourselves at all cost.

Yet we know as a fact that the church, or the Christian, differs in this essentially from Christ: that He was the Holy One of God, absolutely in and from His birth; we only as born anew and in virtue of His sacrifice. Hence in the type of Him as the wave-sheaf (Lev. 23: 10-14), it was waved before Jehovah with Burnt offering and Meal offering and Drink offering; whereas the new Meal offering of the wave-loaves which represented us was baked with leaven. The sin of our nature is clearly taken account of, and a Sin offering requisite, with Peace offerings, as well as the Burnt and Drink offerings. A similar principle obtained in the Peace offerings for thanksgiving. In no case was uncleanness more solemnly denounced (Lev. 7: 19, 20); but it is recognised that leaven was there, though not actively working, and leavened cakes were prescribed accordingly (ver. 13, Amos 4: 5).

Honey set forth the sweetness of nature. It was good in its place and allowed for use, but not too much. Nevertheless it was forbidden in an offering to God, however wholesome and pleasant to man's taste. No one approached the perfectness of Jesus, the Child or the Man. If He grew and waxed strong, He was filled with wisdom, and the grace of God was upon Him. Yet even as a Youth, He said to His parents (tried by His staying behind in the temple), "Did you not know that I ought to be in the things of my Father?" And when His mother appealed to Him at the marriage in Cana, saying that they had no wine, His answer was, "Woman, what have I to do with thee? Mine hour is not yet come." Certainly there was not an atom of disrespect; but it was not what answered to honey. Rather was it the salt of the covenant, which must not be wanting in a Fire offering to Jehovah. Christ was doing then as always the things that were pleasing to the Father. He would not act on a human motive, were it even to hearken to His mother. He was come to do the will of God. All must be a sweet odour to Him.

We have already noticed the deeply important truth taught by the oil, whether as mixed with the flour in the composition of the cakes, or as poured thereon. There too the bearing on Christ is plain. In His birth, in His incarnation, was the former verified as nowhere else. He was the true and only-begotten Son of God here below, as He was Son of God eternally. The believer has an analogy as being born of God. He is quickened by the Spirit's power, born of water and the Spirit; but this leaves his old nature. where and what it was. Christ on the contrary had "no old man." By the Spirit's power His humanity was free from all taint and evil. Not only He sinned not, but no sin was in Him. His anointing or sealing was at His baptism, the reception of the Spirit in power for His service; and here by virtue of His work of redemption the analogy in our case is quite as close, always remembering that Christ received the Spirit as Himself the Holy Son of man, we after His blood-shedding and by the faith of it.

As the oil may be viewed in contrast with honey, so may salt, which the Lord pronounces "good," stand opposed to leaven, the type of corrupting evil. Its use among men as preserving purity without any violence fits in with such an application. Our Lord said "Everyone shall be salted with fire, and every sacrifice shall be salted with salt." So the apostle exhorts that our speech be always in grace seasoned with salt. As the salt of the covenant was a pledge on God's part of a savour that passed not away, so is there the need on ours of a holy separative energy Godward to keep from corrupt words and ways. Christ and His offering of Himself to God for us could alone be the ground of such a pledge and perpetuity. But how wondrous that such a figure should be extended from His offering of Himself to our speech as it should be seasoned! But, as our Lord exhorted at the close of Mark 9, "Have salt in yourselves, and be at peace with one another." The separative power applies here to ourselves, the gracious spirit is for one with another. Without holiness peace mutually would be an illusion.

Ver. 12 seems to be the new Meal offering (fully described in Lev. 23: 15-20) where the oblation in an exceptional instance was expressly made with leaven as already shown. It was necessarily leavened in order to express the truth; but its exceptional nature was fully provided for. Even these first-fruits could only be presented to Jehovah they could not rise up on the altar for a sweet savour.

OBLATION OF FIRST- FRUITS.

Quite distinct from the Meal offering of the waveloaves on the day of Pentecost, wherein leaven was put because it was the needed type of man's fallen nature with its accompanying Sin offering, we have in the closing verses what is more in keeping with the wave-sheaf. Only here it is not the prescribed oblation at the annual feast, but a voluntary offering at any time.

"And if thou offer an oblation of first-fruits to Jehovah, thou shalt offer for thine oblation of thy first-fruits green ears of corn parched with fire, corn beaten out of full ear. And thou shalt put oil on it, and lay frankincense thereon; it is an oblation. And the priest shall burn the memorial of it, of the beaten corn thereof, and of the oil thereof, with all the frankincense thereof; [it is] a fire offering to Jehovah" (vers. 14-16).

It is still a shadow of Christ, but of Christ as man on earth in a point of view distinct from what has already passed before us in this chapter, or from the wave-sheaf which alone from its place in the series of the feasts presented Him risen on the morrow after the sabbath of passover week, on that great first day of the week after the great sabbath day when He lay in the grave.

That any of them represent Him as glorified seems quite a misapprehension. So it is to regard the drying by the fire as the infliction of wrath He bore in atoning for our sins. For whether the Meal offering had a principal place, as in the Feasts, etc., or was only an accompaniment to the Holocaust, it had a wholly different aim and character, setting forth our Lord not in bearing our sins but in the perfection of His activities here below, and therefore never said to be atoning as the Holocaust or yet more the Sin offering in their respectively distinct ways. But if our Lord was not forsaken of God till He was made sin for us on the cross, He was tried to the utmost through His life and increasingly; so that the divine sifting served only to bring out His entire subjection, devotedness, and obedience, in the face of such difficulties and sufferings as none but He ever knew.

This is what the Meal offering distinctively exhibits. The constituents of His humanity in the abstract, if such a phrase may be used reverently, we have seen in the opening verses; then the concrete man, Christ as He was on the earth; next, the variety of the forms of His trial as here below in the central verses; now we see Him typified, apart from those divine tests, as Christ the first-fruits, offered up to God, yet spared no trial and His life taken from the earth, His days shortened. To the feeble saints in God's mercy it could be said, that no temptation has befallen them but a human one. Our Lord was subjected to far more, to every sifting possible, yet only bringing out perfection as thus proved, and this in dependence and obedience, as became Him Who deigned to become man that He might be God's bondman (Phil. 2).

Hence we may observe the plain distinctness of the oblation of the first-fruits from the wave-sheaf which set forth Christ as risen from the dead. We hear nothing of the wave-sheaf but waving it before Jehovah, with its Holocaust and Meal offering and its Drink offering. As to the first-fruits we are told of green ears of corn roasted or parched with fire, bruised corn of the fresh ear or corn beaten out of full ear. Yet is it Christ only and none else, and Christ here below, not reigning in righteousness without end of days for ever and ever, with gladness of joy in Jehovah's presence, and making all enemies as a furnace of fire in the time of the same presence. Here on the contrary it is the evil day as in the day of the temptation in the wilderness; and on Christ, as the fresh and early grain and moreover rubbed out of full ears, came fiery trial The Holy One of God, He was a Man in a world at enmity with God, and in the midst of a people still more bitterly hating Him because of their blind self-complacency in an exclusive title to be God's people when God had long written on them Lo-ammi (not My people). Hence again both oil was to be put on these first-fruits, and frankincense; which is not said of the wave-sheaf, whatever might be true of the Meal offering proper. Thus the difference is clear enough when the word is duly examined.

The Puritan interpretation, as in M. Henry's Commentary, may be as good as that of the Fathers or of the Reformers; but they are all short of the truth, because they stop short at man or even reduce Christ to that level. Hence Henry talks of not expecting from green ears what we may justly look for from those left to grow full ripe, and says of the oil and frankincense added, that wisdom and humanity must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. How deplorable is the lowering and the loss when Christ is thus left out! But if this humanitarianism wrought of old grievously to hinder the joy of faith, what is the danger and the evil now when the pride of man is swelling far more portentously?

There is no remedy, no preservative power, like the truth; and Christ is the truth. So He was when presented of God to man that he might believe in Him. And this abides in the written word applied to our souls by the Holy Spirit. Now that we have thus received Him, how precious and instructive are all these shadows of Him!

THE SACRIFICES OF PEACE.

GENERAL TRAITS.

This is the last of the freewill offerings. Like the Burnt offering it was the sacrifice of animals; like the Meal offering or Minchah it was in part to be eaten. As with the former, the offerer laid his hand on the head of his offering, and slaughtered it at the entrance of the tent of meeting; and Aaron's sons the priests scattered rather than sprinkled the blood on the altar round about. It was, of course presented like the Burnt offering before Jehovah but no more than the fat that covers the inwards and also the fat that is on the inwards, and the two kidneys, and the fat that is on them which is by the flanks, and the net or caul upon the liver was to be taken away as far as the kidneys and burnt on the altar. The special feature of this offering, the Shelem, was to complete, as the cognate verb means. The aim was to express communion; and this it did with fulness indeed if we knew not Who He is that inspired these communications through His servant Moses.

In the law of the sacrifice of Peace offerings (Lev. 7: 11-21) we find this distinction in point of character or motive. They might be offered for a thanksgiving with their appropriate unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour soaked, but not without cakes of leavened bread also; for man's taint is in his rendering of thanks. In this case the flesh of the sacrifice had to be eaten on the day of the offering, and none of it was to be left until the morning. But if the sacrifice of this offering were a vow or a voluntary offering, not only the flesh might be eaten on the day that it was presented, but the remainder of it on the morrow also, though the rest, if any, must be burnt on the third day. For if eaten then, so far from being accepted, it should be imputed an abomination to the offerer, and he that ate of it should bear his iniquity, just as uncleanness upon the eater would bring on him cutting off from his people. Thanksgiving is simple, and looked for from the simplest believer; but it has no such sustaining power as that devotedness of heart which Christ and His sacrifice more deeply known create in some that know God's grace better. There is no real communion apart from faith in Christ's sacrifice and the thanksgiving it calls forth. Separate from Him and the faith that owns His work, it is fleshly, abominable to God, and ruinous to man; but the energy of the Spirit which fills the heart with Christ and forms devotedness has greater permanence; and it produces greater vigilance against all that defiles, though this in principle is true of those born of God, however feeble they may be.

It is in the appendix of the same chapter (Lev. 28-34) that we find the distinctive communion that belonged to the Peace offering. The offerer's own hands were to bring the first offering to Jehovah. The breast, for Aaron and his sons, was to be waved before Jehovah, as the fat was to be burnt upon the altar. The right shoulder was to be as a Peace offering to the offering priest. The rest was for the offerer, his family or friends. Thus Jehovah had His portion, Christ as signified by the priest that presented the blood and the fat, He and :His house ("whose house are we"), and the believers one with another, all entering into and enjoying the fellowship of Christ's work. But all uncleanness is peremptorily treated as incompatible with the feast on that sacrifice. If man's communion be prominent, the more care is taken that he forget not what is due to God and His holiness.

THE PEACE OFFERING OF THE HERD.

The Peace offering emphatically, and among the sacrifices distinctively, expressed fellowship. Here, however, it is the highest aspect which is put forward. It is only in "the law" of these offerings that we find the larger communion set out. Meet it is that God should be honoured in the first place; and this is carefully done throughout the chapter.

"And if his oblation [be] a sacrifice of peace offerings, if he present of the herd whether male or female, be shall present it without blemish before Jehovah. And he shall lay his hand upon the head of his oblation, and slaughter it at the entrance of the tent of meeting; and Aaron's sons the priests shall sprinkle of the blood round about on the altar. And he shall present of the sacrifice of peace offerings a fire offering unto Jehovah: the fat that covereth the inwards and all the fat that [is] on the inwards, and the two kidneys and the fat that [is] on them, which [is] by the flanks, and the net above the liver which he shall take away as far as the kidneys; and Aaron's sons shall burn it on the altar upon the burnt offering which [is] on the wood that [is] upon the fire: a fire offering of sweet odour to Jehovah" (vers. 1-5).

As usual, the most abundant offering occupies the first place. It represents Christ entered fully into according to God's mind, not for atonement as in Lev. 1, still less for sin or trespass as in chaps. 4, 5, yet slain and the blood sprinkled or dashed round about upon the altar, and so distinguished from every form of the Meal offering. Simple faith is ever strong and intelligent; subject to the written word, it rests through grace on divine righteousness; it owns according to the Spirit's testimony man wholly evil as well as guilty and lost, but it no less owns the believer forgiven and saved according to God's estimate of Christ's work, so that doubt henceforth is treated as sin, and the gospel is received in full assurance of faith. Christ therefore is apprehended in the richest form of this fresh presentation of God's grace, where His enjoyment of the Saviour's death in its positive excellency as the deepest ground of communion is set forth for the joy of faith. We may see a beautiful answer to it, as well as to the Holocaust, in our Lord's expression of His death in John 10: 17, 18. "Therefore doth my Father love me, because I lay down my life (soul) that I may take it again. No one taketh it from me, but I lay it down of myself. I have authority to lay it down, and have authority to take it again: this commandment I received of my Father." In this point of view, the objects of compassion and their clearance by atonement vanish to leave the absolute devotedness of Christ to the divine glory alone; so as to furnish the highest motive for the Father's love, independently of evil to be judged and benefits to be conferred righteously. How wondrous that once guilty and selfish creatures, and such as we, can be let in to share such divine delight, finding in it even now the spring of our deep worship!

Latitude ordinarily was left, as compared with the Burnt offering; male or female might be presented; for man was to share as well as God. But it must be "without blemish," for it typified Christ. And in both oases the offerer laid his hand upon the head of his oblation, the witness of identity with the victim's efficacy; as indeed though for another end in the sacrifices for sin. Burnt, Meal, and Peace offerings, were alike Fire offerings and an odour of rest to Jehovah. But here it was the fat: all the inward fat, expressive of the sound state and intrinsic energy of the victim, no less than the blood, was for Jehovah only. Abel we see led thus by faith to honour God in his acceptable sacrifice, when Cain in unbelief sinned against Him.

It was exactly in place, and in due homage, that God should be shown thus honoured. Even though fellowship of others, yea, of all that are His, should be afterwards taught with careful minuteness, His part alone appears here in the type. The blood was for Him alone; the fat exclusively His. What excellency He found in that which was the meaning and substance and end of these shadows! To every other, the blood, the forfeited life, was prohibited utterly; and the fat elsewhere, the proud rebellious self-complacency that kicked against God's will and His glory. In Jesus, for both cases, what savour of holy and gracious devotedness to His name, inwardly and outwardly up to death, yea, death of the cross! What a new and mighty -motive for infinite love, which there found its adequate object and its constant delight in "the Lord's death!" What an unfailing source and everlasting sustainer of worship to His own who in faith taste of His joy — joy in God!

We may observe (Lev. 17) that in the wilderness, whenever one of the house of Israel killed an ox, lamb, or goat within the camp, or killed it without the camp, he was bound to bring it unto the door of the tent of the meeting and present it as an oblation to Jehovah, Who was entitled to the blood upon His altar and to the fat also. All such flesh, before being eaten, must be thus sacrificed as Peace offerings to Jehovah. So were Israel to walk, even in their daily food testifying their communion with Him Who gave them it and all things. Are we, Christians, to fall short of Israel? Have we not the "better thing?"

THE PEACE OFFERING OF A SHEEP.

There was a certain latitude allowed as to the Peace offering as compared with the Burnt offering. In the latter a male was required, in the former the animal presented might be either a male or a female. Where the entire victim was consumed on the altar save the skin which went to the offering priest, the highest form of the animal was demanded, whether of herd or of flock. It was to make atonement, for the offerer was a sinful man, though not occupied then with particular offences for which a Sin or Trespass offering was needed. But the peculiarity of the Peace offering lay in its being not only offered up to God but participated in by man also. It was meet accordingly that a lower standard should be prescribed than where He exclusively was in view.

"And if his oblation for a sacrifice of peace offerings to Jehovah [be] of the flock, male or female, he shall present it without blemish. If he present a sheep for his oblation, then shall he present it before Jehovah, and he shall lay his hand on the head of his oblation, and slaughter it before the tent of meeting; and Aaron's sons shall sprinkle the blood thereof upon the altar round about. And he shall present of the sacrifice of peace offerings a fire offering to Jehovah: the fat thereof, the whole fat tail, which he shall take off close by the back bone, and the fat that covereth the inwards, and all the fat that [is] on the inwards, and the two kidneys and the fat that [is] on them, which [is] by the flanks, and the net [or, caul] above the liver which he shall take away as far as the kidneys. And the priest shall burn it on the altar: the food of the fire offering to Jehovah" (vers. 6-11).

Hence also, though the hand was laid on the head of the offering, and it was offered like the Burnt offering at the entrance of the tent of meeting, not a word is said of its being accepted for him, still less to make atonement for him, though it was alike slaughtered there, and Aaron's sons the priests alike dashed the blood on the altar round about. Nothing is here said about flaying it. as with the Burnt offering, nothing about cutting it up in its pieces as in that case for the convenient and complete burning it up on the altar. The sacrifice of the Peace offering was to be presented no less truly as a fire offering to Jehovah. Whatever the privilege enjoyed, it is inseparable from sacrifice, and God has His honour in the first place. How could it be a type of Christ without such homage as this? And assuredly it is here expressly and carefully enjoined.

But it is on the fat that unusual stress is laid. In the Burnt offering a term is employed which does not appear otherwise. Here it is the more general expression, but pressed with emphasis and descriptive care, "and the fat that covereth the inwards and all the fat that [is] on the inwards, and the two kidneys and the fat that [is] on them, which [is] by the flanks, and the net [or, caul] above the liver which he shall take away as far as the kidneys." Indeed where a sheep was offered, the whole fat and tail also was specified besides, which was to be taken off close by the back bone, and burnt on the altar. The fat represents, not the life as in the blood of the animal given up to God, but its inward energy. The richest part is here claimed sacrificially for the altar.

In the offering from the herd the fat or other inward appurtenances was formally declared to be burnt on the altar upon the Burnt offering which was on the wood upon the fire. This was the fullest pledge of divine acceptance. In the offering from the flock the word is more brief; but a new and blessed phrase is added; it is "the food" or "bread" of the fire offering to Jehovah. How wondrous for Him and us to enjoy the same offering! Here again what a falling away from the truth of Christ to find, in this burning of the fat, "the offering up of our good affections to God in all our prayers and praises," or, far worse even, "the mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace." Yet I am citing, not Augustine nor Chrysostom, not Bossuet nor Pusey, but Matthew Henry; and Scott is no better. Think of either alternative being "the food of the fire offering to Jehovah for a savour of rest!" No; it was neither our good offered up, nor our bad mortified, but the inward energy of Christ Himself, as the ground perfect and abiding of communion for God and His family. For God's grace would have His children to enjoy a common portion with Himself; and it in the special aim of the Peace offering to show how the sacrifice of Christ secures this blessed fellowship to us. Christ offered up to God could alone furnish it in Himself. Quite another thing is what He produces in us, and yet more what He delivers us from.

We can perceive even in Lev. 3 that comparatively little of this sacrifice was burnt on the altar. What was burnt there was the choicest and most intimate; but besides this we shall see from Lev. 7 that part was given to Aaron and his sons in general, part to the offering priest in particular, and that the larger portion remained for the offerer, his family and his friends. In the same victim this remarkable fellowship of Jehovah, of the priestly body, of the true Priest, and of the faithful at large, is the distinctive property of the Peace offering. It is urged forcibly by the apostle in 1 Cor. 10 when insisting on the communion of Christ to guard from all inconsistent with it. "Behold Israel according to flesh: are not they that eat of the sacrifices partakers of the altar?" By eating of these they had fellowship with the altar. This was their communion, which made it morally impossible to be in communion with the heathen and their idols behind which were demons. How much more hatefully incongruous for us who drink of the Lord's cup and partake of His table! For the Lord's Supper is the standing and solemn act of communion for the church of God. It is the communion of Christ's blood and of Christ's body; and as we therein remember Him in death and in deeper than death for us, so He would the more strengthen us in self-judgment and abhorrence of all that offends God or sanctions the enemy.

No doubt whether we eat or drink or whatsoever we do day by day, we are called to obedience and to holiness, doing all to God's glory. But we have one special act in the breaking of the bread, constantly before us on each "first" of the week, the Lord's day. This agrees in spirit with the eating of the Peace offering, though the Lord's Supper becomes deeper, as Christianity exceeds the Law, and Christ Himself the victim which typified Him in certain respects.

THE PEACE OFFERING OF A GOAT.

This sacrifice did not admit of such latitude as the Burnt offering, nor yet as the Meal offering. It allowed nothing less than a goat, which now claims our attention as a third alternative.

"And if his oblation [be] a goat, then he shall present it before Jehovah; and he shall lay his hand on the head of it, and slaughter it before the tent of meeting. And the sons of Aaron shall sprinkle the blood of it on the altar round about. And he shall present thereof his offering, a fire offering to Jehovah the fat that covereth the inwards and all the fat that [is] on the inwards, and the two kidneys and the fat that [is] on them which [is] by the flanks, and the net above the liver, he shall take away as far as the kidneys. And the priest shall burn them on the altar, the food of the fire offering for a sweet odour. All the fat [is] Jehovah's. [It is] an everlasting statute for your generations throughout all your dwellings: no fat and no blood shall ye eat" (vers. 12- 17).

Though the goat could not be compared with the worth of the bullock or even with the harmless sheep, so suited to represent the patient blameless Sufferer, Jehovah comforted the Jew who could not bring either, yet desired to pay his thanks or his vow. A goat was perfectly valid and assuredly acceptable. He was to present it before Jehovah, lay his hand on its head, and slay it before the tent of meeting; nor did Aaron's sons sprinkle its blood with less zeal or care on the altar round about. He was directed to present thereof his offering, a Fire offering to Jehovah: all the inward fat, etc., precisely as he that offered the internal fat of a bullock.

One thing was expressly asked indeed, when a sheep was offered, which was peculiar necessarily to that form of the offering; "the whole fat tail, he shall take it away close by the backbone." In the sheep of Syria no portion was more prized or valuable, not only for its size but for its quality as fat with the delicacy of marrow. This was therefore claimed for Jehovah, and ungrudgingly given, "hard by the backbone." So surely had the Antitype devoted all His energies to His Father, not His life only. No wonder that such a type in the sheep's case drew out the beautiful recognition, "It is the food [or, bread] of the fire offering to Jehovah. "

It is all the more striking in the case of the goat, which had no such fat tail; and consequently no such demand held in this respect. Yet here sovereign grace consoled the offerer of the goat, "It is the food of the fire offering for a sweet odour." It also was His bread, and an odour of rest to Him.

How much more may we not rejoice in His joy, Who knows the infinite reality that we have correspondingly found in the sacrifice of Jesus, His blood and death, and His inward energies without stint offered up to His glory! What delight to the Father in Him Who gave Himself for us an offering and a sacrifice to God for an odour of a sweet smell! If all the fat, the inward richness of the victim, was Jehovah's, if no such fat was to be eaten by the Israelites any more than the blood, how blessedly Christ has made it all good for us, as the basis of our communion with our God and Father! The law of the offering says more of the deepest worth; but we need say no more now.

THE OFFERINGS FOR SIN AND TRESPASS.

Now we come to a new and necessary class of offerings. Unlike those which have hitherto occupied us, they were not voluntary nor for a sweet savour. They were compulsory, to clear the conscience, to make reparation, and to vindicate God's honour injured by wrongs in His people to God or man. Forgiveness was sought and secured thereby; and as it was needed by all from the highest to the lowest, so it was imperative on each guilty individual, and no less by the assembly as such when it had failed corporately.

The sacrificial character was preserved at least as carefully in these offerings for sin, etc., as in the Holocaust or in the Thank offering. The notable principle of transfer was ineffaceably maintained in both classes. It was the provision on God's part for those hopelessly lost otherwise. Grace has given Christ for saints as well as sinners; the love of God goes out fully to both, if the form differ as it must. Alike they are typical of the atoning work of the Lord Jesus; alike they attest through faith in His death man's acceptable approach to God, his guilt effaced. But the application of the transfer is as notably different; for in the sacrifices of sweet savour the transfer is from the acceptance of the offering to that of the offerer, in those for sin or guilt the offerer's evil was transferred to the offering. For in very deed Christ's own self bore our sins in His body upon the tree. Cf. also Eph. 5: 2.

How does divine mercy shine in either case! Each is most admirable, both are requisite to present an adequate insight into the work of Christ. Yet are they but shadows, not the very image; and they leave much unexpressed which even Himself left among other things for the Holy Spirit to guide His disciples into, when His work of redemption accomplished on earth and His session in heavenly glory should prepare them to receive all the truth. But where is Christendom now? where are those who boast highly of themselves, and slight the inspired word of God?

"Safety" is all but universally the evangelical measure of the gospel; some add "certainly," others "enjoyment" too. But the system of all in their respective way is utilitarian. They make man's wants the horizon of their faith, and can dimly see "the salvation of God," as scripture habitually presents His mind, because it is filled with His glory in His Christ. Salvation accordingly goes far beyond these human thoughts of safety. The once sinful woman, now penitent (whose faith drew her into the Pharisee's house to stand weeping behind the Lord as He reclined at meat, lavishing on His blessed feet every mark of sorrow, love, and reverence), was as "safe" when she entered as when she left. But only before leaving she knew from Him that her sins, her many sins, were forgiven; and when unbelievers questioned His title to forgive, He added, "Thy faith hath saved thee: go in peace." Is not this much more than safety? It is salvation. With this feet in Luke  observe the Lord's teaching in Luke 15. The prodigal son in his rags was "safe" enough assuredly when the father ran and fell on his neck and kissed him. But it was salvation according to God's gospel, when the best robe was put on him, and the slain fatted calf was eaten with glad hearts, yet to the joy far deeper in Him Who created it than in the prodigal with all who shared it. And the Son was just the One thus to make known the Father's love. How miserably short of the truth fall the Creeds and Catechisms and Articles of man! and this because in them Christ is not all.

So in these offerings revelation begins, not (as man would) with that which his misery and guilt stand in need of, but with the witnesses, as far as could then be consistently imparted, of Christ's perfectly acceptable work, and positive excellency, and sweet savour to God, made over fully and for ever and now to the believer. It is the more striking that Leviticus should open thus from God's side; because, in point of fact, defiled and guilty man had to commence with his offering for sin or trespass.

Without the removal of the delinquency by the prescribed offering it would have been lack of conscience in man, and a wrong to God instead of honouring Him. Where all was thus cleared righteously, he was free and encouraged to let out his heart Godward by presenting the offerings of sweet savour. The reader of the N. T. may see in the opening verses of Eph. 1 a characteristically high expression, yet analogous to this. For instead of rising as Rom. 3 does from the remission of sins by the blood of Christ to the bright triumph of faith in constant grace, the hope of glory, and even boasting in God Himself, as Rom. 5 shows, we have the God and Father of our Lord Jesus beginning with His eternal purpose, and blessing the Christian with every spiritual blessing in the heavenlies in Christ, and then descending to point out the possession of redemption in Him through His blood, the remission of offences.

There is another preliminary remark which it seems well to point out in the offerings for sin. In none is there more stringent requirement of holiness. Like the Minchah or Meal offering, those for sin might have been thought rather lower from representing, one, the concrete person of our Lord in His life, the other, His identification with the consequences of our sins in divine judgment. Both are called, and they only, "most holy." See Lev. 2: 3, and Lev. 6: 17, compared with Lev. 6: 25, 29, Lev. 7: 1, 6. So, even when the body of the victim was carried forth without the camp and burnt with fire, all the inward fat was burnt on the brazen altar. How perfectly this separation to God at all cost was verified in Christ suffering for our sins, though all His life and services bore unswervingly the stamp of holiness! Therein indeed the Son of man was glorified, and God was glorified in Him in such a sort and to such a depth as He never was before, and could never be again, though the entire course here below was to the glory of His Father. No wonder that God thereon glorified Jesus in Himself, and this immediately, before He receives the kingdom and returns to introduce it visibly in power.

THE SIN OFFERING FOR THE HIGH PRIEST.

In this chapter four cases demanded a Sin offering. The first two had no limit in the consequence entailed. It was all over without that for the entire people of God; for in both cases the communion of the whole camp was interrupted: in the second because the whole assembly of Israel had sinned and were guilty; in the first, because the high priest had sinned, which had the same result for all as for himself. We shall see how grace provided against that which was in itself ruinous. In the last two cases of the chapter the ill result did not go beyond the individual concerned.

"And Jehovah spoke to Moses saying, Speak to the sons of Israel, saying, If a soul shall sin inadvertently against any of Jehovah's commandments that ought not to be done, and do any of them; if the anointed priest sin to the trespass (or, guilt) of the people, let him offer, for his sin which he hath sinned, a young bullock without blemish to Jehovah for a sin offering. And he shall bring the bullock to the entrance of the tent of meeting before Jehovah; and he shall lay his hand upon the head of the bullock, and slaughter the bullock before Jehovah. And the anointed priest shall take of the blood of the bullock, and bring it into the tent of meeting. And the priest shall dip his finger in the blood and sprinkle of the blood seven times before Jehovah, before the veil of the sanctuary. And the priest shall put of the blood on the horns of the altar of sweet incense before Jehovah, which is in the tent of meeting; and he shall pour all the blood of the bullock at the bottom of the altar of burnt offering, which is at the entrance of the tent of meeting. And all the fat of the bullock of the sin offering he shall take off from it: the fat that covereth the inwards, and all the fat that is on the inwards, and the two kidneys and the fat that is upon them, which is by the flanks, and the net above the liver which he shall take away as far as the kidneys, as it is taken off from the ox of the sacrifice of peace offerings; and the priest shall burn them upon the altar of burnt offering. And the skin of the bullock, and all its flesh, with its head, and with its legs and its inwards and its dung, even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn it on wood with fire: where the ashes are poured out shall it be burnt" (vers. 1-12).

As the law, we are told by divine authority (Heb. 7: 12), made nothing perfect, so it spoke of nothing perfect for the most guilty. It was exactly a ministry of death and condemnation. Grace and truth came by Jesus Christ. The law, being a system of human righteousness, could not be but partial. It was the test of fallen man, not the transcript of God, nor yet the rule of the new creation. It provided, as we see here, for no more than inadvertent or unwitting sin. If this were all that the gospel meets, who could be saved? No more is here contemplated (ver. 2).

Then comes from ver. 3 the particular case of the anointed or high priest. If he should sin to make the people guilty — this is the true force of the phrase, and the real effect of his sin in the ways of Jehovah. "According to the sin of the people" as it stands in the A.V. seems doubly defective, and scarcely in fact an intelligible proposition, unless one consider it to mean tantamount to the sin or rather guilt of the people as a whole; which, though true in itself, hardly appears to be intended here. The R. V. gives the meaning. If the anointed priest "sin so as to bring guilt on the people," i.e. without their sinning.

As the high priest represented the people, so his acts brought, not only blessing on them, but also the guilt of his sin. How blessedly in contrast is the High Priest of our confession, a great High Priest, passed through the heavens as He is, Jesus the Son of God! For though tempted in all respects in like manner, it was apart from sin, not merely from sinning. Sin was absolutely excepted. In Him was no sin; on the contrary He was holy (and graciously so), harmless, undefiled, separated from sinners, and become higher than the heavens.

But if the anointed should sin, as indeed was not infrequently the case, "let him offer for his sin which he hath sinned, a young bullock without blemish to Jehovah for a sin offering." It must be the largest offering. Option was not permissible. He must bring this victim, and no other. "And he shall bring the bullock to the entrance of the tent of meeting before Jehovah; and he shall lay his hand upon the head of the bullock, and kill the bullock before Jehovah" (ver. 4). As Jehovah's command had been infringed, the high priest must bring the prescribed animal before Him to the appointed place, and there slay it before Him, with his hand laid on its head: the token of transferring the guilt to the victim — how precious for the sinner!

"And the anointed priest shall take of the blood of the bullock and bring it into the tent of meeting; and the priest shall dip his finger in the blood and sprinkle of the blood seven times before Jehovah, before the veil of the sanctuary. And the priest shall put of the blood on the horns of the altar of sweet incense before Jehovah, which is in the tent of meeting; and he shall pour all the blood of the bullock at the bottom of the altar of burnt offering which is at the entrance of the tent of meeting" (vers. 5-7). Without or within the sanctuary what is done is "before Jehovah." He is the One Who has to be vindicated. Blood is brought not only "to" but "into" the tent of meeting, and sprinkled before the veil of the sanctuary. Only on the solemn and single day of atonement did the high priest go with incense within the holiest and sprinkle of the blood upon the mercy-seat and before it. Here it was only within the holy place, where he put of the blood upon the horns of the golden altar; and all the rest of the blood was poured out at the base of the brazen altar.

"And all the fat of the bullock of the sin offering he shall take off from it," etc. Just as was done with the ox of the sacrifice of Peace offerings (8-10, compared with Lev. 3: 3-5), so the priest was to burn it on the brazen altar: a blessed witness, not only in the blood but in the fat, of the intrinsic acceptability of Christ sacrificed for us and our sins. These were shadows most instructive: His the one offering infinitely agreeable to God, everlastingly efficacious for us that believe on Him.

Still there is the witness not less plain that it was a Sin offering; and so we read in vers. 11, 12 what quite differs from the eating of the Peace offering. "And the skin of the bullock, and all its flesh, with its head and with its legs, and its inwards and its dung, even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn it on wood with fire: where the ashes are poured out shall it be burnt." There too does it differ from the Burnt offering which was burnt within the court on the brazen altar. The Sin offering must be burnt without the camp: holy, most holy, but thoroughly identified with the sin thereon confessed. How it was all more than verified — enhanced on every side to the highest degree — in Him Who suffered for our sins!

THE SIN OFFERING FOR THE CONGREGATION.

The first of these compulsory offerings attested the specially representative place of the anointed priest. His sin involved the whole congregation of Israel. Communion for all was at once interrupted. Now we learn in the second case of the Sin offering that the high priest was identified with the congregation in its collective defilement. It was not so ordinarily when an individual sinned, no matter how high his position, though this too had its effect as we shall see. But in the former cases there was a suspension of communion for all; and the requisite Sin offering must be to restore.

"And if the whole assembly of Israel err [or, sin inadvertently] and the thing be hid from the eyes of the congregation, and they have done any of all the commandments of Jehovah which should not be done, and are guilty; and the sin wherein they have sinned against it is become known; then the congregation shall present a young bullock for the sin offering, and bring it before the tent of meeting. And the elders of the congregation shall lay their hands upon the head of the bullock before Jehovah; and the bullock shall be slaughtered before Jehovah. And the anointed priest shall bring of the bullock's blood into the tent of meeting; and the priest shall dip his finger in the blood, and sprinkle it seven times before Jehovah before the veil. And he shall put of the blood on the horns of the altar that is before Jehovah, which is in the tent of meeting; and he shall pour out all the blood at the bottom of the altar of burnt offering, which is at the door of the tent of meeting. And all its fat shall he take off from it and burn it on the altar. And he shall do with the bullock as he did with the bullock of the sin offering, so shall he do with this. And the priest shall make atonement for them; and it shall be forgiven them. And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock: it is a sin offering of the congregation" (vers. 13-91).

Jehovah would have the sin judged in every case; but in every case He provides for its removal from before Him. There was, there could be, no respect of persons in His sight. Yet He makes a difference according to position, and especially in the anointed one who represented all. How blessed for us that He Who bore all our sins in His own body, before He entered into the holies for us, is there now not only to sustain us in our weakness and represent us in His perfectness, but as the Advocate for us with the Father if any one sin! It was He Who when here was tempted in all things in like manner, sin excepted. "Such a high priest became us" is the wonderful word of God, holy, guileless, undefiled, separated from sinners, and become higher than the heavens: no need ever had He as the high priests, His types, to offer up sacrifices for any sin of His. All the more was He alone competent to act efficaciously for those of others; and this He did once for all, having offered up Himself, a Son perfected for ever. But the assembly — ah! this is another matter. They indeed could sin, and sin as a whole. For this He made atonement, as we see here in the shadow, that it might be forgiven them. It may be noticed that in the counterpart of the great priest this assurance is omitted. That his sin when atoned for was forgiven him cannot of course be doubted; but the omission points to the only One Who had no sins to be forgiven, though He be the One Who made atonement for all.

But Jehovah would have His people exercised in conscience as to any sin of theirs when it became known; and so the congregation was to present a young bullock for the Sin offering and to bring it before the tent of meeting (ver. 14). As all could not lay their hands upon the victim's head, the elders of the congregation were directed to lay their's representatively (15). When it was killed before Jehovah (for sin ever refers to God), the anointed priest was called to act on behalf of the congregation as in his own case, not so in those that follow: any priest was competent ordinarily, here the high priest only. And he must bring of the bullock's blood into the tent of meeting (16), dip his finger in it, and sprinkle it seven times before Jehovah before the veil, as for his sin (17). He must as then put of the blood on the horns of the golden altar that is before Jehovah; for the communion of all had to be restored. It is the more in striking distinction from the individual cases, because in all the others the blood of the sin offering that remained was all poured out at the bottom of the brazen altar (18). And there all the fat was burned, not outside but on the altar (19), and with the same particularity as in the Sin offering for the anointed priest (20). There was thus the fullest witness to the intrinsic holiness of the victim; while verse 21 carefully shows how thoroughly it was identified with the sin of the congregation, and burnt on a clean place outside the camp, where as a whole the carcase was carried. The word for burning even was carefully varied as before to suit the twofold truth.

What wondrous forethought such minute differences indicate! What jealousy for the honour of the Great Priest, so long before the time of His manifestation! and for that of the incomparable sacrifice of Himself, so acceptable to God, and efficacious for sinners! Not only is the book the authentic and the genuine writing of Moses, but it approves itself to be the work of God through him. Who but He Himself could have foreseen all?

THE: SIN OFFERING FOR THE RULER.

There is an important difference which presents itself here. The guilt attaches to the party concerned; others are not involved. The first case is that of a ruler, or principal man.

"When a ruler sinneth and through inadvertence doeth any of all the things which Jehovah his God hath commanded not to be done, and is guilty; if his sin wherein he hath sinned come to his knowledge, he shall bring his offering, a buck of the goats, a male without blemish. And he shall lay his hand on the head of the goat, and slaughter it at the place where they slaughter the burnt offering before Jehovah; it is a sin offering. And the priest shall take of the blood of the sin offering with his finger, and put it on the horns of the altar of burnt offering, and pour out its blood at the bottom of the altar of burnt offering. And he shall burn all its fat on the altar, as the fat from off the sacrifice of peace offerings; and the priest shall make an atonement for him from his sin; and it shall be forgiven him" (vers. 92-26).

Peculiar care is taken to impress a chief with his responsibility. In his case only do we hear of Jehovah "his God." His position honourable and public renders his offence the more serious. For Israel were bound to own their God with them in the world, and making one to differ from another in a way that the nations never conceived (Eph. 2: 12). In his measure he was to rule as well as walk in the fear of God.

Nevertheless it was not of the same large consequence as when the high priest sinned or the whole congregation, which demanded a steer. For the ruler a buck of the goats was enough, but an unblemished male was requisite. No latitude was left in any respect or degree more than in the graver cases. As there was nothing to hinder his compliance, so his God would have the sin felt and judged, when it came to his knowledge.

The ruler brought his offering then, and laid his hand on its head, and killed it in the place where they killed the Holocaust before Jehovah. It was for sin; and death alone could expiate sin, the victim's death for him who, by his hand laid on its head, transferred his guilt by God's provision to the slain beast. Whatever the difference in the form, they every one agreed in this; and they all pointed to Him Who knew no sin, yet Whom God made sin for us, that we might become divine righteousness in Him.

But it will be noticed that the priest was to take of the blood with his finger, and put it on the horns of the brazen altar, as well as pour the rest of the blood at the bottom of the same. No more was needed than to meet the individual's need, even though a prince, at the altar which is the means of the individual's approach to Jehovah. Only his communion had been interrupted as it was now restored. Had it been either the high priest or the congregation as a whole, the golden altar would have been defiled, and the blood must have been sprinkled on its horns. Here the brazen altar being alone in question, the blood was put there accordingly, and the individual Israelite, even if a ruler, returned to the enjoyment of his privileges.

It is of all moment to appreciate the contrast the Epistle to the Hebrews establishes for the Christian by Christ's work. It is done once and for ever. There is no repetition. Not only is the believer now sanctified through the offering of the body of Jesus Christ once for all, but he is perfected by it in perpetuity, i.e. without a break. This is due exclusively to the absolute and everlasting efficacy of Christ's sacrifice. Less than this would be His dishonour, which God would not tolerate. Would that believers now knew what a standing His blood has given them!

Hence it is that not in the Epistle to the Hebrews do we find provision for failure, but in the Gospel of John (13) and in 1 John 2: 1. It is not fresh sprinkling of Christ's blood, or repeated recourse to it; but according to the figure, washing the defiled feet in the water of the word, and according to the doctrine of the advocacy of Christ — Jesus Christ righteous as He is, and the propitiation for our sins. He pleads for us and works in us by the Spirit and word of God the self- judgment needed to restore the communion which one's sin interrupted; as we may see practically in Simon Peter with all its detail, and at length rich comfort and blessing, through grace.

We need, as Christians, both these truths fully held, without sacrificing one to the other. If we do not rest on the one offering of Christ in all its everlasting and uninterrupted efficacy, we cannot know the perfect clearance before God which the Epistle to the Hebrews claims for faith. If we do not bow to the doctrine of 1 John 2: 1 in accordance with John 13, how can we taste the grace that restores us to the enjoyment of the communion interrupted by a sin? Our God would have us enter into our portion as worshippers once purged; but as our Father He loves us too well to allow any thing in our walk unworthy of the grace wherein we stand. And here it is that the advocacy of the Saviour applies, to the cleansing of defilement by the way, while He abides as our righteousness and the propitiation too in all its value.

THE SIN OFFERING FOR ONE OF THE PEOPLE

It is full of interest to notice the care bestowed by Jehovah on the Sin offering for the ordinary Israelite. He marks the difference between him and a ruler or chief man, by demanding "a male without blemish" from the latter, "a female without blemish" from the former. They were to bring a kid of the goats; but there was this distinction; and Jehovah directed it. He provided in His goodness for both; but He did not leave it to man's discretion; He directed each how to efface the sin.

"And if one (a soul) of the people of the land sin through inadvertence in doing any of the things which Jehovah hath commanded not to be done, and be guilty; if his sin which he hath sinned come to his knowledge, then he shall bring his offering a goat, a female without blemish, for his sin which he hath sinned. And he shall lay his hand on the head of the sin offering, and slaughter the sin offering at the place of the burnt offering. And the priest shall take of the blood thereof with his finger, and put [it] on the horns of the altar of burnt offering, and pour out all the blood thereof at the bottom of the altar. And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it on the altar for a sweet odour to Jehovah; and the priest shall make atonement for him, and it shall be forgiven him" (vers. 27-31).

Jehovah would have the lowliest soul among His people feel that He entered into his concern about his sin, done unwittingly, and now troubling him when known. He therefore would impress it on his soul when he brought the unblemished female goat, by the stress even then laid on "for his sin which he sinned." For the gracious effect of the offering is felt all the more if the sin be also. To the ruler it was but "the goat," and "it" in ver. 24 though with "it is a sin offering" at the end. Here (ver. 29) it is "he shall lay his hand on the head of the sin offering, and slaughter the sin offering." Yet more striking is the consolation given to the poor Israelite in ver. 31; where he alone is expressly assured, that the fat burnt by the priest on the altar should be "for a sweet odour to Jehovah." "Before Jehovah" was said in the ruler's instance about slaying the offering (as it was yet more emphatically where the whole assembly sinned), and about the use made of the blood. But He deigned to consider the lowly man by the special expression of the mark of communion in the burning of the fat for him when the offering for his sin was made.

Nor is this all. For the poor man alone was there an alternative offering. He might have a difficulty in providing a goat, and yet might find a sheep or lamb more readily. Hence for him alone this was permissible.

"And if he bring a lamb as his offering for a sin offering, he shall bring it a female without blemish. And he shall lay his hand on the head of the sin offering, and slaughter it for a sin offering in the place where they slaughter the burnt offering. "And the priest shall take of the blood of the sin offering with his finger, and put it-on the horns of the altar of burnt offering; and all the blood thereof shall he pour out at the bottom of the altar. And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace offerings; and the priest shall burn them on the altar with (or, upon) the fire offerings to Jehovah; and the priest shall make atonement for him concerning his sin which he sinned, and it shall be forgiven him" (vers. 32- 35).

Here again we should not overlook the kindness of Jehovah in giving consolation. The blood of the lamb was no less efficacious as a figure than that of a goat. There was no loss incurred by the alternative. But in the dealing with the fat there is indeed the peculiar mention of burning on the altar "upon the fire offerings to Jehovah," as in Lev. 3: 5; although there it was a question of Peace offerings, here of an offering for sin. Gracious acceptance was implied, and not merely the removal of the sin or its forgiveness.

THE SIN (TRESPASS) OFFERING.

This section, it may be observed, is a sort of appendix to Lev. 4, and of transition to the proper Trespass offering which begins in Lev. 5: 14. For this reason, while it falls under the same revelation from Jehovah to Moses as the chapter before, it is called both a Trespass offering and a Sin offering in ver. 6. Four distinctions in the circumstances calling for the offering are laid down in the four opening verses. They were defilements incurred by special inadvertent offences against ordinances of Jehovah; as in Lev. 4 provision was made for inadvertent sins in general which simply violated the conscience.

"And if a soul sin, and hear the voice of an oath, and he is a witness whether he hath seen or known, if he do not inform, then he shall bear his iniquity. Or if a soul touch any unclean thing, whether it be the carcase of an unclean beast, or the carcase of unclean cattle, or the carcase of unclean creeping things, and it be hid from him, he also is unclean and guilty. Or if he touch the uncleanness of man, any uncleanness of him by which he is defiled, and it be hid from him, when he knoweth, then he shall be guilty. Or if a soul swear rashly with his lips, to do evil or to do good, in everything that a man shall say rashly with an oath, and it be hid from him, when he knoweth, then shall he be guilty in one of these. sand it shall be when he shall be guilty in one of these, that he shall confess wherein he hath sinned; and he shall bring his trespass to Jehovah for his sin which he hath sinned, a female from the flock, a lamb or a goat for a sin offering; and the priest shall make atonement for him from his sin" (vers. 1-6).

Adjuration was all the more solemn for an Israelite, as Jehovah dwelt in their midst to judge. It was not secret providence, or waiting for a final assize. He was there to deal according to His law and their relationship as His people. Even in a day of utter ruin and in proceedings which mocked all righteousness, we hear our Lord, silent before man's profound hypocrisy and false witness, at once answer the wicked high priest when adjuring Him, though He knew it would seal His condemnation unto death. Did one shrink and keep back or prevaricate, one must bear one's iniquity if left there. Then came cases of defilement from contact with death, either unclean beasts or cattle, or crawling things, or again from uncleanness of man, whatsoever its form. Lastly, there might be defilement from a hasty vow unperformed, it mattered not what its shape, "to do evil or to do good," which on reflection one shirked, dreading to do or not to do. Think of Jephthah's vow!

What then was he that feared God in such circumstances to feel, when it comes before his soul? Was he not guilty? If in any of these cases he was defiled, he was called on to "confess wherein he hath sinned," not after a vague general sort. It is the first time we hear of it. Was it not due to carelessness before Jehovah? But more; nothing but sacrifice could remove the stain. "And he shall bring his trespass offering to Jehovah for his sin which he hath sinned." What more specific for the clearing his guilt away? Here, as in the Sin offering for one of the people, a female sufficed, lamb or goat, and was called an offering for trespass and sin; and the priest should make atonement for him to clear him from his sin.

The tender consideration of the poor (to us the young or feeble in faith) is marked in the alternative that is next given.

And if his hand be not able to bring a lamb, then he shall bring to Jehovah for his trespass which he hath sinned two turtle-doves or two young pigeons; one for a sin offering, and the other for a burnt offering. And he shall bring them to the priest, who shall offer that which is for the sin offering first, and pinch off its head at the neck, but shall not divide it asunder; and he shall sprinkle of the blood of the sin offering on the wall of the altar; and the rest of the blood shall be wrung out at the bottom of the altar. And he shall offer the second for a burnt offering according to the ordinance. And the priest shall make atonement for him from his sin which he hath sinned; and it shall be forgiven him" (vers. 7-10).

Jehovah was even more minute in His concern for him who could not bring a sheep or goat. The victim's blood was sprinkled unusually, or at least there is a fuller expression given to it. The offering of less pecuniary value He prized for the conscientious soul, and gave a witness of acceptance as well as of sin judged and gone.

The same principle is yet more conspicuous in a third case.

"But if his hand cannot attain to two turtledoves or two young pigeons, then he that hath sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil on it, nor shall he put frankincense thereon, for it is a sin offering. And he shall bring it to the priest, and the priest shall take his handful of it, the memorial thereof and burn it on the altar with Jehovah's fire offering: it is a sin offering. And the priest shall make atonement for him from his sin which he hath sinned in one of them, and it shall be forgiven him; and it shall be the priest's as the oblation" (vers. 11-13).

Here we have the most abject need of all: even pigeons are beyond the means. But grace has its resource for the least condition of faith. His pity was shown, not in dispensing with an offering, but in suiting the need. Though no part of this form of the offering could have the character of Burnt offering like the second bird, Jehovah would accept an offering of fine flour. But unlike the oblation proper, neither oil nor frankincense must be there. It was for sin. The quantity was just that of the manna for a day's food. Of this the priest took his handful to burn according to the Fire offerings to Jehovah, though for one ceremonially unclean; and as this was valid to atone, so the rest became the priest's as in the ordinary oblation of meal. Truly God was good to Israel, even to such as owned their uncleanness in the humblest way He prescribed.

Here again, as has been already noticed elsewhere, the lowest form of an offering passes from its proper distinctness into assimilation with others: in the second alternative, with the Burnt offering; in the third with the Meal offering. The stronger the faith, the less can one relish vague apprehension of Christ's work: one seeks, cherishes, and enjoys God's side as well as our own in the fulness of divine revelation. The weaker it is, the more one is disposed to be content with a view so misty that the wondrous and instructive differences in its manifold relations vanish in a comprehensive but hazy sense of efficacy. The value of Christ is the same to God, whatever shape the offering might take in God's condescension. The absence of blood-shedding in the last instance is just the exception which proves the rule. Jehovah testifies His consideration for such poverty as could bring no animal to die, where there was real concern about the trespass and an offering to Him in acknowledgement of it.

THE TRESPASS OFFERING.

A fresh intimation from Jehovah introduces the proper Trespass offering.

"And Jehovah spoke to Moses, saying, If any one commit a perfidy, and sin inadvertently in the holy things of Jehovah, then he shall bring his trespass offering to Jehovah, a ram without blemish out of the flock, according to thine estimation by shekels of silver after the shekel of the sanctuary, for a trespass offering. And he shall make restitution for what he hath done amiss in [lit. from] the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the trespass offering; and it shall be forgiven him" (vers. 14-16).

We may discern another shade of evil met in the Trespass offering as compared with the more general and public one for sin. The word for the latter is chata which literally signifies departure from right; whereas asham which is translated trespass expresses guilt. It was an act of treachery (maal) in the holy things of Jehovah, though supposed to be done not presumptuously but through inadvertence. Still, though not a moral wrong before the eyes of others, it was a secret perfidy against Him with Whom they stood in holy relationship, and guilt was contracted thereby.

Hence for one who had failed thus in his responsibility a ram without blemish was required in every case. Compare also Lev. 19: 20-22, where the offence, though morally wrong also, is viewed as guilt against Jehovah, and the ram of atonement was required as in Num. 5: 5-10, where, as in Num. 6, as a modified case, a lamb was offered. We shall see appended to this first instance an added provision in vers. 17-19; but there is no difference allowed in the victim Jehovah required. A new ordinance follows which in the English is so strangely relegated to Lev. 6, but in the Hebrew text continues the fifth chapter as vers. 20-26, and treats of a trespass done to a neighbour, a failure in responsibility which Jehovah counted an act of treachery against Himself; but there also an unblemished ram must be brought by the guilty soul. We may and surely ought to enquire why this animal and no other was suitable to meet the occasion.

Now, in setting apart Aaron and his sons to Jehovah for their priestly place and functions, we know that a ram of consecration had its distinctive importance. There were indeed two rams, one of which was for an olah or Burnt offering, that followed the bullock slaughtered for a Sin offering. But the special feature of that rite was the second ram, the ram of consecration, the blood of which was not only sprinkled like that of the first ram on the altar round about, but, before that, Moses was directed to put of it, first on the tip of Aaron's right ear, and on the thumb of his right hand, and on the great toe of his right foot, and then on those of his sons also.

The ram accordingly was the fitting animal to offer for the inverse question of desecration; and such was just the aspect of evil which was met in the Trespass offering. It was not simple wrong for which the Sin offering was provided, but treachery in relation to Jehovah. And this is confirmed (ver. 15) by Moses' "estimation in silver by shekels after the shekel of the sanctuary." For as gold typifies divine righteousness in God's presence, silver figures His grace rather, as we may see in the atonement money for the children of Israel, and indeed wherever it appears.

There was another element distinctive of the Trespass or Guilt offering. "He shall make restitution for what he hath done amiss in the holy thing." More than this; as Jehovah commanded the tithe of the Israelite's increase as blessed of Him, so He demanded as the fine of the Trespass offering the fifth part, or a double tithe. All this was to go to the priest; which again keeps up the relative character already seen. "And the priest shall make atonement for him with the ram of the trespass offering; and it shall be forgiven him."

The appendix which follows adds words even more precise as to ignorance and worthy of all attention.

"And if any one sin or do against any of all the commandments of Jehovah what should not be done, and hath not known, yet is he guilty, and shall bear his iniquity. And he shall bring a ram without blemish out of the flock according to thine estimation for a trespass offering unto the priest; and the priest shall make atonement for him concerning his inadvertence wherein he sinned inadvertently, and knew it not; and it shall be forgiven him. It is a trespass offering: he is certainly guilty before Jehovah" (vers. 17-19).

Here while inadvertence is stated plainly, the case goes beyond this. But though the ram was the normal victim required for this character of evil, the demand was modified where the ritual failure differed. Thus for the leper's cleansing (Lev. 14) a lamb was to be offered as a Trespass offering, and the priest put its blood on the person of him that was being cleansed, as Moses did on Aaron and his sons on the day of their consecration, where the oil followed the blood (vers. 12- 18). Then came the Sin offering (ver. 19), and after it the Burnt offering. Thus the distinction of Trespass and Sin is made clear, whatever be the "great controversy" as to the difference among theologians, and the uncertainty of their sound to this day. And it is intelligible why in the consecration of the priests the Sin offering (whether bullock or calf) was brought, but no Trespass offering, any more than on Atonement Day, the tenth of the seventh month.

We may see too, in the visions of God vouchsafed to Ezekiel of the coming kingdom on the earth, there is provision for the Burnt offering, the Sin offering, the Trespass offering, and the sacrifice of the Oblation (Ezek. 40: 38, 42; Ezek. 42: 13; Ezek. 44: 29). The Epistle to the Hebrews is in no way at issue; for it treats of the abolition of these shadows for the Christian only. Vain self-sufficiency denies the future hopes of Israel in Jehovah's mercy, and, counting itself the sole object of grace, seeks the exaltation proper to Israel, and loses its own special privileges of suffering with Christ while awaiting glory on high.

It is distinctly laid down that, though the person in question "hath not known, yet is he guilty." Jehovah would exercise His people in the sense of what was due to His relationship and their privilege who had the sign of His presence in their midst. He would have them read or hear His word with serious spirit and submissive heart. It was no matter of conscience, or of open immorality, such as the Sin offering was prescribed for; but perfidy in respect of those commandments of Jehovah in their favoured position toward Him.

Hence the necessity of diligent heed to His statutes and judgments. Ignorance was no tenable excuse. They were Israelites, and Jehovah had imposed commandments with which they were responsible to comply. If any one did not know, yet was he guilty. Indifference to His requirements must have been the antecedent state; and what is this in His eyes? What did it detect in the Israelite? Was Jehovah to be blind, because he failed to know what was plainly written in His law, though not in the ten words? He was guilty, and must bear his iniquity (avon). Therefore was he to bring an unblemished ram from the sheep according to Moses' estimation for a Trespass offering unto the priest. Neither inadvertence nor ignorance availed to screen his guilt or do away with the offering indispensable for it. But it should be forgiven him that thus offered. Even with greater energy is the language here, "It is a trespass offering: trespassing he trespassed before Jehovah." Man otherwise might have readily excused it.

THE TRESPASS OFFERING.

There is another form of the Guilt offering, which meets treachery against a neighbour, or falsehood as to something lost. This Jehovah counted against Himself indirectly, as the former case affected Him directly. Ignorance is not supposed in question with a neighbour, as it might easily be alas! in the things forbidden to be done by the commandments of Jehovah. It is obvious that these seven verses, though a fresh precept which Jehovah spoke to Moses, are the proper conclusion of chapter v. as in the Hebrew Bible. They ought not to be the opening section of Leviticus 6 as in the English Bible. Why the Revised V. did not rectify the mistake seems strange; as it shows how hampered they were by prejudice or restriction. For it severs the true complementary link with Leviticus 5: 14- 19, and interferes with the due order of the laws of the offerings which begin with what is thus made of Leviticus 6: 8.

"And Jehovah spoke to Moses, saying, If anyone sin, and commit a perfidy against Jehovah, and lie to his neighbour as to a matter of trust, or a loan, or of robbery, or cheat to his neighbour; or have found what was lost and lieth therein, and sweareth falsely; in any of all these that a man doeth, sinning therein, then it shall be, if he hath sinned and hath trespassed that he shall restore what he robbed, or what he defrauded, or the trust entrusted to him, or the lost thing which he found, or all about which he swore falsely, and be shall restore it in the principal and shall add the fifth part more thereto: to whom it belongeth shall he give it on the day of his trespass offering. And his trespass offering he shall bring to Jehovah, a ram without blemish out of the flock according to thy valuation as a trespass offering unto the priest. And the priest shall make atonement for him before Jehovah, and it shall be forgiven him concerning anything of all he did to trespass therein" (vers. 20-26).

What grace on Jehovah's part thus to regard wrongs against a neighbour as wrongs against Himself also, and to require a reparation and a like Guilt offering! Yet was it due to His glory and needed by man that a distinct ordinance should draw the line between them. The trespass against a neighbour brought out a new speech from Jehovah to Moses, instead of being a simple appendage as verses 17-19 were to verses 14-16, an appendage which refuses to allow the excuse of ignorance in the holy things of Jehovah.

Yet there is, as might be expected, no small variety in these wrongs which demanded a Trespass offering. The first form of the guilt here denounced appears to be a failure in private trust. It might be any valuable or document of use committed to the custody of a friend; it might be only an animal, book lent or an axe borrowed or money confided however small. But Jehovah took notice and bound up the trustful Israelite's rights with His own name. The next would seem to be a matter public, of barter, or of virtual partnership perhaps in business, where the evil done was not viewed as a wrong but as a failure in responsibility, however fair in appearance. Here our version like the Septuagint renders it "in fellowship," as distinct from the preceding case of private trust. The Vulgate translates loosely and confounds the two. The better Jewish authorities distinguish the second as a loan, from the former as a deposit. Then we have a violent exercise of power, followed by one of deceit as in withholding wages, etc.: both apt to be common and covering many a failure which Jehovah resented. Next, we have the finding of what one's neighbour lost, and falsehood about it, even to perjury.

In every such case Jehovah demanded a Trespass offering as rigorously as in His holy things. Not only must there be restitution of the principal, but a double tithe, or fifth part, rendered as a penalty. And as His own honour was concerned, in the failure to maintain the holy relationship of Israel, an unblemished ram was prescribed as the one unvarying Trespass offering permissible. By this, and this only, the priest should make atonement for the guilty offerer, "and it shall be forgiven him," with the striking addition here only "for any one of all which he did to trespass therein."

But it is well to take note of the difference in the order prescribed between the guilt in Jehovah's holy things (14-19) and that incurred in the cases of one's neighbour (20-26), with which we are immediately concerned. In the former the offering took the first place; in the latter the reparation. Both were required. Jehovah regarded either as His dishonour: and the ram was equally necessary as the reparation with the added fifth part. But the difference of order was made to impress the Israelite's heart with what touched Jehovah directly as compared with what was indirect in defrauding the neighbour. Who but God could have provided thus holily for His people in distinctions so nice and profitable? Neither Moses nor Aaron, nor Samuel, nor David, still less men later in a dark, fallen, and comparatively careless state. It was Jehovah from the beginning.

It was not yet nor could be under the law to proclaim remission of sins absolutely and for ever to every believer. This awaited the Lord Jesus and His accomplished work of redemption in the gospel. For "the blood of Jesus Christ, God's Son, cleanseth us from every sin." But it was no niggardly comfort the righteous Jehovah even then and thus gave the penitent Israelite, conscious of having sinned shamefully, and of desecrating the holy status of His people.

THE LAW OF THE BURNT OFFERING.

We followed the Hebrew text in taking the first section of the sixth chapter (vers. 1-7) as the end of Lev. 5 to which it unquestionably belongs; so that Lev. 6 begins with the new subject, the laws of the offerings, and Lev. 7 concludes it.

These laws add supplementary particulars of distinct moment, which bring into relief the characteristics of each, especially marking where communion was permissible and enjoined. The first, or Burnt Offering, was the exception, though even there the skin of the victim was the priest's perquisite. The portion of man, where. and as far as it was allowed, is noticed carefully.

"And Jehovah spoke to Moses saying, Command Aaron and his sons, saying, This [is] the law of the burnt offering: this, the burnt offering, [shall be] on the hearth upon the altar all night unto the morning, and the fire of the altar shall be kept burning on it. And the priest shall put on his linen raiment, and his linen breeches shall he put on his flesh, and he shall take up the ashes to which the fire hath consumed the burnt offering upon the altar, and he shall put them beside the altar. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. And the fire upon the altar shall be kept burning on it, it shall not go out; and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it, and shall burn thereon the fat of the peace offerings. Fire continual shall be kept burning upon the altar; it shall not go out" (vers. 1-6).

Spoken to Moses, this was a command for the priestly house. All that composed it were concerned; and they, as we are taught, point to Christ and His own, as Son over His house whose house are we (Heb. 3: 6). The law of the Burnt Offering is here set out clearly. It was to be on the hearth upon the altar all night unto the morning; whereas save for this it might have been thought that it was but for the day, that the offerer might rejoice in seeing that which was for his acceptance. Here on the contrary stress was laid on its burning "all night unto the morning, and the fire of the altar shall be kept burning on it."

Here as elsewhere we discern the bearing of these types, save in an exceptional reference. It is for the comfort of faith now in the day of temptation in the wilderness. The morning without clouds has not yet dawned. It is the night still for Christ rejected of men, though the night is advanced, and the day has drawn nigh. But all through the darkness rises up uninterruptedly the: witness of our acceptance. Propitiation is made for every one associated by faith with the Burnt Offering. Man may slumber, the world be wrapt in darkness; but the offerer had the satisfaction of knowing that the fire that was kept ever burning upon the altar consumed that which was on his behalf a Fire Offering, an odour of rest to Jehovah.

What is here so carefully enjoined can scarcely be said to appear in chap. 1 which enters fully into the general instruction as to the Burnt offering, and its several kinds, the immaculate purity requisite for each, again the presentation of the victim, with the priest's sprinkling of the blood, cutting it in pieces, and washing as specified, here passed over, save the fact of laying all on the wood upon the fire of the altar. Here, not there, is the stress laid on the continual burning all the night through till the morning. While Israel slumber during the dark, the sweet savour rises in unfailing efficacy for him that offered: even Israel are kept, however impenitent yet, for the blessing that will surely come, when they say, Blessed He that cometh in the name of Jehovah.

Then in vers. 3, 4 we read of the careful clothing of the offering priest with the linen garments that spoke of spotless righteousness. These were what the high priest wore when he entered into the holy of holies on atonement day; and these the priest must put on even when he should take up the ashes of the Burnt offering that the fire had burnt upon the altar to put them beside it. But of these he divested himself for other garments to take away the ashes at last to a clean place outside the camp.

Lastly in vers. 5, 6 the burning of the fire on the altar is again emphatically mentioned. Not only was the priest to burn wood on the fire of the altar every morning and to set in order then the Burnt offering, but thereon also was he to burn the fat of the Peace or Prosperity Sacrifices. And the law concludes with the fire to burn continually upon the altar; never was it to be extinguished. Is it possible that any shadow could more forcibly point to acceptance maintained with unchanging savour of rest before Jehovah?

It appears to me not to be the truth intended by the type, that the ever burning fire during the night pointed to the smoke of the torment of the lost ascending for ever and ever. Rather did it testify the wondrous meeting-place with God for a sinful man who brought the Burnt offering. But the unbeliever either foregoes the Burnt offering, or treads under foot the Son of God, and profanes His blood as a common thing. So the Epistle to the Hebrews speaks, not of God abstractly but of "our God" as a consuming fire. It was a sacrifice wholly burnt for acceptance. It shadowed Christ giving Himself up absolutely to God in death for us; and nothing but a sweet savour rising up, however tested to the uttermost. Therein was God glorified as to sin in Him Who knew no sin; and the issue for the believer is an efficacy perfect and everlasting.

So will it be for Israel at the end for the age to come, when they wake up from their long sleep in the dust of the earth. They will behold, as it were in the morning, the Burnt offering despised during the dark night. They will penitently acknowledge their shameless unbelief, when they considered the Messiah as stricken, smitten of God, and afflicted; whereas they will thankfully own that He was pierced because of their transgressions, bruised because of their iniquities — that the punishment for peace to them lay upon Him, and through His stripes came healing to them. The fire ever burning on the altar is in contrast with the smoke either of Babylon or of the Beast's worshippers (Rev. 14: 11, Rev. 18: 8-10, Rev. 19: 4). It is Christ the holocaust to God for all believers.

THE LAW OF THE MEAL OFFERING.

Under this law comes to light the great prominence given to the eating of the Minchah, or Meal offering, by Aaron and his sons. This is one of its most marked characteristics. All the males among the children of Aaron were to eat of it. Here too is one of its strongest points of contrast with the Olah or Burnt offering, whereof no part was eaten but all rose up to God. However requisite and important the Minchah, it only accompanied the Burnt offering; and so here it is not a fresh or separate word from Jehovah but a sequel as in Lev. 1, 2.

"And this is the law of the meal offering: the sons of Aaron shall present it before Jehovah, before the altar. And he shall take of it his handful of the fine flour of the meal offering and of the oil thereof, and all the frankincense which is on the meal offering, and shall burn [it] on the altar: a sweet odour of the memorial thereof to Jehovah. And the remainder thereof Aaron and his sons shall eat: unleavened shall it be eaten in a holy place; in the court of the tent of meeting shall they eat it. It shall not be baked with leaven. As their portion I have given it of my fire offerings: it is most holy, as the sin offering and as the trespass offering. All the males among the children of Aaron shall eat of it: an everlasting statute in your generations, from Jehovah's fire offerings; what [or, who] ever toucheth these shall be holy" (vers. 7-11).

Varieties of form such as came before us in Lev. 2 are wholly omitted now. From the law here given we could not gather anything as to this, but the one great general truth: the shadow of Christ, not giving Himself up in atoning death to Jehovah without blemish and unreservedly, but rather in the perfectness of His life on earth, all pure and in the Holy Spirit's power, the fire only bringing out His matchless fragrance, the one like the other a fire offering to Jehovah for an odour of rest. Yet even the early chapter gives us the marked difference from the Burnt offering. For the Meal offering had only the priest's handful of its flour and oil with all the frankincense taken out and burnt as its memorial on the altar: the rest went to Aaron and his sons.

But the law opens with "the sons of Aaron" offering it "before Jehovah before his altar." One might be the offering priest, to leave the memorial (ver. 8); but they were all concerned. It was priestly food, not properly man's, whatever might be true of the corn and the oil generally. This was the Minchah or Meal offering to Jehovah, following the Burnt offering, and not otherwise. For the offerer in either case was an Israelite, a sinful man, though the offering was not in view of his sin or guilt like their appropriate offerings, but of the divine provision for his acceptance in drawing near. None but One could answer to this absolute fitness for being offered before Jehovah, before His altar. Every other needed first an offering for sin. Death in the Burnt offering was rather and fully the glorifying of God in the suffering Son of man, Himself morally glorified therein as God was. The fire of God drew out nothing, again, from all His activity here below, from the smallest no less than the greatest, but perfect fragrance before God. Only He could estimate it aright; so that "all the frankincense" with a sample of all the rest was burnt to God.

But here stress is laid on what remained: "and the remainder thereof Aaron and his sons shall eat," not Aaron's sons only, but Aaron with them (ver. 9). It is the entire priestly house, Christ and His own, whose house are we, those who now partake of a heavenly calling (Heb. 3: 1-6: cf. Heb. 2: 11-13). The manna figures the Lord given from heaven for Israel's food: and in John vi. the Lord declares Himself the bread of life for every one who beholds the Son and believes on Him, the Living Bread that came down from heaven, so fully and freely that if any man (not the Jew only) eat of this bread, he shall live for ever. It is for the sinner that believing on Christ he may have life eternal. But by grace through the same faith we become also a holy priesthood (1 Peter 2) and, so brought nigh to God, we eat in a general way what pertains to the family (as the daughters did equally with the sons), the offering of the holy things, the first-fruits of a goodly land, etc.

Besides that holy fare, there was the more restricted privilege as here, of which the males alone partook. These types find their counterpart now in those that are Christ's, where feeding on Christ pertains to the sanctuary, and appropriation their right according to the believer's realisation of his nearness to God. The more we make our own the place in His presence by the work of Christ, the more also we enjoy Him as the food of our souls, not now merely as indispensable to having life, but in the way of communion and appreciation in the Spirit of all the perfection that God found in Him when thoroughly tried in His path here below. Hence it is that the Gospels afford to the spiritual mind such especial delight and divine joy in that which they furnish of Christ here below; whereas those who do not enter into their present nearness to God by His atoning work turn rather for comfort to the Epistles, especially such as those to the Romans, Galatians, and Hebrews, besides the first of Peter. This is well and of God; but as priests we are entitled to far more of Christ.

It will be observed that the right sense of what follows in ver. 9 is not "with unleavened bread," but itself unleavened was to be eaten, and this not in "the holy place" but a holy place, rather in the court than in the house appropriated exclusively in its use to Jehovah, as indeed the last clause specifies expressly.

In ver. 10 the exclusion of all corruption is carefully repeated, as we know it was in the original institution of Lev. 2. So of Christ the written word declares that not only in Him was no sin, but that He knew none. What a contrast with every other man! Yet did He become very near, and knew manhood incomparably better than the first man (when created, made of full growth, instead of "come of woman" like the Second): a babe, a youth, a man, tested as none ever was, least of all Adam before he fell. Yet as become flesh, and put to the proof beyond all in a world of evil He is the Holy One of God, as demons cried out; and as the Father's voice said, This is My Beloved Son in Whom I found My delight. If the Burnt offering witnessed the perfectness of His work in death, the Meal offering shows us the no less perfectness of what He Himself was here below under all conceivable trials. What a privilege to feed on Him thus given of God as our portion of His fire-offerings! Assuredly it is "most holy," as the Sin offering and the Trespass offering, where absolute freedom from taint must be: else how could there be atonement before God? How forgiveness for the offender? It could be none but Christ, Whom unbelief would fain lower to level up wretched self and dishonour God, making His glory as impossible as man's deliverance through the wreck of Christ's person and work.

The last verse (11) reiterates solemnly the exceeding privilege Jehovah secures for ever to "all the males of Aaron's children" in partaking of the Meal offering (in communion with Himself of Christ). As man He was the delight of God on the earth, only appreciated by those free of His presence; for even converted Israel will own, as their exceeding sin, that in seeing Him of old there was no appearance in Him to give them pleasure. He was despised and forsaken of men; not because of a single flaw in Him Who was wholly perfect, but because man alike was blind and evil, yea, God's enemy. But Christ being what He was and suffering atoningly as He did, all is changed now for the believer. "Whatever [or, whoever] toucheth these [Jehovah's fire-offerings] shall be holy." Not only was the Meal offering "most holy," but all that came in contact with it was separated from common use to Jehovah.

THE LAW OF THE MEAL OFFERING OF AARON AND HIS SONS.

There is a new divine communication for the next law. It was indeed a special case, peculiar to Aaron and his sons, and limited to the day of his anointing. The general word of the Meal offering on the contrary fell under that of the Burnt offering, of which it was the regular supplement. Hence, as it had no separate application, it had no separate law here any more than in the institution of Lev. 1, 2. First and last they were bound together. So should we honour the Lord Jesus in our faith: not only His devotedness in giving Himself up to death sacrificially, but in all the holy and obedient activities of His life. In Him the Father found His delight; and so His voice declared. But is it not full of instruction, that in revealing those divine pictures the Burnt offering stands first, not the Meal offering? This simply and always follows as an adjunct, whatever might be the reversed order in the sequence of Christ and His work. How differently they speak who dwell on the Incarnation to disparage the Atonement? God sets aside what we might deem the order of nature, even in Christ Himself and His work.

"And Jehovah spoke to Moses, saying, This [is] the offering of Aaron and his sons, which they shall present to Jehovah on the day when he is anointed: the tenth part of an ephah of fine flour, as a continual meal offering, half of it in the morning and half of it in the evening. "In a pan with oil it shall be made; saturated thou shalt bring it in; baken pieces of the meal offering shalt thou present, a sweet odour unto Jehovah. And the anointed priest that shall be in his stead from his sons, shall make [or, offer] it: an everlasting statute, it shall be wholly burnt unto Jehovah. And every meal offering of the priest shall be wholly burnt; it shall not be eaten" (vers. 12-16).

In the Meal offering ordinarily, where an Israelite made his oblation to Jehovah, after his portion was taken by the offering priest and burnt on the altar, the remainder was for Aaron and his sons. It was Christ an offering to God throughout all His days here below, wholly separated to God's will and glory. None but those who draw near to God, the priestly class, could appreciate Christ thus; not the Israelite simply as such, but those only who were free of the sanctuary. It was theirs to feed on Christ thus living on account of the Father. So in the First Epistle of John the fathers in the christian family, as distinguished from the young men and the babes (the παίδια, not the τεκνία who embrace all the three): they are described as knowing Him that was from the beginning, that is to say, Christ as He was here below declaring God and manifesting the Father.

All disciples believed that He was the Christ and were born of God (1 John 5: 1); only the fathers knew Him that was from the beginning; only they found their delight and their food in His person as He walked on earth perfect God and man in one Person, solving all questions as they arose day by day, as only God could manifested in flesh and by ways no less than words. It is not meant that any, even of the twelve, could be thus characterised while He was here. Not even they then were "fathers." It was when the Holy Spirit was given that such a class began to be; and thank God, it was not confined to apostles or prophets, to evangelists or pastors and teachers, who might or might not be fathers. It in no wise depended on such gifts, but a Spirit-taught entrance into Christ as here manifested, and as He is presented in the Gospels. Fathers have communion with Him there and then. How comparatively few such appear to have ever been! Biographies and autobiographies, writings and letters, even of the most valued servants of the Lord, abundantly prove it, as does living experience.

But the essential difference of the Meal offering before us is that it was wholly burnt to Jehovah. Of the tenth part of the ephah, or the omer here prescribed, the same measure as of the manna for an Israelite (Ex. 16), no part was reserved for priestly food. For a Meal offering perpetual it was to be half in the morning and half in the evening; but not a morsel was to be eaten: the whole must be burnt on the altar. The reason is plain. It was for the priests, and therefore wholly went up to Jehovah. What an Israelite offered for himself, they were privileged to eat, all the males in a holy place; but their offering on the day of anointing was all for Jehovah, like the Burnt offering. It was no question of fellowship with others, but of Christ wholly offered up as a sweet savour to Jehovah on their own behalf.

THE LAW OF THE SIN OFFERING.

The right division of chapters fails here again. As verses 1-7 of the A.V. (assigned to Lev. 6) ought to belong to chap. 5, so verses 24-30 ought not to be severed from Lev. 7: 1-21, of which they form the proper beginning. They all were expressly parts of one communication from Jehovah.

"And Jehovah spake to Moses, saying, Speak to Aaron and to his sons, saying, This [is] the law of the sin offering. In the place where the burnt offering is slaughtered, the sin offering shall be slaughtered before Jehovah: it [is] most holy. The priest that offereth it for sin shall eat it; it shall be eaten in a holy place, in the court of the tent of meeting. Whatsoever toucheth the flesh thereof shall be holy; and if there be sprinkled of the blood thereof on a garment, that whereon it was sprinkled thou shalt wash in a holy place. But the earthen vessel wherein it was sodden shall be broken; and if it was sodden in a copper vessel it shall be both scoured and rinsed in water. Every male among the priests shall eat thereof: it [is] most holy. And no sin offering whereof blood is brought into the tent of meeting to make atonement in the holy [place] shall be eaten: it shall be burnt with fire" (vers. 17-23; or, 21-30).

No slight even in appearance could be tolerated in the Sin offering. Undoubtedly it had a character as remote as possible from the Burnt offering, as this was to impart acceptance, that was to get sacrificial quittance from positive sin. But the Sin offering must be slaughtered before Jehovah in the place where the Burnt offering was slaughtered. So indeed Christ alone was the adequate fulfilment of both in His death on the cross. Yet He was the last One in the universe to be thought of: grace alone gave Him, one with the Father and His dearest object throughout eternity. On earth too He became flesh. He was the Holy One of God. Yet never was holiness so proved and manifested as when God made sin for us Him Who knew no sin. Always absolutely separate to God from all evils and doing nothing but the things which pleased His Father, on the cross He gave Himself up without reserve to God and His glory, to suffer the judgment of sin, cost what it might; and it cost Him everything, even what was the extremes" horror to Him Who, being His beloved Son, became His righteous Servant, the True and faithful Witness. What was it for Him, abandoned by disciples, rejected by Israel, crucified by Gentiles, to cry, "My God, my God, why forsakedst thou me?" He was made sin for us. This He has left us who believe to confess as the answer. No wonder that even of the type the descriptive word is "most holy" (vers. 18, 22 or, 25, 29).

"The priest that offereth it for sin shall eat it." Singled out thus the offering points to none other than Christ; and here in His eating the Sin offering is meant, not of course His work in suffering for sin, but His identification with him for whom the offering was presented. If holiness was conspicuous in the victim and righteousness in the judgment executed, what grace was in Christ thus making the offerer's sin His own? So we know in His advocacy with the Father "if any one sin" (1 John 2: 1). His atoning death was not all. It is eating the Sin- offering is realised in Christ; as alive again for evermore that the offering priest's here it was directed to be eaten in a holy place, in the court of the tent of meeting (26 A.V.).

The sanctifying power of this offering was strikingly attested in vers. 27, 28. "Whatsoever toucheth the flesh thereof shall be holy; and if there be sprinkled of the blood thereof on a garment, that whereon it was sprinkled thou shalt wash in a holy place. But the earthen vessel whereon it was sodden shall be broken; and if it was sodden in a copper vessel, it shall be both scoured and rinsed in water." It was for God on behalf of sinners. For no other, no common, purpose could it be. For vessels of earth or copper no trace must remain. To the offerer it brought forgiveness of the sin.

But ver. 29 lets us into a truth, larger far than ver. 26, though not to be compared for its depth. "Every male among the priests shall eat thereof." This was not confined to the offering priest. All the priestly males were to eat of it. Those who have access to God are called to identify themselves with a brother's sin; as Christ does pre-eminently, so they too are to follow, strong in the grace that is in Him, confessing another's sin as their own. For if He loves them, did He not both wash them from their sins in His blood and make them a kingdom, priests to His God and Father? Here it will be observed that we have the repetition of "it is most holy." Wise and opportune this is. For many a male among the priests might on the one hand forget to eat, as did even Eleazar and Ithamar (Lev. 10: 16-18); as others more profane still might grievously transgress in their eating like Eli's sons (1 Sam. 2: 12-17), so that men abhorred the offering of Jehovah. Indeed "it is most holy," and to be eaten only in a holy place.

Ver. 30 draws the line between these ordinary Sin offerings, where the priests thus partook of them, and the more solemn cases wherein the victim was burnt in a clean place without the camp, the blood being carried into the sanctuary for propitiation. So it was, if either the anointed priest sinned, or the whole congregation, as in the earlier cases of Lev. 4. In neither did the priests eat; in both communion for all was interrupted and must be restored. And the contrast is yet more marked in the day of atonement, when the foundation was laid for all, priests and people, during the year. All fasted, none eat, on that day. There was another exception, characteristic of the wilderness and therefore only given in Num. 19, the institution of the bête noir of the Rationalists, which, perplexing them beyond most things, becomes the occasion for their rancorous abuse of God's word. For their principle of unbelieving, or as they say scientific, criticism blinds them, so that they can perceive neither its intrinsic truth nor its suited place. But there the Red Heifer stands, wholly burnt (save some of the blood previously sprinkled seven times before the tent of meeting) without the camp, and the ashes kept as a purification for sin. It has its own distinctive traits full of instruction spiritually for us of heavenly calling as exposed to the defilement of the desert world through which we pass to the rest of God.

When therefore it was a question of propitiating blood brought into the sanctuary, there was no eating on the part of the priests. The victim was burnt without the camp. How brightly and on both its sides was this fulfilled in Christ, glorified within, crucified without! Our place is with Him in both respects. Where it was only the restoration of an individual, the priests were called to eat of the Sin offering, as we now sympathise in loving intercession.

THE LAW OF THE TRESPASS OFFERING.

There need be no surprise that the same word of Jehovah should include the law of the Trespass' offering and that of the Sin offering, as they are closely allied. But it embraces other regulations more widely as we shall see.

"And this [is] the law of the trespass offering: it [is] most holy. In the place where the burnt offering is slaughtered shall the trespass offering be slaughtered; and the blood shall be sprinkled on the altar round about. And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the inwards, and the two kidneys, and the fat that [is] on them, which [is] by the flanks, and the net above the liver which he shall take as far as the kidneys. and the priest shall burn them on the altar, a fire offering to Jehovah: it [is] a trespass offering. Every male among the priests shall eat thereof: in a holy place shall it be eaten; it [is] most holy. As the sin offering, so is the trespass offering; one law [is] for them: it shall be the priest's that maketh atonement therewith" (vers. 1-7).

The notion was advocated by one who was once well-known to many, and his thoughts still more widely read, that the Sin offering was for sin in the flesh, and the Trespass offering for acts of evil. But this is wholly untenable. No such distinction was meant, nor could it be in O. T. times: it was Christ Who made that difference manifest. Moral evil generally, as we have seen, was contemplated in the one case; in the other, wrongs done to Jehovah in holy things or to a neighbour, yet against Him by violation of confidence; and reparation was due accordingly.

Here, in its law, the Trespass offering is pronounced "most holy." Granted that the offering was to meet special delinquency whether against God or against man, not moral wrong simply, but failure in their relationship before Jehovah. The more imperative that the Trespass offering should be most holy: even if in human things, it was "against Jehovah;" and it demanded adequate satisfaction in both respects. It is found perfectly and alone in Jesus Christ and Him crucified; and it produces results even now manwards as well as Godwards. See Saul the persecutor become Paul the sufferer; see the proud abusive man a lowly servant of God and of man for Jesu's sake. And never did the holiness of God so stand out and receive so immeasurable an evidence as when God made sin for us Him Who knew no sin, yea, a curse for those accursed; that those who believe on Him should be cleared for ever.

Here therefore are given the details of the slaughter and the sprinkling, or dashing, of the blood on the altar round about. In the institution the ram was specified for the reason stated there, with the mediator's estimation by shekels of silver after the shekel of the sanctuary, and the amends made by adding the fifth part given to the priest, none of which things is now represented. "The law" dwells on what directly, minutely, and sacrificially concerned Jehovah: whether for sin or for trespass, "most holy" is the offering. If Jesus was the Holy One of God, nowhere was it so proved as when forsaken of God on the cross; nowhere was His glorifying God so manifestly and profoundly absolute. And therefore did God glorify Him in Himself, and this straightway. The Burnt offering testified the perfect acceptance of His death; but where it was slain, were slain also the offerings for sin and trespass. And here again not in the original directions for the Trespass offerings, we have care taken to claim the offering of all the fat thereof, the fat tail, and the fat that covers the inwards, and the two kidneys, and the fat on them, being expressive not of the life given up, but of the inward energy that perfectly pleased God, and yielding only sweet savour when searched by His full judgment. For the priest, we are here told, was to burn this on the altar, a Fire offering to Jehovah, instead of carrying forth and burning the animal as a whole without the camp, as we may see in the great oases or in priestly eating ordinarily.

Another word is carefully laid down here, "Every male among the priests shall eat thereof: in a holy place shall it be eaten." Nothing was said on this head in Lev. 5: 14-19, or 6: 1-7. So little do these added regulations lie open to any fair charge of useless repetition. Aaron's family alone could eat of these offerings for sin or for trespass. But every male was called to eat of them, but this in a holy place only. Here again it is designated "most holy;" yet was it apt to be forgotten as a rite and command of Jehovah then, and still more its application spiritually now. For are not "holy brethren, partakers of a heavenly calling," the antitype of Aaron's sons? Are we not then privileged and responsible to eat not only the Meal offering, and our given portion of the Peace offering, but also of those for sin and trespass?

But just as Eleazar and Ithamar burnt the goat (Lev. 10), instead of eating it in a holy place, so may we fail to make the sins of a brother our own, bearing the sin and shame before God as if we ourselves had been guilty. To condemn him is easy and natural; to identify ourselves with him in confessing and mourning the failure is the clear privilege of the priestly family, at least of "every male" i.e. of every one strong in faith whether of one sex or another, for distinction of this fleshly kind cannot be in Christ Jesus (Gal. 3: 28).

THE PRIEST'S PORTION IN GENERAL

Here are given supplementary rules about the priest's perquisite in the Burnt offering, and in the Meal offering. These Jehovah was pleased to add at this point, before entering on the law of the sacrifice of Peace offerings, where the offering priest had his prescribed part, while the high priest and his sons had theirs, and others too with unusual width, as we shall consider in its place.

''And the priest that offereth any man's burnt offering, the priest shall have to himself the skin of the burnt offering which he hath offered. sand every meal offering that is baken in the oven, and all that is prepared in the cauldron and in the pan, shall be the priest's that offereth it; to him it shall belong. And every meal offering, mingled with oil and dry, shall all the sons of Aaron have, one as another" (vers. 8-10).

It is notorious that the commentators are here remarkably silent; or, if they speak, they bring in Jehovah Elohim clothing Adam and Eve with the goats of skins He made for them (Gen. 3: 21). Some of them add Jacob personating Esau by the kid-skins Rebekah's craft put upon his hands and neck to deceive his dim-sighted father (Gen. 27). Such applications cannot stand; especially as it is here no question of providing for the offerer's nakedness or need, but of the offering priest, who as usual represents Christ in His official capacity, if we are consistent in reading the type as we surely ought to be.

In what sense then may we, according to the analogy of faith, regard Christ as the Priest receiving for Himself the skin of the Burnt offering which He had offered? It would not become one to speak boldly where the scripture of the N.T. leaves the matter simply to spiritual judgment; but it is suggested that the Priest has for Himself the memorial and the display of that which set forth beyond all other offerings His giving Himself for us to God unreservedly. To the holocaust therefore was this significant token here appended. There could be no eating in this case, as in the Meal offering and in the sacrifice of Peace offerings as well as in the common or lesser offerings for sin or trespass. And the skin of the Burnt offering seems only reserved for the priest on the occasion of "any man's burnt offering," i.e. in ordinary cases. But there is no hint of the priest clothing himself with it: he certainly was not naked. Yet his perquisite it was, the abiding token and remembrance to Him of His offering and sacrifice to God for an odour of sweet smell.

But the Meal offering denoted Christ in His life, not in His blood-shedding or death, yet tested no less by the supreme judgment of God in the fire that consumed and drew out nothing but a savour of rest. Here the offering priest was to have every such oblation that is baken in the oven, and all that is prepared in the cauldron (or, frying pan) and in the pan (or, flat plate). Christ in every way put to the proof here below answers to the type, not merely kept but eaten. There were trials of Christ which He only could enter into and appreciate. Even of the great temptation in the wilderness, none of the details is revealed to us. How well He knows them! But what, to take another example, did the sleeping apostles know of that in the garden of Gethsemane?

Yet we have the closing efforts of Satan, when the forty days were completed, revealed to us carefully in both Matt. 4 and Luke 4. Accordingly we learn in ver. 10 that, "every meal offering, mingled with oil and dry, shall all the sons of Aaron have one as the other." Christ and His own enjoy thus together the offering of all His life here below as an oblation to Jehovah.

THE LAW OF THE PEACE OFFERINGS

The institution in Lev. 3 took cognisance of the offerings, whether of the herd or the flock, the kine, the sheep, or the goat. Here we have other particulars of instructive moment, especially as to eating, the sign of communion.

"And this is the law of the sacrifice of peace offerings, which [one] shall offer to Jehovah. If he shall offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, fine flour soaked. Besides the cakes, he shall offer his offering of leavened bread with the sacrifice of his peace offerings for thanksgiving. And of it he shall offer one out of the whole offering as a heave offering to Jehovah; to the priest that sprinkleth the blood of the peace offerings it shall be. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering: he shall not leave any of it until the morning. And if the sacrifice of his offering be a vow, or voluntary, it shall be eaten on the day he offereth his sacrifice, and on the morrow the remainder of it shall be eaten; and the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. And if [any] of the flesh of the sacrifice of his peace offerings be eaten on the third day, it shall not be accepted, nor shall it be reckoned to him that offered it; it shall be an unclean thing, and the soul that eateth of it shall bear his iniquity. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, all that are clean may eat the flesh; but the soul that eateth the flesh of the sacrifice of peace offerings that are for Jehovah, having his uncleanness upon him, that soul shall be cut off from his peoples. And if a soul touch anything unclean, the uncleanness of man or unclean beast or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings that are for Jehovah, that soul shall be cut off from his peoples" (vers. 11-21).

First of all comes a distinction peculiar to these offerings. Some were simply for thanksgiving; others might be for a vow, marking special devotedness, or they might be voluntary, and so quite as powerfully representing love and delight without any direct occasion to elicit them. They had therefore a deeper character than where the offering was for thanksgiving. But this will come again before us later on.

Next we see that with the sacrifice one had to present also unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, fine flour soaked. It is in substance the Meal offering. Christ is before the heart, not only sacrificed for us (without which fellowship were impossible), but also in all the perfection of what He was here below, as the One absolutely agreeable to His Father, always doing the things which pleased Him. His death had a character and result which nothing else could furnish; but He Himself was the object of continual and perfect satisfaction to the One Who had never found it before in man on earth; and this, where the Holy Spirit had the fullest operation inwardly and outwardly, is just what such an accompaniment here presented to God. But we need to say the less now on the subject, as we have had the type itself before us fully in Lev. 2.

Here however a very notable difference follows. "Besides the cakes, he shall offer his offering of leavened bread with the sacrifice of his peace offerings for thanksgiving" (ver. 13). It is the more striking, because every Israelite began the holy year with the Passover where leaven in every form was altogether prohibited; and this prohibition extended to the Meal offering in pointed terms, as the chapter devoted to it makes plain. Yet in the Peace offering for thanksgiving, as in the two loaves of the Feast of Weeks, leaven was not only allowed but prescribed. And the reason in each case was the same. Divine wisdom was providing for man and his fellowship. It was man believing and saintly. Still it took account of his nature. There was that in him which was not in Christ. In what represented Him leaven was not nor could be. But in what represented the saints and their fellowship there must be that which intimated the corruption of nature, if the account were to take the stamp of truth. Not that it was leaven at work but baked: in both cases we hear of "leavened bread (or, cakes)." Still there the leaven was and there only. One out of the whole, or of each, offering was to be presented as a heave offering to Jehovah; and this fell to the blood-sprinkling priest as his portion. Christ has and loves to have His part in our thanksgiving, He without Whom we could have none.

Then we learn the superior power of a vow or voluntary offering, representing devotedness of heart in the offerer, over simple return of thanks for blessings received, however good and right. The flesh, in the latter case, must be eaten the same day as the sacrifice. The communion was then only acceptable and sound. But if it had devotedness or spontaneity, there was a power of sustainment that lasted. The flesh was to be eaten on that day, but "on the morrow also its remainder shall be eaten." After that there must be no eating. "The remainder of the flesh of the sacrifice on the third day shall be burnt with fire." Separation from the sacrifice beyond the second day could not be allowed. Fellowship in joy and peace is encouraged, especially where Christ draws and fills the heart in the power of His sacrifice; but the feast must not be too far severed from its source. To guard from such profanity, the remainder after the second day must be burnt with fire; to eat on the third day was intolerable.

Indeed, as the danger was great of abusing holy fellowship, we find in vers. 18-21 warnings of peculiar solemnity. The attempt to prolong the appearance of communion is perilous. Not only should it not be accepted nor reckoned to the offerer, "it shall be an unclean thing, and the soul that eateth of it shall bear his iniquity." We read in 1 Cor. 11 an analogous dealing of the Lord where His supper was taken without discerning His body and with the lack of discerning themselves. His hand lay heavily in chastening such grievous irreverence toward His body and blood. Yet it was not for "damnation" as the superstitious conceived, ignorant of His grace, but for temporal chastisement, in some cases up to death: all its measures were, that they should not be condemned, i.e. "damned," with the world.

Holiness then is to temper, guard, and govern the joy of fellowship. "And the flesh that toucheth anything unclean shall not be eaten; it shall be burnt with fire." Undue familiarity is an offence in the expression of praise and blessing. What is it to sing to God that which we know is neither true nor becoming? How solemnly we are bound that it disappear!

Again, while every Israelite was eligible to be invited and share the feast, there was an inflexible condition: he must be clean. "And as for the flesh, all that are clean may eat the flesh. But the soul that eateth the flesh of the sacrifice of peace offerings which are for Jehovah, having his uncleanness upon him, that soul shall be cut off from his peoples. And if a soul touch any thing unclean, the uncleanness of man or unclean beast or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings that are for Jehovah, that soul shall be cut off from his peoples." If we are free by grace to enjoy the fellowship of Jehovah, and of Christ the Priest, of His priests as a whole and of the very simplest of His people; we are bound to refuse all irreverence and all iniquity. If we associate with that fellowship what is offensive to God's nature and will, we do so at our peril before Him Who will surely vindicate Himself and His word. To be a Christian, ever so truly, does not suffice, indispensable as it is. The apostle in 1 Cor. 11: 27 does not speak of unworthy or unconverted communicants, but of eating and drinking the Lord's supper "unworthily."

PROHIBITION OF FAT AND BLOOD.

A fresh word comes next, specifically dealing with the fat and the blood. The Israelite is forbidden to eat of the blood absolutely, but of the fat in those parts of sacrifices devoted as a Fire offering to Jehovah, as it would seem.

"And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, Ye shall eat no fat of ox, or sheep, or goat. And the fat of a dead carcase, and the fat of that which is torn, may be used in any other service; but ye shall in no wise eat it. For whosoever eateth the fat of the beast of which men offer a fire offering to Jehovah, the soul that eateth shall be out off from his peoples. And ye shall eat no blood of fowl or beast, in any of your dwellings. Whatever soul [it be] that eateth any manner of blood shall be cut off from his peoples" (vers. 22-27).

This is evidently the appropriate place for inserting the prohibition before us. It follows the law of the Peace offerings, where the general rules of eating or not eating had been carefully laid down. In that sacrifice, as in the Sin offering, the utmost stress was laid on the fat, especially of the inwards, which Aaron's sons were to burn on the altar, the food of the Fire offering for a sweet odour to Jehovah. The fat represented the intrinsic excellence and energy of what was offered in sacrifice to Jehovah. It was therefore not for the priests to use, but an odour of rest to Him Who alone could fully estimate it in the Antitype

On festive occasions, at any rate the Feast of Tabernacles, the people were taught that the day was holy to Jehovah their God, and that they were not to mourn or weep, as they did on hearing the words of the law. Joy has its privileges through His grace, as well as the sorrow that befits our shortcomings and yet deeper failures. The word therefore was, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy to our Lord; neither be ye grieved, for the joy of Jehovah is your strength (or, stronghold). But the fat here allowed was not of course what was exclusively reserved for Him in the sacrificial portions. It was meet that He should have His proper delight in that which glorified Him in Christ; it was wondrous grace that we should have not merely pardon or justification but express fellowship in the same Christ, though we could not have it in the same measure or way. If God shares His joy with us in Christ's sacrifice, all the more those that are His should heed His call to reverence and godly fear.

Nor is this forgotten in the licence where no sacrifice was in question. "And the fat of the dead carcase, and the fat of that which is torn, may be used in any other service; but ye shall in no wise eat it." What died of itself or through another animal's violence, as a whole, had been forbidden already in Ex. 22: 31, and was to be thrown to the dogs; much more was its fat unlawful to Israelites, as they were holy to Jehovah. In any other way it might be used. "For whosoever eateth the fat of the beast of which men offer a fire offering to Jehovah, the soul that eateth shall be cut off from his peoples."

But the blood was universally interdicted to the people who knew, as none others did of old, that life belongs to God. It mattered not what the animal might be, fowl or beast, all was forbidden absolutely. "And ye shall eat no blood, of fowl or of beast, in any of your dwellings: whatever soul [it be] that eateth any manner of blood shall be cut off from his peoples." It denied the rights of God, the Creator; and if man forfeited his by sin, Jehovah maintained His title over it unimpaired. He instituted government by man in the first place to take cognisance of death by violent intent. Shed blood is its sign, and it belongs to God exclusively; man has no title to appropriate it. So we see that, long after the Holy Spirit was given, and Gentile freedom from circumcision was insisted on, eating of blood was still prohibited, as well as personal purity enjoined. The Christian is the last who should make light of a "faithful Creator." The principles laid down for Noah are not Jewish statutes, and subsist: so the apostles decided in Acts 15.

SUPPLEMENT ON PEACE OFFERINGS

This is in no way, as has been said, a recapitulation. It conveys from Jehovah a fresh communication of moment for the entire body of the priesthood, and also for the priest ministering on each occasion of this offering. And the truth which we Christians are meant to learn thereby is of special interest.

"And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, He that offereth the sacrifice of his peace offerings to Jehovah shall bring his oblation to Jehovah of the sacrifice of his peace offerings. His own hands shall bring Jehovah's fire offerings: the fat with the breast shall he bring, that the breast may be waved as a wave offering before Jehovah. And the priest shall burn the fat on the altar; and the breast shall be Aaron's and his sons. And the right shoulder (or thigh) shall ye give to the priest for a heave offering out of the sacrifice of your peace offerings. He of the sons of Aaron that offereth the blood of the peace offerings and the fat shall have the right shoulder for a portion. For the breast of the wave offering and the shoulder of the heave offering have I taken of the children of Israel from the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons from the children of Israel, as a due portion for ever. This is [the portion] of the anointing of Aaron, and of the anointing of his sons, from Jehovah's fire offerings, in the day he brought them near to serve Jehovah as priests, which Jehovah commanded to be given them by the children of Israel in the day that he anointed them, as a due portion for ever throughout their generations" (vers. 28-36).

It is worthy of notice that, while all three offerings of sweet savour fell under one communication from Jehovah in Lev. 1-3, "the law" of the sacrifice of Peace offerings formed the close of the word from Jehovah as to the Sin offering and that of Trespass. We can understand a plain reason for the change of arrangement in "the law;" because there, not in the original institution, the weighty fact appears that, besides unleavened cakes mingled with oil and unleavened wafers anointed with oil, which typified the Lord's holy humanity born of the Spirit and in His power, there were cakes of leavened bread here (Lev. 7: 13), and here only, save also in the new Meal offering at the Feast of Weeks. For there also the two wave-loaves were not only of fine flour but baken with leaven (Lev. 23: 16-19), and needed an accompanying Sin offering. For man in both cases entered; saintly man no doubt, but having still the old nature, and therefore requiring the blood that atones for sin. In Christ there was none: in us, even in our thanksgiving, it is there, even if it act not; and faith feels and owns the humbling fact that it is only through Christ's death it is annulled. In that "law" is recognised also the "abomination" of separating the eating or the communion of the Peace offering from the sacrifice. The sacrifice of thanksgiving must be eaten the same day; even the vow or voluntary offering of greater energy could not be sustained more than the day after: beyond this, in any case, the rest must be burnt. Thus is our saintly communion closely conjoined with Jehovah's food in the Peace offering: not only Christ sacrificed to Him for us. Here too while the liberty was large, the indispensable need of cleanness is required. To eat when defiled is peremptorily denounced for every soul (vers. 19-21).

This last truth accounts too for the separate communication that follows in Lev. 7: 22-27. The Peace offering was that which alone of these offerings admitted of eating on the part of Jehovah's people. Hence the necessity for rigidly forbidding any abuse of the privilege. To all without exception this prohibition reached. To Aaron and his sons the word came in Lev. 6: 24, 25, stretching down to this point in Lev. 7 where Moses is told to speak to the children of Israel, No fat of the sacrificial animals was to be eaten, nor of what died of itself, or was torn. And all blood was absolutely forbidden to be eaten: not only the inward energy, but the life too was sacred to Jehovah, Who would brook no meddling with His sole right and title here.

On a similar principle a fresh communication from Jehovah in vers. 28-36 claims out of the Peace offering the wave-breast and the heave-shoulder. The breast was for the whole priestly family, Aaron and his sons; the shoulder for the offering priest: both as the respective and fixed portion for ever from the children of Israel. Thus, Jehovah had His part, and the Israelite was free to enjoy, himself, his family, and any Israelite he might invite to share, provided all and only if they were clean. We find solely in this last communication, and in language of emphatic solemnity, that Jehovah reserved an especial portion, not to weaken but to deepen the fellowship. Aaron and his sons we have seen to mean Christ and His own. For us communion is altogether short which does not contemplate the Head and the body, even all saints. So if the apostle writes to the church of God which is in Corinth, to sanctified persons in Christ Jesus, saints called, he adds "with all that in every place call on the name of our Lord Jesus Christ both theirs and ours." And for the saints and faithful in Christ Jesus who were in Ephesus he prays, that Christ may dwell through faith in their hearts, being rooted and grounded in love in order that they may be fully able to apprehend with all the saints what is the breadth and length and depth and height, and to know the love of Christ which passeth knowledge, that they may be filled to all the fulness of God.

The Heave offering was more absolute than the Wave offering, though the same offering might in cases be called by either name according to the respective aspect. The former was not the whole of what was offered, but part offered to Jehovah. The breast as a whole was waved, the right shoulder heaved, the symbols of the affections as a whole, and of strength which could best sustain the burden. Christ and His own in nearness to God enjoy the love together; He as the Priest that offered has His special joy in that which represented the support of the weak. But the fat or inward energy, as the blood, was Jehovah's portion. Thus while all had their communion in Christ, each had what specially was due on immutable grounds and for ever. The communion of saints could not be in Israel as it is enjoyed in the church of God since redemption; but this type was a beautiful anticipation in its measure.

FINAL SUMMARY OF THE OFFERINGS.

The institution, or particularly "the law" of the Offerings, closes in verses 37, 38.

"This [is] the law of the burnt offering, of the meal offering, and of the sin offering, and of the trespass offering, and of the consecration offering, and of the sacrifice of peace offerings; which Jehovah commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings to Jehovah, in the wilderness of Sinai" (vers. 37, 38).

Christ, the offering of Christ, is the reality in which all these shadows meet. The varied colours of each and all blend as it were into that perfect light, in which God delighted as the display of His nature in His Son, become man in grace and truth for man, who else had neither, and now by faith received both; and this in a sacrifice, which not only bore the sins of the first man but transferred to him the acceptance of the Second in a savour of rest before God.

Undoubtedly the rich grace in the work of Christ has a real and permanent, as it should have a deep, effect spiritually on the believer. We love Him because He first loved us; we hate the sins, of us and of all, the judgment of which we behold by faith, unsparingly and beyond creature thought, dealt with by God in the cross. But it is a mistake and a perversion of the word to read in the Burnt offering, or the Meal or the so called Peace offering, our own devotedness, whatever impulse the truth in them may give to our souls. Rather are we called in faith to recognise, not only our utter lack but the radical contrariety of our fallen nature to what we have learnt Christ to be in life and death, searched as He indeed was by such a test of fire as neither Adam nor any of his sons had ever known. For in every living detail He was as perfect as in the surrender of Himself to death, and this in obedience for God's glory, no less than as bearing our sins in His own body on the tree; and as the result He brings us to enjoy communion with God, the Priest, and all the saints, whether they enter into that holy nearness or be vague, as so many of the faithful are.

Thus learnt we the Christ, as we heard Him and were taught in Him, even as the truth is in Jesus, Who is the truth. Doubtless the apostle could add not a little more, seeing that He was not only the Firstborn or Chief of all creation, but the Beginning, the Firstborn from the dead, yea Head of the body the church. He could bring out our having put off according to our former course the old man that corrupts itself according to the lusts of deceit; and our being renewed in the spirit of our mind; and our having put on the new man that according to God was created in righteousness and holiness of the truth. Such privileges transcend what is implied in the offerings; but what is there, if rightly interpreted in the light of Christ, shines bright to faith.

The offerings for Sin and Trespass were comparatively negative and essentially occupied with the sad variety of sin in general or guilt in responsible relationship to Jehovah. They could not indeed proclaim full remission, for the blood of Jesus His Son was not yet shed to cleanse from all sins. Yet do they tell of Him Who is full of compassion and grace, slow to anger and plenteous in mercy and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. But as the sweet savour offerings proved divine love in Christ by positive and overflowing goodness, so did those for sin and guilt testify it by meeting man in his abject evil, misery and ruin. Without doubt faith and self-judgment are supposed; but the efficacy is solely in Christ prefigured by the offering. Those who rested on the form and letter got nothing that sanctified beyond cleanness of flesh; but such as looked in heart to the Messiah got spiritual blessing, and walked in all the commandments and ordinances of Jehovah without blame.

The commanding truth that appears everywhere, no matter what may be the difference of shape in the shadow of things to come, is that the body or substance is of Christ. The Holy Spirit works effectually as the Father draws. But to the called, both Jews and Greeks, Christ is God's power and God's wisdom. The world may count Him crucified to be folly; but the foolishness of God is wiser than men, and the weakness of God is stronger than men. And of Him it is, that as Christ died for our sins, so we are in Christ Jesus, Who was made to us wisdom from God, and righteousness and holiness and redemption, leaving us to boast in none but Jehovah.

This therefore casts the soul, tried by the consciousness of its unworthiness and the failure of all efforts, on Christ and His work. There only does the Spirit direct for peace; Christ made it through the blood of His cross. The believer is thus entitled to enjoy it; he rests on God's value for it, and as this never changes, such should be his peace also. The Spirit bears witness, not only that there is no work comparable, no work therefore to share its place, but that God will never remember more the sins and iniquities of those that believe. The cleansing of their feet defiled in the miry ways of the world is needed, and never fails through Jesus the Advocate with the Father. But the propitiation abides in its constant value; and the washing of water by the word is applied whenever the need arises; not as if the worshipper once purged loses his relationship and nearness to God, but to restore the communion which has been interrupted by a sin. The one offering remains undisturbed in its blessed effect; but Christ's advocacy works by the word and Spirit of God to conciliate the believer's failure with that standard. God is indeed faithful; and we have in Christ a living Saviour, not His death only, immense and precious as it is: He is the all (the complete object), and in all.

The Priesthood,

Its privileges and its duties: an exposition of Leviticus 8 - 15.

W. Kelly.

Introduction.

Before we enter upon the details of the types in Leviticus 8, 9, it seems well to speak of priesthood generally, and also in special reference to Christianity.

The priest offered gifts and sacrifices to God. In patriarchal days this fell to the head of the family, and indeed to, its members also as may be seen in the very first recorded instance of Cain and Abel. But when the law came, priesthood was established in a particular family of that tribe which was chosen for divine service and separated from the inheritance of the land given to the other tribes of Israel. The Levites had therefore the tithes of the children of Israel as a heave-offering to Jehovah, but of this the Levites were bound to offer a tenth of the tithes to the priests, who had also their own special perquisites by Jehovah's command.

The Epistle to the Hebrews treats of Levitical priesthood, as well as of the sanctuary and the sacrifices, more formally and fully than any other part of the N.T., though the principle runs through the Epistles in general and even the Revelation. To the Hebrews the utmost care was taken to lay the foundation of all that follows on the Person of Christ, Son of God in Hebrews 1, Son of Man in Hebrews 2, with incontestably superior glory in both respects, whatever His humiliation in grace for our sakes, to every creature, even to angels. Such is the Apostle and High Priest of our confession. Others, as Moses, Aaron, Joshua, derived dignity from the office to which each was called of God; He had intrinsic glory and excellence which conferred lustre on all He undertook, though perfectly subject to God in all respects. As sin had ruined all creation, His death was the only door of deliverance for "everything," and the "many sons" for glory in particular, to annul the devil's power, to succour in temptation and sympathise in suffering, as well as to make propitiation for sins.

The Epistle accordingly contemplates on the one hand the partakers of a heavenly calling passing through the wilderness, and on the other Jesus the Son of God, called as Aaron, but owned of Him as His Son, and saluted as according to the order of Melchizedek. Such He is, and He only, being first by interpretation King of righteousness, and then also King of Salem, which is King of peace. The exercise is after the pattern of Aaron (intercession based on sacrificial blood-shedding), the order after that of Melchizedek, as being not a succession of priests but one ever-living priest. Thus Ps. 110 is cited as divine authority for a priesthood everlasting and intransmissible, which supersedes that of Aaron. "For such a high priest became us, holy, guileless, undefiled, separated from sinners, and become higher than the heavens, who needeth not daily, as the high priests, to offer up sacrifices, first for his own sins, then [for] those of the people; for this He did once for all when He offered up Himself. For the law appointeth men high priests having infirmity; but the word of the oath-swearing which [was] after the law, a Son perfected for ever."

Hence the doctrine of the Epistle beyond doubt is of a sole High Priest Who sat down on the right hand of the throne of the majesty in the heavens, minister of the holy place, and of the true tabernacle which the Lord pitched, not man. The redemption too is everlasting, as is the inheritance. His offering once for all has perfected, not only for ever but without interruption, the sanctified. The unity of the priesthood for the saint is as certain and plain as that of the sacrifice for our sins.

Nevertheless the same chapter (Hebrews 10) which sums this up clearly exhorts Christians as a whole, sprinkled and washed as they were, to approach with a true heart, in full assurance of faith, as having boldness to enter the holies by the blood of Jesus, a new and living way which He dedicated for us through the veil, that is, His flesh, and [having] a great priest over the house of God. The inspired writer takes his place with every other saint now, as entitled to draw near, where no son of Aaron could, and even as Aaron could not; for he had no such "boldness" when he entered on the Atonement-day with fear of death. Compare also Hebrews 13: 10, 15, 16. The apostle Peter teaches us the same truth: the believers are "a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ;" and "a royal priesthood. . . to show forth the virtues of him who called you out of darkness into his marvellous light" (1 Peter 2: 5-9). The Book of Revelation teaches the same truth (chap. 1: 6).

Under the Levitical system the way of the holies had not yet been manifested. But by Christ's death the veil was rent; and now the way is open not by grace only but in righteousness. Earthly sacrifices, priesthood, and sanctuary alike disappear; and we who believe are privileged to approach God. Compare also Rom. 5: 2, 2 Cor. 3: 18, Eph. 2: 13-18, Eph. 3: 12, Col. 1: 12, 13. In the N. T. an official priest is either Jewish or heathen, never Christian; a mere and guilty imposture.

Save Christ the High Priest, alone efficacious for us, scripture recognises no priesthood but that of all Christians. To assert a sacerdotal class for us is to deny that we can offer up our spiritual sacrifices to God; it is in effect to efface the proper and revealed effect of Christ's sacrifice; it is therefore to obliterate the gospel and to restore Judaism. Not only is it a superstitious falsehood, but a contradiction of the faith "once for all" since redemption. Nay more, it essentially and systematically opposes the full and final revelation of God's word which will have the Christian to walk, not in the distance and darkness of the law, but in the light and grace of God perfectly revealed in Christ, His Father and our Father, His God and our God. It is wholly inconsistent with the great mystery as to Christ and as to the church (Eph. 5: 32). For we all compose the one body of Christ, His bride, and are members one of another, each one spirit with the Lord. Hence such a relationship is incompatible with a priestly caste nearer to God than the rest, who are able only through it to draw near to Him. It is in short apostasy, not from Christ's Person, but from the truth of Christ's work and from the reality of the Holy Spirit's presence Who constitutes all the saints now God's habitation and Christ's one body.

No doubt these subtle adversaries of the faith allege Ex. 19: 5 to oppose the dogmatic teaching of the N. T. But the argument is absolutely worthless. For the promise to Israel of being a kingdom of priests was strictly conditional on their obedience, as the law is and mast be; whereas our priestly standing, like other privileges, hangs on Christ and His finished work to God's glory. The ritualist is what the apostle calls "fallen from grace," and much lower than the Galatians; he has lost the fundamental truth of Christianity, and is far more guilty than those who have never heard the Lord's name. The root principle, if not an anti-Christ, is anti-Christian.

It was a sad oversight that English Protestants allowed "priest" to represent "presbyter," and that the Reformed abroad called their ecclesiastical buildings "temples." An equivocal word is a compromise, of which error always takes advantage when the fresh power of truth fades. But if the N. T. carefully eschews "temple" or even "church" for the place in which the faithful might assemble, it is explicit in the apostles' teaching, that believers are now priests, and made already more free than Aaron himself, to enter boldly into the true sanctuary where the Lord is on high.

It is of course sound that there is no priest on earth between God and the saints. But the effect of Christ's work announced in the gospel goes much farther, and constitutes every Christian a priest, exhorted day by day to draw near through the rent veil. Having therefore, brethren, boldness for the entrance of the holies by the blood of Jesus (a fresh and living way which He dedicated for us through the veil, that is to say His flesh), as well as a great priest over the house of God, let us approach with a true heart in full assurance of faith. A little priest here below is a delusion, a barrier, and an outrage on Christ's official glory, and on the nearness which God has made ours already in virtue of the blood of Jesus. Eph. 2: 13-18, Heb. 10: 18-22. Let us then not only abjure and denounce an imposture but appropriate what divine grace has made us.

THE PRIESTHOOD.

CHAPTER 1.

THE PRIESTHOOD CONSECRATED .

Lev. 8.

Having had the offerings and sacrifices with their laws fully laid down in the preceding chapters, it was meet that the priesthood should be shown us and duly established. We shall see that in these shadows, as in those, the Lord Jesus was contemplated by the inspiring Spirit of God. There is divine order and nothing desultory, save in that judging according to sight, which in scripture especially is not righteous judgment. Jehovah regulates all things here also; and it is blessed for us if we learn of Him.

"1 And Jehovah spoke to Moses, saying, 2 Take Aaron and his sons with him, and the garments and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened [bread]; 3 and gather thou all the assembly together at the entrance of the tent of meeting. 4 And Moses did as Jehovah had commanded him; and the assembly was gathered at the entrance of the tent of meeting. 5 And Moses said to the assembly, This [is] the thing which Jehovah hath commanded to be done. 6 And Moses brought Aaron near, and his sons, and bathed them with water. 7 And he put on him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod on him, and girded him with the curiously wrought girdle of the ephod, and fastened the ephod on him. 8 And he placed the breast-plate on him; and in the breastplate he put the Urim and the Thummim. 9 And he set the mitre on his head, and on the mitre in front did he set the golden plate, the holy diadem; as Jehovah commanded Moses. 10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. 11 And he sprinkled thereof on the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them. 12 And he poured of the anointing oil on Aaron's head, and anointed him, to sanctify him" (vers. 1-12).

The immense and personal importance of the priesthood was marked by the gathering of all Israel to witness their inauguration. For they effected the intercourse of the Israelite with Jehovah in the sanctuary, as the high priest its most solemn part in the holiest. When Moses was enjoined to take Aaron and his sons with him, the garments, the oil, the victims, and the unleavened bread, all the assembly must gather together at the entrance of the tent of meeting to behold the great sight (1-5). It concerned deeply both Jehovah and His people, every one.

The first thing done was to bathe Aaron and his sons (6). For mortal and sinful man purifying is indispensable, what the apostle calls "the washing of water by the word," not by a rite however impressive and requisite in its place; but as the Lord said of the eleven, "Already are ye clean because of the word which I have spoken unto you." They were begotten by the word of truth. It was the gift of life eternal; and thus no type of Aaron or any other could express the truth of Christ, Who was that life eternally. But seeing that His own receive it in receiving Him, even here we see that Aaron and his sons were alike bathed with water; Christ only is the life which we have in having Him. Hence says the Lord in John 13: 10, "He that is bathed needeth not save to wash his feet." There is no repetition of that first and absolute cleansing of the person. If the feet get defiled in walking through a miry world, this defilement must be removed; for it hinders our communion with Him. And this He sees to, being Advocate with the Father (1 John 2: 1), if one sin. He is the propitiation, as He is the Righteous One. The firm foundation of God stands, and our standing abides; but He deals with us, if we defile our feet, by His word and Spirit, and thus restores the communion that had been interrupted. For if He wash me not when defiled, I have no part with Him: to this need is His advocacy applied now that He is on high.

The garments, whether coat and its girdle, or robe and ephod with its skilfully woven girdle to fasten both firmly, the breast-plate with the Urim and the Thummim, and the turban or mitre with the golden plate, were not those of the atonement-day — of linen only, but "for glory and beauty." They express what Christ is and does for us as the great High Priest before God. Thus does He represent His own. The ephod was pre-eminently sacerdotal; and on its shoulder-pieces were the two onyx or beryl stones on which were graven the names of the children of Israel, six on each: all borne up before Jehovah for a memorial, as we are told in Ex. 28. The breast-plate of judgment was on his heart for a memorial continually, with the still more precious token of twelve stones of rare value, upon each a name of Israel's sons; and therein Moses put the Urim and the Thummim, the lights and the perfections, for Aaron's approach to Jehovah, that he might bear their judgment on his heart before Jehovah continually.

Very striking is the testimony to Christ in this preliminary scene in the twofold fact, that thus far we have no shedding or sprinkling of blood, as we see where the type of sinfulness comes before us in the leper's cleansing (Lev. 14); and in this further, that we have the anointing oil freely used in verses 10-12. When Aaron's sons are brought near, as they are next, the Sin-offering is brought near too, and the hands of all were laid on the bullock's head; and when slaughtered, its blood is brought into a conspicuous use. But the absence of this in the verses before us is the witness to Christ's excellency. The tabernacle and all that was in it are anointed with the unction that bespeaks the Holy One. The altar was sprinkled seven times to anoint it and all its utensils, with the laver and its base; and, what confirms this exceptional aim, the anointing was poured on Aaron's head. It was not the purifying action of the Holy Spirit, but His energy, in witness of Christ's title to have and fill all with the power of God. But again this was not all. If He was the sinless One, and this could not be forgotten, He came to put away sin by the sacrifice of Himself; and this also must be attested in its place.

It was here that we sinned; and here was sent Christ to die as propitiation for our sins; though the value of it immediately penetrated the heavens, as it was witnessed by the veil rent, the earth quaking and the graves opened. Here too was the efficacy of the sacrifice made know by those that evangelized by the Holy Spirit sent forth from heaven. Based on His sacrifice, which makes perfect those that are set apart to God, "the sanctified," Christ exercises His priesthood for us on high. We are His house, partakers of a heavenly calling in contrast with Israel whose calling was earthly, who needed a carnal priesthood, and who had ordinances unable to perfect the worshipper's conscience, with the sanctuary, a worldly one. God was hidden; and His people were excluded from His presence. It was a provisional system, imposed until a season of setting things right. Christ, coming in grace and by righteousness on His redemption, brought in eternal things; an everlasting salvation, an unchangeable priesthood, an everlasting redemption, an everlasting inheritance, an everlasting covenant; and no wonder, seeing that He who has done God's will whereby we have been sanctified is constituted Priest according to power of indissoluble life, and the Spirit who wrought in Him and in us is eternal.

Therefore it is written, that it became Him, for Whom are all things, and by Whom are all things, in bringing many sons to glory, to make perfect the Leader of their salvation through sufferings. For in that Himself hath suffered, being tempted, He is able to help those that are being tempted. But this is not all. For such a High-priest became us, holy, guileless, undefiled, separated from sinners, and become higher than the heavens, a Son perfected for ever.

Our exercise of priesthood, as Christians, consists of praises and thanksgivings, supplications, prayers, and intercessions. 1 Tim. 2: 1, Heb. 13: 15, 1 Peter 2: 5-9.

CHAPTER 2.

CONSECRATION OF THE PRIESTS.

Lev. 8.

We read in ver. 6 that Moses brought Aaron and his sons and washed them with water. The true High Priest was the Holy One of God. The Holy thing born of the Virgin by the power of the Holy Spirit knew no sin; for in Him was none. The sinner needs to be born anew, the Saviour did not, being thus born holy as was none other. He therefore is as pure in His humanity as of course in His Deity; we require to be purified by grace. Hence to mark the result, however distinct the way of it, all were washed in the type together, He the sanctifier, and they the sanctified. But He was the life, and gave them His life to be theirs.

Now we are to see the sons of Aaron clothed as their father had been, according to Jehovah's command. Not only was man not left in his nakedness, but grace invests, as it pleased Jehovah, for His presence in the sanctuary.

" 13 And Moses brought near Aaron's sons, and clothed them with the coats, and girded them with the girdles, and bound the bonnets (or, high gaps) on them; as Jehovah commanded Moses. 14 And he brought near the bullock of the sin-offering; and Aaron and his sons laid their hands on the head of the bullock for the sin-offering; 15 and one slaughtered [it]; and Moses took the blood and put [it] on the horns of the altar, round about with his finger and cleansed the altar from sin, and poured out the blood at the bottom of the altar and sanctified it, making atonement for it. 16 And he took all the fat that was on the inwards, and the liver, and the two kidneys, and their fat; and Moses burned [them] on the altar. 17 And the bullock and its skin and its flesh and its dung, he burned with fire outside the camp as Jehovah commanded Moses. 18 And he brought near the ram of the burnt-offering; and Aaron and his sons laid their hands on the head of the ram. 19 And one slaughtered [it]; and Moses sprinkled the blood on the altar round about. 20 And he cut up the ram into its pieces; and Moses burned the head, and the pieces, and the fat; 21 and the inwards and the legs he washed with water; and Moses burned the whole ram on the altar: it [was] a burnt-offering for a sweet odour, a fire-offering to Jehovah; as Jehovah commanded Moses" (vers. 13-21).

What a blessed privilege to have Christ as life and righteousness and propitiation! But God makes Him much more to us even now, as well as in the glory to come. As the night is far spent and the day is at hand, we are exhorted to cast away the works of darkness, and to put on the armour of light. But in drawing near to God, it is not armour we want, as in conflict with the enemy. Still it is Christ we have to put on; and Christ we put on, as many as were baptised to Him. What have we any more to do, if we have Him, with what we were in the flesh or in the world? Is not Christ incomparably better than all? His is the one display that we all have in Him. Here it is shown in the priests clothed according as Jehovah commanded Moses. They received their appropriate vests, and their girdles, and their sacerdotal headgear. Without doubt the greatest stress was laid on the dress of the high priest. His were holy garments, for glory and for beauty; his sons had theirs.

This accordingly is intimated here when Aaron's sons were brought near and clothed with their priestly attire (13). Immediately follows the bullock of the Sin-offering also brought near, on which Aaron and they laid their hands (14). Christ, though He needed nothing of the sort for Himself (Heb. 6: 27), was made sin for them, and once for all. For every notion of either continuous or repeated offering Himself up is rigidly excluded by God's word, as indeed it would disparage and annul the revealed efficacy of His death. The blood here however was put, not within the holiest (as on Atonement-day), but on the altar's horns, and the rest poured out at its base, to sanctify that which had to do with sin and reconciliation thereby (15). But all the inward fat was burned on the altar, the unfailing and eloquent witness of the intrinsic excellence of the offering for sin, as Christ alone and fully made evident (16), For Him, Who did not even know sin, God made sin for us; and this was the more manifested here in the burning of the bullock and its skin, etc., outside the camp, as Jehovah commanded Moses (17).

But Christ secures personal acceptance with God, no less than the doing away with sin and its consequences; and so we have in ver. 18 the ram for a Burnt-offering. For in consecrating the priests no alternative was permitted as in ordinary holocausts. The ram for that or other special cases was required, as we have already remarked in its place; and so on its head also Aaron and his sons laid their hands, not for the removal of human evil but for the transfer of Christ's sweet savour. So here the blood of the slain ram was sprinkled all about on the altar (19); and its body was cut into its pieces and burnt, fat and all, with its washed inwards; for every animal thus offered needed washing to figure His purity (20, 21).

But the priest and his sons were clothed suitably to the sanctuary by no less a command of Jehovah. Essential purity was in Christ; in us who believe all is conferred through His grace. Not only are we in Him, but He was made to us from God all that we want for His holy presence. Of His fulness we all received, and grace for grace.

Yet type as he was, Aaron needed offering for sin and sacrifice no less than his sons: no sinful man could stand on other ground before Jehovah. So in ver. 14 we have Aaron and his sons laying their hands on the head of the bullock for the Sin-offering, which was slaughtered and its blood applied by Moses, who here represents Christ. The priests indeed more than any ordinary Israelite must be atoned for: how else could they approach Jehovah without defiling His sanctuary?

But this righteous necessity only the more brings into relief the anointing disclosed in ver. 12. Not only was the anointing oil applied to the tabernacle and all that was in it, and the altar sprinkled with it seven times, the altar with all its utensils anointed, and the laver and its base, to hallow them, but Moses poured of it on Aaron's head and anointed him, to hallow him. Thus Christ is here unmistakably before us, as far as a type could intimate, in the anointing of Aaron alone, apart from his sons, but with the tabernacle, altar, and laver. Jehovah could not, we may say with reverence, withhold this the highest witness of His satisfaction and delight; for is it not in the energy of the Holy Ghost thus given? It was accomplished literally in our Lord without His blood-shedding, indispensable for every other. For on Him did the Holy Spirit descend in a bodily form as a dove, while the Father's voice came out of heaven, Thou art my beloved Son: in Thee I found my delight. This was at the precise moment of His life here below, when men might have been tempted to conceive unhallowed thoughts. For it was when He was baptised as others were, and was praying. It expressed really perfect moral beauty.

As the tabernacle, altar, and laver too typified offices that He fills as to creation, and had nothing in themselves of moral evil like Israel or mankind, we see that they were in the type associated with Him in the power of the Holy Ghost. All belonged to Him on every ground; and He was personally entitled to fill all with the power of divine blessing. When the priests are in question, blood must be shed, as they were sinful men like others. Indeed the Epistle to the Hebrews is careful to impress on the reader that so was Aaron in fact, as we are told in Hebrews 5: 1-3 and Hebrews 7: 27, 28. But typically of Christ there was no less care in Ex. 29 and Lev. 8 to represent the high priest as alone anointed with the holy oil before the Sin-offering and the other sacrifices which followed. As to this wondrously unique fact it is of the deepest moment, both for His personal glory and immaculate excellence as well as for our faith and the honour and reverence due to the Son, that we take diligent and constant heed. It is the confession of His true Deity and His holy humanity in one Person, the rock on which He was to build His church, and the greatest of safeguards against the deadly enmity of Satan, ever working on the unbelief of fallen man.

CHAPTER 3.

THE PRIESTS CONSECRATED.

Lev. 8

The Saviour then is of such positive and overflowing excellence in His person and ways that He is entitled to fill creation with the power of the Spirit, as well as to enjoy its fulness Himself. And to this we have seen a striking testimony even in the type, as there was in fact when He walked here below in the days of His flesh.

Yet was it too true that man, its head, was utterly fallen, and that Israel, priesthood and all, were no exception. And this is clearly intimated when the priestly family were distinctly treated, as seen in vers. 13-21. But there is more to follow.

" 22 And he presented the other ram, the ram of consecration; and Aaron and his sons laid their hands on the head of the ram; and one slaughtered [it]: 23 And Moses took of its blood, and put [it] on the tip of Aaron's right ear, and on the thumb of his right hand, and on the great toe of his right foot. 24 And he brought near Aaron's sons, and he put of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood on the altar round about. 25 And he took the fat, and the fat tail, and all the fat that [was] on the inwards, and the net of the liver, and the two kidneys and their fat, and the right shoulder (or, thigh). 26 And out of the basket of unleavened bread that [was] before Jehovah he took one unleavened cake and one cake of oiled bread and one wafer, and put them on the fat and upon the right shoulder; 27 and he gave them all into Aaron's hands and into his sons' hands, and waved them as a wave-offering before Jehovah. 28 And Moses took them from off their hands, and burned [them] on the altar over the burnt-offering: they [were] a consecration (or, filling of hand) of sweet odour; it [is] a fire-offering to Jehovah. 29 And Moses took the breast, and waved it as a wave-offering before Jehovah: of the ram of consecration it was Moses' part, as Jehovah commanded Moses. 30 And Moses took of the anointing oil, and of the blood that [was] upon the altar and sprinkled [it] on Aaron, on his garments, and on his sons, and on his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him" (vers. 22-30).

We have had Aaron alone anointed with oil in witness of Christ the true Priest and of His personal perfection; now we see the blood of the ram of consecration, on the head of which Aaron and his sons laid their hands, applied first to Aaron's right ear, right thumb, and right great toe, then to the same parts of his sons, as well as sprinkled upon the altar round about. For indeed Christ by His own blood entered once for all into the holies, having found an eternal redemption. Otherwise He had abode alone; now the grain that died bears much fruit, Christ as Son over His own house, Whose house are we, if we hold fast the boldness and the boast of hope firm unto the end. It is not only that He loves us and washed us from our sins in His blood, but He made us kings and priests to His God and Father: to Him the glory and the might unto the ages of ages. Amen. So in this type Aaron's sons were consecrated by the ram's blood which undoubtedly took account of their sins, but went much farther, even to the glorifying God in His own nature, as John 13: 31 tells us. So glorified was He in the Son of man's death for sin, that it became righteous for Him to set Christ at His own right hand in heavenly glory, and to associate us who believe in the same blessedness and eventually in the same glory. "As He is, so are we in this world;" and soon will He come to fetch us that, where He is, there we may be also (John 14: 2, 3).

The blood put upon the priestly company means the virtue of Christ's sacrifice consecrating them for all they heard, for all they did, and for all their walk. The whole of their practical being was thenceforth to be in the virtue of His death to God It is not that Christ needed aught for Himself, or had the least flaw to purge; but all turned for us in His obeying unto death, yea, death of the cross, for God's glory. His obedience was unreserved and at all cost from first to last. The preparation of the body for Him, as the Sept. puts it and so quoted in Heb. 10: 5, is in the Hebrew of Ps. 40 "Mine ears didst thou dig." In every other they were heavy and closed through sin. The words too which the Father gave Him He has given to us, that our service and walk should be formed by divine communications, and these of the highest intimacy (John 17: 8).

Next came the Wave-offering of all the ram's fat, and one unleavened cake and one cake of oiled bread and one wafer, representing the internal energy of Christ's sacrifice, and His unblemished living excellence in the Spirit's power, which had been put upon the hands of all and waved before Jehovah; then taken off their hands which they "filled" as the essential idea of consecration, they were burnt upon the altar over the Burnt-offering. How blessed the qualification for drawing near to God, and offering the praise sacrifice continually to God, that is, fruit of lips confessing His name!

For as they had not only the Sin-offering in its largest form but also the Burnt-offering too in the special way of a ram, so that of consecration gave fulness and precision, as was due to the priestly office and so graciously directed by Jehovah, with its accompanying Meal-offering, that the completeness of Christ's offering and sacrifice might be their inauguration. And all this and more form the Christians' portion, even now a holy priesthood to offer up spiritual sacrifices, which are certainly not less but more acceptable to God through Jesus Christ than any material ones ever were in the past. Nay, answering to Rev. 1: 5, we are a royal priesthood ... that we may show forth the excellencies of Him that called us out of darkness into His marvellous light, as we read in 1 Peter 2: 9.

The breast too as Moses' part (ver. 29) of the consecration ram was no unmeaning sign, as representing Christ's deep interest and satisfaction in their consecration, as well as His own.

No doubt it is a position of the utmost nearness to God by faith, not by appearance like the typical priesthood. But that only enhances the blessing in God's eyes, and to our hearts if we have communion with Him. Anything of a visible nature attaching to a Christian is the least precious of his possessions. Every spiritual blessing with which we are blessed in heavenly places in Christ rises far above what man can see or estimate.

But we must not overlook the remarkable action of the mediator that follows in ver. 30. "Moses took of the anointing oil and of the blood which was upon the altar and sprinkled it on Aaron, on his garments, and on his sons and on his sons' garments with him; and sanctified Aaron, his garments, and his sons and his sons' garments with him." It is the unction of the Spirit, as well as the death of Christ in power. And what a striking answer to it is Rom. 8: 2-4! "For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and [as offering] for sin, condemned sin in the flesh; that the righteous requirement of the law might be fulfilled in us who walk not after the flesh but after the Spirit." Thus as the life of the Spirit is one of deliverance, so is Christ made sin our release from all its evil; and this to the display of the Spirit's power in our ways, which would seem to be portrayed in the garments.

There is no condemnation to those in Christ Jesus. The first reason alleged is that the law of the Spirit of life in Christ Jesus set us free from the law of sin and of death. God therefore will not condemn us who are animated by that life which is most acceptable in His eyes, a life which the Christian has in the power of resurrection and of the Spirit. But there is another and no less cogent reason why condemnation is not for us: if we have an old nature far different from Christ our life, God, having sent His Son in likeness of flesh of sin and for sin, condemned sin in the flesh (that is, on the cross of Christ); in order that what law righteously required should be fulfilled in us who walk not according to flesh but according to Spirit. How this corresponds with Moses taking of the oil and of the blood, to sprinkle on Aaron and his sons, as well as on their garments "

CHAPTER 4.

THE HOLY ATTIRE.

Lev. 8.

It may be well here to say a little on the dress of the priests, especially of the high priest, even beyond the general terms of our chapter.

The ephod was the garment properly sacerdotal but merely of linen for a priest. For Aaron it was made of gold, of blue, and purple, scarlet, and twisted byss, as we are told in Ex. 28; and its girdle, or woven band was of the same. To the ephod was attached the breastplate of judgment, into which were put the Urim and the Thummim (or, Lights and Perfections). It had also two shoulder-pieces joined to the two ends of the ephod; two onyx stones being the clasp, graven each with six names of the children of Israel, and set in enclosures of gold. The breastplate was made like the ephod, but square and doubled, with four rows of precious stones set in it and enclosed in gold, each stone of the twelve having one name of Israel's tribes so that all were engraved on it distinctively. Besides two rings and two wreathen chains of gold which connected all, there was a lace of blue which bound the rings of the ephod on the band or girdle, so that the breastplate should not be loosed from the ephod. Then the robe or cloak, as distinct from the inner vest or shirt of chequered work, was blue and on its skirts pomegranates of blue, purple, and scarlet, and bells of gold between each pomegranate, round about. On a plate of gold was graven HOLINESS TO JEHOVAH, and put on a lace of blue on the mitre or turban, upon Aaron's forehead bearing the iniquity of Israel's holy things, the turban like the vest being of byss.*

{*This was fine cotton, as in Rev. 19: 8 and 14, not really "linen" (as for the vial-angels in Rev. 15: 6).}

Observe that the ephod consisted of the same materials as the veil (Ex. 25: 31). There is however a notable difference on either side: the ephod had no cherubim made on it; the veil had no gold, which has the first place in the ephod. As gold represents divine righteousness, so does the veil (as we are authoritatively told) the flesh of Christ. The cherubim symbolised God's judicial authority which was given to Him, because He is the Son of Man. If the veil indicated Him as the executor of judgment, the ephod marked the absence of this as unsuited to His priestly character while He sits on the Father's throne. Here divine righteousness in grace is predominant, yet in man, and with the blue which is heavenly. There were also the kingly and imperial glories and titles, with every form of practical righteousness. He was born "king"; and the still larger authority was the answer to His sufferings, though He did not nor will exercise these powers, till He shall sit on His own throne. Compare Ps. 110.

The people of God were represented by the high priest, not only in general, but expressly and in a minute and striking way. For the clasp of the ephod had six names of Israel's sons graven on each onyx for each shoulder. Aaron shall bear their names before Jehovah upon his two shoulders, bearing them up before Jehovah. Yet more impressively the breastplate presented them. For there they all twelve shone, each with a distinctive splendour. "And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before Jehovah continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before Jehovah; and Aaron shall bear the judgment of the children of Israel upon his heart before Jehovah continually." If it be granted that all for Israel failed through sin (in priests as well as people), what blessedness is typified for us who believe on Him to Whom all pointed unfailingly! How immense the favour that as He died in expiation of our guilt, He lives for us before God on high, bearing our judgment on His heart, not as if ashamed of us, but gloriously and continually!

Under it was the long robe of the ephod, "all of blue." It was the colour here most characteristic of Christ. If faith could say of Him even here, "the Son of man which is in heaven" (John 3: 13), how incontestably so now that He has passed through the heavens, and entered in once for all into the holies, having found an eternal redemption! Hence the prevalence of "blue" throughout those types, if other glories appear. But the purple and the scarlet did not fade, because the blue prevailed. He is the fling and King of kings, though acting in other relationships as yet.

By the way, it is not perhaps wonderful that Josephus could not conceive other interpretation for the bells and pomegranates on the skirts than "thunder and lightning"! He was ignorant of the True Light Who makes it plain that the testimony and the fruit of the Spirit are in the train of His priestly grace. For it is to be observed that the bells gave their sound when He went into the sanctuary, as they will when He comes out; so the Holy Spirit was poured out, and will yet be when He comes again. And abundant was, is, and will be the acceptable fruit by Jesus Christ to the praise and glory of God.

But if these significant tokens followed duly as it were in the hem of His garment for those that were His, how precious the pledge in the innermost vest that He is Jesus Christ the Righteous, the Advocate that we have, as unchanging as His propitiation! and that on His head, typically, is the golden plate graven Holiness to Jehovah, with its lace of blue, bearing the iniquity of our holy things! Truly Christ is all for us evermore when saints and priests, as once for all for us when lost sinners. Yet we must not forget that all types are but shadows, and fail to convey the fulness of grace as of glory in Him. The Second man is of heaven in contrast with the first of dust. Thence He came, though truly on earth woman-born; thither when risen is He gone, and exercises His priestly office for us in heaven, minister of the holies and of the true tabernacle which the Lord pitched, not man.

It may be noticed that in the garments of the high priest linen drawers are not included. Being expressly to cover "the flesh of nakedness," we can appreciate the omission by Him Who had Christ in view. Still, as Aaron was a sinful man no less than his sons, we can equally understand that, when the garments for Aaron's sons are afterwards described, these necessary coverings are carefully prescribed. There and then it is added, that "they shall be upon Aaron and his sons when they enter into the tent of meeting, or when they come near to the altar to serve in the sanctuary; that they may not bear iniquity and die: an everlasting statute for him and his seed after him" (Ex. 28).

The general truth that the Christian has even now clothing given of God and suited to his new relationship is clearly stated in scripture. Thus the prodigal (when he turns to God and finds in Him the Father and in a truer and fuller way than before he turned aside) is clothed for the first time with "the best robe," yea adorned throughout with honour. We are exhorted in practice, not only to cast off the works of darkness but to put on the armour of light, and, yet more generally, to put on the Lord Jesus Christ (Rom. 13: 12, 14); as in principle all the baptised are said (in Gal. 3: 27) to have put on Christ. So in Eph. 4 we are viewed as having put off the old man, and put on the new man; while Col. 3 exhorts us to put off the vile ways of both violence and corruption, as we have put off the old man and put on the new. The N.T. truth no doubt goes more deeply into our need and our blessing. Still the O.T. figure of attire is kept up.

So it is for the day of glory. We shall put on our house which is from heaven (2 Cor. 5), and shall not be found naked then, or yet later when all that have not Christ must be to everlasting shame. Mortality shall be swallowed up of life. Individually we shall walk with Christ in white; and as the Bride we shall be clothed with bright pure byss; for this byss is the righteousnesses of saints (Rev. 19: 8).

CHAPTER 5.

THE CONSECRATION.

Lev. 8.

The close of this chapter has its importance like every other part. We have seen the washing of all and the robing of Aaron, and the anointing of the tabernacle and all therein, of the altar and all its vessels, and especially of the high priest's head before the sons had their official clothing (1-13). We had next the bullock for the Sin-offering on which Aaron and his sons laid their hands before it was slain; then the ram for the Burnt-offering; then the other ram of consecration, blood of which was put on the right ear, right thumb, and right toe; the right shoulder, and its accompaniments, with the breast, Moses' part, being waved before Jehovah (14-30). But there remains the eating of the flesh as an essential observance.

" 31 And Moses spoke to Aaron and to his sons, Boil the flesh [at] the entrance of the tent of meeting; and there eat it and the bread that is in the basket of the consecration-offering, as I commanded, saying, Aaron and his sons shall eat it. 32 And that which remaineth of the flesh and of the bread shall ye burn with fire. 33 And ye shall not go out from the entrance of the tent of meeting seven days, until the day when the days of your consecration are at an end: for seven days shall ye be consecrated. 34 As he hath done this day, Jehovah hath commanded to do, to make atonement for you. 35 And ye shall abide at the entrance of the tent of meeting day and night seven days, end keep the charge of Jehovah, that ye die not; for so I am commanded. 36 And Aaron and his sons did all things that Jehovah commanded by the hand of Moses" (31-36).

Communion with Christ Who gave Himself for us is the precious privilege set forth by eating the flesh. It was boiled at the entrance of the tent of meeting; and it was eaten with the bread in the basket of the Consecration-offering. All was to be separate from the common nourishment of man. Yet was the bread of the offering made by fire to Jehovah no less really for the priests to share, as well as the flesh. It was the expression of fellowship, remote from all the associations of nature, but peaceful and intimate as well as holy. It is appropriately the last thing presented before the eighth day. How foreign to the divine mind to have begun with such a feast!

Jehovah had expressed His sovereign will in separating one family to draw near to Him. They were washed, sanctified, justified in the name of the Lord Jesus and by the Spirit of our God; for so we may rightly interpret and apply the typical form of the chapter. A new and holy nature is the prime necessity. Christ had this in His person, displayed it perfectly in a world of evil, and gave it to all that believe. But they needed His death also in all its atoning efficacy, and this not only to blot out their sins but to invest with His positive acceptance. This is marked with fulness and precision in the chapter. The Sin-offering and Burnt-offering were duly slain and burnt. God was thus glorified in every way as to sin; beautiful shadows of what was found perfectly and only in the death of the Son of man, God's Son.

But the second ram of consecration distinctly severed to God by its blood the entire priestly family: as has been shown already, their service in the inner and the outer man was henceforward to be according to Christ's blood. No less a standard could God allow in those that enjoy access to Him in the sanctuary. Consecration means the hands filled. It is not man's desire, purpose, or effort, but that which the inward energy of Christ in His offering up to Jehovah, and of His active life in the power of the Spirit, put on the hands of Aaron and his sons (Christ and His own house), and waved before Him.

The flesh of the ram (besides what had been excepted) was also to be eaten where it was boiled, at the entrance of the tent of meeting, and along with the bread of consecration also. It is Christ in death as in life, not as our deliverance from judgment, or as the means and measure of our acceptance, but as the object for our souls to enjoy and feed on together. It is Christ and His own sharing this joy in common, as indeed God does. For our fellowship is with the Father, and with His Son, Jesus Christ. And His will is not withheld or dubious. These things He has had written in the inspired word, that our joy might be fulfilled.

Further, the priestly family were not to go out during the seven days of their consecration. It is the circle of man's walk here below; and it applies no less to the priests. Night and day they were to abide at the entrance, and keep the charge of Jehovah that they die not; "for so I am commanded," as Moses adds, lest any should impute a charge so solemn, all-engrossing, and peremptory to himself. And so was it done.

To appropriate the priestly place to ministers in the word, denying this nearness to the church as a whole or to every Christian, is an error that makes the gospel void. It is the ruin in particular of those who set up a claim so baseless, arrogant, and anti-scriptural. Ministry is the exercise of a divine gift, in some, for the good of all; priesthood is of all saints to draw near into the holies. There is no other priesthood, save of Christ alone the Great Priest for all His house. Here the Puritan Matthew Henry confounds things that differ essentially, only a little less grossly than the Puseyites, as any one may find in his Commentary on this passage. Still more daring are the modern Ritualists, who are guilty of the gainsaying of Korah. The truth is that all the faithful even now are both a holy and a royal priesthood (1 Peter 2: 5, 9).

CHAPTER 6.

THE PRIESTS CONSECRATED.

Lev. 9: 1-6.

There is an "eighth day" here, as for the leper's cleansing in chap. 14: 10-20. It was the day of circumcision also. These instances suffice to show that we do not wait till the millennial morn or even the day of our resurrection glory to enjoy the privileges which they severally express. They are ours in virtue of Christ risen and glorified Who has given the Spirit from on high, both for our communion and for our communication in testimony of His grace. No doubt in that day what is perfect will have come, and we shall know as we are known.

" 1 And it came to pass on the eighth day, Moses called Aaron and his sons, and the elders of Israel 2 and said to Aaron, Take thee a bull calf for a sin-offering, and a ram for a burnt-offering, without blemish, and present [them] before Jehovah; 3 and to the children of Israel shalt thou speak, saying, Take a buck of the goats for a sin-offering, and a calf and a lamb, yearlings, without blemish, for a burnt-offering; 4 and a bullock and a ram for peace-offerings to sacrifice before Jehovah; and a meal-offering mingled with oil; for to-day Jehovah appeareth to you. 5 And they brought what Moses commanded before the tent of meeting; and all the assembly drew near and stood before Jehovah. 6And Moses said, This [is] the thing which Jehovah commanded that ye should do; and the glory of Jehovah shall approach you" (vers. 1-6).

It was on that day which inaugurates a new and heavenly order of things, and looks on to the appearing of the glory. But our Lord has taught us in John 7: 37-39 how it can bear on us now, were it even the last and great day of the Feast of Tabernacles, the closing scene of the Jewish holy year. For He Himself, rejected here, was about to be glorified, and the Holy Spirit was to be here as He never had been nor could be, to work in virtue of His ever and all-efficacious death. Hence all things are ours who now believe on Him and have received the Spirit, not things present only but things to come also. As at the beginning (Lev. 8: 3, 4), all the assembly was there, as well as Aaron and his sons, and the elders of Israel. But first Moses directed Aaron to take a Sin-offering and a Burnt-offering, without blemish, and offer them before Jehovah. Then he was to bid the children of Israel bring their suited Sin-offering and Burnt-offering, with Peace-offerings for sacrifice before Him.

Thus it is not only for the ordinary days and their necessities, being what they were, that sacrifice and offering were needed. In view of that day and the glory to follow they are presented with all care and solemnity. Priests and people, all were made to feel that they are at least as requisite if we look on to glory; whether those who had the entry into the sanctuary, or those who were outside. On that sacrificial basis of divine righteousness all enjoyment of God hangs for heaven or earth, now or evermore. Without Christ and His work, no sinful man can stand, still less in view of the glory of God. For all sinned and do come short of the glory of God, as the apostle puts it in Rom. 3: 23. When man fell by sin from innocence, earth was lost, and the question is of fitness for God's glory. The redemption that IS in Christ Jesus alone can fit for such a place. But grace justifies freely by faith in Him. This gives its title for faith to boast in hope of divine glory. Nor will its fruition cause any emotion to His own but of joy, thanksgiving, and praise.

In this connection we may profitably weigh the words of the apostle Peter in his Second Epistle (2 Peter 1: 3, 4): "As his divine power hath granted to us all things that are for life and godliness through the full knowledge of him that called us by (or, by his own) glory and virtue, through which he hath granted to us the greatest and precious promises," etc. It is not by present things God acts on the soul but by glory, on which faith lays hold and forms the moral courage that refuses the allurements of the enemy, who seeks to counteract faith by sight and sense, by lust and passion. In the gospel is revealed God, and Jesus our Lord, as indeed just before He is said to be "our God and Saviour Jesus Christ." On the one hand His divine power has granted to us all things that pertain unto life and godliness; on the other we through His greatest and precious promises (far above the earthly grandeur pledged to Israel) which He has also granted to us, become partakers of a divine nature (as this life is with the godliness attached to it), having escaped the corruption that is in the world by lust.

Thus does faith answer to God's call armed by divine power. Compare 1 Peter 1: 5. His glory is the goal set before us, and virtue is the guarding means along the road; as both find their perfect display in Christ. Such in principle was that which wrought in Abel, Enoch, Noah, and all the elders who obtained witness through faith. But in the gospel it is set forth in full light for our full knowledge of God and of Jesus our Lord. Thus have we the light of heaven shining on us here before we go to heaven. It is day dawning and the Day-star arising in our hearts, and thus distinct from and superior to the lamp of prophecy, however excellent this may be for the squalid place of the earth as it is.

CHAPTER 7.

OFFERINGS FOR PRIESTS AND FOR PEOPLE

Lev. 9: 7-21.

Now we have, not Moses acting as well as directing, but Aaron ministering as high priest of the Jewish confession. It was the inauguration of the priesthood in full standing.

" 7 And Moses said to Aaron, Draw near unto the altar, and offer thy sin-offering and thy burnt-offering, and make atonement for thyself, and for the people; and offer the offerings of the people, and make atonement for them, as Jehovah commanded. 8 And Aaron drew near to the altar and slaughtered the calf of the sin-offering which [was] for himself; 9 and the sons of Aaron presented the blood to him, and he dipped his finger in the blood and put [it] on the horns of the altar, and poured out the blood at the bottom of the altar. 10 And the fat and the kidneys, and the net above the liver, of the sin-offering, he burnt on the altar, as Jehovah commanded Moses. 11 And the flesh and the skin he burned with fire outside the camp; 12 And he slaughtered the burnt-offering; and Aaron's sons delivered to him the blood which he sprinkled on the altar round about. 13 And they delivered to him the burnt-offering piece by piece, and the head; and he burnt [them] on the altar. 14 And he washed the inwards and the legs, and burnt [them] upon the burnt-offering on the altar" (vers. 7-14).

Accordingly Aaron and his sons offered the calf as Sin-offering for himself, putting of its blood presented by his sons on the horns of the altar and the rest at its base, and burning the fat and the kidneys and the net above the liver on the altar; but the flesh and the skin without the camp as prescribed. But nothing is said here, as in Lev. 8: 14, of laying their hands on its head, though there is the same witness borne to Christ's sacrifice in the acceptance of the inwards as holy and precious on the altar, but the body reduced to ashes without as identified with sin. His work explains the seeming inconsistency but bright witness, that though He knew no sin, God made Him sin for us.

Again, we should note, that atonement was not complete according to God without the Burnt-offering as well as that for sin. This at once followed; and Aaron sprinkled its blood too, delivered by his-sons, on the altar round about, and burned it all, piece by piece, with the head, on the altar, even the inwards and legs when washed, burnt on the Burnt-offering. It was for acceptance and not only covering sin. The very words for "burns" in verses 10 and 11 are here as elsewhere pointedly different, as often noticed.

" 15 And he presented the people's offering, and took the goat of the sin-offering which [was] for the people, and slaughtered it, and offered it for sin, as the first. 16 And he presented the burnt-offering, and offered it according to the ordinance. 17 And he presented the meal-offering, and took a handful of it, and burnt [it] on the altar, besides the burnt-offering of the morning. 18 And he slaughtered the bullock and the ram of the sacrifice of peaceofferings which [was] for the people. And Aaron's sons delivered to him the blood, and he sprinkled it on the altar round about; 19 and the fat pieces of the bullock and of the ram, the fat tail and what covereth [the inwards], and the kidneys and the net of the liver. 20 And they put the fat pieces on the breast pieces, and he burnt the fat pieces on the altar. 21 And the breast pieces and the right shoulder Aaron waved, a wave-offering before Jehovah, as Moses commanded" (vers. 15-21).

Next, Aaron presented the people's offering, the young buck-goat for sin, then as Burnt-offering a bullock, as Peace-offering a ram, with an oil-mingled Meal-offering. Here each class of the Levitical offerings was represented on behalf of the people. They mean Christ in the fulness of His work and person as well as His grace.

How lamentable to read what a good and learned man (as was Dr. Chr. Wordsworth) remarks on the chapter! "Since therefore even Moses, who had been employed to consecrate Aaron, did not venture to perform any priestly function after Aaron had been consecrated, it is evident that no one else might do so," citing Heb. 5: 4, Acts 19: 15, Jude 11, as well as Ex. 29: 11, and Num. 16: 1-43. He would not have denied that all Christians have free access through the blood of Jesus into the holies, and that all saints can now through Him offer up a sacrifice to God continually, that is, fruit of lips confessing to His name. What could he himself or any one else do more priestly? Preaching or teaching is a different question, and neither of them is worship or priestly.

When will men live above prejudice and learn that through faith of the gospel and in virtue of Christ's death there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in of a better hope through which we draw nigh to God? Who on earth draws so nigh to God as the Christian? Two barriers once blocked the way: the comparative nearness of the Jew outwardly; and the absolute distance from God of the sinner, Jew or Gentile. But through our Lord Jesus we both have access by (ejn) one Spirit unto the Father. The assertion of an earthly priest denies this rich and essential privilege of Christianity, little as they think it who are beguiled into sacerdotalism. "Rejoice in the Lord alway," said the apostolic prisoner. How could it be, till we have had and have access by faith into this grace wherein we stand, and we boast in hope of the glory of God? This favour belongs to every Christian, and it transcends the privilege even of Aaron, leaving no room for an earthly priesthood between God and us.

CHAPTER 8.

GLORIOUS RESULTS.

Lev. 9: 22-24.

The closing verses have their own interest, after we were shown how the blessing of the future day with its manifestation of glory hangs on Christ's sacrifice. But there is no entering within the veil, no putting of the blood in the holiest as on the day of atonement. The blood is not carried beyond the brazen altar. It is the same blood and of equal efficiency, and in a far higher way, when we have the grand central type of Lev. 16.

" 22 And Aaron lifted up his hands toward the people and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings. 23 And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and Jehovah's glory appeared to all the people. 24 And there went out fire from before Jehovah, and consumed on the altar the burnt. offering and the fat; and all the people saw it, and they shouted, and fell on their faces" (vers. 22-24).

On the day of atonement there was a manifested basis of sacrifice with singular solemnity. It was the one standing fast of the holy year, a sabbath of rest, where all Israel abstained from all work and afflicted their souls on pain of being cut off. It was the sole day in the year when the high priest entered the holiest where he put the blood of the bullock for himself and for his house, and the blood of the goat for the people; as he made atonement also for the sanctuary and for the tent of meeting. Then followed his confession of Israel's iniquities over the living goat's head, before it was sent away bearing them into the wilderness. The slain bullock and goat were carried outside the camp and burnt with fire.

In the first ministration of Aaron after the consecration, as our chapter records, there is the remarkable difference that the blood of the Sin-offerings whether for the priest or for the people was put, not within the veil, but on the horns of the altar (the brazen altar) and poured out at its base, and the fat, etc., as usual burnt thereon, as Jehovah commanded Moses. On this occasion there was thus a signal difference, not only from the statutes of Atonement-day in Lev. 16 but also from the requirement in Lev. 4 for sin, whether for the anointed priest (or high priest), or for the whole assembly. In either case the blood was sprinkled before the veil seven times, as it was also put upon the horns of the altar of fragrant incense, besides pouring out the rest of the blood at the foot of the brazen altar.

We are thus taught the external character of what was done on the day when Jehovah appeared to Israel. It was grounded on sacrifice, as it could not be otherwise. But there was no action in the holiest as in laying the basis of atonement, nor yet in the holy place as in making good the communion when interrupted. It was simply the acceptance of priest and of people, on the ground of which "Aaron lifted up his hands toward the people and blessed them, and came down after the offering of the sin-offering and the burnt-offering and the peace-offerings." They are here therefore enumerated in the order, not of Jehovah's point of view, looking at Christ (as in Lev. 1 and following chapters), but of man's need, where the Sin-offering takes necessary precedence, the Holocaust follows with its Meal-offering, and the sacrifice of Peace-offerings concludes the rite. The last two were for the people expressly; for God takes especial care of the weaker sort. It may be for a similar reason that the same emphatic phrase, which occurs in Lev. 6: 26 in the law of the Sin-offering, is employed toward the end of ver. 16. "He sinned it (or made it sin)."

Then it is, that "Moses and Aaron went into the tent of meeting, and came out and blessed the people; and the glory of Jehovah appeared to all the people." It is the union of the kingly with the sacerdotal dignity which is here indicated; for Moses was "king in Jeshurun" (Deut. 33). This took place within the tent of meeting, and was then manifested. It is not man asking as in the disastrous day that Saul was chosen after man's heart and the outward appearance. Nor was there really such a junction in after times. But here it was typically pledged by Jehovah; and it awaits its accomplishment in Christ for the earth in days rapidly approaching,. "Thus speaketh Jehovah of hosts, saying! Behold, a man whose name is Branch; and he shall branch up from his own place, and he shall build the temple of Jehovah: even he shall build the temple of Jehovah and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both" (Zech. 6: 12, 13).

How appropriate that at this point "there went out fire from before Jehovah and consumed on the altar the burnt-offering, and the fat pieces!" "Jehovah, he is God, Jehovah, he is God," cried the people even in the day of their idolatrous apostacy, when He answered by fire, as He now proffered the sign. Christ is the true Melchizedek, and shall reign over the earth in righteousness and peace. The zeal of Jehovah of hosts will perform this; for the counsel of peace is between Them both. How awful that what the priests of Baal failed to do in Elijah's day, the second Beast or Antichrist will be allowed to do, at least "in the sight of men," among the signs done in the sight of the imperial or first Beast, deceiving those that dwell upon the earth! It is the short season of the devil's great wrath, when the restraining person or power is no longer there.

CHAPTER 9.

THE PRIESTHOOD FAILING AND JUDGED.

Lev. 10: 1-3.

Here we have a signal crisis in Israel, the utter ruin of the priesthood before God, however much and long He might bear with them in His long-suffering; as in Exodus 32 is seen the ruin of the people with even Aaron at their head.

It is alas! the humbling tale of man failing everywhere and from the first. So it was with Adam and Eve in the paradise of Eden when all around was good, and they themselves innocent. But the serpent tempted through the weaker vessel, and both fell through unbelief of God and His word. So, though in another way of shame, broke down Noah, after the mercy shown to him and his in the deluge. The governor in the earth renewed under sacrifice failed to govern himself, object of pitiful shame to some, but of scorn to others — his own near kin shameless and dastardly. Need one point out the blots on the fathers, or the sons of Israel? Cannot all see in the light of scripture the mournful dereliction of the kings, not only from the first but also of the most honoured, David and Solomon? Then if divine patience forbore till "there was no remedy," and if world-power, on their ceasing for the time to be God's people, was given to the Gentiles, what became of the golden head, of the silver breast, of the brazen middle, and of the iron legs with the feet of iron and clay? Were they not all morally viewed as "four great beasts"? as empires lacking intelligence of God, and dependence on Him?

The Second man is the blessed contrast of them all and in every respect. He Who is both Son of man and Ancient of days, as Rev. 1 proves, will surely have dominion and glory and a kingdom, that all the peoples, nations, and languages shall serve Him as no world-ruler ever made his own, and this an everlasting dominion which shall not pass away. Him too will .Jehovah set as His king on His holy hill of Zion, great David's greater Son Who played Jehovah false in nought small or great, and will judge uprightly but cut off all the horns of the wicked when the horns of the righteous are lifted up. He also shall build the temple of Jehovah, and be a priest upon His throne, with counsel of peace between Them both. The government shall be upon His shoulder Who had done no violence, neither was any deceit in His mouth. For indeed unlike Adam that sinned, He had proved Himself altogether victor over the Serpent in the wilderness when without food for forty days. Thence He began His public service, and closed it holy, guileless, undefiled, not swerving however He might suffer (as He did to the uttermost) under God's judgment of our sins on the cross unto God's glory, the perfect manifestation and deepest issue of divine love to us, lost as we were heretofore.

Let us turn from the adorable Lord to the priests just consecrated.

" 1 And the sons of Aaron, Nadab and Abihu, took each of them his censer, and put fire in it, and put incense on it, and presented strange fire before Jehovah, which he had not commanded them. 2 And there went out fire from before Jehovah, and devoured them, and they died before Jehovah. 3 And Moses said to Aaron, This [is] what Jehovah spoke, saying, I will be hallowed in those that come near me, and before all the people I will be glorified. And Aaron was silent" (vers. 1-3).

Grace had wrought wondrously through righteousness just before. No token could match what was given in Jehovah's acceptance of the sacrifice. It was not only that the glory of Jehovah appeared to all the people. There came forth fire from before Jehovah, and consumed upon the altar the Burnt-offering and the fat; and when all saw it, they shouted and fell on their faces. Who should have appreciated this so signal mark of Jehovah's grace? The priests above all. They were the very men who even at such a time betrayed the unbelief and ingratitude of their hearts. The elder sons of Aaron took each of them his censer, and put fire therein and laid incense thereon, "which He had not commanded." Oh, what contempt of fire from Himself! It was insulting to the divinely given supply and to the sacrifice it consumed. Strange fire, the ordinary fire of nature, was good enough for the incense in the sanctuary! It was headless profanity, and heartless indifference to Jehovah's favour and glory.

Cain was the leader in that evil "way" against which Jude warns solemnly, as a woe that concerns Christendom. But he was in nature. The priests were not so much here in law as in grace, for such was sacrifice at least typically; and the circumstances were beyond measure awe-inspiring. But Nadab and Abihu turned their back on the Burnt-offering which the fire from Jehovah was consuming, and presumed to burn incense separated from the provision Jehovah had just given, from the sacrifice which gives man his only acceptance atoningly. If the priest's lips should keep knowledge, how much more should he draw near with reverence and fear! Was this the beginning and bearing of the priests toward Jehovah? But Israel's God, and our God, is a consuming fire. "There went out fire from before Jehovah, and devoured them, and they died before Jehovah." Their judgment was immediate and final; all the more awful, because it was in presence of His grace reigning through righteousness in the sign before all the people.

Grace was never meant to dispense with holiness, but to produce and nourish it. So we read in Titus 2: 11, 12; and again our very chastening under His fatherly hands is declared in Heb. 12: 10 to be for profit, in order to the partaking of His holiness. Without faith in Christ and His suffering work for our sins, all is vain; but with it we are exhorted to pursue peace with all, and holiness, without which no one shall see the Lord. It could not, ought not, to be otherwise.

"And Moses said to Aaron, This is what Jehovah spoke, saying, I will be hallowed in those that come near me, and before all the people I will be glorified." If it be in His saving grace instructing and forming us in practical righteousness, it must be in judgment; and judgment will not be less terrible, because it may be hidden for the present. "Of some men the sins are manifest beforehand, going before to judgment; and some also they follow after." In Israel, as an earthly people under Jehovah's public government, it was consistent to impress priests and people alike with a sense of Him with Whom they each had to do. God in no case can be a consenting party to His own dishonour. So we see at the beginning of the church's history in Acts 5. Was it not divine wisdom, as well as mercy, in thus dealing with man, at the very beginning of God's ways, first with the priests in Israel, afterward with those just favoured with the presence of the Holy Spirit? It was God no doubt vindicating in both cases holy but despised majesty. It was man judged in this world, because of the sin in deed and in word, which unbelief laid them exposed to, and all the more because they failed to bear in mind the nearness into which His favour had brought them.

Here in Israel "Aaron was silent." So, we may perhaps say, was the Advocate with the Father, when Ananias and Sapphira lied to the Holy Spirit, and the indignant apostle was led of Him to pronounce sentence of death on the spot. Nor was it otherwise, though not so conspicuously at Corinth when many among the saints were weak and infirm, and not a few falling asleep. For there is sin unto death; and we too in this case are not to pray for life. We need spiritual discernment for such a thing.

CHAPTER 10.

THE PRIEST ABOVE GRIEF.

Lev. 10: 4-7.

Our relationships whether with God or with man determine our duties. The more intimate they be, the call is proportionate. Jehovah had chosen Aaron and his sons to draw nigh to Him, as none could even of the tribe which had charge of the sanctuary. Therefore would He be sanctified in the persons so privileged, who must walk consistently with holy nearness. If they became through any cause insensible to His majesty, He would not fail to make them feel that they had to do with One Who never slumbers or sleeps, dwelling among the sons of Israel, after having brought them forth out of the land of Egypt to walk among them as Jehovah their God. If the priest forgot what is due to Him, what could be expected of the people? There must be on the one hand no respect of persons: God cannot abdicate; on the other the priest typically stood for Christ Who acted for man with God in His grace. And what can be more heinous then to despise grace? In the most solemn way the elder sons of the high priest had profaned the name of Jehovah. Now "if one man sin against another, God will judge him; but if a man sin against Jehovah, who shall intreat for him?" Even Aaron held his peace.

" 4 And Moses called Mishael and Elzaphan, sons of Uzziel uncle of Aaron, and said to them, Draw near, carry your brethren from before the sanctuary out of the camp. 5 And they drew near, and carried them in their vests out of the camp, as Moses had said. 6 And Moses said to Aaron, and to Eleazar and to Ithamar his sons, Uncover not your heads nor rend your clothes, lest ye die, and lest wrath come on all the assembly; but your brethren, the whole house of Israel, shall bewail the burning which Jehovah hath kindled. 7 And ye shall not go out from the door of the tent of meeting, lest ye die; for the anointing oil of Jehovah [is] upon you. And they did according to the word of Moses" (vers. 4-7).

Even in circumstances so unexpected and appalling, all things must be done decently and in order. The guilty priests forthwith perished for their profanity before the sanctuary; and the Levites, their near of kin, must carry them forth out of the camp. And so they did in their vests. It was all the more an affecting and impressive sight. We do not hear the like in any other instance; but this was only right in presence of a sin so unexampled and heinous.

Nor was this all. Moses proceeds to lay an injunction on the priestly family, which was followed up afterwards in detail (Lev. 21), and worthy of all heed. The priests of Jehovah were liable to the ordinary sorrows of humanity; yea their office, as we have seen, laid them open to peculiar dangers from which others were exempt. But their position of nearness to Jehovah precluded them from the usual manifestation of grief. The occasion was a crucial one, and the word plain and imperative. Natural feeling might plead loudly; but what had nature to do with nearness to Jehovah in the sanctuary? It was He Who deigned to bring them nigh to Himself. Only grace conferred such a title. They were in themselves sinful men, and deserved to be far from His presence like others. What possible claim of his own had any sinner to draw near Him?

It is true that the sanctuary as a whole and in all its parts was significant of what God is in Christ. In the holiest the ark and its covering mercy-seat, with the veil; in the holy place the golden table with its twelve loaves, the golden stand with its seven lamps, the golden sitar of incense, and the screen of the door as well as the hangings, and the very sockets, boards, bars and pillars, to say nothing of the anointing oil, or the cloud that covered the tent of meeting and the glory that filled the tabernacle. But what did any then know of their meaning? Even now that the true light already shines, how few saints read all or any of these things aright?

But this they all had heard and sung, from the passage of the Red Sea, "Who is like thee, Jehovah, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?" If they understood not that the sanctuary and its vessels and appurtenances spoke only of what God is to His own in Christ, and what He is for them to God, they could not be ignorant from Sinai, that fear was owed by all, and that holiness especially befits the priests that draw near to Jehovah (Ex. 19: 11-25). "Thy testimonies are very sure: holiness becometh thy house, O Jehovah, for evermore" (Ps. 93: 5).

The Hebrew in the charge to Aaron and his sons Eleazar and Ithamar is open to the question, whether it means letting the hair loose, or uncovering their heads; for both were-signs of mourning. The A.V. prefers the latter, the R.V. the former. Certain it is that the command forbids any such token of grief in those who drew nigh to Jehovah He claims and must have on their part what is due to His presence. If the death of Christ was the basis of all blessing there, the death of the first man can have no place before Him. The sorrows and horrors of sin are supplanted by the witness, as yet unbelieved by man, of grace reigning through righteousness unto life eternal by Jesus Christ our Lord; believers should enjoy it. Divine righteousness shines in the sanctuary.

Yet, far from suppressing grief in others, the whole house of Israel was encouraged and expected to bewail the solemn fact before all, the burning which Jehovah had kindled. Nature is there allowed to vent its feelings.

Again, the priests were forbidden to go out from the door of the tent of meeting on pain of death; for the anointing of Jehovah was on them. They were not their own but His; and they had that unction which pointed to the gift of the Spirit, and is absorbed in God's will and glory.

1 John 2: 20 sets out clearly and beyond controversy that even the babes (παιδία) of God's family are thus characterised by the last inspired apostle, writing expressly to warn the saints against the seductions of the last time. How striking that he should comfort, not the τεκνία or entire family, but the least mature part of that family, with the assurance of possessing the great distinctive privilege Christ went on high to send down to be in and with them, as they wait for His coming, with all the power of the world and the wiles of Satan arrayed against them. If the babes have, as he declares, an unction from the Holy One, and in virtue of His indwelling energy can be said to know all things, how much less can it be denied to the young men and the fathers in the household of faith?

The Gospel of John (in John 14 to 16) affords direct proof, that it is not merely an immense power and privilege, "an unction from the Holy One," but the Holy Spirit personally given and sent. How momentous for faith is this fact! The Lord Himself has made it clear and certain. For He calls Him "another Advocate" (John 14: 16) given that He may abide with them for ever; and He says that the Advocate, the Holy Spirit, should teach them all things, and bring to their remembrance all that He had told them. It is therefore, not merely a gift, but a Giver, a Divine Agent personally present and active (ver. 26). In John 15: 26, 27, this is made still more emphatically evident: "But when the Advocate shall have come, whom I will send to you from my Father, the Spirit of truth which proceedeth from the Father, He shall bear witness concerning me; and ye too bear witness because ye are with me from the beginning." More explicit if possible is John 16: 7, 8: "For if I go not away, the Advocate will not come unto you; but if I depart, I will send him unto you. And having come, he will convince" (or, afford proof), etc. Again (in vers. 13, 14), "But when he shall have come, he will guide you into all the truth, for he will not speak from himself, but whatsoever things he shall hear, he will speak; and he will announce to you the things to come. He will glorify me, because he will receive of mine, and will announce [it] to you." The proof of personal presence and action is abundant and conclusive. What can be more precious or comforting?

CHAPTER 11.

THE PRIEST TO BE ABOVE EXCITEMENT.

Lev. 10: 8-11.

We have seen how the priest is called to respect the presence of God supremely, even if death touch ever so closely: Jehovah will be hallowed in those that come near Him. None can enjoy this privilege without the obligation it involves. Not only is sense of bereavement allowed, but bewailing is enjoined on all others even where it was the evident stroke of God. For He abides in His own majesty above sin and its effects; and those chosen to minister in the sanctuary must yield witness to that nearness by their bearing according to His will.

They were no less warned against all natural excitement in the performance of their proper functions. Permissible at other times, it is strictly precluded from the sanctuary. The injunction is remarkable as the first to Aaron after his consecration.

" 8 And Jehovah spoke to Aaron, saying, 9 Thou shalt not drink wine nor strong drink, thou nor thy sons with thee, when ye go into the tent of meeting, lest ye die: an everlasting statute throughout your generations, 10 and that ye may put difference between the holy and the unholy, and between the unclean and the clean, 11 and that ye may teach the sons of Israel all the statutes which Jehovah hath spoken to them by the hand of Moses" (vers. 8-11).

Literal as the prohibition was to Aaron and his house, it has of course a large and momentous meaning figuratively to the Christian. "Wine and strong drink" cover the wide circle of all incentives to fleshly exhilaration. The most refined are as much proscribed as the gross, and manifold are its kinds which lie between. The first man, in his evil or its consequences, its sorrows or its joys, has no right to intrude into the sanctuary.

There is One, and but One, Who suits God's presence; but He is the Second man. Only the offering of Himself for us truly fits us for it. His sacrifice is our sole, our sufficient, and our perfect title to draw near; and this is most pleasing to the God Who gave and sent Him expressly for this end, though for others worthy of both. Therefore God would have us filled with His praise when we thus approach. Have we not boldness to enter into the holies in virtue of the blood of Jesus, a new and living way which He dedicated for us through the veil, that is to say, His flesh? Nor this only; for we have Himself there, a Great Priest over the house of God. We have thus the same object of delight as our God and Father. What communion! The Holy Spirit too, Who beareth witness with our spirit that we are His children, is our power of worship; as it is written, we worship by God's Spirit, and boast in Christ Jesus, and have no confidence in flesh (Phil. 3: 3). Does He not abide in and with us for ever for this as for all else? It is heavenly joy.

But for this very reason fleshly pleasure, human gratification, earthly satisfaction, natural joy, all that answers spiritually to the effect of wine or strong drink on those who thus indulge, is abhorrent to God's presence. There is, there ought to be, joy in the Holy Spirit. And so the Ephesian saints were exhorted to be filled with the Spirit, speaking to themselves in psalms and hymns and spiritual songs, singing and making melody with their heart to the Lord, giving thanks at all times for all things to the God and Father in the name of our Lord Jesus Christ. God cannot but be jealous that the Holy Spirit be honoured here as Christ is on high; and the Spirit is here to glorify Christ. Yet praise should be holy.

But it is easy to be excited by a multitude keeping holiday, by a grand building with religious associations, by music pathetic or overpowering, to say nothing of the display of wealth, rank, or fame. Even if one begin in the Spirit, how readily one may slight the divine thanksgiving and praise by admiration of the singing or even the music! Fine appeals may be a feast to the taste, and eloquence may fire the spirit; but these excitements, what are they but veritable draughts of wine and strong drink? They are alien to the sanctuary and forbidden.

Nor is this only aimed at, but its consequence. The priests were charged to "put difference between the holy and the unholy, and between the unclean and the clean." No doubt here was a question of meats and drinks, of ordinances of flesh, as Heb. 9: 10 calls them in accordance with Israel's standing as an outwardly holy people. Equally sure is it that we as Christians are sanctified by the Spirit to obedience and sprinkling of Christ's blood, which imports a far deeper and higher holiness typified thereby. Excitement would unfit for spiritual discrimination. Practical life would thus be ruined as well as worship. It was not so that the apostle sought the Corinthians, as he tells us in 1 Cor. 2. Nor did he gratify Athenian vanity by his appeal in Acts 17 but spoke to conscience.

So here we see the type pursued in this abstinence, "that ye may teach the sons of Israel all the statutes which Jehovah hath spoken to them by the hand of Moses." Still more is spiritual abstraction needed for the vast and profound range of Christian truth.

CHAPTER 12.

THE PRIESTS DUE.

Lev. 10: 12-15.

The next direction is positive rather than negative; it expresses, first, the communion of the priests, of the high priest and his sons, as far as this could be with the offerings to Jehovah; then of their families. Eating is the well-known sign of fellowship, as none can deny.

" 12 And Moses spoke to Aaron, and to Eleazar and Ithamar his sons that were left, Take the meal-offering that is left of Jehovah's fire-offerings, and eat it with unleavened bread beside the altar; for it [is] most holy. 13 And ye shall eat it in a holy place, because it [is] thy due and thy sons' due, of Jehovah's fire-offerings; for so I am commanded. 14 And the breast of the wave-offering and the shoulder of the heave-offering ye shall eat in a clean place, thou and thy sons and thy daughters with thee; for thy due and thy sons' due [are they] given of the sacrifices of peace-offerings of the children of Israel. 15 The shoulder of the heave offering and the breast of the wave-offering shall they bring with the fire-offerings of the pieces of fat to wave as a wave-offering before Jehovah; and they shall be thine and thy sons' with thee for an everlasting statute, as Jehovah commanded" (vers. 12-15).

As the priests were those chosen for the services of the sanctuary, their failures and their dangers were measured by that standard in a way peculiar to themselves. Again also they had privileges, or dues, in which others could not share, suitable to such as drew near into the divine presence. The measure for an Israelite was what Jehovah claimed from man; for the priest there must be fitness Godward. Certainly no less than this is the holiness of the Christian; for he is a priest more really and fully than Aaron himself, for whom the office was but shadowy and ceremonial. Christ is the truth; and as in all other respects, so evidently and expressly in priesthood for the heavens now, as by-and-by for the earth also when He sits on Zion's throne. He therefore makes priesthood as real for the Christian as sonship is, though unbelief in Christendom makes the priestly place a vague name for all but the clergy.

Thus is confounded priesthood with ministry, which is in its worst form to repeat the gainsaying of Korah, Dathan, and Abiram. Of this imposture the Epistle of Jude declares the woe and end. But unbelief cannot alter or efface the truth; and Christians are shown in the N.T. to be the only persons on earth who now exercise priestly functions. They, having the only Great Priest over the house of God, are exhorted to approach with a true heart in full assurance of faith, "sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water" (Heb. 10: 21, 22). Who but they have the entrance with boldness into the holies in the power of the blood of Jesus? For any minister to claim this as the title, and the exclusive title, of his class, is to convict himself of presumptuous ignorance and profanity. It is meddling with Christ's rights, and with His grace to His own.

Christ as the Burnt-offering rose up wholly consumed to Jehovah. Man was in no way to partake: "It shall be accepted to make atonement for him" (Lev. 1: 4). "The priest shall burn all on the altar" (9). With Christ as the Meal-offering or Oblation, it was different; for here it is He, as alive in flesh and obedient in holy love, yet offered up to Jehovah. Of the fine flour with the oil, but all the frankincense put on it, the priest took his handful, and burnt it on the altar to Jehovah. The remainder was for Aaron and his sons, who were the priestly company and symbolise `' all the saints" here below. "Most holy" as it is, and thus rebuking every thought that tends to lower the Word become flesh, it was priestly food. Jehovah has the memorial thereof, a Fire-offering no less than the Burnt-offering; but the priest partook of the rest. If Jehovah had His delight in that blessed life of absolute devotedness to His will, have not we who believe and know ourselves brought to God (purged from every sin) the privilege of enjoying that oblation in peace and thanksgiving?

But it was to be eaten "in a holy place," as only the priests partook of it, not even their families. It is only in God's presence that we can enjoy in communion what Christ was each day on earth and all through to God: elsewhere we reason or imagine, and in either way must sully what is "most holy." It is the power of the Spirit that enables the believer to appropriate Christ thus, without mingling his own thoughts. For none rightly knows the Son but the Father; and before Him we presume not, but receive what He gives in unfeigned faith and worship. All the frankincense was for Jehovah.

On the other hand, while ver. 13 restricts the remainder of the Meal-offering to the eating of the priests "in a holy place," ver. 14 opens participation in the due portion of Peace-offerings for their sons and daughters to eat freely, but "in a clean place." For this they had the wave-breast and the heave-shoulder. They were all entitled to share the joy of counting on the affections and the power of Christ as their portion.

In Lev. 7 we see liberty to enjoy a more widely extended fellowship; for the offerer and his guests had the remainder as a feast. Thus Jehovah, the offering priest, the priestly house as a whole, and the offerer with his company, had each the appropriate part, in a communion large and varied, yet nicely ordered of God. Christ in His fulness answers to its every part: a striking contrast with the first and sinful man in his narrow selfishness or vain lavishness. Only "cleanness" was indispensable. "As he who called you is holy, be ye also holy in-all conduct, because it is written, Be holy, because I am holy." The simplest believer, however unintelligent of his high and holy privileges, is responsible to cleanse himself from every pollution of flesh and spirit, in order to enjoy it. Grace when believed produces vigilance in our new responsibilities as God's children; but the forgetfulness or abuse of it admits of licence and leads to lawlessness.

It is of much interest to notice these varied ordinances introduced at this time. Jehovah intended the sin and the judgment of the elder priests with which the chapter opens to be deeply felt, and thus work for God like all else. Therefore also He would sanction no feeling of distrust in Himself, nor consequently of dependency on themselves. On the contrary, by guarding against excitement in His presence, He forearms them of a snare dishonouring to Him and perilous to them. And He follows up that holy caution with reminding them of the privilege peculiar to those who draw near Him in the sanctuary, that it is theirs to eat the remainder of the Meal-offering without leaven beside the altar; for it is most holy. It is Christ as God saw Him incarnate here below in the beauty of holiness; and He thus gave them to have communion with Him in His own delight in the Son. Christ's manhood, a continual savour of rest to Him, was all the more acceptable; indeed it explains, if it does not wholly account for, God's complacency in men, rather than angels, as a multitude of the heavenly host unjealously expressed it in praising God.

Not less admirable in its place is the festive and more unrestricted privilege of the other "due," for their sons and their daughters to join their priestly sires in partaking of the wave-breast and the heave-shoulder, when the children of Israel offered Peace-offerings to Jehovah; but this necessarily was not in the holy place, but "in a clean place." Grace maintains purity, but considers those who enter not into the fuller privileges it confers. They may and should enjoy all that God gives them.

CHAPTER 13.

NOT EATING THE SIN OFFERING.

Lev. 10: 16-20.

In the opening of the chapter we have seen God's great dishonour by man's great transgression, in presence of signal grace and not merely of creature responsibility. To this the priests were exposed, and therein the elder sons of Aaron fell. It was despising the Burnt-offering, and God's fire in its acceptance. Then came instruction to guard them against the expression of grief or the allowance of excitement. In these others might indulge, but not those who had the privilege of drawing near to His sanctuary. Their communion too with the holy oblation to Jehovah, and with the more freely enjoyed sacrifices of Peace offerings, was duly explained. There remained the solemn injunction that the priests should eat the Sin-offering. Their failure in this respect closes the chapter, deeply appealing to us who, though of a heavenly calling, are no less apt to forget what it speaks to our souls and means before God.

" 16 And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt) up; then he was angry with Eleazar and Ithamar, Aaron's sons [that were] left, saying, 17 Why have ye not eaten the sin-offering in the place of the sanctuary? For it [is] most holy; and he hath given it to you, that ye might bear the iniquity of the assembly, to make atonement for them before Jehovah. 18 Behold, its blood was not brought in within the sanctuary: ye should certainly have eaten it in the sanctuary, as I commanded. 19 And Aaron said to Moses, Behold, today have they presented their sin-offering and their burnt-offering before Jehovah; and such things as these have befallen me! And had I today eaten the sin-offering, would it have been good in the sight of Jehovah? 20 And Moses heard, and it was good in his sight" (vers. 16-20).

Thus the rest of the priestly house, though not guilty of the error fatal to Nadab and Abihu, broke down in a weighty part of their obligations; and all this was, sad to say, at the very start. So humiliating is God's history of man everywhere and at all times, as we may trace from the first Adam to the Second man Who never failed. How blessed for God is His coming and work, and for us who so deeply need it!

Perhaps it would not be possible to find a more wholesome warning for our souls in relation to our brethren, alike set free by the work of Christ to draw near to God, and exhorted as having boldness to enter through the rent veil into the holies by virtue of His blood. It is no presumption, but the "boast of hope" which we are called to hold firm unto the end, that we are in very deed His house, as truly as, and far more blessedly than, the priests were Aaron's. It is a real and rich part of the harvest of blessing we reap through redemption; for the Aaronic house was comparatively imperfect.

But if we are entitled even now to far greater boldness and access in confidence through the faith of Him, we are bound to identify ourselves in grace with the failures of our brethren, as they with ours. None but the Saviour could atone for us. His sufferings on the cross could alone avail to bring us to God. Whatever we had been, He now did reconcile us in the body of His flesh through death; and in Christ Jesus those who were far off are become nigh by His blood, Who is our peace and made the most opposed one, having broken down the middle wall of partition and annulled the enmity in His flesh, that He might form the two in Himself into one new man. Thus it is through Him we both have access by one Spirit unto the Father. Yet as a fact we all and often offend; and we are exhorted to confess our sins or offences ta one another. Is this all? Far from it, we have to fulfil the type before us, to eat the Sin-offering in the sanctuary, to make the offence of a saint our own seriously in grace before God.

This goes far beyond the kindest feeling. It is so both in the deep sense of what is due to God, and as if we ourselves had offended. This is to bear the iniquity of the assembly, savouring the things that are Christ's, not those of men who would palliate and excuse. Hence it was to be eaten, not in a clean place only like the Peace-offering, but in the holy place. Propitiation had its unique moment; but priestly grace has also its due place and season in nearness to God.

It is equally plain as in the call for the priests to eat the residue of the Meal-offering, that eating the Sin-offering was only for them, not for their sons and their daughters. How many real believers who have now the title of priests (for it is certainly what the atoning work of the Lord Jesus gives to all that are His) fail to make it good as a matter of communion and practice! For this reason they can not appropriate the spirit of these commandments of Jehovah for the priests. They are thankful for the mercy of God in Christ's death, though even there it is rather as the offering for sin and trespass of which they feel the necessity, than as the Burnt-offering in its acceptance. Hence they fail through their weakness of faith, to know what answers in their case to eating, either of the Meal-offering on the one hand, or of the Sin-offering on the other. Both can be eaten in the holy place only; and the entry there they have not learnt and made their own as a present reality. They are therefore in this respect more like the sons and the daughters of the Aaronic line-than the priests themselves. But even so they partake (if feebly enough) of the witness of Christ's love and power, and this in the communion of saints as the Peace-offering means. But blessed are they who know what it is to approach God through Christ, and can identify themselves with Him on behalf of one overtaken in some fault (Gal. 6: 1).

So the Lord, when indicating by His symbolical action in John 13 the gracious but indispensable work He, on departing to the Father, was about to carry on for saints, lets them know that they too were to wash one another's feet. In this it is communion practically with Himself. But here we are as apt to fail through ignorance or carelessness, as Peter did doubly on that occasion.

The apostle Paul too at a later day, who could not but censure the insensibility of the Corinthian saints in 1 Cor. 5, had the joy of learning that they were made sorry according to God, as he expresses it in 2 Cor. 7: 9. "What earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging. In everything ye approved yourselves to be pure in the matter." Again, to the Galatian saints he writes, "Bear ye one another's burdens, and so fulfil the law of Christ," instead of meddling with the law of Moses to the hurt of themselves and of each other. Individual responsibility remains true: each shall bear his own burden; but grace would bear one another's burdens.

Intercession with our God and Father is a precious privilege which it is our shame to neglect. It keeps God's rights undiminished, and exercises the heart in saintly love. Let us never forget that grace condemns evil far more profoundly than law did or could; but it holds fast Christ in life and death and thereby the erring believer's title, as it is in unison here below with what He is doing on high as Advocate with the Father. It delivers from a hard spirit on the one hand, and from a merely human leniency on the other; neither of which is compatible with Christ. His alone it was to atone; but He also felt and confessed the evil, and herein as priests we are called in the presence of God to bear the burden on our souls and to mourn for a brother's sin as our own.

CHAPTER 14.

THE LAW OF LAND BEASTS, CLEAN AND UNCLEAN.

Lev. 11: 1-8.

The preceding chapter announced that the priests were to differentiate between the holy and the unholy, and between unclean and clean. Here we have details pointed out among the living creatures of every sort, and first among the beasts on the earth. Those who drew near to God as their standing privilege were to decide according to the divine word.

" 1 And Jehovah spoke to Moses and to Aaron, saying to them, 2 Speak to the children of Israel, saying, These [are] the animals which ye shall eat among all the beasts that [are] on the earth. 3 Whatsoever hath cloven hoofs, and feet split open, bringing up the cud, among the beasts, that shall ye eat. 4 Only these shall ye not eat of those that bring up the cud, or of those with cloven hoofs; the camel, for it bringeth up the cud but hath not cloven hoofs, it [is] unclean to you; 5 and the rock-badger, for it bringeth up the cud but hath not cloven hoofs, it [is] unclean to you; 6 and the hare, for it bringeth up the cud but hath not cloven hoofs, it [is] unclean to you; 7 and the swine, for it hath cloven hoofs and feet split open, but it bringeth not up the cud, it [is] unclean to you. 8 Of their flesh ye shall not eat, and their carcases ye shall not touch, they [are] unclean to you" (vers. 1-8).

Eating here as elsewhere is emblematic of communion. One appropriates what is thus taken in. But, sin having entered with all the disorders which ensue, it is given to God's people to have His gracious and wise direction, instead of being left to themselves and the varying caprices of independent judgment. As a general principle the difference of clean and unclean was known in early days. So we find Jehovah directing Noah to take to him of all clean animals by sevens, but of those not clean two, a male and its female, to enter the ark. And on this Noah acted when after the deluge he built an altar as his first recorded act, and offered up holocausts of every clean beast and of all clean birds. For the tenure of the post-diluvian earth hung on sacrifice.

But now that the priests were consecrated. particulars follow. Israel must have no fellowship where the outward walk was not firm, and this associated with the inward work of full digestion. The two requisites anion" the land animals are here marked respectively, by the hoofs not cloven in part, but feet quite split open, and by chewing or bringing up the cud. One only is insufficient. Both must co-exist to meet His mind for His people. Hence the cases are explained of animals familiarly known to them.

On the one hand the camel must be unclean to them, because it had not cloven hoofs, though a ruminating animal. The rock-badger, in the Authorised Version called the coney, was in the same predicament; and similarly, as it appears, the hare. On the other hand stood the swine, which did not chew the cud but swallowed its food voraciously, though it had cloven hoofs and feet quite split open; it should be unclean to them. They must neither eat the flesh nor touch the carcase.

Scripture is explicit on these qualities. A walk not according to flesh but according to Spirit is indispensable in those whom the law of the Spirit of life in Christ emancipated from the law of sin and death (Rom. 8: 2). That the Spirit of God dwells in the Christian is a great and sure truth; but it is the very ground on which he is to glorify God in his body. We are exhorted to cleanse ourselves from every pollution of flesh and spirit, perfecting holiness in God's fear; and this as having the promise of His dwelling in us, and of receiving us as a Father, on our coming out from those not of Him, separate to Him, and touching nothing unclean (2 Cor. 6). Thus the inward reception and effect of the truth must go along with outward and holy decision, in order to form and manifest what God sanctions.

They that are of Christ Jesus crucified the flesh with its affections and lusts. But is this all that is requisite? Surely not. "If we live by the Spirit, let us also walk by the Spirit." "Be not deceived: God is not mocked; for whatsoever a man shall sow, this also shall ha reap. For he that soweth unto his own flesh from the flesh shall reap corruption; but he that soweth unto the Spirit from the Spirit shall reap life eternal. And let us not lose heart in doing well, for in due season we shall reap if we faint not." Here again we see the absolute necessity of combining a clean walk with the inward principle of a life nourished by the word of truth, by which we were begotten by God's will unto Himself. New creation alone has value in His eyes; for the old is fallen through sin, out of which is no way save by that cross of Christ; which proclaims the love and light of God in Him Whom the world hung there, as loudly as it does to the end its own fatal evil and ruin in so treating Him;

Hence it is as vain to rest on inward meditation; as on outward mortification, alone. For by itself either is but self, a vain boast in the flesh, in total ignorance of both God and man. But His grace meets man unclean, wilful and proud, in and by His Own Son, the Man without sin, to die for him and suffer for his sins. In resurrection a new condition enters, wherein He gives those who believe to live of His life and receive the Spirit of God, that we may walk accordingly, as we await His coming to take us to His own abode, the Father's house at His coming.

Such love in God is the source, not only of faith, but of life in those that believe. So the apostle prayed that love might abound more and more in full knowledge and all intelligence (or, discernment), so as to approve the things that are excellent, in order that we might be pure and without a stumble unto Christ's day, being filled with the fruit of righteousness that is through Jesus Christ unto God's glory and praise. Nothing less than this could satisfy the heart's desire that knows Christ. It is therefore clean opposed to nature's walk in those whose God is the belly, and glory is in their shame, who mind earthly things. It is to win Christ in heaven — this one thing, forgetting all behind, and pressing on goalward toward the prize, to apprehend that for which also one was apprehended by Christ (Phil. 3).

So the apostle did not cease to pray for the Colossians, though they had not seen his face in flesh, that they might be filled with the knowledge of God's will in all spiritual wisdom and understanding. But was it to end in that inward enjoyment? Not so. It was "to walk worthily of the Lord unto all pleasing in every good work, bearing fruit and growing by the full knowledge of God." Thus is the believer to unite making the truth his own by inward digestion, and walking with firm and vigilant steps the path of Christ in a world of slippery places and of manifold defilements. We need to be strengthened with all power according to the might of His glory (and not only by His grace) unto all endurance and long-suffering with joy, giving thanks to the Father, that qualified us for sharing the inheritance of the saints in light, Who rescued us out of the power of darkness and translated us into the kingdom of the Son of His love, in Whom we have redemption, the forgiveness of sins.

The truth is very wondrous and blessed. How could it be otherwise, seeing it is Christ, whose twofold glory is unfolded in the verses that follow (Col. 2: 15-19). As therefore we received Him, the Christ, Jesus the Lord, the exhortation is, In Him walk, rooted, and being built up in Him, and confirmed in the faith, even as we were taught, abounding therein in thanksgiving. Here we read distinctly that God will have, not only a holy walk, but this based on the faith of His Son. This only is a sound, steady, and clean walk, the expression of a life flowing from Him Who is the truth, and nourished by it.

CHAPTER 15.

THE LAW OF CREATURES IN THE WATERS.

Lev. 11: 9-12.

The second class of liberty or of prohibition relates to the creatures which people the waters, salt or fresh, in seas and in rivers.

" 9 These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas and in the rivers, these shall ye eat. 10 But all that have not fins and scales in seas and in rivers, of all that swarm in the waters, and of every living creature (or, soul) that [is] in the waters, they [are] an abomination to you. 11 They shall be even an abomination to you: of their flesh ye shall not eat, and their carcase ye shall have in abomination. 12 Whatever in the waters hath no fins and scales, that [shall be] an abomination to you" (vers 9-12).

Here the principle is plain. The Israelite was free to eat of the abundance of the sea whatever had fins and scales. In fact such fish were wholesome; and the marks were easy to discern, like the rules as to land animals. But what believer doubts that a deeper bearing lay under that which is written? As the apostle asked in 1 Cor. 9, Is it for the oxen that God careth, or doth he say it altogether for our sakes? Surely for our sakes was it written. And so we may be assured is the direction here. The moral truth figured by these regulations was what He had chiefly at heart, the spirit, not the letter (save in executing the law on the lawless).

The line had to be drawn here too where the Jew might and where he might not freely partake. A fresh lesson is taken from the denizens of the waters. As Israel was not to eat of every sea or river fish, the believer is again instructed what he ought to avoid. Two marks are specified without which he was forbidden to eat. If they had not fins and scales, he must not make them his own. Both divine direction and divine protection are required in all things and at every step.

As the fins were the organs which directed and balanced the movements of the fish, we can readily discern what the possession or the lack, corresponding to these, means spiritually. The word applied to the way in the prayer of faith seems to answer to the provision for the fish in both the prescribed respects. For it is not enough to be born of God, nor yet more to be justified by faith. Beyond controversy to have a new nature from God and to be rescued from the burden of a sin-oppressed conscience are indispensable. We also need a living and constant power of direction that we may know and do His will, to move where He desires or refrain according to His bidding. Who or what is sufficient for these things? Only in subjection to His word can we find ourselves obedient, as the Lord Jesus was; and to this obedience we are sanctified by the Holy Spirit. "Wherewithal shall a young man cleanse his path? By taking heed according to thy word."

Hence the all-importance of prayerfully using scripture, as we may read in Luke 10: 39 - 11: 4, and Acts 6: 4. "Let my cry come near before thee, O Jehovah; give me understanding according to thy word." This is as necessary to glorify Him in our souls as in our service of His name. "Thy word is a lamp unto my feet, and a light unto my path." Zeal and energy otherwise expose to habitual danger. As men of God, we ought to trust neither our own hearts nor the direction of others. We ought to obey God rather than men. It is due to Him that we thus honour Him; and, looking to the Lord, we are entitled to count on the Holy Spirit to join His help to our weakness. Is He not a spirit of power, of love, and of sobriety? He will not fail to guide sons of God who distrust themselves and cry to our God and Father in the Lord's name. But it is through His word, and not our feeling and ideas. "I have refrained my feet from every evil path, that I might keep thy word."

And what is there to compare with God's word against the enemy? "By the word of Thy lips I have kept from the paths of the violent." It only is the sword of the Spirit; but here too we need all prayer and supplication in the Spirit, and watching "hereunto with all perseverance, in order to wield it with effect. "Through faith" are we guarded by the power of God unto salvation ready to be revealed in the last time. But faith ever supposes and relies on His word. Otherwise one is prone to self-deception. Satan is as strong as we are weak; yet the word is, "Whom resist, steadfast in faith." For the word assures us, that, so believing, we have the Lord to stand with us, to deliver from every evil work, and preserve for His heavenly kingdom. "Princes also did sit and talk together against me: thy servant doth meditate in thy precepts. Thy testimonies also are my delight and my counsellors."

To feed on anything which leaves Christ out, to do without His direction and preserving care, is and ought to be an abomination to our souls. So the finless and scaleless creatures that moved and were in the waters the Israelite was to shun; alive or dead, they must be had in abomination by him. If they were destitute of the normal guidance and protection, which that twofold provision represents, he was not only not to eat but to hold them as a horror. But all that had divine direction and protection, he could freely use and appropriate fearlessly. "I am thine, save me; for I have sought thy precepts. The wicked have awaited to destroy me: I attend unto thy testimonies. I have seen an end of all perfection: thy commandment is exceeding broad." "Many are my persecutors and mine oppressors: I have not declined from thy testimonies."

CHAPTER 16.

BIRDS UNCLEAN,

Lev. 11: 13-19.

The next division handled is of the birds proscribed, which left other kinds free to the use of Israel.

" 13 And these ye shall have in abomination among the birds; they shall not be eaten, they are an abomination: the eagle, and the osprey, and the sea eagle; 14 and the falcon, and the kite after its kind; 15 every raven after its kind; 16 and the ostrich, and the night hawk, and the seagull, and the hawk after its kind; 17 and the owl, and the gannet, and the ibis; 18 and the swan, and the pelican, and the vulture; 19 and the stork, the heron after its kind, and the hoopoe, and the bat"* (vers. 13-19). Of course the rendering in many cases is but approximate, some of the names occurring nowhere else. Nor is there any aim at scientific terminology, but a practical direction for Jehovah's people, with a moral application now for faith.

{*The bat brings up the rear as a flying creature frequenting the air, not the sea nor the earth, though neither feathered nor strictly a bird.}

Many birds of the heaven are characterised by qualities hateful to God for those He takes into relationship with Himself; others are unsuited to be the food of mankind. What can be more opposed to His character than fierce rapacity toward the living, and insatiable greed toward the dead? The utility of these last as scavengers, in the actual condition of a fallen world, may be of no small value for men who settle down in the earth as it is, denying a primeval paradise for our first parents, or striving to blot out the proofs of their exile through rebellion against God. If the Israelite was forbidden to make such birds his food, the Christian is to have no fellowship with ways morally analogous; but to avoid and reprove them. If some of these birds boldly seek their prey by day, others find their congenial pursuits in the darkness of the night. There are birds as remarkable for lack of family affection as others for loving care. But in man what is even this without the fear of God? Some are of towering pride, others of loathsome lust after the unclean; some are known as of plain exterior, others of attractive beauty; some have quiet habits and natural kindness; others are boisterous, tricky, or otherwise offensive. But all symbolise traits with which we should eschew all communion. Christ is to be our food.

"Have the same mind one for another, not minding high things but going along with the lowly. Be not wise in your own eyes, rendering to no one evil for evil, providing things honest before all men. If possible, as much as in you lieth, be at peace with all men, avenging not yourselves, beloved, but give place to wrath" (Rom. 12: 16-19),

"And such were some of you; but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6: 11).

"Let the stealer steal no more, but rather let him labour, working with his hands what is good, that he may have to distribute to him that hath need. Let no corrupt word proceed out of your mouth, but whatever is good for needful edification, that it may give grace to those that hear. And grieve not the Holy Spirit of God whereby ye were sealed unto redemption's day. Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you. Be ye therefore imitators of God as beloved children; and walk in love, even as Christ also loved us, and gave Himself up for us, an offering and sacrifice to God for a sweet-smelling savour. But fornication and all uncleanness or covetousness, let it not be even named among you, as it becometh saints; and filthiness and foolish talking or buffoonery which are not befitting, but rather thanksgiving .... Be not ye therefore fellow-partakers with them; for ye were once darkness, but are now light in the Lord: walk as children of light . . . and have no fellowship with the fruitless works of darkness, but rather also reprove them" (Eph. 4, 5).

But why cite more, when scripture so largely speaks similar language? Having Christ as our life, we are taught to feed on that heavenly bread, yea, to eat His flesh and drink His blood; for His flesh is true food, and His blood is true drink. He that eateth His flesh, and drinketh His blood, abideth in Christ, and Christ in him. As the living Father sent Christ, and He lived on account of (not merely "by") His Father, so, said He, he that eateth Me shall live on account of Me. Such is the communion that sustains the Christian. What is of the first man is mere offal, wholly unsuited and injurious to the new man.

Nor can there be a more defiling and destructive error among Christians than to substitute sacraments for Christ Himself and His precious sacrifice of Himself, not incarnate only but in death to God's glory and our redemption. Baptism and the Lord's Supper have their blessed place, one at the start, and the other not individual, but constant and in the fellowship of those that are His all through. But it is Christ Himself (and this He taught in John 5: 32-58) who gives and maintains the value of all else in its place, and preserves from the delusion of making an idol of any Christian institution. This indeed would be to feed on garbage to His dishonour.

CHAPTER 17.

WINGED REPTILES.

Lev. 11: 20-25.

Here we have a brief prohibition of winged creatures that crawl. It is so comprehensive that the only need is to specify the few exceptions of which the Israelite might eat: all the rest were regarded as abominable for them.

" 20 Every winged insect (or, crawling thing) that goeth on [all] four [shall be] an abomination unto you 21 Yet these shall ye eat of every winged insect that goeth on [all] four: those that have legs above their feet with which to leap upon the earth. 22 These shall ye eat of them: the arbeh (or, locust) after its kind, and the salam after its kind, and the chargol after its kind, and the chagab after its kind. 23 But every winged insect that hath four feet [shall be] an abomination unto you. 24 And by these ye shall make yourselves unclean: whoever toucheth their carcase shall be unclean until the even. 25 And whoever carrieth of their carcase shall wash his garments, and be unclean until the even" (vers. 20-25).

We may assuredly dismiss from ver. 22 "the beetle" of the A.V. and "the cricket" of the R.V. The coleoptera are not to be mixed up with the orthoptera saltatoria Nor is "locust" and "bald locust" a satisfactory specification, if there be good ground to believe that all the four here named are varieties of locust, which we do not know enough to distinguish with confidence. Hence, as in not a few cases through the O.T., it seems safer to retain the Hebrew terms. The first "arbeh" is the more ordinary appellative derived from its great numbers (compare Jer. 46: 23); the second, from its voracity, for it means "devourer"; the third, from its leaping, for it is equivalent to "hopper"; as the last seems called from its veiling the sun's light. But this is all we have for defining the species. It would seem that Joel 1: 4 does not refer to the palmer-worm (gnawer), the canker-worm (licker), and the caterpillar (consumer), but rather to the locust generally, and probably in the different stages of its growth, all of which were most destructive to vegetable life as a scourge from God.

But there is no doubt whatever that the locust is edible, whatever the Palestinians dreamt in their effort to substitute the fruit of the carob-tree. They have been and are esteemed a delicacy in the East. Drs. Kitto and Tristram pronounce them good when simply cooked, and not unlike our shrimps. So that the plain meaning of the text is vindicated beyond legitimate doubt. The believer needs no confirmative proof beyond Matt. 3: 4, Mark 1: 6. Rapacious as they were, their food was vegetable. They were not unclean; whereas the other members of the insect realm that flew and crawled on their feet were unfit for food, and an abomination for Israel.

The spiritual lesson couched under the permission to eat at any rate some species of the locust here specified is not so easy to say. It would not become the present writer to give his thought with any pretension where other servants of God preserve silence. But as communion is certainly taught by the figure of eating, here too it can mean nothing else. God then employed these creatures as a scourge, not only for His enemies as we see in Egypt but for the chastening of His people, ungrateful and rebellious as they too often were. May we not view the eating of these locusts as meaning that, while called to patient grace in our own walk across a world wholly and incurably opposed to God as it is, we may have fellowship with His inflictions from time to time, in reproof of audacious self-will and its hostility to the name of the Lord, to His word, and to His followers?

Never have Christians meddled with governing the world, save to His dishonour and their own shame. They are now called to suffer with Christ; by-and-by they shall reign with Him. Even He has not yet taken His great power for reigning. He sits upon His Father's throne, as the earth-rejected Christ, waiting the word from His Father to execute judgment and sit on His own throne (Rev. 3: 21). Hence we learn that, whatever God's providential dealings (and they are admirable), it is an error to talk of "the Lord reigning" as yet. He awaits the time, which, when it comes, will leave not a soul in doubt of its actuality and power. When He reigns in the Psalmist's sense, all creation will rejoice, instead of groaning as now. But He does chastise from time to time even now, and will still more manifestly when the Apocalyptic judgments follow the translation of the heavenly saints, as in Rev. 6 - 18. And assuredly the saints, cognisant of His scourges, join their Amen, and worship, though they take no direct part in inflicting any. But it is, or will be, A permitted and appropriate fellowship. Let every believer judge before Him, what the intended instruction is.

There is no obscurity however in what defiles (vers. 24, 25). To touch the carcase renders unclean till even; to bear aught of the carcase entailed the necessity of washing the clothes and of uncleanness till then. Death came through sin, and Jehovah would have it felt by His people. Heathen feeling sought to hide it under flowers; but Israel were taught its defiling effect. So are we exhorted to touch no unclean thing, as well as to come out and be separate to the Lord according to our new and near relation to Him. Christ gave Himself for us, that He might redeem us from all iniquity, and purify to Himself a people for His own possession, zealous of good works, not benevolent only but honourable in His eyes. Therefore, having promises of His love and blessing, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness in His fear.

CHAPTER 18.

DEFILEMENT OF TOUCH, AND THE CREEPING THINGS.

Lev. 11: 26-31.

Here the beginning of the prohibition is not a reflex of what we have already in vers. 3, 4, but regards their own cases according to ver. 24; see also vers. 27, 28.

"26 Every beast that hath cloven hoofs, but is not quite split open, nor cheweth the cud, shall be unclean to you; everyone that toucheth them shall be unclean. 27 And whatever goeth on its paws, among all beasts that go on all four, those are unclean to you: whoever toucheth their carcase shall be unclean until the even. 28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean to you" (vers. 26-28).

Death was the great defiler, death as the wages of sin, the greatest defiler of all. Yet it was not left to a general principle; in these verses the Israelite was expressly told that a touch of those carcases unfitted him for his usual communion of privilege under the law. No one that did but touch was exempt from the consequence; no contact could be passed over with impunity. "Bearing a carcase" might be to remove it out of the way, without any wish to use it for purpose of gain or any other selfish end. Even so the bearer must take the place of defilement, wash his clothes, and be himself unclean till even. The requirement was inflexible.

It is not for the Christian a matter of eating or drinking. "Handle not, nor taste, nor touch" are legal ordinances cited in Col. 2: 21 in order to the apostle's peremptory denial that we are subject to such injunctions. The Christian does not belong to a Jewish Messiah alive according to flesh; but the Jews were a people living in the world. We died with Christ from the elements of the world. They had their fitting place when Jehovah governed His earthly people tried under law. The result of the trial was their guilt and ruin, even so far as crucifying their own — Jehovah's — Messiah by the hands of lawless men. Carnal ordinances are thus shown to be no honour to God any more than real good to man. The people so distinguished were those most distinguished for their hatred of the Holy and the Righteous Servant, the Anointed of Jehovah. Yet His death of the cross is not only the extreme of man's wicked rejection, but the stoning basis, as His resurrection was the starting-point, of Christianity. And the initiatory institute, the baptism of water, is the symbol, not only of His death, but that we, Gentile or Jew, who confess Him also died with Christ. Hence restrictions of touch, taste, and the like are for us passed away. We by faith stand on the resurrection side of Christ's grave; yet none the less but the more are we exhorted to cleanse ourselves, as God's children here below, from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7: 1).

" 29 And these shall be unclean to you among the creeping [or, swarming] things that creep on the earth: the mole, and the mouse, and the tortoise after its kind; 30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon. 31 These shall be unclean to you among all that creep: whoever toucheth them when they are dead, shall be unclean until the even" (vers. 29-31).

In this regulation creeping things without wings are forbidden. The creatures that burrow were unclean for the people of old separated to God, as were those that devoured and destroyed in the field. So were such as flitted in the sun, silent or crying, that hid in the sand, or that dived into congenial rubbish. Some too might enjoy the grass or the shrub or the tree, and not without lively activity after its insect prey, and with beauty of colour too. They might not all grovel on the earth. But they were to be alike unclean. Whoever touched them when dead should be unclean till even.

Thus had Israel to learn how universally the creature was defiled through man's sin; for this he was taught of God as no other nation knew, nor even the most thoughtful of philosophers ever guessed. Yet till it be known, all is darkness before us, and man walks in a living lie amidst the defilements of death. Israel alone were made to feel it in an external way by ordinances which made the burden press, save on such hardened men as turned the legal yoke into a claim of self-righteousness and glorying over others.

We as Christians are sanctified in a more excellent way, as having not the mere restraint of laws which negatives the unclean and unwholesome. We have the truth fully revealed in all its positive objectiveness and the immense penetration of its principles, which apply to every detail of life and relationship. Hence did our Lord ask of the Father, "Sanctify them by (or, in) the truth: Thy word is truth"; but He also added, "And for their sakes I sanctify myself that they also may be sanctified by (or, in) truth." Christ not only brought them down the truth in His own person and teaching here, but now He crowned it by setting Himself apart in heaven that they might enter it still more deeply and in the heavenly form and character which His ascension imparts. For as is the Heavenly One, such also are the heavenly ones, albeit still on earth, and not yet of course bearing the image of the Heavenly One.

CHAPTER 19.

DEFILEMENT THROUGH DEAD CREATURES.

Lev. 11: 32-40.

In the verses that follow the Israelite was instructed, as to another class of pollution, through the touch of these creatures when dead. This must have caused the yoke of the law to press heavily on their neck; for they were not moral delinquencies but ceremonial only, and at the same time of inevitable and most frequent occurrence. It was the law of Jehovah, under which they lived, and which claimed their implicit obedience. Nothing could righteously deliver from it, save His death Who honoured it to the uttermost. For He not only died for us when we were mere and lost sinners, but we died with Him, and thereby, had we been Hebrews of Hebrews, we were made dead to the law by the body of the Christ. Henceforward we belong to Him in another condition, even to Him Who was raised up from out of dead persons, in order that we might bear fruit to God.

" 32 And on whatever any of them when they are dead falleth, it shall be unclean; all vessels of wood, or garment, or skin, or sack, every vessel wherewith work is done. it shall be put into water, and be unclean until the even; then shall it be clean. 33 And every earthen vessel, whereinto [any] of them falleth, whatever is in it shall be unclean; and ye shall break it. 34 All food that is eaten on which [such] water hath come shall be unclean, and all drink that is drunk shall be unclean in every [such] vessel. 35 And every thing whereon [aught] of their carcase falleth shall be unclean; oven or range shall be broken down: they are unclean and shall be unclean to you. 36 Nevertheless a spring or a well, a collection of water, shall be clean. But he that toucheth their carcase shall be unclean. 37 And if [aught] of their carcase fall on any sowing-seed that is to be sown, it is clean; 38 but if water be put on the seed, and [aught] of their carcase fall thereon, it is unclean to you. 39 And if any beast die that is to you for food, he that toucheth the carcase thereof shall be unclean until the even; 40 and he that eateth of its carcase shall wash his clothes, and be unclean until the even; he also that carrieth its carcase shall wash his clothes, and be unclean until the even" (vers. 32-40).

Here we read the application of all three rules, Handle not, nor taste, nor touch. Indeed the first of these prohibitions goes yet farther, for if any of them when dead were to fall on another thing, it became unclean: vessels of wood, raiment, or sack, every vessel for work had to be put into water, and be unclean till evening. Even involuntary contact with these dead things defiled; so that the vessels described in ver. 32 must be put in water for cleansing, and those in ver. 33 must be quite broken. Not Rabbis, but the apostle Peter tells us the truth: it was a yoke which neither they nor their fathers were able to bear. Every form of service, and the means of living, contract pollution in a scene where death reigns.

Two exceptions are specified in vers. 36, 37. First, a fountain or well, a quantity of water resisted pollution from this source; but that which touched the carcase was unclean. Next, seed for sowing was not thereby defiled, if aught dead fell on it. The cleansing by the word, and the life that quickens, were superior to death, the figure of what is special to Christ and His own. But if the seed were for other use, it was rendered unclean.

Further, not merely the forbidden creatures, minute as many are, but even such as might be eaten were defiling if they "died." This appears, not if killed duly but dying: he that touched its carcase, he that eat of it, and he that bore it off, were severally unclean till even (vers. 39, 40).

Our purity has its source in Christ, Who is not only life to us by faith, but washes us by the word, and purifies us by the hope of His coming. And the Holy Spirit glorifies Christ by showing us Him and His things to preserve us from evil and promote our growth till we shall be like Him when He is manifested. Only then shall we be conformed to His image, however we abiding in Him ought now to walk as He walked. His commandments are not grievous. We live of His life, and would walk in dependence, obedience, and confidence of His love. Yet how peremptorily the Spirit warns against participation in lawlessness, in fellowship with darkness, in concord with Belial, in sharing with an unbeliever. Babylon is the caricature of the bride, the Lamb's wife, and is the great centre and seat of corruption, mingling things holy and profane. The bride is espoused to one man, in faith, love, and heavenly separateness, longing to be presented a chaste virgin to Christ.

But it would be a self-deception to assume or suppose that those who take the [right place of separateness to the Lord's name are not exposed to this danger. None in fact are more tempted by the enemy whose great aim is, through such as profess the truth, to tarnish the excellent Name. Satan is ever on the watch to entangle and undermine, to corrupt and to destroy; and the fond fancy that Christians, and in particular Christians gathered to His name, cannot be drawn into such an evil, is a delusion which paves the way for any and every failure.

CHAPTER 20.

THE CREEPING NOT TO BE EATEN.

Lev. 11: 41-47.

Here the things that crept on the earth are forbidden to be eaten. It is a lower grade than in ver. 2, and ver. 9; for these flew or hopped. Those which now come before us crawled and went on their belly. Nor is it touch we read of here, but eating.

" 41 And every creeping thing which creepeth, (or, crawleth) on the earth shall be an abomination; it shall not be eaten. 42 Whatever goeth on the belly, and whatever goeth on all four, and all that have a great many feet, of every manner of creeping thing which creepeth on the earth, these ye shall not eat; for they are an abomination. 43 Ye shall not make yourselves abominable through any creeping thing which creepeth, nor shall ye make yourselves (souls) unclean with them, that ye should be defiled thereby. 44 For I am Jehovah your God; and ye shall sanctify yourselves, and ye shall be holy, for I am holy; and ye shall not make yourselves unclean through any manner of creeping thing which creepeth on the earth. 45 For I am Jehovah who brought you up out of the land of Egypt to be your God; ye shall therefore be holy, for I am holy" (vers. 41-45).

We turn from the touch of death to the eating of crawling things, which is pronounced an abomination and utterly forbidden. Man depraved by sin is easily led to feed on the loathsome. Jehovah takes note of the meanest creatures, such things as crawl on the earth, to prohibit them as food for His people. Creatures that go on the belly, or on all four, or with numerous feet, have their place and function in the realm of nature; but they are denounced for Israel's use: even all crawling things that crawl on the earth, these ye shall not eat, for they are an abomination. "Ye shall not make yourselves abominable with any crawling thing that crawleth, nor shall ye make yourselves unclean with them, that ye should be defiled thereby." Nature has no power against the fall or its effects; nor has the law power save to prohibit, and if violated to condemn. Such was Jehovah's attitude as thus putting Israel to the proof by the law. "For I am Jehovah your God: sanctify yourselves therefore, and be ye holy, for I am holy: neither shall ye defile yourselves with any manner of crawling thing that crawleth on the earth. For I am Jehovah that brought you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy." But law gave power no more than life, which are alone given in Christ received by faith. Therefore all was unavailing for unbelieving Israel, themselves the most unclean of all.

Immense and fundamental is the change brought about by Him Who came in love and went down for the guilty and lost to the dust of death, yea under divine judgment beyond all man can see or realise. And this was significantly brought before the vision of the apostle of the circumcision, and with express bearing on the uncircumcised Gentile. Hence he was given to behold heaven opened, and a certain vessel descending, as a great sheet, by four corners let down on the earth, in which were all the quadrupeds and creeping things of the earth, and birds of heaven. And there came a voice to him, Rise, Peter, kill and eat. But Peter said, By no means, Lord; for I never ate anything common or unclean. And there was a voice again the second time to him, What things God cleansed, do not thou call (or, make) common. And this took place thrice, and the vessel was taken up into heaven. The fullest witness was given.

Thus grace accomplished what was impossible for the law; and this, because God condemned sin in the flesh, and sacrificially for sin, in His own Son. There is too sanctification for the foulest in the cleansing power of the blood of Jesus; and He proclaims it to every creature that whosoever believes may be saved. For as law was just an earthly dealing at Sinai (but the Saviour was from heaven), so the issue is heavenly. Thus God in Christ has wrought for His own glory, where man proved a total failure, as He knew from the first it must be so.

Hence while sanctification is an immutable truth of God since sin entered the world, it has now a divine character by grace, instead of being a moral requirement and ineffective under law. So we see in 1 Peter 1: 2 sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus, which is the principle of vital work from the start; and the practical exhortation follows in vers. 15-21 to holiness in all manner of conduct grounded on redemption. For it is no longer external or fleshly but a living reality, which takes account of man as he is, guilty and sinful, and can reach equally to the most distant and dark; for God acts in sovereign grace through our Lord Jesus and by His quickening Spirit.

CHAPTER 21.

BIRTH UNCLEANNESS.

Lev. 12: 1-8.

Jehovah here gives a moral lesson of the deepest moment. Man since the fall is radically unclean. None slower to learn, or readier to forget, than Israel, yet neither son nor daughter was born without the continual memento. The mother who in this case was immediately concerned had to feel its consequence, and was even reminded of woman's part, when sin first entered, by the added sentence awarded if the babe were a female.

Sin is not at all limited to crime, or to glaring evil. What a mischievously and unequivocally false version is that given in the A.V. of 1 John 3: 4, where we read that "sin is the transgression of the law!" Millions have thence derived their notion of sin, and have thereby been misled into the great error, on the one hand, of ignoring a vast deal of real sin, and on the other of arguing that all men must be under the law, inasmuch as it is certain that all sinned. But any such reasoning proceeds on a false principle. For the true meaning of the apostle's statement is, that "sin is lawlessness," the far wider and subtler evil of doing one's own will without the check of divinely imposed authority. In the R.V. it is properly rendered, "sin is lawlessness," which is absolutely true, and applies to all mankind whether they did or did not know the law.

All transgression of the law is sin, but all sin is far from being transgression of the law. Hence the Jews are called "transgressors," for they distinctively were under law; whereas scripture speaks of the Gentiles as "sinners," not as "transgressors," which they must hays been if all men were alike under law. But this is expressively disproved by Rom. 2: 12, where Gentiles are distinguished from Jews on that very ground: "for as many as have sinned without law shall perish without lay; and as many as have sinned under law shall be judged by law .... in a day when God shall judge the secrets of men, according to my gospel, through Jesus Christ." If Gentiles had not law, they had conscience, which made them feel guilty in dereliction of a natural duty, as is shown in the same context.

Here it is rather uncleanness before God as the universal effect of the dark inheritance of sin. One could not speak of sinning in babes male or female, but there was uncleanness in all. And Jehovah took care that from Himself Israel should know of it as to their own offspring. Here it is not about the nations He speaks but of the chosen people, that no flesh should boast.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to the children of Israel, saying, If a woman conceive seed, and bear a male, then (and) she shall be unclean seven days; as in the days of the separation of her infirmity she shall be unclean. 3 And on the eighth day shall the flesh of his foreskin be circumcised. 4 And she shall continue thirty-three days in the blood of her cleansing; no holy thing shall she touch, nor come into the sanctuary until the days of her cleansing are fulfilled. 5 And if she bear a female, then she shall be unclean two weeks, as in her separation; and she shall continue sixty-six days in the blood of her cleansing. 6 And when the days of her cleansing are fulfilled for a son or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon or a turtledove for a sin offering, to the entrance of the tent of meeting to the priest. 7 And he shall offer it before Jehovah and make atonement for her; and she shall be clean from the fountain of her blood. This [is the] law for her that beareth male or female. 8 And if her hand cannot find enough for a sheep, she shall bring two turtledoves or two young pigeons, one for a burnt offering, and the other for a sin offering; and the priest shall make atonement for her; and she shall be clean" (vers. 1-8).

Thus was the uncleanness of man turned to divine account and mercy withal. The evil was owned before Jehovah. On the eighth day was the male child separated to Him by the sign of death to the flesh. Such was the covenant token, even before the law, though maintained by it, till a better circumcision not made by hands. But the mother continued for thirty three beyond the seven days, apart from holy things or place, and then, brought her Burnt-offering and her Sin-offering, which the priest offered in atonement, and she became clean. In case of a female child, the time of abiding unclean was doubled. The apostle even would not have us forget that Adam was first formed, then Eve; and Adam was not deceived, but the woman having been deceived was in transgression. Grace reigns through righteousness unto life eternal through Jesus Christ our Lord. A better sacrifice, a fuller holiness, and a higher life should then be given in sovereign grace, and this to all, Greek or Jew, who believe; for all were then proved alike lost sinners, now alike saved by faith in Jesus.

What a contrast is this chapter with the Rabbinic corruption of the law by tradition of man! What contempt of women and children, to say nothing of slaves! "Gather the people together" (says Deut. 31: 12), "men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear Jehovah your God, and observe to do all the words of this law." This the oral law abjures. "A woman's wisdom," says R. Eliezer in the Talmud (Joma, fol. 66, col. 2), is only for the distaff;" and what is worse. he cites Ex. 35: 25 for his unbelieving folly and presumption. Had he forgotten so many that were highly favoured, and even vehicles of the Holy Spirit's power? A woman specially suffered in moral government. Jehovah here proves His gracious consideration in an ordinance expressly marking His concern that they should be purified from that which recalled sin and entailed uncleanness. Sacrifice alone could effect this; yet not a Sin-offering only but the Burnt-offoring in full acceptance.

Such was the tender care of God, that poverty was comforted in His receiving a pigeon or a, turtledove for a Burnt-offering, whereas the richest could not boast of more than a pigeon or a turtledove for a Sin-offering. What was imperative for the atoning clearance of the evil was the same. Rich and poor stood on the same level. For the joy of acceptance the pigeon of the poor was as valid as the rich woman's sheep. What a rebuke to every form of respecting persons! What grace that the Lord of glory was born of a virgin mother, whose poverty was shown in the offering proper to it! What a chasm separates the "Daily Prayers" of the Jew from the scriptures! "Blessed art thou, O Lord our God, King of the universe, who hast not made me a heathen." "Blessed etc. who hast not made me a slave." "Blessed etc. who hast not made me a woman." The inspired wisest of men says, "A foolish man despiseth his mother" (Prov. 15: 20); indeed the Ten words commanded from the first, "Honour thy father and thy mother" (Ex. 20: 12).

With such shameless contempt for women, slaves, and Gentiles, none can wonder that the sons of Israel claim for themselves exorbitant honour. Thus in the Pentecostal Prayer of their Liturgy, they are taught to believe, that at Sinai were set all the generations of the people (i.e. their souls) with those who stood before the mountain, and to say, "there was no blemish in them, for they were entirely perfect." The Talmud seeks to explain this egregious fable in the words, "why were the Gentiles defiled? Because they did not stand upon mount Sinai, for in the hour that the serpent came to Eve, he communicated a defilement which was taken away from Israel when they stood on mount Sinai; but the defilement of the Gentiles was not removed, as they did not stand on mount Sinai."

The oral law, as we are assured, was bold and bad in our Lord's day, when He denounced it as making void the word of God; but it did not fail, as with Gnostics and others heterodox in Christendom, to increase to greater ungodliness. Yea, the very generation, that stood and heard the Ten words, set up the calf of gold and worshipped it directly after, before the tables of stone were brought down by Moses; and he, instead of regarding them as "healed from every blemish," told them in his closing words (Deut. 31).) "I know thy rebellion and thy stiff neck. Lo I while I am yet alive with you this day, ye have been rebellious against Jehovah, and how much more after my death? . . . For I know that after my death ye will utterly corrupt yourselves, and will turn away from the way which I have commanded you" (vers. 27-29).

It is in vain that the Rabbis invent such fictions and teach the Jews to believe in themselves, instead of in the Saviour and redemption through His blood. Only faith supposes and produces repentance This the natural heart abhors. From nothing does man shrink more than truly acknowledging his own badness; but God leads him to it, and Jesus gives to the labouring and burdened soul rest. But to deny uncleanness even in a babe or its mother, to deny its universality, is Satan's lie, and as opposed to the Law and the Prophets as it is to Christianity. Grace demanded a sacrifice here, as it gave one infinitely better in Christ; but even a babe is unclean in itself through the fault of the first parents.

And is it not of all moment for souls apt to follow the Jews to profit by their fatal error, that standing on Mount Sinai could remove defilement from Israel or any others? For the evident truth set out at Sinai was, that no sinner could stand there before God. There He was making known to Israel that they should not go up into the mount, or touch the border of it: "whosoever toucheth the mount be surely put to death." No wonder that the whole people that was in the camp trembled; for mount Sinai altogether smoked, because Jehovah descended on it in fire; and its smoke rose up as the smoke of a furnace; and the whole mountain shook greatly. And when the people saw the thunderings and the flames, and the sound of the trumpet increasing and become exceeding loud, who can wonder that they trembled, and stood afar off, and said to Moses, Speak thou with us, and we will hear; but let not God speak with us lest we die?

Alas! these later Rabbis are more insensible and senseless than the people who durst not touch mount Sinai, instead of standing in the conscious and comfortable knowledge that their defilement was taken away. Not so, vain men, and blind leaders of the blind, You misread your own law: else ye would more than ever tremble at the recollection of Sinai. For the law works out wrath, not the removal of defilement save provisionally and for the flesh, leaving the conscience uncleansed. It was on another mount, even Calvary, that the true and only efficacious work was wrought by the Messiah on the cross for finishing transgression, and making an end of sins, and purging away iniquity, and bringing in everlasting righteousness. But Him your fathers seeing saw not, darker and more guilty than Gentiles there, who before that asked, Are we also blind? And Jesus said to them, If ye were blind, ye would not have sin; but now ye say, We see, your sin remains.

CHAPTER 22.

LEPROSY.

Lev. 13: 1-8.

What a voice to all is the next appalling type of sin, as a living death, and an uncleanness which God alone could meet! For there was no healing naturally. It was for the priest to pronounce on; but not a word about a cure: if healed by preternatural means, offerings were prescribed for cleansing, and this in a wonderfully precise and careful way. It is the standing type of sin in the law; to which the Gospels add palsy, as destroying all strength., the great moralist among the Synoptics, brings the two together in Luke 5: 12-26, as was his manner, guided by the inspiring Spirit. Here it is set out in a fuller form than any other subject singly in the book; and no wonder: sin in the first man is all pervading, and has dismal consequences in his surroundings and his home.

" 1 And Jehovah spoke to Moses and to Aaron, saying, 2 When a man shall have in the skin of his flesh a swelling, or a scab, or a bright spot, and it becometh in the skin of his flesh a stroke of leprosy, then he shall be brought to Aaron the priest, or to one of his sons the priests. 3 And when the priest looketh on the stroke in the skin of his flesh, and the hair in the stroke is turned white, and the stroke looketh deeper than the skin of his flesh, it [is] the stroke of leprosy; and the priest shall look on him and pronounce him unclean. 4 But if the bright spot [be] white in the skin of his flesh, and look not deeper than the skin, and the hair be not turned white, the priest shall shut up [him that hath] the stroke seven days. 5 And the priest shall look on him the seventh day; and, behold, in his sight the stroke remaineth as it was, the stroke hath not spread in the skin, then the priest shall shut him up seven days a second time. 6 And the priest shall look on him again the seventh day, and, behold, the stroke [is] become pale, the stroke hath not spread in the skin, then the priest shall pronounce him clean; it [is] a scab; and he shall wash his garments, and be clean. 7 But if the scab have spread much in the skin, after he hath been seen by the priest for his cleansing, he shall be seen again by the priest; 8 and the priest shall look and, behold, the scab hath spread in the skin; then the priest shall pronounce him unclean: it [is] leprosy" (vers. 1-8).

Even in the type it was a holy rather than a medical question. Leprosy was not a malady so much as a stroke or plague; and the priest looked on the suspect with minute direction from Jehovah. It was not the diagnosis of a physician. As the consequence was most serious to an Israelite, the most scrupulous care was due in the priest. Uncleanness from birth was a fact patent, and there Jehovah spoke to Moses for what concerned every mother and child. For leprosy He spoke to Moses and to Aaron. The leper represents, not a Christian but man in the flesh, Israel under the first covenant. Sin works and manifests itself; but haste to pronounce on evil when manifest or at work, is as far from God as indifference to it; both the reverse of grace. The priest, or spiritual man conversant with the presence of God, judges according to the written word.

There might appear in the skin of the flesh a swelling, or a scab, or a bright spot. The issues of leprosy differed in look like the motions of sin; but any of them indicates what is hateful to God; and the man must be scrutinised by Aaron or one of his sons. For us it is the mind of Christ, and as the judgment is of those within divine privilege, it involves the responsibility of pleasing God. We are not in the flesh like Israel, but the flesh is in us; and therefore we must mortify our members which are on the earth. All scripture is profitable to us, even if it be not about us.

The priest then was to look on the suspected plague or stroke in the skin of the man's flesh; and if the hair in the stroke were turned white, and the appearances of the stroke were not superficial but deeper than the skin of his flesh, leprosy was too surely indicated. Jehovah requires, not report, but personal inspection on the priest's part; and if there be proof of a present energy of evil at work, and yet more of no mere passing outbreak, but of persistent and deliberate and deeply penetrating evil, doubt is precluded, and the man must be pronounced unclean. There might be "the bright spot," but no deep purpose underneath, and no active evil in result. In this case the priest shut up the case seven days, though he could not dismiss it as clear, for there was an appearance of evil plainly enough; but as there was no more, he waits patiently. On the seventh he looks again, and if there be no spreading in the skin but the stroke be at a stay, he shuts the man up seven days more. Then he looks, and if the stroke be pale and dim, and no spread of it in the skin, the man is pronounced clean. It is but a scab; and he is to wash his clothes, and be clean. But if the scab spread, after he had shown himself to the priest for cleansing, he shall show himself to the priest again, and the priest sees the spreading, the truth must be spoken, for the evil is at work; and the priest shall pronounce him unclean. It is leprosy. It must not be hid. "Thy will be done."

We are thus taught, as having access to God, to judge according to the light of His sanctuary; but in that judgment due patience is enjoined, in care for man that there be no exaggeration, and in reverence for God that His rights be maintained faithfully.

CHAPTER 23.

LEPROSY TRIED, AND ALL OUT.

Lev. 13: 9-17.

Here we have on the one hand cases where the priest has only to see and pronounce unclean: so distinct are the symptoms. On the other hand others are presented of the saddest appearance when the priest on looking has to pronounce the person clean. How important to have sure instruction from above! To judge by appearance, and not by the word, is sure to be unjust and unwise. We have to walk by faith, and this can only be by God's word and Spirit.

" 9 When a sore of leprosy is in a man, he shall be brought to the priest; 10 and the priest shall look on [him], and, behold, [there is] a white rising in the skin, and it hath turned the hair white, and a trace of raw flesh [is] in the rising: 11 it [is] an old leprosy in the skin of his flesh; and the priest shall pronounce him unclean; he shall not shut him up; for he [is] unclean. 12 And if the leprosy break out much in the skin, and the leprosy cover all the skin of [him that hath] the sore, from his head even to his feet, wherever the eyes of the priest look, 13 and the priest looketh, and, behold, the leprosy covereth all his flesh, he shall pronounce glean [him that hath] the sore: it is all turned white; he [is] clean. 14 But on the day when raw flesh appeareth in him, he shall be unclean. 15 And the priest shall look on the raw flesh, and shall pronounce him unclean; the raw flesh [is] unclean; it [is] leprosy. 16 But if the raw flesh change again and be turned white, he shall come to the priest, 17 and the priest shall look on him, and, behold, the sore is turned white, then the priest shall pronounce Glean [him that hath] the sore; he [is] clean" (vers 9-17).

In the first instance the combined proofs of leprosy rendered the priest's sentence indubitable. There was a white tumour in the skin, the hair was turned white, and a trace of raw or living flesh was in the tumour. All pointed to the fatal evil in the man, and an actual activity of evil. Waiting is needless in such circumstances. It is too plainly au inveterate and energetic plague in the man. To shut him up would mislead: he is unclean, and the priest pronounces so. To wait, when evil is manifest, is trifling with God and man.

Immediately follows what to most would seem utterly hopeless; yet Jehovah prescribes quite a different judgment. Here the leprosy has broken out much in the skin, and covered it all from the man's head to his foot, so that before the priest's eye the leprosy has overspread all his outside, and all is turned white. Yet, strange to say, the priest on looking at a sight so deplorable was directed to pronounce him clean, as indeed he was. Where sin abounded, grace over-exceeded. It is the denial of sin, and the assertion of one's own righteousness, which cut off hope. Where there is no hiding, but the sin is out and the sins laid bare all over, God delights in saving. So it was that the cross displayed all the iniquity of man, and God's love to the uttermost. See in the crucified robber a living application of this great principle: "We indeed justly" adjudged to a death of torture; yet the man who concealed nothing of his sins going that day to be in Paradise with the Saviour Son of God.

Quite different is it when "raw flesh" appears in the man (ver. 14). For the evil is active then, and indicates a deep-seated source. Sin is still reigning within, a surer sign of ruin than any thing on the surface. "He shall be unclean," says the word; and the priest when he sees the living flesh can but pronounce him unclean; for so it is, leprosy beyond mistake.

But after that we hear in ver. 16 of the raw flesh changing again, and turned white. This is encouraging enough for the man to "come" to the priest; who sees him, and that the sore is really turned white, whereon he pronounces him clean. The sore instead of working with energy within is turned white without; and he himself comes in the consciousness that he is clean, that it may be certified according to God's will. Divine healing produces liberty of spirit.

Do not err: neither fornicators, nor idolaters, nor adulterers, nor pathics, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. And these things were some of you; but ye got washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus and by the Spirit of our God (1 Cor. 6: 9-11). How real and great is the depravity of man left to himself and Satan! How real and still greater is the delivering grace of God in the name of the Lord Jesus and by His own Spirit! In Jesus He has revealed Himself to us; and, as we were the slaves of lust and passion under the power of Satan, He by Jesus wrought a work to rescue all who believe with a sure title, and made it good in our souls by His Spirit. For where the Spirit of the Lord is, there is liberty, as well as power, love, and a sound mind.

CHAPTER 24.

OCCASIONS OF LEPROSY.

Lev. 13: 18-28.

But we have next to consider how leprosy might disclose itself, and the care which should be taken not to confound other symptoms with that loathsome sore. Zeal for God is not to extinguish tenderness toward man: Jehovah Himself maintains and requires both.

"18 And when the flesh hath in the skin thereof a boil, and it is healed, 19 end in the place of the boil is a white rising, or a white reddish bright spot, it shall be shown to the priest; 20 and the priest shall look, and behold, it looketh deeper than the skin, and the hair thereof is turned white; then the priest shall pronounce him unclean; it [is] the sore of leprosy broken out in the boil. 21 But if the priest look on it, and, behold, no white hairs [are] therein, and it [is] not deeper than the skin, and [is] pale, the priest shall shut him up seven days; 22 end if it spread much in the skin, then the priest shall pronounce him unclean: it [is] a sore. 23 But if the bright spot have staid in its place and have not spread, it [is] the scar of the boil; and the priest shall pronounce him clean."

" 24 Or when the flesh hath in the skin thereof a burning inflammation and the place of the inflammation becometh a bright spot white-reddish or white, 25 then the priest shall look on it, and, behold, the hair is turned white in the bright spot, and it looketh deeper than the skin, it [is] a leprosy that is broken out in the inflammation; and the priest shall pronounce him unclean: it [is] the sore of leprosy. 26 But if the priest look on it, and, behold, no white hair [is] in the bright spot, and it [is] no deeper than the skin, but [is] pale, the priest shall shut him up seven days. 27 And the priest shall look on him the seventh day, [and] if it have spread much in the skin, the priest shall pronounce him unclean: it [is] the sore of leprosy. 28 But if the bright spot stay in its place, not spread in the skin, and [is] pale, it is the rising of the inflammation; and the priest shall pronounce him clean; for it [is] the scar of the inflammation" (vers. 18-28).

An ebullition of temper or other extreme excitement, when passed, may leave effects in evil ways and words, and not a few might be disposed to judge severely. But here the standard is the sanctuary of Jehovah, and the judge is he who is familiar with His presence. In the case first named the boil is healed; but in its place there may be a white rising, or a bright spot white-reddish. This is too serious to pass over. It must be submitted to the priest. The boil was not to prove, but it may give occasion for, leprosy, hitherto latent, to betray itself. And there is enough ground to call for the inspection of the priest: for indifference is according to God as intolerable as the meddling of what has no divine sanction.

Merely human considerations are out of the question; even to be an Israelite cannot bar the due intervention, but rather the contrary. The word and will of Jehovah must rule in His appointed way. And the priest must submit to the divine directions as carefully as the Israelite. Does the mischief look deeper seated than the skin? Is the hair turned white? If so, the energy of evil lies therein and works; and the priest shall pronounce the man unclean. It is the sore of leprosy broken out in the boil. On the other hand, if the inspection of the priest finds no white hairs, and nothing but a superficial appearance, there is no off-hand clearance, but a remand for seven days, when the suspected person is again examined. Then if there be much of a spread in the skin, the sore is plain, and the priest must not hesitate to say so; but if there be no spread and the bright spot remain simply as before, it is only the scar of the boil, and the priest shall declare him clean.

The next case is not that of an ulcer, said to be healed. There is a burning inflammation, and the raw flesh that burns has a bright spot, white-reddish or white, for symptoms may differ a little. Here again the inflammation is no more leprosy than the boil or ulcer; the suspicion of worse is in the bright spot. Here too the priest must look on according to the command of Jehovah. Is there an active energy at work turning the hair white? Does it seem deeper than the skin? These indications tell the fatal tale. If so, it is a leprosy that is broken out in the inflammation. The priest cannot rightly shirk from his painful but bounden duty. Magnanimity in such a case is wholly misplaced, and a yielding to the devil. It is the sore of leprosy, and the man must be pronounced unclean. But if when the priest looks, and there is no sign of activity or of an evil seat underneath the surface, but rather of a fading away, the priest is entitled to wait and hope that it is but a passing evil and not a persistent habit. After the seventh day that the suspect is shut up, he looks again, and if it has spread much in the skin, it is too clearly the sore, and the man is unclean. Whereas, if there was no such spread, but the bright spot remains in its place, the priest is called to pronounce him clean.

Compare with these cases the brother sinning "against thee" in Matt. 18: 15-17. It may be a fault unknown to any other soul; and grace goes and seeks the erring man's good. But he refuses, not only the one, but one or two more, and at last to hear the assembly. Slight as the occasion may have been, the issue is to prove self reigning, sin unjudged and increasing, and the man disqualified for all fellowship of saints. "Let him be to thee as the Gentile and the tax-gatherer." It is quite a different occasion from that of which we read in 1 Cor. 5: where the wickedness was plain and known, and not a sin against another, unsuspected by others.

CHAPTER 25.

LEPROSY OF THE HEAD OR THE BEARD,

Lev. 13: 29-44.

Another case appears, evil indications on the head or on the beard. This at once arrests attention. For the comely was thus turned into its opposite, and deadly evil darkened what should manifest beauty of its kind.

" 29 And if a man or a woman hath a sore on the head or on the beard, 30 and the priest look on the sore, and, behold, it looketh deeper than the skin, and yellow thin hair [is] in it, then the priest shall pronounce him unclean; it [is] a scall, leprosy of the head or of the beard. 31 And if the priest look on the sore of the scall, Sand, behold, it looketh not deeper than the skin, and no black hair [is] in it, the priest shall shut up [him that hath] the sore of the scall seven days. 32 And when the priest looketh on the sore on the seventh day, and, behold, the scall hath not spread, and no yellow hair is in it, and the scall doth not look deeper than the skin, 33 he shall shave himself, but the scall shall he not shave; and the priest shall shut up [him that hath] the scall seven days a second time. 34 And the priest shall look on the scall on the seventh day, and, behold, the scall hath not spread in the skin, nor looketh deeper than the skin, then the priest shall pronounce him clean; and he shall wash his garments and be clean. 35 But if the scall hath spread much in the skin after his cleansing, 36 and the priest shall look on him, and, behold, the scall hath spread in the skin, the priest shall not seek for yellow hair: he [is] unclean. 37 But if in his eyes the scall be at a stay, and black hair hath grown up therein, the scall is healed, he [is] clean; and the priest shall pronounce him clean."

" 38 And if a man or a woman, hath in the skin of their flesh bright spots, white bright spots, 39 and the priest look, and, behold, in the skin of their flesh [are] pale white spots, it [is] an eruption that hath broken out in the skin; he [is] clean. 40 And if a man's hair have fallen off his head, he [is] bald; he [is] clean. 41 And if his hair be fallen off from the front part of his head toward his face, he [is] forehead bald; he [is] clean. 42 And if there be in the bald head or bald forehead a white-reddish sore, it [is] a leprosy that has broken out in his bald head or his bald forehead. 43 And the priest shall look on it, and, behold, the rising of the sore [is] white-reddish in his bald head or in his bald forehead, as the appearance of leprosy in the skin of the flesh, 44 he is a leprous man, he [is] unclean: the priest shall pronounce him utterly unclean; his sore [is] in his head" (vers. 29-44).

The suspected evil here infected what in part characterised a woman, as it wholly did a man. The priest must see to it and discern. Was it in appearance deeper than the skin? Still more, was there in it yellow hair? If so, there was an energy of mischief at work, contrary to the constitution in its normal state. As the presence of black hair was an indication of health, yellow thin hair showed the fell disease in an active form, and the priest had only to pronounce unclean. It was not only a scall but leprosy of the head or of the beard. If however the priest on looking saw the sore to be on the surface, though no black hair was in it, there was hope. But he was to be shut up for a full term of waiting; and if on the seventh day under the priest's inspection, there was no spreading and no yellow hair, and the scall was only skin deep, he must shave himself (not the scall), and again be similarly shut up. If after the fresh time of seclusion, the priest on looking found neither spreading of the sore nor deepening, the person was entitled to be pronounced clean, as he was called thereon to wash his clothes and be clean.

Every thing, it is plain, marks the holiness Jehovah demanded in His people; and this, not under a man's estimate of his own state, nor yet on the perfunctory opinion of a fellow Israelite. What was offensive in His eyes and unfitted for any part in His congregation must be subjected to him who was used to His sanctuary and bound to judge by His word according to that standard; for there Jehovah dwelt. The same principle applies still, and more fully since Christ came and accomplished redemption. He too is the ever accessible and vigilant priest who cannot fail to discern and act to God's glory.

But there is also provision against a morbid judgment and despair, which Satan knows how to work for injury and ruin, as well as the more common danger of too light and self-sparing a scrutiny. A man or a. woman might have in the skin of their flesh "bright spots, white bright spots." Here again priestly discernment is prescribed; and if they were of a pale or dull hue, it wee not leprosy, but a different eruption that had broken out in the akin. The person was clean. Grace is as opposed to severity as to laxness. It is holy, but neither hard nor careless or compromising. God is light, and God is love.

Another case comes next, which there was still less reason to confound with leprosy. Weakness is nothing of the sort. A man's hair might fall off his head in general, or from the parts of his head toward his face. He might be bald, or forehead bald; but in either instance it was no more than infirmity; and infirmity is not sin, any more than sin should be called infirmity as is too often done. The apostle gloried in his infirmities, his trials and sufferings. No saint could make light of a single sin; still less could he glory in sins. Whoever coca so proclaims himself a leper; and his pretension to be a saint is utter delusion.

But where there is weakness, as here in a bald head or forehead, there might be worse, "a white-reddish sore." Then it is most serious, and none other than leprosy breaking out there; and the priest looks on him, and sees it to be really so. "He is a leprous man; he is unclean: the priest shall pronounce him utterly unclean; his sore is in his head." It is a hopeless case. Delay was uncalled for; waiting, an idle form. Human mercy, or magnanimity, in such a case would be of Satan "Holiness becometh thy house, O Jehovah, for ever."

CHAPTER 26.

THE LEPER OUTSIDE.

Lev. 13: 45, 46.

In these verses is set out the diseased condition of the convicted leper. It was, while he lived, death to all the privileges of the people of God; the standing type of a sinner, not only before Him, but under command to declare it to man.

" 45 And the leper in whom the sore is, — his garments shall be rent, and his head shall be uncovered (or, go loose), and he shall cover his upper lip or beard, and shall cry, Unclean, unclean! 46 All the days that the sore [shall be] in him, he shall be unclean: he [is] unclean; he shall dwell apart; outside the camp his dwelling [shall be]" (45, 46).

Thus vividly did Jehovah, while prescribing for the solemn separateness of an Israelite under this fell disease, look onward to the discovery of what every man is in the light of Christ. For Be alone gives us the full truth of every one and of every thing. It is not that the law did not indicate much that was true, and the prophets yet more. But, as John 1: 9 so strikingly tells us, the Word, even Jesus, is the true light, which, coming into the world (for this is the only legitimate rendering), pours light on every man. It is not limited like the law to Israel. It shines on Gentile as well as few. It is no lightning flash as of death like the effect of the same law; yet it discovers, fully and at once, the true state of each. No prince is exalted above its penetrating power, any more than the most abject slave is beneath it. It was the Word incarnate here below, divine light yet in man, having its range universal on the race here below. Far from any boasting of Him as Light of east or west, north or south, such was the unbelief that not even Palestine owned Him, though born its King with a title pure, perfect, and indisputable, alike human and divine, Immanuel. He was in the world and the world had been from Him, and the world knew Him not. He came to what was His own, and His own people received Him not, guiltier than the besotted world. Yet was He love, as well as light; grace and truth (in contrast with the law) came into being through Jesus Christ; and thus was "every man" the less excusable. None received Him but such as were born of God; only these were enlightened by Him.

Yet here the shadow is now at least plain enough. The sinner according to God's figure before us is of all men most miserable; and now we can say that such in God's estimate are all men, if we read the type in the light of Christ. Hence the leper's apparel was to declare his misery and his grief. "His garments shall be rent, and his head shall be uncovered, and he shall cover his upper lip, and shall cry, Unclean, unclean!" Sorrow for others or at their evil it is not, but the deepest mourning for himself. The goodness of God leads the sinner to repentance. Despise not then the riches of His goodness and forbearance and long-suffering: why in presence of this, if hitherto unconcerned, perish for ever? Why, according to one's hardness and impenitent heart, treasure up to oneself wrath in a day of wrath? It is the way of mercy, because it is the way of truth; and if one be in the humbling truth of his sins before God, will not He be found in the truth of His grace? The Lord Jesus gives the soul both repentance and faith. To be a sinner, refusing to own it at God's call, is a place of the utmost danger. The presence of Jesus the Son of God lays bare my real evil; His going away to the Father, the rejected One, demonstrates righteousness only there, and nothing but sin left in the world. If I heed God's word, I cease to deny or excuse my sins, frankly confessing my ruin, with the cry, Unclean, unclean, in His ears.

To be light-hearted and indifferent is to defy the just sentence of God. Nor will it do to betake oneself to the external trappings of woe. We are not Jews: rites and ceremonies are but letter, and avail not. The gospel meets the sinner expressly as lost, powerless, ungodly, and His enemy; but all this is dire reality, and no mere form of speech. If we are insensible to our state, it is worse than form; it is hypocrisy. Christ came not to call righteous ones; but He will have sinners feel and own their sins; and if they do not, a worse thing befalls them than if they professed not His name. Hence the all-importance of life, eternal life, which where possessed makes our evil intolerable; and whether at the beginning for our state, or afterwards for particular acts, it leads the believer to be grieved unto repentance. For grief according to God works out repentance unto salvation not to be regretted; whereas the grief of the world works out death.

Where the conscience answers to God's call, the outer signs of the leper's distress are reproduced in the depths of one's moral being. As the Corinthians broke down and cleared themselves in the matter of their sin and shame, which, if unjudged, would have unchurched them as corporately denying Christ's name, so one only bears aright His name individually as a Christian by inward and true renunciation of evil, each of his own. Where faith is genuine, repentance is; and this makes the truth taught by the bearing of the leper as plain as it is impressive and important. It is rending of the heart for the converted soul, rather than of his garments; real acceptance of his dishonour by his sins, bitter as it is, instead of claiming honour for his "head"; it is the "beard" no longer a display of his vigour as a man, but covered in spirit with shame. He owns himself defiled irreparably as far as he is concerned. He betakes himself to solitary confession, instead of presuming to mingle with the faithful; he truly feels that he is but a dog, and not a sheep. So the Canaanite woman was brought by grace to own the simple truth, and thereon was blessed beyond her hopes. It is the turning-point for establishment in grace, and spirituality of mind, though dependence withal on God is ever requisite.

CHAPTER 27.

LEPROUS RAIMENT.

Lev. 13: 47-59.

So apt to spread is the taint of sin, that the concluding paragraph of our chapter is devoted to leprosy in raiment made of any material, or a skin serving the like purpose.

" 47 And if a sore of leprosy is in raiment, in woollen raiment or linen raiment, 48 either in warp or in woof, of linen, or of woollen, or in a skin or anything made of skin; 49 and the sore is greenish or reddish in raiment or in the skin, or in the warp or in the woof, or in any thing of skin; it [is] the sore of leprosy and shall be shown to the priest. 50 And the priest shall look on the sore, and shut up [what hath} the sore seven days. 51 And he shall look on the sore on the seventh day: if the sore have spread in the raiment, either in the warp or in the woof, or in the skin, whatever work is made of skin, the sore [is] a corroding leprosy; it [is] unclean. 52 And they shall burn the raiment, or the warp or the woof, of woollen or of linen, or any thing of skin, wherein the sore is; for it [is] a corroding leprosy; it shall be burned with fire. 53 But the priest shall look, and, behold, [if ] the sore hath not spread in the raiment, either in the warp or in the woof, or in any thing of skin, 54 then the priest shall command that they wash [the thing] wherein the sore [is], and he shall shut it up seven days a second time. 55 And the priest shall look on the sore after the washing; and, behold, [if] the sore have not changed its appearance (lit. eye), and the sore have not spread, it [is] unclean: thou shalt burn it with fire: it [is] a fret [on what is] threadbare or napless (lit. bald in head or forehead). 56 But if the priest look, and, behold, the sore be dim after the washing thereof, then he shall rend it out of the raiment or out of the skin, or out of the warp or out of the woof. 57 And if it appear still in the raiment, either in the warp or in the woof, or in anything of skin, it [is] a breaking out: thou shalt burn with fire that wherein the sore [is]. 58 But the raiment, either the warp or the woof, or whatever thing of skin which thou hast washed, and the sore departeth from them, it shall be washed a second time, and tee clean. 59 This [is] the law of the sore of leprosy in raiment of wool or linen, either in the warp or in the woof, or in any thing of skin, to pronounce it clean or to pronounce it unclean" (vers. 47-59).

Thus according to the law of Jehovah leprosy might betray itself in a man's external circumstances, typified by his apparel, whatever this might be, as well as in his person. Everywhere it must be dealt with, but not on such moral grounds as an Israelite might apply. Its appearance was for the priest to discern. It was for him to see and pronounce according to the law of Jehovah which bound him as well as the suspected thing. The appearance of leprosy externally as well as in the person were too serious to be ignored or put off. In Israel the priest must be consulted without fail or delay; but he must look into it as before God and speak accordingly.

We have the authority of the inspired Jude (23) for giving this type a present bearing. For what else is the allusion in "hating even the raiment spotted by the flesh?" Of course the language is figurative in the Epistle; but figures are used in scripture as in all other communications, not for enfeebling the sense but to make it vivid and impressive. So it is in the scriptural phrases, derived from O.T. types of washing us, whether in water or in blood: both are used and carefully distinguished, and the truth meant by each is of the greatest moment. But the allusion in that solemn warning of the departure, not only from righteousness but from grace and the faith once delivered to the saints, may help souls to see that every scripture is not only God-breathed but profitable as the apostle says.

The surroundings of a man lay bare his leprosy. Our ways may display even more than our words. People talk about the heart being all right as an excuse for what stumbles in the eye, the hand, or the foot. The Lord, who really searches the heart and can alone judge as He soon will, pronounces now that each or all must be got rid of at all cost, rather than keeping all to be sent into the everlasting fire, the Gehenna of fire. Habits disclose the deadly taint very plainly; but it is the spiritual man who alone can truly discern. Such have the mind of Christ, who indeed is "the priest" to pronounce absolutely. But even with Him, though unfailing, there is no haste. He did not speak from Himself, but the things which He heard from His :Father. He would impress on us the divine authority of the word, that what we say or do be in obedience. If the circumstances are persistently bad, they must be absolutely judged. Nothing less than "burning" will do as ordered by the priest on God's part. If "washing" avail to correct, a further application is enjoined, and if the change more appear, the priest pronounces clean. If not, all is wrong, for it is leprosy. The standing type of sin, at least in the O.T. aspect, is thus carried out beyond the person to his environment; and there the surroundings might disclose the fatal taint. Wherever it was discerned by the spiritual eye, immediate and unsparing judgment must follow.

CHAPTER 28.

THE LEPER PRONOUNCED CLEAN.

Lev. 14: 1-7.

Now we come to the other side, the grace that can and does cleanse the leper. What a mercy in

a world of misery and suffering through sin! There is no desert in man; there is love in God. Yea God is love. Here it appears in His dealings as Jehovah with Israel. They are without doubt as the leper. Their unbelief owns not the truth: else they would now cry, Unclean, unclean, as they surely will in a day that hastens. They are with out their inheritance, though Jehovah gave it to them; but their sins and iniquities, their uncleanness in a word, made it a righteous necessity that they should be chased out of it, deprived quite of their land and national being, and out of that sanctuary in the place which Jehovah chose to cause His name to dwell there. No judgment of expulsion more certain and clear than that now lying on His ancient people. Their pride rebels; their distance from Him seeks to disguise it even from themselves; but it is written indelibly on their past and present history: thank God, not for ever. Leprous Israel shall assuredly be cleansed, as prophecy declares in sure and abundant and glowing testimonies.

Here however the type is so abstract that we are entitled in no way to narrow the application, but to see how grace adapts it to the need of every and any ruined sinner.

" 1 And Jehovah spoke to Moses saying, 2 This shall be the law of the leper in the day of his cleansing. He shall be brought to the priest, 3 and the priest shall go out of the camp; and the priest shall look, and, behold, the sore of leprosy is healed in the leper; 4 then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar wood and scarlet and hyssop. 5 And the priest shall command to kill one of the birds in an earthen vessel over living water. 6 As for the living bird, he shall take it, and the cedar wood and the scarlet and the hyssop, and shall dip them and the living bird in the blood of the bird killed over the living water; 7 and he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field" (vers. 1-7).

Typically viewed, the priest is the Mediator, the Saviour. As the leper could not come where He was, the priest must go out of the camp to the leper. Indeed "the Son of man came to seek and to save that which was lost." It was not only that the sinner needed such love to reach a heart steeped in the selfishness and distrust which sin produces in man, along with known rebellion against God and guilty conscience, the sad monitor of coming judgment. Infinite mercy belongs to God; and who could possibly manifest it like His own Son emptying Himself to take a bondman's form, and humbling Himself in obedience even unto death, ay, death of the cross? Thus it was that in Him all the fulness was pleased to dwell, and through Him to reconcile . . ., having made peace by the blood of His cross.

Here then the priest is said to look, "and, behold, the sore of leprosy is healed." How this was does not enter into "the law of the leper in the day of his cleansing" beyond the fact here notified. In the application it is a new life given. But the day was not come to reveal such a boon. It awaited Christ, the True Light, in Whom was life, and the life was the light of men. Life and incorruption He brought to light through the gospel. The explanation was left in abeyance. But the arrest of the plague was manifestly effected before him who saw according to God; and thereon followed the means ordained for the leper's purification. It was an immensely serious work, and thus the shadows here seen are pregnant with deep interest and weighty truth.

On the face of it, the work first of all was done for the leper, not in the least degree by himself. The priest commanded to take for him that is to be cleansed two clean living birds, and cedar wood, scarlet, and hyssop. Then he commanded further that one bird be killed in an earthen vessel over living water. The living bird he took with the cedar wood, the scarlet, and the hyssop, and dipt them all in blood of the bird killed over the living water; and lastly he sprinkled upon the man to be cleansed from the leprosy seven times, pronouncing. him clean, and letting the living bird free.

The two clean birds thus set forth Christ dead and risen, the one killed, the other let loose into the open field. But there is far more here; for the bird to die was killed in an earthen vessel over living water. How plain the indication of Him who through the Eternal Spirit offered Himself spotless to God, deigning to be crucified in weakness! Again, what can be more evident than the pains taken to identify the living bird with the slain one by dipping it in the blood of the one killed over the living water? So Christ was given up For our offences and raised for our justification, as says the apostle (Rom. 4: 25).

Nor was this all the truth presented in this pattern of things to come. The taking of the cedar wood and the scarlet and the hyssop, the dipping them also in the blood of the bird that was slain, has a worthy meaning and like the rest is written for our admonition. The death of Christ has pronounced for him that is cleansed death on all with which man is here conversant. The chosen emblems of the highest in nature and of the lowest, along with that which figures the conventional glory of the world, were dipped in the blood; just as in Numbers 19: 6 they were cast into the midst of the burning of the Red Heifer. In what had not man corrupted himself, perverting all that God gave and sanctioned to His dishonour? But every evil is counteracted for the believer in Christ's atoning death. The leper was himself sprinkled with the blood seven times in token of complete cleansing, and was formally pronounced clean by the priest, with the significant mark of the living blood-sprinkled bird let go into the open field.

Yet much more, as we are told, had to follow. How sedulous is scripture to impress the solemn ways of God, even when a soul is supposed to be converted, and the deadly evil of sin no longer active but at a stay, before it can enjoy the full place and privileges of salvation! How little is this understood by revivalism or even evangelicalism!

Indeed under grace, as we are, the deep moment of God's ways with the soul ought to be readily felt. For in the current preaching and faith of Christ, how little is understood the distinct truth taught so elaborately in the latter half of Rom. 5 to the end of chap. 8! Yet how marked is the care of the Holy Spirit in the discussion of chap. 7 to bring home the need of it to the individual in a way beyond all other examples in the N.T.! This is undone by Arminians, who try to persuade themselves and others that the "I" of Rom. 7: 7-25, or at least 24, is an unconverted man whom Paul personifies; by Calvinists, that it is the normal state of the apostle and of all Christians.

But God will have us, not only to confess our sins, our guilt, in order to forgiveness; He leads us into a more or less profound sense of ourselves of indwelling sin, without which the hale of Christian blessing is unknown, and this the better and more positive half in which we know, not Christ dead for our sins only, but ourselves dead with Him to sin. And this, though of course a matter of faith, has to be learnt experimentally in order to our being brought out of bondage into liberty and the blessed sense that we are "in Christ" where is "no condemnation."

CHAPTER 29.

THE LEPER WASHES.

Lev. 14: 8, 9.

Thus we have seen that in the first place all was done for the leper, not by him. Another was active, not himself. He was to be brought to the priest; and the priest had to go forth out of the camp. The all-important thing was, not that the leper, but that the priest should look and ascertain that the sore of leprosy was at a stay, or rather healed in the leper. The priest had to direct the means then to be employed; and when one of the clean birds was killed in an earthen vessel over living water, it was he that took the other live bird with the various accompaniments he had prescribed, dipt them and the live bird in the blood of the killed bird, sprinkled the leper therewith, and pronounced him clean, letting the live bird go free. Now, and not before, we are told of the leper's activity.

" 8 And he that is to be cleansed shall wash his clothes, and shave all his hair, and bathe in water, and he shall be clean; and after that he shall come into the camp, but shall dwell outside his tent seven days. 9 And it shall be on the seventh day that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair shall he shave: and he shall wash his clothes, and he shall bathe, his flesh in water, and he shall be clean" (vers. 8, 9).

The blood shed and sprinkled, precious and efficacious as it is judicially for the unclean, is not all. There is and must be a moral cleansing also by the water of the word applied to the sinner. Out of the pierced side of Jesus flowed not blood only but water, of which the inspired witness bore record. To this John also refers in his First Epistle, 1 John 5 "This is he that came through water and blood; not by water only, but by water and blood." The sinner needs for blessing not only expiation, but purification.

Here it is typically presented. We know that all is vain unless our hearts are purified by faith; but these shadows as usual do not rise above external actions. "And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean." However strange it may appear for the priest to have pronounced the leper clean in ver. 7, this is the sure and cheering ground for beginning the practical work of cleansing himself as in vers. 8, 9. To be pronounced clean by divine authority affords the highest assurance; but it does not supersede the moral cleansing which Jehovah enjoins in all respects. On the contrary it gives invaluable encouragement to enter on and go through every detail as here. '` His garments," what is displayed to the eye, are at once to be dealt with, and the Spirit applies the word to cleanse them. Former things must be judged by the expressed will of God. But there is much more to be heeded. "All his hair " he had to shave. This belongs to his person; the natural comeliness attaching to man's head must be shorn, and himself must bathe in water. There is no sparing of aught wherein impurity might lurk. The efficacy of Christ's death and resurrection, by which alone one could be pronounced clean before God, only makes it the more incumbent to cleanse oneself from every pollution of flesh and spirit, perfecting holiness in fear of God. Then is it added, "and he shall be clean."

"And afterwards shall he come into the camp, and shall abide out of his tent seven days." Even so, though made free of his public position, he cannot enjoy his individual place till the purifying is complete. With such nice care as to every minute source of defilement is the full cleansing of the leper guarded. Now there is in the gospel what meets each and all more thoroughly than any of these requirements of the law; and this, by a redemption which is "eternal " and thus superior to legal demands of time. Of this the robber saved on the cross is a clear proof and witness; for his case is really an example, though unbelief of God's grace and Christ's work treats it as an exception to the deprivation of a vast deal of the blessing. So naturally do saints swerve, from the light which already shines, to the shadows of the law.

Verse 9 makes plain that the purifying goes on to the last. "And it shall come to pass on the seventh day that he shall shave all his hair, his head and his beard, and his eyebrows, even all his hair shall he shave, and he shall wash his clothes, and shall bathe his flesh in water, and shall be clean." It is open to our notice that on the last day of the set term the washing is ordered still more minutely than ever, the beard and the eyebrows, no less than the head, and "his flesh" to make the bathing explicit. How blessed for us that we have One to apply the word to our souls and ways in the power of God's Spirit! If the fathers of our flesh chastened us for a few days as seemed good to them, the Father of our spirits so does for profit, in order to the partaking of His holiness.

CHAPTER 30.

THE LEPER ON THE EIGHTH DAY,

Lev. 14: 10-20.

Here we have the shadow of truth, both of high import, and unthought of since the apostles passed away, when men took their place whose scanty faith fell woefully short of the inspired deposit. Thus we need peculiarly that we be on our guard and looking up for divine guidance so as to read the written word with that discernment which only the Holy Spirit can give.

" 10 And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenths of fine flour mingled with oil for an oblation [or, meal-offering], and one log of oil. 11 And the priest that cleanseth shall present the man that is to be cleansed and those things before Jehovah at the entrance of the tent of meeting. 12 And the priest shall take one he-lamb, and present it for a trespass offering, and the log of oil, and wave them for a wave offering before Jehovah. 13 And he shall slaughter the he-lamb at the place where the sin offering and the burnt offering are slaughtered, in a holy place; for as the sin offering, so the trespass-offering is the priest's; it is most holy. 14 And the priest shall take of the blood of the trespass offering and the priest shall put it on the tip of the right ear of him that is to be cleansed, and on the thumb of his right hand, and on the great toe of his right foot. 15 And the priest shall take of the log of oil, and pour it into the palm of his own left hand; 16 and the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before Jehovah. 17 And of the rest of the oil that is in his hand the priest shall put on the tip of the right ear of him that is to be cleansed, and on the thumb of his right hand, and on the great toe of his right foot, upon the blood of the trespass offering. 18 And the remainder of the oil that is in the priest's hand he shall put upon the head of him that is to be cleansed, and the priest shall make atonement for him before Jehovah. 19 And the priest shall offer the sin offering, and make atonement for him that is to be cleansed from his uncleanness; and afterwards he shall slaughter the burnt offering. 20 And the priest shall offer the burnt offering and the oblation upon the altar; and the priest shall make atonement for him, and he shall be clean" (vers. 10-20).

The ritual of the eighth day foreshadows the work of Christ in the light of His resurrection, the Christian's rich appropriation, and the consequent gift of the Holy Spirit. It is not merely the general and indispensable efficacy of Christ's blood with the [action of the Spirit as living water in order to purification morally as well as judicially. Here we have the conscience cleansed from dead works to serve or worship a living God, and be at home as it were, coming not merely into the camp but into his tent. It is in its measure a consecration like the priests'. Only here it is founded, not on a sin offering (Lev. 8: 14, Lev. 9: 2) but on a trespass offering (Lev. 14: 12, 13); for there had been a violation of a holy relation to meet. And the priest applied its blood to the right ear, right thumb, and right great toe (14). All the man is brought under the most holy blood, what he hears and does, with his walk; he belongs wholly to God in thought, work, and way. In the case of the priests it was the blood of a peace offering.

Then follows the unction from the Holy One (15-18). The waving too of all was before Jehovah, so was the application, as with the priestly consecration. The oil was put where the blood had been. How clearly was prefigured the full blessing first enjoyed at Pentecost. Not only was Christ's death for removing evil, but entered into in all its fulness as before God' and in the Holy Spirit's power to give personal consciousness and enjoyment of it all, as having redemption in Christ through His blood, as well as priestly access to the sanctuary, we may add. We are meant to be already in known and near relation to God. Whatever be the intrinsic efficacy of Christ's work (and here it is viewed in its various value as it is really infinite), how much we owe to the Spirit sent personally to abide in and with us! For thereby we dwell in God and God in us, as 1 John 4 says of the Christian. The heart is thus free intelligently to realise God's righteousness and grace in Christ's work to His glory, when the worshipper once purged has no more conscience of sins. But this can never be rightly or safely unless the conscience has first been searched and cleansed in the light of God.

There is great forge in the figurative state of ver. 18, crowning the previous details. Yet when the completeness of the Spirit's power is thus set out, how sedulously God takes care to mark after this in ver. 19 the sin offering offered, as well as the burnt offering and its accompanying meal offering, each essential to make atonement for him that was to be cleansed from his uncleanness, and all offered that he should be clean and know it with the utmost assurance. For atoning virtue Christ is the all; yet has the Spirit His own blessed function. What a testimony to that which God is in grace and truth and righteousness withal on behalf of the evil and lost!

CHAPTER 31.

THE POOR LEPER.

Lev. 14: 21-32.

Here, as elsewhere, appears the gracious consideration of God, not for the poor only, but also for what is so represented typically. Jehovah at least does care for such as have no earthly resources; and this is attested in the strongest way when they suffer from an extreme evil which leprosy was and figures. Does He not compassionate the poor in faith, due in general to defective teaching?

" 21 And if he [be] poor, and his hand be not able to get it, then he shall take one lamb a trespass offering, a wave offering to atone for him; and one tenth part of fine flour mingled with oil for a meal offering; 22 and a log of oil, and two turtle doves or two young pigeons, as his hand may be able to get: the one shall be a sin offering, and the other a burnt offering. 23 And he shall bring them on the eighth day of his cleansing to the priest unto the entrance of the tent of meeting before Jehovah. 24 And the priest shall take the he-lamb of the trespass offering, and the log of oil, and the priest shall wave them a wave offering before Jehovah. 25 And he shall slaughter the he-lamb of the trespass offering; and the priest shall take the blood of the trespass offering, and put [it] upon the tip of the right ear of him that is to be cleansed, and upon the thumb of the right hand, and upon the great toe of his right foot. 26 And the priest shall pour of the oil into the priest's left hand, 27 and the priest shall sprinkle with his right finger of the oil that [is] in his left hand seven times before Jehovah. 28 And the priest shall put of the oil that [is] in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering. 29 And the remainder of the oil that [is] in the priest's hand he shall put upon the head of him that is to be cleansed to atone for him before Jehovah. 30 And he shall offer one of the turtle doves or of the young pigeons, of what his hand was able to get; 31 of what his hand was able to get the one a trespass offering, the other a burnt offering with the meal offering; and the priest shall atone for him that is to be cleansed before Jehovah. 32 This is the law [for him] in whom [is] the sore of leprosy; whose hand cannot get what is for his cleansing" (vers. 21-32).

The allowance of grace here is solely for the falling short on the eighth day; and it is here where poverty is now and long has been found. Few rise up to the riches of God's grace in its Christian form and fulness. But the principle must be maintained if the right measure is deficient. If unable to take two unblemished he-lambs and one like ewe lamb, with three measures of fine flour, with oil for the oblation, and a log of oil besides, the poor leper was to take one lamb with one deal of oil mingled for the oblation, with a log of oil. This was indispensable for rich or poor alike. The priest began with the lamb slain for a trespass offering, and not a sin offering simply, still less a ram of consecration of sweet savour. Such was the blood sprinkled on each characteristic organ of his body; nothing other or less was permitted. The defilement must be felt and met adequately. Intrinsic cleansing by blood over the living water to be sprinkled did not suffice.

There is judicial cleansing in the sprinkled blood of the trespass offering, which is the leper's consecration to God, suited to the new creation, and hence applied to the renewed mind, as for work, and for walk. Then and not till then, for poor as for rich, is the unction from the Holy One. Not life only nor redemption or rather purification by blood which dedicates to God, but divine power is figured by the oil which follows the blood; and this oil is completely sprinkled before Jehovah anterior to putting it on each member of the poor leper, and the rest poured on his head. For the priest did all as punctiliously for him as for the richest But two turtle doves, or two young pigeons, such as he could get, we're sufficient, one for a sin offering and the other for a burnt offering. His poverty must not hinder his full cleansing and acceptance.

Thus what to the superficial reader seems strange if not tiresome repetition is in reality the witness of God's rich mercy and His loving the poorest with great love. But such a scripture ought also to be a serious guard from that levity which modern revivalism accentuates, though it has ever been the snare of those who are carried away onesidedly with the freeness of grace to forget its fulness. In reaction from a systematic putting under law as a preparatory course for due reception of this gospel, they confound conversion with salvation, and as it were argue the interested soul to believe and say, I am saved! I am saved! before the soul has any genuine sense of sin before God. Those who are strong have no need of a physician but such as are sick; and if the wounds are deep, it is well if they be probed without haste to cover them up. Repentance is most important, lest a crop of such faith arise as James 2 refuses to own. Consider the Prodigal in Luke 15 and indwelling sin dealt with, as well as sins.

The jailer, though speedily and truly converted (Acts 16), was not proclaimed as a saved soul there and then; nor does scripture ever speak with the hurry-scurry so popular among many excellent persons and ardent evangelists. What Paul and Silas said was, Believe on the Lord Jesus, and thou shalt be saved, and thy house. So the pious and prayerful Cornelius had to hear words whereby he should be saved, and his house. No doubt when he received the Spirit of adoption, he was duly enabled to know that by grace he was saved as a continuous fact. It is well if the preacher is not precipitate, and that the work in souls be deeply laid and sure. It is not for forgiveness only but for deliverance, and communion with God, yea with the Father and with His Son, Jesus Christ. There is a vast body of truth which the believer has to learn, and heavenly truth never revealed before Christ ascended up on high, stretching over to His coming again to receive us and present us where He is. But even the gospel has far greater depth than is ordinarily preached and known, if we go no farther than the first half of the Epistle to the Romans, consistent as it is with all the rest of that "better thing " which is our portion.

CHAPTER 32.

LEPROSY IN THE HOUSE, AND ITS CLEANSING.

Lev. 14: 33-53.

What we have seen is leprosy in the man and his raiment, and the cleansing of the leper. There is this further case, rightly reserved for the end, leprosy in the house. The preceding regarded the person, and his immediately surrounding circumstances. Here we have to look at the assembly typified, not of course in its full heavenly aspect in union with Christ, but in that which is formed on earth by the Spirit's indwelling. It therefore fittingly pointed to the land, not to the wilderness. Neither relation could be before Pentecost.

" 33 And Jehovah spoke to Moses and to Aaron, saying, 34 When ye come into the land of Canaan, which I give to you for a possession, and I put a leprous plague in a house of the land of your possession, 35 then he whose house it is shall come and tell the priest, saying, It seemeth to me like a plague in the house; 36 and the priest shall command that they empty the house before the priest go to see the plague, that all that [is] in the house be not made unclean; and afterwards the priest shall go in to see the house. 37 And he shall look on the plague, and, behold, the plague [is] in the walls of the house, greenish or reddish hollows, and their look [is] deeper than the wall, 38 then the priest shall go out of the house to the entrance of the house, and shut up the house seven days. 39 And the priest shall come again the seventh day, and he shall look, and, behold, the plague hath spread in the walls of the house, 40 then the priest shall command that they take away the stones in which the plague [is], and they shall cast them out of the city in an unclean place. 41 And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scraped off, out of the city in an unclean place. 42 And they shall take other stones, and put [them] in the place of those stones: and they shall take other mortar, and shall plaster the house. 43 And if the plague come again and break out in the house, after he hath taken away the stones and after he hath scraped the house and after it is plastered, 44 then the priest shall come, and shall look, and, behold, the plague hath spread in the house, it [is] a corroding leprosy in the house; it [is] unclean. 45 And they shall break down the house, the stones of it, the timber of it and the mortar of the house, and shall carry [them] forth out of the city to an unclean place. 46 And he that goeth into the house as long as it is shut Up shall be unclean until the even. 47 And he that sleepeth in the house shall wash his raiment, and he that eateth in the house shall wash his raiment. 48 But if the priest shall come in and look and, behold, the plague hath not spread in the house, after the house hath been plastered, the priest shall pronounce the house clean; for the plague is healed.

49 And he shall take to purge the house the two birds and cedar-wood and scarlet and hyssop; 50 and he shall kill one bird in an earthen vessel over living water; 51 and he shall take the cedar-wood and the hyssop and the living bird, and dip them in the blood of the bird that was killed, and in the living water, and shall sprinkle the house seven times; 52 and he shall purge the house from the defilement with the blood of the bird, and with the living water, and with the living bird, and with the cedar-wood and with the hyssop and with the scarlet; 53 and he shall let go the living bird out of the city into the open field; and he shall atone for the house, and it is clean " (vers. 33-53).

Literally, as the Israelites dwelt in tents, and had no proper houses till they entered the land of promise, it is clear that the provisions here laid down could not apply while they were in the wilderness. But the typical force does apply to Christians while here below, because there is in Christ association with heaven also before going there themselves. It was not so while Christ was with His disciples, who were living stones indeed but not yet builded together. "Upon this rock," said He, "I will build my church." But men build too since His ascension; and hence there is room for what defiles and corrupts, as well as for what is precious and holy. There is collective evil as well as individual; and consequently God insists on purity in that way no less than this. The allowance of evil is the plague spot for the assembly. Holiness becometh, not the believer only, but "thy house, O Jehovah, for evermore." Any evil may enter from time to time, none too flagrant or deadly; but if judged according to God and put out, the saints prove themselves pure in the matter.

It is altogether different when known evil abides in the midst. Then it is the leprous plague in the house. But even then it is "the priest " who is looked to in order to pronounce. He is over the house of God. Man is apt to be hasty and unreliable, whether lax or severe. Christ never fails, and makes His judgment felt by the spiritual, and knows how to warn in the Spirit all concerned. If the defilement be removed by the adequate means prescribed in His word, it is well: the house is again recognisable, though the atoning work of Christ is just as needful for it as for the sinner. But if the evil remains despite the scriptural measures to extirpate it, there is nothing for the faithful but its demolition. They must at all costs and in the most absolute way abandon what is incurably unclean. There is most solemn responsibility here in the Lord's name. Compromise is fatal.

Is it not striking and instructive to see how completely the truth of the leprous house is ignored by all who fail to recognise the church or assembly as taught in the New Testament? One need not quote names or books; this would be invidious indeed, where all is a blank or worse, as may be seen in the most celebrated, when compared with Scripture.

CHAPTER 33.

LEPROSY SUMMED UP.

Lev. 14: 54-57.

The subject concludes with a general summary. "This [is] the law for every sore of leprosy, and for the scall; and for leprosy of raiment, and for houses; and for a rising and for a scab, and for a bright spot, to teach in the day of uncleanness, and in the day of cleanness; this [is] the law of leprosy" (vers. 54-57).

God is intimating to us thereby how sin permeates the person, the immediate environment, and the collective or corporate responsibility. It is not only destructive but defiling, so that no earthly cleanness can avail: only Himself according to His word, and through Christ's holy sacrifice. We who believe are bound to spare it not in any degree or in any respect. There is a divine provision of grace to which He calls us to conform. Our own opinion or that of other men is nothing. Having a great High Priest, passed as He has through the heavens, Jesus the Son of God, we are therefore to hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities, but one that has been in all points tempted likewise, sin excepted. Let us therefore approach with boldness unto the throne of grace, that we may receive mercy, and find grace for seasonable help. Yet more too, where sin has wrought its evil way, and not infirmities simply, there is not only a Saviour of the lost; but the believer has, we have, an advocate with the Father, Jesus Christ the righteous.

Hence it is unwise as well as unholy and unbelieving to shrink from the humbling truth. For God commends His love to us, in that when we were still sinners Christ died for us. If upright by grace, let us not deceive ourselves, but submit to the light of God in which the true character of all things is exposed: for that which makes every thing manifest is light. "If we say that we have no sin, we deceive ourselves, and the truth is not in us " (1 John 1: 8); for if it were, we should speedily learn that we have still a nature, which if not discerned and disallowed would draw us away to gratify its will which is nothing but sin. Our having a new nature, which never sins and delights in God's will, makes us responsible as children to please our Father. But we are bound to take account of the old nature which is there still, and to judge it as incurably evil.

And we must not be hasty, nor trust our own thoughts. We have to do with the most accessible of priests. Neither Aaron nor any other was comparable to our Lord Jesus. If willing to judge ourselves thoroughly according to His word, we are all wrong to despair of His succour. If there be a common danger of self-love and shirking full self-judgment, there may be an occasional tendency to exaggeration which is not the truth. We need Christ to secure it; and so grace has given Him. And it is ours, whether about ourselves or about others, to confide in the unerring judgment which He knows how to make us feel. For He is not dead but alive again for ever more, and ever lives to intercede for us in our weakness.

For feeble we are: it may not be any sore of leprosy, but the scall. We may err too as to raiment or the house. It may not be more than a rising in the flesh that alarms us, or a scab, or a bright spot; for to judge according to the reality we are not competent without Christ. And if we trusted to our judgment, it might soon prove not only hasty but unrighteous. He works in us by His word and Spirit; so that we can, if dependent on the Lord, look for His grace in the day of uncleanness and in the day of cleanness. The two conditions are found now in the evil day. We still wait for the good day of His manifested presence and power for the world to come, the habitable earth; when at least the dweller in the land shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. Righteousness shall then reign.

But evil as the day is now, we have the very distinct certainty of grace reigning through righteousness unto life eternal through Jesus Christ our Lord (Rom. 5: 21). None the less is Satan the god of this age, blinding the thoughts of the faithless so that they should not discern the illumination of the gospel of the glory of Christ, Who is God's image, and in all possible ways both hindering His servants and maligning His saints. Blessed as these are by His redemption and with Him in every spiritual blessing on high, they are all the more peremptorily exhorted to cleanse themselves from every pollution of flesh and spirit, perfecting holiness in fear of God (2 Cor. 7: 1). It is the possession of the blessing which is the expressed ground for the purifying.

CHAPTER 34.

FLUX IN MEN AND ITS DEFILEMENT.

Lev. 15: 1-12.

In 2 Thess. 1: 8, when the Lord appears in vengeance on guilty living men, the Gentiles are distinguished as those that know not God, the Jews as those that obey not the gospel of our Lord Jesus. It was the privilege of Jews to have God in the world entering into every need and difficulty, every responsibility and danger, as the Gentiles had not. They had even the visible sign of His glory in the tabernacle till their apostasy. Hence they had Him enjoining what was due to His presence in their midst, although in a way altogether inferior to that enjoyed by the Christian and in the church.

But earthly and temporal as it was, it accounts for such requirements as we read here and elsewhere. We have had its application to human birth (in Lev. 12) and (in Lev. 13) to sin in the life, as a deadly and defiling thing, a living death, which necessitated exclusion from tent, camp, and worship, and (in Lev. 14) the striking means required for cleansing him when cured without telling us how cure could be. Here we have other and lesser sources of defilement on which we may say a little. They indicate the sad and shameful effects of sin.

The principle is a great one. All is judged, even for fallen man, according to His presence who deigned to dwell there. A human standard, if indeed any pretended to have it, was well enough for a heathen. An Israelite was to submit to the God of Israel regulating the entire life, public and private, of His earthly people. Impossible, if Jehovah were their God and they His people, to evade those terms. Piety would welcome them with heart and soul.

So it will be finally under Messiah and the new covenant when He will write His law in their heart; and they shall know Him from the least to the greatest, for He will forgive their iniquity and remember their sin no more. Alas! they, ignorant of their sin, had at Sinai forgotten to plead His promise, end even taken their stand on their own obedience; so that ruin soon befell them, and all went on worse and worse, till there was "no remedy" on that footing. Then came the rejection of their only hope. A brighter day awaits them when their heart turns to the Lord (2 Cor. 3), and He will save them with a divine salvation.

" 1 and Jehovah spoke to Moses and to Aaron, saying, 2 Speak to the children of Israel and say to them, If any man hath a flux from his flesh because of his flux, he [is] unclean. 3 And this shall be his uncleanness in his flux: whether his flesh run with his flux, or his flesh be closed from his flux, it [is] his uncleanness. 4 Every bed whereon he that hath the flux lieth shall be unclean; and everything whereon he sitteth shall be unclean. 5 And whosoever toucheth his bed shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 6 And he that sitteth on [anything] whereon he that hath the flux sat shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 7 And he that toucheth the flesh of him that hath the flux shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 8 And if he that hath the flux spit upon him that is clean, then he shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 9 And what carriage (or saddle) soever he that hath the flux rideth upon shall be unclean. 10 And whosoever toucheth anything that was under him shall be unclean until the even; and he that beareth those things shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 11 And whomsoever he that hath the flux toucheth without having rinsed his hands in water, he shall wash his raiment, and bathe [himself] in water, and be unclean until the even. 12 And the earthen vessel that he that hath the flux toucheth shall be broken; and every vessel of wood shall be rinsed in water " (vers. 1-12).

Man is not as God created him; he is fallen: and here we read how God instructed the Israelite of old to judge his state. It was not nature, but nature ruined and unclean; so are its unclean emotions. They are tainted and defile. So Jehovah spoke to Moses and Aaron. The physical uncleanness speaks to us of a deeper evil. So the Lord taught even the multitude: "Not that which goeth into the mouth defileth the man; but that which cometh out of the mouth, this defileth the man " (Matt. 15: 11). And when Peter, feeling Pharisaic opposition, asked more, the Lord replied, "Do not ye understand that all that entereth into the mouth goeth into the belly and is cast out into a sewer? But those things which proceed out of the mouth come forth out from the heart; and those things defile the man. For out of the heart come forth evil thoughts, murders, adulteries, fornication, theft, false witnessing, blasphemies: these are the things which defile the man." The outside satisfies those who have not faith and count God as themselves. For as the Lord pointed out, Every plant which My heavenly Father planted not shall be rooted up. Let them alone: they are blind leaders of blind; but if blind lead blind, both will fall into a ditch.

But a holy God will have us take account of the humiliating truth, if the uncleanness flow out, or even if suppressed within by night or by day (3, 4) as to things or persons (5-12). Every case demanded purifying. To the Jew it was water; to us the washing of water by the word, the water that flowed from Christ in death, to which the apostle who saw bears record in Gospel and Epistle.

Our word of confession is due to God; but Christ's word has virtue in it through the Spirit and His own advocacy. Thus is communion maintained. To be born again and forgiven is not enough. We are brought into divine fellowship, and all that is unsuitable in us God will-have us to judge. It would be hard if He had not provided all that sustains or restores. It is careless or unholy, now that He is at all the charge for our blessing, if we avail not ourselves of it conscientiously. Vigilance as well as dependence on Him and the heart's submission to His word with confidence of His love in Christ are ever needed. Weak, exposed with such a nature, and a subtle foe to take advantage, we are only kept by God's power through faith for salvation ready to be revealed in the last time.

But the way is ordained of God as surely as the end is made secure. It is not enough to put to death our members that are on the earth, fornication, uncleanness, passion, evil lust, and the covetousness (or, unbridledness) which is idolatry; on account of which things cometh the wrath of God upon the sons of disobedience, among whom we also once walked when we lived in these things. But now, as it is added, put off, ye too, all the things, wrath, fury, malice, blasphemy, shameful language, out of your mouth, no less than deceit. Lie not unto each other, as having put off the old man with his deeds, and having put on the new, that is being renewed unto true knowledge according to His image that created him; wherein can be neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free, but the all and in all [is] Christ.

The principle is as simple as it is sure. As He that called us is holy, so are we also to be in every manner of life, because it is written, Be ye holy, for that I am holy. Grace has brought us into our new and near relationship to God, and has even given us His nature in the life we have in Christ. We come therefore under His fatherly dealing henceforth, Who without respect of persons judges according to the work of each.

CHAPTER 35.

THE ATONEMENT FOR FLUX.

Lev. 15: 13-15.

It is of great importance and instruction to see how Israel were taught to regard these loathsome experiences according to their relationship with Jehovah. Other nation. were occupied with second causes. They were taught that, as God had to do with them in these marks of humiliation, so had they to do with Him. And He condescended to signify His sense of their defiled condition by entering into every little detail of their movements by day and of rest by night, so as to impress them with what sin had brought on the guilty. Their wisdom was to heed these lessons, if strangers to Him despised His word and them also for submission to it.

When the day of Jehovah comes, how will they not rejoice in what grace will give them! Israel will then sing, "Bless Jehovah, O my soul, and forget not all His benefits; Who forgiveth all thine iniquities; Who heareth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with loving-kindness and tender mercies; Who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's." As His earthly people they will enjoy the reversal of their old uncleanness, and infirmities, along with soul blessing and external power. As heavenly, the Christian is called to suffer now, yet knowing himself one spirit with the Lord, and awaiting His coming to be with Him in the mansions of the Father's house, as well as to share His exaltation over all things. The contrast is great: God has provided concerning us some better thing, not only than Israel's millennial place, but even than the elders who receive the promise in that day, though they will be perfected together in the bright day of blessing on all sides.

" 13 And when he that hath a flux is cleansed of his flux, then he shall count seven days for his cleansing, and wash his raiment, and bathe his flesh in living water, and he shall be clean. 14 And on the eighth day he shall take two turtle-doves or two young pigeons, and come before Jehovah unto the entrance of the tent of meeting, and give them unto the priest. 15 And the priest shall offer them, one as a sin offering and the other as a burnt offering; and the priest shall make atonement for him before Jehovah for his flux " (vers. 13-15).

Still more distinctly does the recognition of Jehovah rise when the flux ceased. A complete term ensued for his cleansing. His clothes were washed, and his flesh bathed in running water. Thus only did he become truly clean. Then on the eighth day he took an offering, expressly in other cases adapted to the poor in Israel, but here for all alike, when any were to be cleared from this defilement. He took to him two turtle-doves or two young pigeons, and came before Jehovah unto the entrance of the tent of meeting, and gave them to the priest. And the priest was directed to offer them, small as they were with all due reverence, the one as a Sin-offering, and the other as a Burnt-offering. Nor was the offerer to doubt of the issue: the priest shall make atonement for him before Jehovah for his flux. It was due to Jehovah, and it was available for the cleansing of the flesh meanwhile: the shadow of that unfailing and everlasting atonement which the Lord Jesus alone could effect. For Him faith had to wait. But when the fulness of the time was come, God sent forth His Son, come of woman, come under law, to redeem those that were under law, that we [Jews who believe] might receive the adoption of sons. And because ye [Galatian or other Gentile believers] are sons, God sent forth the Spirit of His Son into our hearts [that is, of both], crying Abba, Father.

How fitting that the day of resurrection should be the epoch of deliverance! Thenceforward the defilement was a thing of the past. If we need to feel the days of shame over uncleanness, God would have him who rests on Christ both for his own sin and for Christ's acceptance to enter into the joyful assurance that all is clear. But on the face of the ordinance while we have what typifies the washing of water by the word, which only the Holy Spirit makes effectual by recalling Christ to us, nothing avails without the one great sacrifice. And this is both to efface the evil and to impart full acceptance in all the worth of Christ. What grace is in God to turn what is so humiliating into a deepening sense of what His work secures to faith!

CHAPTER 36.

OTHER IMPURITIES.

Lev. 15: 16-33.

There remains a still larger portion of these uncleannesses which divine wisdom did not scruple to notice, however humbling to men and women; for as we have had the one sex, so now follows the other. Jehovah would compel His people to feel that He takes account, not merely of sin as typified in its most destructive shape as well as in the very ushering into the world of a child, male or female, but of such impurities as are of a more ordinary nature and frequent recurrence, proceeding from men and women as they are, and connected with that which is lawful and necessary. If the latter was for the earthly people, Christians are entitled to read these outward ordinances in the spirit. To the pure all things are pure; but to the defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.

" 16 And if any man's seed of copulation pass from him, then he shall bathe his whole flesh in water, and be unclean until the even. 17 And all raiment and every skin, wherein the seed of copulation shall be, shall be washed with water, and be unclean until the even. 18 And a woman with whom a man lieth with seed of copulation, they shall bathe in water, and be unclean until the even.

19 And if a woman hath a flux, and her flux in her flesh be blood, she shall be seven days in her separation, and whoever toucheth her shall be unclean until the even. 20 And every thing that she lieth upon in her separation shall be unclean; and every thing that she sitteth upon shall be unclean. 21 And whoever toucheth her bed shall wash his raiment, and bathe himself in water, and be unclean until the even. 22 And whoever toucheth any thing that she sitteth upon shall wash his raiment, and bathe in water, and be unclean until the even. 23 And if it be on the bed or on any thing on which she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if a man lie with her at all, and the uncleanness of her separation come upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. 25 And if a woman have her flux of blood many days out of the time of her separation, or if she have the flux beyond the time of her separation, all the days of the flux of her uncleanness shall be as the days of her separation: she is unclean. 26 Every bed whereon she lieth all the days of her flux shall be to her as the bed of her separation; and every thing on which she sitteth shall be unclean, according to the uncleanness of her separation. 27 And whoever toucheth these things shall be unclean, and shall wash his raiment, and bathe in water, and be unclean until the even.

28 And if she be cleansed of her flux, then she shall count seven days, and after that she shall be clean. 29 And on the eighth day she shall take to her two turtle-doves, or two young pigeons, and bring them to the priest, to the door of the tent of meeting. 30 And the priest shall offer the one as a sin-offering and the other as a burnt-offering; and the priest shall make atonement for her before Jehovah for the flux of her uncleanness.

31 Ye shall separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is in their midst.

32 This is the law of him that hath a flux, and of him whose seed of copulation goeth from him, whereby he is defiled; 33 and of her who is sick in separation, and of him that hath a flux; of the man and of the woman, and of him that lieth with her that is unclean " (vers. 16-33).

Through law is knowledge, right knowledge, of sin (Rom. 3: 20), though Christ and the cross gave us it, as all else, still more and perfectly. And this was intended for Israel's good. No other people had God taking pains to show them where the race is through sin. No doubt it was a burdensome yoke: how could it be otherwise till a Saviour was given to save from sins? Those who confided in God, feeling their utter defilement, voluntary and involuntary, looked according to His word for Him who should come, defeat at all cost the enemy, atone for sin before God, and bring in everlasting righteousness. Those meanwhile were objects of His mercy and gracious care. Such as felt only the present and saw no more than their uncleannesses, with sacrifices through the priest, rose not above the purifying of the flesh.

But the profit abides for those who through faith read Christ in what without Him are but ordinances of flesh (Heb. 9: 9, 10). They can pity and deplore the unbelief which is shocked that a divine revelation should lay bare Jehovah's notice of the vile and offensive workings of our fallen nature. But here was at least a testimony, though by no means a complete and final one, to man's innate evil. Israel stood in a relationship to Jehovah which required the serious acknowledgment of the sad facts, but with a provision of His direction which cleansed them for the then present time, till grace and truth came in perfection.

How infinite His love and work who bore our sins in His body on the tree! His death has for faith completely effaced the evil and cleared the conscience; and His resurrection has given us a new life and place into which evil cannot come, which the Holy Ghost strengthens as we lean on Christ to walk as He walked, judging as flesh (to which we died with Him) every working of the old nature.

LONDON:

F. E. RACE, 3 & 4, LONDON HOUSE YARD,

PATERNOSTER ROW, LONDON, E C.

1902.

Lectures on the Day of Atonement.

Leviticus 16

With an appendix on the chief errors recently current on Atonement,

by W. Kelly.

LECTURE 1.

LEVITICUS 16: 1-4.

Its General Principle compared with Christ's Work.

I wish to present the principle of atonement, and have, therefore, taken the preliminary verses of Lev. 16, which introduce the Day of Atonement. It is only an introduction to the subject; but in the course of these discourses, proofs will appear from this type that God not only had all before His mind (as every one that knows Him must feel) but has been pleased to unroll it before us. In the most marvellous manner He contrived, with a wisdom that bespeaks itself divine, to furnish an earthly people with ceremonies which insisted on provisional sacrifices, and cleansing for the defilements of their outward conduct (or what is called "the purifying of the flesh"). But in these self-same rites grace and truth lay hidden till the light of Christ should shine on them and reveal, if not the very image, the shadows of good things to come; some already fulfilled, some not even yet but no less assuredly to be, according to the word and purpose of God.

Inasmuch, then, as even this chapter can generally testify, God has plans which have not yet been carried out to the full, we may see what is true of Scripture, that it is prophetic. And is there anything that brings out God more than the fact that His word is prophetic? Prophecy is a more enduring and deeper witness than miracle. A sign or a miracle no doubt is a display, while the world goes on as usual, of God's active power; but prophecy gives living proof of His mind. None but a low-minded or thoughtless man could suppose that power is equal to mind. And there is more than mind in it: moral light is conveyed, the maintenance, as well as the making known, of God's character and will, which is evidently far beyond not matter only but mind. As the greatest of Frenchmen said, the least mind is superior to all matter, whilst all mind is below charity or divine love.

Here we find the true source of atonement: the love of God provided it in a way that should conciliate grace and righteousness, guilty man and a holy God Who thus, and thus only, causes mercy to glory against judgment. No where is God so highly exalted, nowhere man so truly humbled. What speaks so profoundly of sin as the blood of Christ? But it is applied to our utter unworthiness, it is brought in for the very purpose of meeting man as he is, and of bringing him out of all his iniquities to God as God is. For such, and nothing less, is the design of atonement. Divine righteousness, based on Christ's work, is its character, when man was proved unrighteous; and as it was according to grace, so is it of faith, and thus open to every believer.

But the Day of Atonement necessarily had a temporal and imperfect character; "the law made nothing perfect." It was, beyond question, the most solemn act in the whole Jewish year; but the fact of its renewal every year was conclusive evidence, as the Epistle to the Hebrews declares, of its inefficacy for conscience as well as for God in view of eternity. It was therefore provisional, as all the institutions of the law were. Is this any impeachment of God's law? It is His own word that pronounces it. If so, you will allow God to be a better judge than you are, or I, or all men. If God declares that the law made nothing perfect — and such is His expressed and irrevocable sentence (Heb. 7: 19) — who with the least reverence for God can question it for a moment? Therefore the provisional atonement year by year for Israel on its face had what did not rise up to the perfection of God's nature, character, and mind. At best it could be but a shadow of the grace and truth that came by Jesus Christ.

One can understand readily that, only when a perfect being comes, can the result be in perfection. Adam was an admirable creature no doubt, if we believe the scriptures, as an innocent man on an unfallen earth. Nevertheless, on the plain surface of facts, the first thing recorded of him when tried is that he sins. There must be perpetual and violent effort to escape the moral inference; honest denial of man's sin there cannot be. The overwhelming fact is out from the beginning. Is it to be tolerated or ignored because it is universal?

At once God brings in the token of a bruised Bruiser of the serpent, the woman's Seed. This ere long decided the difference between the two sons of Adam. "The Lord had respect to Abel and to his offering." Why to Abel rather than to Cain? Because "by faith" Abel offered a more excellent sacrifice. Faith submits to, and receives, and rests on, the word of God. It was not the mere matter of fact or feeling; nor did it turn on which of the two brought the largest or more valuable offering. "By faith Abel offered a more excellent sacrifice than Cain." What made it so? In Cain there was no more than natural religion, as he took no account of sin; he offered in duty to Jehovah of the fruit of the ground — the ground under the curse. It was the expression of unbelieving homage, with total insensibility to sin on one side and to grace on the other. Faith always confesses sin in man, as it more or less counts on grace in God. Whatever be the sin of man, the grace of God is beyond it. One of the workings of unbelief is despair, another the bolder form of rebellion against God in the open rejection of His word. But the soul may not be so impious and yet be as really guilty by doubting grace in God to forgive its sin, however heinous. Faith, seeing Christ and hearing the Gospel, owns the sin truly, but reckons on the mercy God reveals.

Man's device ever fails to cover his evil. God clothed guilty Adam and Eve with coats of skins. It was a provision which, in presence of sin, spoke of death, yet of mercy to man through death. This, without God's word, would never have entered the human mind. Naturally, for that matter, Cain's was a much more reasonable offering in appearance. For what man, as man is, however intelligent, would have thought of a sacrifice as acceptable to God? It was exactly what Abel brought "of the firstlings of the flock, and the fat thereof." If slain beasts furnished the clothing which God gave his parents, Abel slays a lamb in sacrifice to God. It was an offering in faith; access to God for a sinner can only be through death. That behind it all there was more and what was deeper than Abel or any saint of old knew, is true. One does not say that Abel contemplated the sacrifice of the woman's Seed; but it was in God's mind, and faith reaped the blessing. Therefore Abel was attested as righteous, "God bearing witness to his gifts, and by it, being dead, he yet speaketh." Abel looked for the One Who should crush the power of evil here below; and against and above nature he, by faith, offered sacrifice to God with the expression of its excellency in "tine fat." But God blesses according to whet He sees in the sacrifice: a principle which plainly came out later in the blood of the paschal lamb (Ex. 12: 13).

No doubt all the believers throughout the Old Testament looked for the Kinsman-Redeemer, as we may see in the assurance of Job (Job 19: 25, 26), the destroyer of death and of him that has the power of death. They did not question that in due time the Messiah would meet both God and man perfectly; but to suppose that they understood how it was to be done is going beyond scripture. Not even the disciples in the days of our Lord could have put the two things intelligently together. Did not Christ's personal envoys, who accompanied the Master from John's baptism till the ascension — did not the apostles know as much as their predecessors? To doubt this would be doing anything but honour to the teaching of Jehovah's righteous Servant (Isa. 53: 11). His enemies being judges, "never man spake like this man"; and never did men on earth receive such a course of holy and perfect instruction as the twelve from the Son of God.

The grand question then is, not what the saints under the Old Testament understood, but what God set up and what its bearing is on the atonement, now that Christ has come and finished the work given Him to do. The true meaning of the atonement is in question, and here the New Testament alone comes conclusively to our aid. What can be conceived clearer than the divine comment given in the Epistle to the Hebrews (or Christian Jews), who needed it, as they ought to have appreciated it best? We sometimes hear of commentaries and commentators, and the best men show both prepossessions and prejudices. It is a pity that they do not use the Epistle to the Hebrews a little more and to better purpose. There is the greatest of all commentaries, and the one most immediately bearing on this very truth with which we are now occupied. Not only does the inspired text lie in the chapter before us, but also the inspired exegesis in the New Testament. No one can doubt this who reads Hebrews 9. And what does it let us know? That Aaron, the high priest, represents Christ, and that the work He wrought was for no transient purpose but "eternal redemption."

Of old there were carnal ordinances imposed till a time of reformation; but Christ being come High Priest of good things to come, by the better and more perfect tabernacle, not made with hands (that is, not of this creation), nor by blood of goats and calves, but by His own blood entered in once for all into the holies, having found (or obtained) an eternal redemption. His sacrifice is, in the strictest sense, of everlasting efficacy. That word "eternal" occurs frequently with peculiar stress in the Epistle to the Hebrews. Why eternal? In contrast with the temporal character of what was akin among the sons of Israel. Thus we find, beside eternal redemption, eternal salvation, eternal inheritance, everlasting or eternal covenant: all of which words have a pointed reference, when understood, to lift the believing Hebrews above what was but temporal. Christ, dead, risen, and in heaven, puts the believer face to face with the unseen and eternal. Just because as Jews they were accustomed to God's government of man on earth, their eyes needed to be raised above so as to see within the veil what can never pass away. If the Christian Jews slipped into their old thoughts, they would lower fatally the character of the gospel, as they are warned in chapter 6 and elsewhere.

Nor did those Hebrews only need this, but we do also. The inspired word has the unceasing authority of God, and the deepest value for us all who believe. What God intended by it is that you should rise above the clouds of tumult and difficulty, especially during these changeful periods through which we are passing; and that you should be established in the certainty of a new, everlasting, and heavenly relationship to God, even now, through the atonement of our Lord Jesus.

The Day of Atonement provided for all the sins, transgressions, and iniquities of the children of Israel. What had the work of Christ in view? Not only the entire, present, and everlasting removal of all our iniquities from the conscience, but the glorifying God Himself even about sin by the virtue of Christ's atoning death. Such is the need; and nothing less can avail. God most assuredly will never slight the value of the sufferings of His Son, nor forget that He is indebted to His cross for perfectly glorifying Himself; yet even if we take a lower but true ground, what is the value of an atonement which could fall short of a single sin? Supposing such a scheme possible as a man forgiven 999 sins, but not the 1000th, he is as ill off as if he had none; for by that one unforgiven sin he is absolutely unfit for the presence of God: no sin can enter there; and if we have not our portion on high, where must we be found?

Further, atonement contemplates far more than the need when we die or appear before the judgment seat of Christ. It will be admitted by the reader of Lev. 16, that a Jew rightly looked for the effectual application of that day's sacrifice to his then wants, to his actual sins, to the iniquities that burdened his spirit, and that filled him with apprehension of judgment. But the effect was only for the time. What, then, has the coming of our Lord done? Has it not brought life, love, and light into the world? It has revealed God in the divine person of His own Son, yet a man, Who suffered for sins once, just for unjust, that He might bring us to God. To the believer this is soul-salvation, as the saving of the body awaits Christ's coming again. Apart from sin will He appear a second time.

There were certain imperfections allowed of old, as nobody can deny. Our Lord has ruled that it is so "because (or in view) of the hardness of their hearts." We find David, Solomon, etc., doing things that no Christian would think of. How comes it then, that licences, which notoriously existed under the law, are now intolerable? Because Christ is come, "the true light now shineth." No doubt man put it out, as far as he could; but he has not got rid of it. The rejected Christ is in heaven; but the light, far from being withdrawn, shines more brightly than ever. The First Epistle of John is careful to affirm that the darkness is passing away, and that the true light already shineth. When He was on the earth, the darkness comprehended it not, though shining in the darkness (John 1: 5). Now that He is in heaven the darkness passes away. It is not exactly true that it "is passed away"; the A.V. is therein too strong. But if not absolutely passed away, it is passing away as each believer receives the light. Now that we have Christ and in Him redemption, he who receives the light is made light in the Lord; and every one in whom Christ is not only the light but the life, is cleansed by His blood, and freed from sin, to live unto God.

What is the effect of redemption even outwardly? That men are ashamed now of what, before Christ came, was thought nothing but natural, if not right. Few know, on the one hand, how much is due to the light of Christ in the gospel exposing all and so deterring men from their audacious and immeasurable iniquities. For that very reason, on the other hand, the sins of every one, whose conscience is awakened by the word, become before God, hateful and even appalling. The first effect of the light of God in Christ is to make the evil appear worse than ever. Hence it is that, wherever the word of God deals vitally with the soul, repentance towards God ensues, though faith alone gives repentance its divine character. So the soul has no comfort yet; there can be no real rest, nor even relief. Till redemption is known, the burden becomes through the Holy Spirit's action more and more oppressive; and thank God for it! What more dangerous than to slur over our sins because the grace of Christ is preached? Nor does anything more enfeeble the soul afterwards than bounding, if one may say so, over the grave of our sins, instead of looking down steadily there to judge ourselves for what we are. A man otherwise is startled perhaps to find, another day, the evil which he at first passed over too lightly; he may thus begin to question whether such a one as he can really have, as he calls it, an interest in Christ and His grace. Had he at the start faced his own evil, he had known better, not only what he himself is, but how the Saviour has taken it all up and blotted out every sin with His precious blood.

According to the plain testimony of the New Testament, then, Christ's coming has brought sin out in its full opposition to God, in its evil against man, and in all its secret depths, as never was known before. No doubt the law acted in an admirable manner; for the commandment is holy, jest, and good. But after all, the law is not Christ, and Christ revealed God in His grace, instead of merely giving what appealed to fallen man. Yet you can see in the law that God had before Him the state of man as he is. At Sinai He commanded ''Thou shalt not do this evil; thou shalt not do that." It could be of no use to claim from the sons of Israel what was only to be found in Christ. What the law did was just what man then needed — to put a check upon the evil that was there, to condemn what the evil heart had a desire for. Man was already a sinner before the law was given. No doubt Adam innocent had a law; but this is a very different thing from the law, which supposes that man is fallen, and that he has a constant inclination to do the various wicked things prohibited and denounced by it. Along with that law of God, and forming the most solemn institution connected with it, was the Day of Atonement, among other provisions of good things to come.

But now that Christ is come, He has brought in an incomparably deeper and larger standard of sin. He has made, therefore, the discovery of the evil and wretched condition of man beyond comparison more complete and profound. No wonder that the Holy Spirit uses grand words, for none less could set forth truly the character of what is revealed to us in the Epistle to the Hebrews. The law claimed man's works. Christ did in the highest sense the work of God. "Lo, I come to do Thy will, O God." Atonement is God Himself, by and in Christ, taking up and settling the question of sin, in His own grace, for His own glory, that believers might be fully blessed. Present association with heaven is in full view, because one immediate object was to wean the Hebrews from yearning after earthly hopes. Yet the future is not forgotten: for the Christian it is unmistakeably "eternal," whatever the accomplishment of earthly promises by and by. But there is more to heed than this. There is a present enjoyment in the Spirit's power of that eternal character. It has for its object to bring the believer now, with purged conscience, into God's presence, or, as Peter puts it, "to bring us to God," as He is and will be known in the light for ever.

Just think what a blessed reality this is, and whether you have or have not made it yours! The Lord intimates it even in the Gospel. The prodigal son comes not merely to himself, but to the father; and the father meets him, with affection indeed, but with a vast deal more. He has the best robe put upon him, not when he deserved it (for this never could be), but before there was the smallest question of aught save his repentant sense of sin and of his father's love. It is God acting from and for what He is Himself, and for what He can righteously afford to do through the redemption that is in Christ to the worst of sinners. Such and so efficacious is His love displayed in the atoning work of the Lord Jesus.

Alas! even those who love His name do ignorantly put off the feast which the Father would have us enjoy here till we get to heaven. They think that such joy and gladness cannot be known in the midst of earthly sorrow, and that the gathering together for rejoicing must await the closing heavenly scene "for ever with the Lord." But they unwittingly do God's grace great injustice, and defraud themselves now of exceeding joy in the Spirit. They practically lose the sweetness and the power of His joy which is their strength even here. It is not only that the once guilty son comes to his father, and that the father runs and meets the son in nothing but love, without a reproach, so much the more to produce self-reproach (oh! the immense loss for the soul that but slightly judges self before God); but along with this there is the conscious fitting him for the presence of his father in enjoyed communion.

The best robe is put upon him. Never bad he worn such a robe, before levity and self-will induced him to abandon his father's house. Even Adam had not the beauteous robe of Christ when he walked upright in the garden of Eden. Redemption is no mere reinstating of fallen man, as it is sometimes perversely called; it takes away his nakedness, and clothes him with Christ, whiter than snow in His blood. Nothing less does the Saviour undertake than to fit for the Father's presence. It is no question, therefore, of bringing back to the condition of innocence, but of the Last Adam. Grace reigns through righteousness. Christ provides and gives the tone to all who believe. God the Father is the source; Christ the means and channel of love; the Holy Spirit takes His blessed part in making the word that reveals all, living and effectual in the soul. The robe, therefore, must be the best robe. The calf must be the fatted calf. The shoes, the ring, the feast, each and all are in accordance with Christ's person and with His work. And so, lastly, and above all, there is the communion of joy; for the God of all grace must have His own deep satisfaction in the feast, as indeed nothing could be holy, good, or lasting without Him.

Do Christians generally know what all this means? It is exactly what God intends to be made good now in Christianity. Let me hope you have now at least a little of that divine spring of communion in joy and liberty. No one doubts by and by the fulness of joy: then and there, of course, it will be for ever in all perfection. But it is a flagrant mistake that the scene the Lord describes should be confined and put off to heaven. Is it needed to demonstrate why not? In heaven there will be no elder son, nor will the father go out to entreat. There will be no such ungracious murmurers in heaven; alas! plenty now on earth. It is therefore to be realised now on earth, though all the springs of the joy are heavenly and divine.

Doubtless the reason why people relegate it to the heavens is, because they are not in the secret of its joy themselves; and there is a sort of reluctance in the hearts even of righteous men that others should have what they know not themselves. Ah! let the lack rather awaken an earnest searching of heart to enquire, "How is it that my soul is not in the love, joy, and liberty the Lord describes? That I have not realised yet the best robe, or the fatted calf? How that I have overlooked the communion of God's own joy in love with His own?" "The Son of Man is come to save that which was lost;" but by that work God was glorified in Him, as God at once glorified Him in Himself, and would have us now to taste its fruit.

Forgiving is not all the gospel tells out; nor should it be all for us to know or make known remission of sins. God's object is not, and could not be, less than to bring us to the knowledge of the Father and the Son, into the joy and liberty of grace now, while we wait for the glory of God in the hope of which we exult. In this knowledge of our God and Father lies the most effectual power against the worldly snares that encumber us on every side. It is never the gospel order to make us holy in order to be happy before God; an effort often made, but always made in vain. In order to be holy in practice, grace makes you happy first. He Who alone was the Holy One died for you in your unholiness and evil, in order to make you happy through faith in Him. By His death Christ deserved it for you, and the grace of God righteously blesses you in the faith of Him. And this is exactly in unison with God's heart and mind and word; for His word was written for us that we, believing, might share His joy in love.

Have we wandered from the text and the commentary? From neither. Lev. 16 held up the picture of atonement. Hebrews 9 declares that, as Christ is come and His blood shed atoningly, blessing is now for faith, and is eternal: What was forbidden to Aaron save a little one day in the year, is now vouchsafed always to every Christian. "The way into the holies hath not yet been made manifest" is what God said of Israel. But in Hebrews 10: 19, it is written for the Christian, "Having, therefore, brethren, boldness to enter into the holies by the blood of Jesus, a new and living way which He dedicated for us through the veil, that is, His flesh, and having a great priest over the house of God, let us approach in full assurance of faith," etc. We are ever welcome there and thus.

But there is another blessed fruit of Christ's work. His blood is equally efficacious in purging our conscience from dead works to serve (or worship) the living God (Heb. 9: 14). The two privileges go together. If the way is made manifest into the sanctuary, we are also made free of it. Christ's own are welcomed to draw near now, but only as purged in conscience, not only from bad but from dead works, to serve a living God. How great the superiority of our privilege over Israel, and Aaron's sons, yea, over Aaron himself! It is not only that the way is open, and the sins are borne; but the conscience is purified by the same blood of Christ which did the rest. Thus the light of God makes only the clearer what Christ's blood has effected. Nothing there disturbs the conscience of the believer, who is set in love and liberty to serve the living God. Christ's work, which displaces the dead works of man, ever abides in unchanging value as our ground of acceptance. The same efficacious sacrifice of Christ has achieved these inestimable blessings as a whole. As long as the Jewish tabernacle had its standing, there was the remembrance of sins; not their remission for ever, but the conscience unpurged before God, and the barrier maintained between God and man. The blood of Christ has changed all for us who believe. And no wonder. The. law had for its aim to shut up those under it, till faith came and the accomplishment of God's will by Christ set aside all the lifeless substitutes and vain efforts of man. Then man, purified from sins, and in his conscience, comes freely to God.

This nearness to God appeared distinctly after Christ's death; as the death of the sons of Aaron was the time to restrict even Aaron from God's presence. Why so? Because his sons had been guilty of presumptuous sin. God had caused His fire from heaven to consume the burnt sacrifice, and they had despised it and Him. They thought forsooth that any fire would do just as well: common fire would born incense no less than the fire of God. How ready man is to set at nought His favour, however rich! God had affixed the seal of divine approbation; but it only gave Nadab and Abihu the opportunity of proving their hearts to be wholly careless of His glory as well as of His grace. Jehovah had Himself in grace sent the fire from before Him to consume the burnt offering and the fat. Therefore it was for them to keep up that holy fire. But these two sons of Aaron profanely took common fire; and if God had passed it over, He would have been a consenting party to His own dishonour. Impossible! God judged them. They sinned unto death. It is not every sinner that thus sins unto death. There was then, there is now, sin unto death. It supposes sin in special circumstances to His dishonour. God had just brought in a peculiar work of grace, and in it was distinguishing Israel as His people; and immediately the two sons of Aaron put shame on His favour, and died for it.

How plain it was, even on the day of atonement, that God's chosen people could not draw near to God in the sanctuary! None but the high priest, — and even he — could enter the most holy place on this day alone in the year, for brief moments, and that with incense and with blood! What did all this indicate? That the way into the holies had not yet been made manifest. Now it is. How striking the contrast since the redemption that is in Christ Jesus! The way into the holies is made manifest. So, when Christ died, the veil of the temple was rent from the top to the bottom. No mark more significant. God taught plainly that the Levitical institution was gone, and that for faith a new thing was come on His part through Christ's death. This enters into the very core of Christianity. The way into the holies has been and is made manifest.

Are you, my brother, peacefully enjoying Christ thus? Are you in the present conscious possession of this nearness to God? What is the good of knowing that the way into the holies is manifested, if it is not for you to enter in by faith day by day, thereby appropriating the riches of God's grace toward you? It is now for every partaker of the heavenly calling. The veil that God rent was the death-warrant of Judaism. That man might outwardly repair; but it was only man without God. The veil was by no word of God erected again. For the Christian it is rent for ever, as is earthly sacrifice, altar, and priest; whereby is shown, by a divine token, the essential difference between Jewish atonement and that which the Christian has in virtue of Christ's death.

In the Jewish institution who can deny that the barrier abode impassable with the slightest exception even for Aaron. It did not matter whether it were a Samuel or a David, an Isaiah or a Daniel, there was no free entrance into the holies. The faith, or the holy character, of the high priest made no difference as to this. Jehovah appeared in the cloud upon the mercy seat, and even Aaron must not come in at all times within the veil, that he die not. On that day, once a year, a special sin offering was made; then only with the most scrupulous observance of God's injunctions could he approach to atone for himself, and his house, as well as for the people. The way there was otherwise closed.

What do we find in the birth and life of our blessed Lord Jesus? God came to man in the person of Christ. And what appeared in the Lord's death? That man, believing man, can now come boldly to God. The unbeliever is blind to both these matchless blessings. God came to man, believing or not; but unbelieving man rose up against Him, cast Him out, and crucified Him. Yet in that very cross of our Lord Jesus was this new and living way dedicated; so that he who believes in His name is free to draw near with a true heart in full assurance of faith to God through the rent veil, with Christ as the great priest over the house of God. In fulfilment of the Levitical types our hearts are sprinkled from a wicked conscience, the body washed with pure water. The Christian has as an abiding settled reality what the Jewish had partially and only in form. The word of God has purified his heart by faith. There is but One Whose death has laid the basis for free access to God; and there it remains uncancelled, as it will, until the last believer in our Lord goes up to be with Him for ever. We shall all in person meet Him there whore our faith penetrates now. This is Christianity.

Are you, Christian, resting intelligently on Christ's work of atonement? It is admitted that there is more in Him than what we read in the Hebrews. Thus, you cannot believe in Christ without receiving life in His name. The believer requires divine life, in order to have affections according to God, — affections that hate evil and love what is good. Christ is life eternal to every one who believes in Him. He is their life, just as Adam was the head of natural life to mankind at large; and it is well to remark that Adam only became that head and source of life practically when he was a sinner. So Christ becomes the giver of life everlasting after His work of obedience unto death was complete. Righteousness was an accomplished fact, God being glorified in Him to the uttermost.

Christ therefore stands in blessed contrast with Adam. When He rose from the dead, the Lord breathed on His disciples the breath of new life in resurrection power, the distinctive life of the Christian. But this is no more the topic of the Epistle to the Hebrews, than the baptism of the Spirit which forms Christ's body; yet, any one can see the two things were necessary, not His death only, but the life which He is and gives to us, to which we may add union with Him, the membership of His body. What congruity would there be, if we could conceive the blessed life of Christ given to a man left struggling against his unremoved sins? How suitable that the risen life should be, where the sins are blotted out by His blood! The two blessings of grace are absolutely necessary, and both are by faith given, if one is, to man.

Christ, received by faith, secures the believer in all God gives. What a mercy that the gifts of grace should be thus united! For they are given to the simplest through faith in Christ; even to one that could not read or write, to a poor old man or woman, to a little child, if there be the Spirit of God producing subjection of heart to Christ, the Way, the Truth, and the Life. Do you ask, Will it last? The answer is, To all eternity; for "Christ is the same yesterday, today, and for ever."

For a Jew there was a round of daily, monthly, yearly, and occasional sacrifices. But one of the characteristic features of Christianity is this, there is one offering, and one only, the antitype that answers to all, but infinitely more than all. Creature sacrifices could be nothing but shadows, Christ's work is the divine reality. In the sacrifice of Christ God brings in what He could rest in, a perfection which could not be in the probationary plan of Old Testament times. Christ not only made the need of this perfection to be felt, but He alone supplied it to God's glory and man's blessedness. And the Holy Ghost is sent personally from heaven to bring in the joy and power of it all into the heart, ways, worship, and service.

He that receives the gospel is entitled to receive the blessing at once. At least, whatever hindrance exists, it may be from human activity of mind, or perhaps from morbid feeling; it is not God that delays the soul. As to these difficulties, the Lord is patient and tender, but there is no difficulty on His side; it is purely and solely on the part of him that ill hears the word. Old habits or thoughts, or? it may be will, working one way and another, — these things may cause delay; but He is faithful and unfailing.

See the beautiful instance of the Syro-Phoenician woman. The Lord was ready for her call as soon as she came; but was she yet ready for the Lord? She had not considered how far off she was; but the Lord brought her down to this point. He was not sent save for the lost sheep of the house of Israel. When her cry became simpler, as one that needed His help, He threw out the hint that it was not meet to cast the children's bread to the dogs. The light shone into her soul now brought truly low, and she sees the need of grace in a moment. Correcting through His word her mistake, she no longer takes the position of being one of the sheep, but owns her self a poor dog. She had no claim, she falls back on sovereign grace, and finds far more than she had sought; not indeed a lost sheep of the house of Israel, she becomes a saved sheep of the Lord Jesus for ever. Here was a case for, not a miracle like her daughter's, but the Saviour come to atone for sins. God would justify all the forbearance He had shown in the past, but He was now bringing to view deeper counsels and ways than man had learnt or could learn before.

Hence it is that the gospel does not merely set forth God vindicated in the cross of Christ, or, according to the language of the theologians, "His satisfaction." Surely that God is glorified says a great deal more. "Now is the Son of man glorified, and God is glorified in Him." This is not merely legal or penal satisfaction. Even a man may be satisfied when he gets what he wants; but God, we know, was glorified in Christ's death; and why? Because He took in all the reality, depth, and compass of Christ's work in redemption. All that is in God and man thereby was met and displayed perfectly; majesty and humiliation, grace and righteousness, holiness and suffering for sin, obedience and moral glory. "Now is the Son of man glorified, and God is glorified in Him. If God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him." God as such was glorified in the rejected Christ, the humbled crucified Son of man. Every attribute of the divine nature, and every declaration of His word shine in the cross to God's glory; and therefore did God at once set the risen Son of man, not on the throne of David, but at His right hand on His own throne.

Throughout Christ's life and service previously the Father had been glorified in the unswerving obedience of the Son, at all cost and in all circumstances. Why is it that we now hear of "God" being glorified rather than "the Father?" Because sin brings forward "God" as the judge of sin; as sin affects man's conscience and compels him to think of God. For, spite of man's bad habits and hardness, God makes himself felt in the conscience of a sinner, who ordinarily quails at the thought of death or judgment. But if conscience will be heard about sin, what did God feel about the self-sacrificing work of the Lord Jesus under His own judgment of sin, and on behalf of sinners? God is glorified even about sin, by the perfection of Christ's enduring all its consequences at God's hand; and what is the effect of it all? If God was thus, and only thus, glorified, as He could have been by none other person and in no other way, how does He testify His sense of the worth of His Son's atoning death?

It would have been wholly beneath that worth to have accomplished the Old Testament prophecies for earth and the earthly people, even if willing. The cross proclaimed mankind evil and lost, most of all Israel; and God takes the Son of man "straightway" into His own glory on high as the only adequate answer to the cross. (Ps. 8, 110.)

The holy hill of Zion is not holy or high enough for the Son of man. The "decree" (Ps. 2) He declared for it will be assuredly fulfilled another day. But what has God done now? He has set the risen Lord at His own right hand. Man in His person is exalted, and shares the throne of God; the Old and the New Testaments declare it. There had been many kings sitting on David's throne; and, God will bestow more abundant dignity and honour on that throne when Christ deigns to sit on it, and asks for and receives the heathen for His inheritance, and the uttermost parts of the earth for His possession. Bat this will be the future kingdom; it is not Christianity.

Christianity is founded on Christ dead, risen, and glorified by God's will, as it sheds on the believer the light of heavenly grace and glory in Christ, and puts the soul into living relationship with God the Father on the ground of redemption, according to the efficacy of Christ's blood which shall abide for ever. Beloved brethren, let us only learn better our own Christianity. How much more should we then know Christ, and estimate His work!

Into the details of this chapter succeeding lectures will enter. What is now set out may serve to bring out the general idea distinctly, and prove the marked contrast of the gospel with the temporary, temporal, and earthly character of Jewish atonement, which too many accept as its measure. The death of Aaron's profane sons was the occasion of declaring man's unfitness to draw near before Jehovah; even Aaron must not approach at all times within the veil, on pain of death (ver. 1, 2). Aaron must come with a young bullock or calf for a sin offering. He had to bring a ram also for a burnt offering (ver. 3). Aaron had to put on the holy linen coat, to have the linen breeches upon his flesh, to be girded with the linen girdle, and to be attired with the linen mitre or turban; also must bathe his flesh in water before putting them on (ver. 4). All this spoke of intrinsic imperfection and uncleanness. He was as he stood in no degree meet for access to God; and when he did get there, it was through incense and blood.

The high priest appears, not clad in his official robes (he does not wear them until the peculiar work of atonement is accomplished). He is here in the garb that spoke of unsullied righteousness, the holy garments. This was not his proper apparel. The high priest was distinguished by a rich dress, wherein ornaments of gold and jewels had their place. But the holy "linen garments" were worn for the special work of this day.

We may here observe that this very exceptional appearance of the high priest on the Day of Atonement seems to help us in understanding a verse that has been a source of perplexity to many men otherwise well versed in the Word of God. It is written in Heb. 2: 17, "Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in all things pertaining to God, to make propitiation for the sins of the people." To reconcile sinners is exactly what the gospel undertakes to do; but to reconcile "sins" is an unhappy expression. God will never be reconciled to sins, nor would God ever have us to be reconciled to sins. "To make reconciliation for sins," therefore, is one of those verbal oversights that we find occasionally even in the admirable Authorised Version. The Scriptural phraseology for "reconciliation" is altogether different from "atonement."

In Rom. 5: 11, as is commonly known, it should be the reconciliation, not "the atonement;" in Heb. 2: 17 it should be not "reconciliation," but propitiation or expiation. Atonement is as to sin expiation, as to God propitiation. God is offended at sin, justly indignant at that which is a direct violation of His will and nature in man, who dares to resist His authority and His commands. Atonement is God's intervention, in His grace, righteously to expiate the sins and set free the guilty; and therefore atonement is the sole way in which God righteously brings the sinner into reconciliation with Himself. Therein God is as truly glorified as the repentant sinner is brought nigh to God. By that work the face of God becomes propitious to the sinner, so that his sins being judged are sent away never to be found again. Thus the evident force of the verse in Hebrews is, "to make atonement, or expiation, for the sins of the people."

But here is where some find difficulty — "A merciful and faithful high priest in things pertaining to God, to propitiate (or make atonement) for the sins of the people." The High Priest is not in His official status on high till after the sacrifice is made. The proper sphere of the High Priest is heaven, and not earth. Nevertheless, nothing is more certain than that Christ was, and must be, this faithful and merciful High Priest, "to make expiation, or atonement, for the sins of the people," in "the death of the cross," "through the blood of His cross." Here it was He died, lifted up from the earth no doubt, yet not in heaven; though the virtue of that blood was at once infinitely felt there, in figure upon the mercy seat and before it. Can one conceive a more admirable shadow than what God has given to put these two things together? The high priest had to act that day in a manner not more necessary than most efficacious for making an expiation of sins; nevertheless, he was not yet arrayed in his official robes. Does not this singular circumstance on which much stress is laid tally with the facts of the case? The Lord entered on the proper functions of the High Priesthood, after He had been perfected through sufferings, when He went to heaven. But, before He went on high, the atoning sacrifice had been effected. "When He had made purification of sins, He sat down on the right hand of the Majesty on high" (Heb. 1: 3); nay, more, "With His own blood He entered into the holies, having obtained eternal redemption" (Heb. 9: 12). He obtained it neither on earth strictly, not yet in heaven. He was "lifted up" on the cross. There did God make sin Him Who knew no sin; but if atonement must be made for sin on the cross, its efficacy penetrated the holiest that very moment. "It is finished" said He Who had poured out His soul unto death. The blood was for God in the sanctuary, though for man's sin on the earth.

The reality far surpasses every part of the type. To this end was He "lifted up from the earth." Thus does He draw, not the children of Israel as such, but "all men''; for as the cross closed all hope for Israel of a living Messiah, everything for sinful man turned on a crucified Saviour. There He bore the judgment of sin, while the virtue of His blood instantly reached God in the holiest. Only after His ascension and sending down the Spirit was it preached to man on earth. It was the high priest alone who acted solely, not as ordinarily on high, but rather in the exceptional position of the one great representative in the judgment of sin before God for the heavenly family, and for the earthly people, not yet saluted of God as entered on His ordinary functions above. Does not this correspond with the holy linen dress worn for the special service of the high priest that day? Had it been the usual garments proper to His heavenly place, there had been more room for thinking of a fresh action of Christ in heaven, in order to make out a succession of stages historically answering to the various parts of the type. But even the type is plain enough that, before the high priest assumes his normal garments, he has to execute a work of the deepest moment, clad in a way altogether different from the regular dress of his office. It points to the Lord Jesus meeting completely what is here attributed to the high priest, Aaron, on the Day of Atonement, before He entered upon the ordinary functions of His priesthood. Aaron had not, Christ had, obtained eternal redemption when He entered the sanctuary. The truth has an immediate completeness and unity, which the type could not possess. "For the law made nothing perfect" (Heb. 7: 19). Aaron was immeasurably below the Saviour and His work.

Creature means availed but for the moment, as a witness to the acceptance personally and the efficacy of His blood for us on Christ's part. The offering of our Lord was final and complete. There is no question for us of sacrifice again. There is also in Him eternal life, and through His work eternal redemption. Thereby is the conscience perfectly purged from sin. If He has not purged it by His blood once shed, what can do it? Christ suffers and dies no more.

Do you object that one may go wrong in the course of the day — that one may fall into sin? For this there is divine provision which restores the soul, while humbling it in the cast by the remembrance of what the sin cost Christ. The soul bows to God under the sense of dishonour done to the grace of such a Saviour. The word of God is applied by the Spirit to rebuke and bring the soul into confession before God. "Washing of water by the word" is the remarkable figure of the apostle, answering to the water of separation from defilement in Num. 19. This goes on when needed; but why not the sacrifice? Because it remains absolutely perfect, yea perfecting; which its repetition would deny according to the argument in the Hebrews. Yet, has not something to be done? "If any man sin, we have an advocate with the Father, Jesus Christ, the righteous." But if the central truth before us now is, that Christ's infinite work of atonement, blotting out the believer's sins and cleansing his conscience, abides for ever before God, renewal is excluded because its efficacy is perfect. Such is the unqualified and unhesitating doctrine laid down by inspiration. From this sentence of God's word and Spirit there is no appeal.

We may have to enter into some interesting distinctions in the scriptures; but it will be shown that in every one of them the very image, the full truth of God, goes incomparably beyond the types. You must remember that a type, however instructive in analogy (sometimes a contrast, rather than a resemblance), is after all only the shadow, and not the full impress and expression of the truth.

LECTURE 2.

LEVITICUS 16: 5-10

Its General Principle compared with Christ's Work.

That which comes before us now is the distinction between the two goats. Everyone can see on the face of scripture that there is a very marked difference between them. It is vain for any one to suppose that God did not intend a definite truth to be taught by each. One may notice that they were decided by lot, the disposal being in the hand, therefore, of the Lord exclusively; and this was quite an exceptional thing. As a general rule, the choice of the victim, under certain expressed conditions, was ordinarily left to the offerer. In some cases there was no latitude whatever: a positive command was laid down that such or such an animal should be offered under given circumstances. In other cases there is a gracious consideration of the poor in the offering. Poverty is taken into account on the one hand, and ample means, with a large heart, had their full opportunity on the other side. But in this case all was prescribed, and specially decided by the Lord.

Two goats, no other animals, were demanded to be brought by the children of Israel. But even the high priest himself was not allowed to choose which of the goats should be Jehovah's lot, and which should be the people's. This was left absolutely in the hands of God. The reason may be that there is no offering in all the ritual of Israel that has so Godward a character as those that were presented on the great Day of Atonement. It was God dealing with sin; and He accordingly moves in the matter — God alone. The high priest himself is the only other that is permitted to appear. On other days he had the sons of his house; the subordinate priests took their suited part. On that day he acted, and he only. The bearing of these things on our Lord Jesus is manifest: propitiation was His work alone.

Jesus was the high priest, but as yet in an altogether exceptional position — a high priest not so much in what was intercessional, as for what was representative before God in sin-bearing. He was identifying himself thus with Israel, and not for the people only, but for the sons of Aaron as well as for himself. It is clear therefore that the place is altogether different from that which regularly became the high priest in the sanctuary of God. Intercession in no way fulfilled the type of this great day, but laying a righteous basis for it rather. It was not as a martyr, nor identification in sympathy, to which some would lower the atonement; neither was it any question only of moral government, still less a simple display of love or of absolute pardon. These features, perhaps, may in a just measure and true light be found in the death of our Lord. He was indeed the holiest of martyrs, and in this view beyond all in His death. And therein did He make good God's moral government, as it never was nor could be save in His own person, and under His own hands. His obedience in love was absolutely perfect. Yet had He been tempted as none other was. No temptation common to man had He been spared; but it is never said that the Lord was not tempted far beyond all. Suppose you that any man was tempted as the Lord during the forty days?

Possibly, nay, probably, the last three great trials of our Lord may be known in measure and spirit by not a few of His followers, and accordingly they present the only details of His temptation that are given us. But what do we know of what passed during the forty days? Why are there no details? Because none will ever be put in such a position again. A man may, on the one hand, imitate it in part as an impostor, and we may have heard of the like; on the other, we read of Moses sustained on high, and of Elijah going on earth in the strength of divinely supplied food. But oh! how different were even their holy fasts from His, Who alone resisted the enemy in the wilderness, with no companions except the wild beasts, till angels came to minister at the close! The Holy One of God triumphantly resisted, but in resisting suffered to the uttermost. Is this the case with what men call "temptation?" How sadly we know that we have too often yielded instead of resisting, and that we gratify ourselves because we do not suffer! We "enter into temptation," as Peter did, instead of watching and praying as we should. Our Lord "suffered being tempted." He kept the evil outside; yet the spiritual sensibilities of His holy nature were wrung by the temptation which Satan presented. But there was nothing within that answered to the temptation without; and Satan finding nothing in Him was completely foiled. Was that in vain? It was a part of the necessary fitting of our blessed Lord to be the sympathising High Priest. He had learnt obedience by the things which He suffered. Before He became man on earth' He knew what it was to command. He was now, albeit glorified in heaven, yet still man, able more tenderly and more powerfully to sympathise with the tried and tempted saints than if He had not so been here below. For we are not to suppose that the love is less because He is risen from the dead. We are indeed assured that He lives for ever to intercede for them. At the right hand of the Majesty in the heavens He is the channel of tender mercy and grace for seasonable help. His sympathy is ever flowing freely. and fully from above. Such is the way in which the Holy Spirit presents it in the Epistle to the Hebrews and elsewhere.

But on the Day of Atonement there was no question of sympathy, but of identification with sinful men in grace to bear the judgment of sin at God's hand. What is wanted for sin is not sympathy, but suffering for it. Not that, if any one sin, he is without a blessed resource; for we have an Advocate with the Father, Jesus Christ the righteous. And yet more, as a foundation, He is the propitiation for our sins. In this lay the answer to the deepest of all need. Sin had put shame on God, and done violence to His will, nature, and glory. God, therefore, must be vindicated in a]1 His ways and His nature about sin. He had been glorified as Father in the life here below of His Son, our Lord Jesus. There He had found the only man that perfectly and always met, not His every requirement only, but His mind and affection in an obedience and dependence that never quailed under sorrow and suffering. But a new question arose, not whether the Father found His joy in the perfect walk of His Son, a man in lowly dependence and obedience here below; but would this Holy One of God bear to be made sin? Would He bow His head under that intolerable burden? Would He, for God's glory, take up sin in all its enormity, in all its hatefulness, and in all its dread unutterable consequences to Himself? Would He give Himself up at all cost to put away sin by the sacrifice of Himself?

The judgment of sin entails abandonment on God's part. Would He take and drink that cup? He that would suffer for sins could only undertake it, because in Him was no sin. A man tainted with the least sin must suffer for His own evils; it was therefore a condition indispensable for atonement that the victim should be without spot or blemish. Where was the man then who could suffer for sins without question of his own? Man had been challenged to convince Him of sin. God had borne witness of His complacency in Him. Jesus along could suffer atoningly; and this is what our Lord did, and what the high priest's action that day represented.

Doubtless no one type is quite sufficient to set forth our Lord. He was both the high priest who offered, and the victim that was offered. Scripture is perfectly plain in setting both forth in Him. The Epistle to the Hebrews, in the verse already referred to, incontrovertibly testifies the full truth; and one might almost equally refer to the witness borne by the First Epistle of St. John: "And He is the propitiation (ἱλασμὸς) for our sins" (1 John 2: 2; 1 John 4: 10). There we have the very word which describes the relation of our Lord to the day of atonement as the victim. More than this, Rom. 3 declares that God sot Him forth as "the propitiatory," or mercy-seat (ἱλαστήριον). No wonder scripture says that "Christ is all." Even this- expresses but part of what He is; but it is a rich and plain witness, and most conspicuously, that Christ was "all" in the essential and solemn transactions of the Day of Atonement. If we looked at other types, we should see that Christ is "all" in them also. But it is quite enough to occupy us now if we only look into this single part of the varied ceremonies on that unique day of interest for Israel.

Accordingly, then, the goat on which Jehovah's lot fell was beyond question to meet the exigencies of Jehovah's character. For this reason we find that the blood had always to be brought, not before man that needed its atoning virtue, but to God where He is. The same truth substantially appears on the paschal night. When the first passover was instituted, the blood was put, not within the door, but without. That precious blood was not for man to look on in order to extract comfort from his sight of it. Comfort, indeed, he was perfectly entitled to draw from it, but not by his looking at it. The blood was expressly and only outside the door; the Israelitish family was to be as expressly within. "When I see the blood, I will pass over," said the Lord; and Israel could eat the flesh in security, but not without bitter herbs.

So the true, deep, and all-important aspect of propitiation is ever that the blood is offered to God. No doubt it is for man; but the essential truth is, that it is put before God. Faith, therefore, acts on His estimate of the blood, not on man's. This is so true; that when the goat for Jehovah's lot comes forward, and the high priest deals with it, we have in this, the foundation of all for Israel, not a word said of laying his hands on its head, or of confessing Israel's sins. It is not affirmed that he did not — the Jews say that he did; but we need not mind what old Jewish tradition says, any more than what men say today. In scripture we have our lesson, and thus we have it from God, and thank God for it; and we know the value and safety of resting on what He says. Woe be to the man who attempts to speak for God without His word! The silence of God is to be respected in the next place to His utterance. What He deigns to speak, of course, has its own supreme place; but reverent faith binds us to abstain from filling up the blank that God leaves. We are assured that He perfectly knew and provided for all the wants of those for whom He meant His revelation. There we bow our heads and worship; there we are content to ask, "What does God intend by withholding what His people are so ready to speak for Him? "

Men may venture to say a great deal on what the high priest did; but it is remarkable that, although it was a fundamental provision for the children of Israel, not a word is breathed of the high priest laying his hands upon Jehovah's lot. This was an ordinary practice, as in the case of a burnt-offering that was killed, and a striking comfort for the offerer; but here silence reigns about it. Why? Is it inexplicable? In no way. Hands were laid on, where it was a question of man prominently. In an ordinary sin-offering it was the transfer of his confessed sin to the victim; in the burnt-offering, of the acceptance of the offering to the offerer.

Here Jehovah's glory is alone in view. His majesty had to be vindicated, and His moral nature. The clearance of the sinful people was graciously given and carried out to the full on the day of Atonement; but it was on Azazel, the second goat. The first goat is stamped throughout and indelibly with the truth, that not man, not Israel, but God's glory is primarily in question, and must be fully maintained. The first requirement for atonement is that God be glorified; there is nothing sure, stable, or righteous without this. It is not the mind of God in scripture when a creature's necessity, instead of God's moral glory, is allowed the first place.

The absence of confession over the first goat is no less marked, however quick man is to interpolate it. There was the most comprehensive and abject confession over the second goat, but not a word of the sort as to the first. Doubtless the reason is similar: confession is where man's sins are in full view. Confession is due to God, in order to give righteous comfort to man; it is the needed and just expression of self-judgment before God, that he may be forgiven. But there is, and must be, a deeper thing — that God's justice and honour be secured in atonement. There is Do adequate or holy basis without. meeting His glory or character: how and where is this scoured? In an offering for sin that speaks to Him of Christ, without reserve, devoted to His glory, not in life only, but in sacrificial death, giving Himself up absolutely to bear all the consequences of sin in God's unsparing judgment.

Man, though the object of compassion to the uttermost, here disappears. Christ, the sin-bearer, is alone before God. Man does not like either. The first man is all-important in his own eyes; and he becomes all the more sensitive when be is awakened to his need of forgiveness. He is slow to understand that everything should not be about himself. Man needs pardon urgently and profoundly: why should he not have the answer to his own grievous wants in the first goat? God has judged otherwise, and He is wise and holy. God has laid down what is due to His own glory in atonement as the first of all questions, in the clearest and most convincing way, except as to the infatuated persons who imagine that they can understand the things of God better than God Himself, and so are as ready to take from scripture as to add to it. Even in the shadow, not yet the very image, God anticipated and excluded all this vanity and pride. He has here attested to those who tremble at His word that, while the fulness of the blessing is designed for man, this cannot be but through what the first goat means, and not the second alone. Both must be heeded, and in God's order. There is no other way of blessing: the soul receives by faith and rejoices that God has been glorified in His Son. In order that it should be so, the race vanishes, and God deals with a representative in Aaron. In the anti-type it was Christ, the Son of man.

This was shown strikingly when the only occasion in which Scripture represents our Lord Jesus saying, "My God," was on the cross, until He said it in the resurrection. When He was here below, He always said "Father." He never acted, spoke, thought, save in the perfect communion of the Son with the Father. No wonder the Father was glorified in the Son. But now a total change came in, and the Lord prepares us for this, conveyed in that wondrous expression of His, already so often quoted: "Now is the Son of man glorified, and" — the Father? No! — "God is glorified in Him." That this is not casual appears beyond dispute from the words that follow: "If God" — not the Father as such, but God - "be glorified in Him, God shall glorify Him in Himself, and shall glorify Him straightway." Why? Because it was a question of the bearing of sin, and God as God is judge of sin, rather than the Father as such.

We all know that the theologians talk about our "reconciled Father" (and it is allowed they mean the truth of atonement, where all one's heart goes with them); but no man can justify such language from Scripture. It is God that needs atonement. Sin is hateful and intolerable to His nature. If it is expiated, it can only be through a divine and unsparing judgment of it. The Father brings in quite another range of facts and truths, thoughts and feelings. It is His gracious relation to the Son, and now by grace to the family of faith (for one does not here dwell on His more general Fatherhood that pertains to every creature). Hence this watchful discipline and holy chastening, as a father towards his children.

But, where the judgment of sin is concerned, all consideration of gracious relationship and its fruit is shut out entirely. God is the judge of sin, and there cannot be in this the least kindly mitigation. What sin deserves ought not to be impaired. Mercy is here wholly out of place. Sin must be punished duly: all must be out, and the truth, holiness, and righteousness of God be vindicated at all cost in the execution of the judgment of sin. In the cross of Christ not one ray of light from the Father broke the darkness that surrounded Him — Who knew no sin — made sin there for us. Never was His perfection so precious in God's eyes as when bearing our sins He cried, "My God, My God, why hast Thou forsaken Me?" But it was the time for dealing with all evil laid on Him, not for the enjoyment or expression of communion.

This may enable the believer to see how complete was the change of our Lord's position on the cross. Was He not the eternal Son? This was unalterable. He could no more cease to be the Son in the Father's bosom, than the Father could cease to be His Father. Had it been possible indeed, His atonement had been in vain for God or man; but He could not be otherwise. Was He not God Himself? He Who is God can never cease to be God; just as one that is a mere man can never become God. All such notions are the dreams of human vanity and profane folly. He Who had deigned to become man was now on the cross made sin. And Who made Him to be sin? God alone: man never thought of such a thing. God, the Judge of sin, gave His beloved Son that He might become man, not merely to exhibit perfect dependence and obedience as a man in all "the days of His flesh" in communion with the Father, but above all to suffer to the uttermost all that God could expend of His most solemn unsparing judgment of sin on the cross. Yet was it all one unbroken obedience.

Therefore it was that darkness supernatural surrounded our Lord so suffering at that moment. It was not that He ceased to be the Son: He said "Father" on the cross, not only before He exclaimed "My God," etc., but afterwards, as if expressly to show that the relationship never ceased for a moment. Notwithstanding, He then became the victim for sin; and it was no make-believe. He suffered once for sins, not merely once on a time, but once for all, Just for unjust, that He might bring us to God. He had been a sufferer through His life in love and kindness and zeal for God. Now it was from God for sins, a new and wholly distinct suffering for Him, and on Christ's part only; for no other ever endured it. If anything be real since the world began, His sin-bearing was. As all had been true in the life of our Lord, so all must be and was equally so in His suffering and death for sin. How blessed for us! Yet, that the blessing might be as righteous as full, it was Jehovah's lot, and not for His people in the first place. Such is the unquestionable force of the first goat. Consequently, if one word could describe properly the distinctive principle of this first act, must we not say it is "propitiation"?

When we come to the second goat, the word is "substitution." In these two will be found some help towards any just appreciation of the Day of Atonement, and the truth which is so fully revealed in the New Testament. At the present time there is a very active body of men who pronounce themselves "thinkers," and would gladly deny both of these altogether, who wish to fritter all down to the manifestation of gracious feeling in our Lord, to a display of love in martyrdom, or to some kindred departure from God's dealing with sin in His cross. It is the old Socinian idea in a new shape on the part of men who shrink from professing to be Socinians.

All such theories are utterly short of, and opposed to, what was wrought by God in that work of our Lord Jesus. They even contradict the shadows set forth by the type. Yet the revealed truth of the New Testament alone gives the full light of God. A type is like a parable in this — that it never runs on all-fours. What is given in either is but a striking analogy (in the type contrast no less than resemblance) of some grand principle, but never the complete truth, or image, as it is called in Hebrews 10. For evidently, and of course, a type must be either human material, or lower than human, such as a goat, ox, ram, a pair of pigeons, or something of that kind. So a parable speaks of a sower, or a marriage feast; or any suitable comparison.

But these figures, being of a creature kind, are necessarily limited; what we have in our Lord Jesus is infinite, and therefore the necessity of an infinite revelation as the inspired key. Had our Lord Jesus been a hair's-breadth less God than the Father, He could not have been an adequate sacrifice for sins before God, the Judge of sins; neither else could He have declared God to man. Only God could and can perfectly meet what God requires. That the Son did this in man, and as man, was part of His perfection. Do you ask, "How can God meet God?" You can understand that a man can meet a man. If you argue that there is unity in the Godhead, it is granted; while it is affirmed that there are persons in the Godhead, even the Father, and the Son, and the Holy Spirit.

This shows the importance of the truth. He who allows no more in the Godhead than three aspects of one person is not a Christian, but a deceiver and an antichrist. He does not confess the fully revealed and true God, Whose is Godhead not in three aspects but in three Persons, so distinct that the Father could send the Son, and the Holy Ghost descend on that Son in the presence of the Father, and in the consciousness of the Son, as it was, indeed, before man also. Such is the early and immense fact recorded in the Gospels, the clear witness to "the Trinity." What sympathy can one have with those who, overlooking such a fact, stumble over the word? Why be so servile to the letter, and so anxious to get rid of a word because it is not in the Bible? The thing is in the Bible; the truth, not only open in the New Testament, but pervading (in a more veiled form, like the Old Testament in general) the Bible from the first chapter to the fait. You cannot now read the first chapter of Genesis intelligently without seeing that there are more persons than one in the Godhead. You cannot read the first verse of the first chapter without having a positive though gradual preparation for divulging it, at least after it was revealed.

Do you ask, how can this be? "In the beginning God created." It is notoriously true, that in the original Hebrew "God" stands in the plural, and naturally points to more than one person; yet "created" is in the singular. This is not found where it is a question of heathen gods, but only of the living God. When scripture speaks about the gods of the nations, the verb is plural. When scripture speaks about the true God, although the subject be in the plural, the verb is often in the singular. Cases like Gen. 20: 13, where the verb is also plural, prove that God (Elohim) was known to be a true plural. Could anything more truly answer to the unity of the nature and the plurality of the persons? It is allowed that none in the Old Testament could certainly see the three persons as revealed later: even the believer had to wait for the New Testament for full light and truth. But when it came in Christ and by the Spirit, the peculiar grammatical concord of God's names could not but strike those who heed every word of holy writ.

Under the law God was not yet manifested, but on the contrary bidden behind a veil and certain: God was dwelling, as He says, in the thick darkness. Is that the case now? When. God sent His own Son, it was no longer so, as St. John bears witness. Far from dwelling in the thick darkness, the true light came in His person. Then the darkness apprehended it not; but here it did shine when Christ was here, as it shone out through the rent veil when He died on the cross. All that lay concealed behind — incense, priests, shadows, offerings, sacrifices, as well as the tabernacle itself, with its different measures of access to God — all is closed for the letter in the death of Christ. The Levitical system is clean gone, that the spirit, the truth couched under it all, and more still, might be known clearly. In the birth of Christ God had come to man; but now, in His death, the way lay open for man to come to God; and this the believer sees and knows to be the very essence and distinctive privilege of the gospel. For it is the unmistakeable truth of Christ that God did come to man in the person of His Son (Emmanuel); but the revealed effect of the atoning work of Christ is that the way is now made manifest into the holies. The veil of the temple was then rest from the top to the bottom.

If the striking type of the Day of Atonement falls short of the truth, assuredly it gives no small witness to the truth. Even the blood of the first goat was carried into the holiest of all. It was no emblem of carrying in blood after Christ died on the cross, as the letter would say. Carrying Christ's blood! The literal idea is indeed offensive. There was no other Jewish way, of course, but to carry in the blood then shed, and there was no other person than the high priest to carry it in. But to imagine that Jesus should have to do some subsequent act in order to make His blood available before the throne in the heavens is a strange doctrine. The truth is, that the moment the blood was shed, the effect of His atonement was infinitely felt above, before He entered there as the great High Priest in person. The veil of the temple was rent — not from the bottom to the top, as if it were by an earthquake or any influence from below; it was from the top to the bottom. It was God, Who was glorified in Christ's work of propitiation. It was God, Who signified the consequences of that expiation in His own eyes even then, as He afterwards caused the blessed result to be proclaimed in the gospel.

For, suppose that a Jew had looked in through the rent veil, what would be seen there? Never was it allowed before; no priest even could enter; but when the veil was rent, what was there to see? The blood upon the mercy seat. The blood once sprinkled "upon" the mercy seat was enough for God. But man requires the utmost means to assure him, and God graciously vouchsafes it: seven times the blood was sprinkled "before" the mercy seat, to give complete evidence for man that he may safely and surely draw near to God. For God it was simply put upon it. It represented the atoning blood of His Son, Who had so surely taken the place of the victim for sin, that He cried out from the cross, "My God, My God, why hast Thou forsaken Me? "

Alas! for those who misuse those wondrous words of the Atoning Victim, as an excuse for their own unbelief, and dare to compare their darkness with His. It is false that God ever forsook His saints. Is such unbelief excusable? Assuredly it supposes the densest ignorance of the gospel. But it is also the grossest irreverence to compare your "hours of darkness"* with that which shrouded the Sin-bearer then, and then only. Search the New Testament through, and the Old too, and you will never find an excuse for the darkness of doubting. I do not say that he who torments his soul with fears may not be a believer; but he is a believer who does dishonour to his faith by his unfaithfulness inwardly if not outwardly. Can you conceive that God gave His word for you to hesitate? Or do you think that the doubt of a child of God is not worse and more shameful than that of an unbelieving man?

*"If the Master," wrote Bishop Horne, "thus underwent the trial of a spiritual desertion, why doth the disciple think it strange, unless the light of heaven shine continually on his tabernacle? Let us comfort ourselves in such circumstances with the thought that we are thereby!! conformed to the image of our dying Lord that sun which set in a cloud to arise without one." ( A Commentary on the Book of Psalms, Irving's edition, i. 223, 4, Glasgow, 1825). Their name is Legion who repeat the same error.

Look at things according to God; consider what doubting Him means; what an insult to His truth and love in Christ! Say not what the child pleads when it has done some bad or foolish thing, "Mother, I never meant it." Nobody charges the child with wicked intent. But why meddle with what she ought not to have touched? So it is with those who are but children in the faith and spiritual understanding, sadly ignorant of God and of themselves. It is for want of simple rest in His Son and His word. Has not God given us the most ample grounds on which we should confide in Him? What could match with the truth now before us — the Son of God after taking on Himself the full consequences of sin at the hand of God? Was it not that God might be glorified in the Son of man made sin? I put it now in its most abstract and absolute form; and what is the blessed result for the soul that bows to God in faith? Not only that the believer is saved by grace, but that the gospel can go out to every creature under heaven. What does the gospel declare as its ground and justification? That He is the propitiation for our sins; and not for ours only, but also for the whole world (1 John 2: 2).

Do you observe that certain words, printed in the italics of the Authorised Version, are here left out? The reason is, because they ought never to have been in. They are not required for the sense in our idiom; nay, their insertion conveys a wrong meaning, and makes the version say what inspiration does not either here or anywhere else. It is no pleasure to make such a remark on the common English Version: they are the words of a friend, of one who, as a whole, values the plain English Bible beyond any other version in general use. But let God be true, Who did not write those words: indeed they are printed in a character to show that they are not in the original Greek. There is therefore a marked distinction between the two clauses. "He was the propitiation for our sins." Who are the "our"? The family of God, you will answer, as this is the ordinary "we" of scripture (not, as is known, the only "we" there, but beyond just doubt the prevailing usage). For "we," as a general rule, unless there be modifying circumstances clearly marked, regularly means the family of faith, as "we know," "we believe." Does everybody know or believe? Certainly not; but only the faithful, or Christians. So in that case Christ is "the propitiation for our sins." But is this all? He is, thank God, "also for the whole world" — not "for the [sins of the] whole world." If Christ had been the propitiation for the sins of the whole world, as He is for the sins of believers, the whole world would have been saved. If they were borne away, what would remain for judgment? It is not so. There is a weighty difference. What, then, is the preacher of the gospel entitled to say? There is eternal life in Christ, and there is redemption through His blood. He is life eternal, His work no less before God. But for whom is this work? For all that repent and believe the gospel. Not a hair's breadth more does God allow. There is the revealed reply in its simplicity and its distinction and its fulness. You are not entitled to tell an unbeliever, "Christ bore your sins in His own body on the tree:" when he believes, God's word assures him of it.

Scripture is most precise as to the difference between propitiation and substitution. We may have another opportunity of going into substitution with more detail when we come to a subsequent lecture; but for the present I am content just to indicate, in passing, the distinctive truth of each. Propitiation, as being Godward by the work of Christ, takes in not merely what God is towards His people, but what He is towards sinners, wherever and whatever they may be. Would you limit God, as the Jews did? He will not sanction it. The work of Christ's propitiation, being infinite before God, opens consequently the door to God's love in beseeching every creature on earth. Doubtless the type here or anywhere fails to set forth such love, such righteousness, as is in Christ. No Jew could possibly understand it, nor did God reveal it then. There was yet the reason of the reserve mentioned before; the law stood in the way. Yet have we seen some dim confirmation in the fact that there was nothing said or done to limit the efficacy of Jehovah's lot, as there was in the people's lot. There was a not insignificant difference, as already pointed out, in the then absence of express confession of Israel's sins, and of laying on of hands. It was, no doubt, in the people's view, to bring down a shower of blessing upon them only; but in God's mind much more. His nature, word, majesty, and character, were met in the offering for sin. The effect of the antitype is that now God delights in sending His glad tidings to every creature. But still the fact remains that some who hear the gospel are saved, and some are not. Sinners who hear it are the more guilty if they believe not, and they must perish everlastingly.

Is it then that the saved are better men than the unsaved? Do you presume that your superiority is the ground why you stand in the favour of God? Suffer me to have doubts of you, if such is your plea. You will not find scripture to support but condemn you. Not that one forgets for a moment that there is the most decided difference in every soul that is born of God from every other that is not; but does man's superior goodness earn the life of Christ, or draw down the remission of your sins? It is just because I love you, and would be faithful to the truth as revealed, that I say, God forbid! Look at the effect of such a thought. It flatly contradicts His word and nullifies Christ's work. If it were true, God's favour must be turned away from every believer the moment he did not fully answer to the character of Christ; His advocacy would be at an end. Is this true? Is the access to God's presence and grace a fluctuating condition? Does it change like the cloudy face of the sky? Is not the believer's nearness stable and constant? According to the Epistle to the Hebrews, approach to God for the believer is as unbroken as the efficacy of the work of Christ for his sins. But, you say, God chastises. Certainly. So you chastise your child when it is needed; but you do not love it the less, nor is it less your child. On the contrary, it is because you are its father, and love it dearly, that you have the rod, and are called to use it.

It is a wonderfully blessed thing to know that God has been pleased to bring us who believe into nothing but favour; if it were not so, even after pardon, we should be lost over and over again. But salvation is a status that attaches to the believer through his course; and bow is this marked? That there is, not only propitiation to meet the character of God, that He may proclaim His love in Christ to every creature; but also substitution to secure an absolute cleansing away of all the sins of every believer. Hoping to expound this more minutely, I purposely put the two things together now to give an adequate view of the difference between propitiation and substitution, which together constitute the atonement.

You will find that there is a continual tendency of the different classes, even of believers, in Christendom to ignore one or other of these truths. Take, for instance, those that maintain that the gospel ought to go out to every creature. It is notorious that such men habitually deny God's special favour to the elect. They overlook or pare down any positive difference on God's part towards His own children. They hold that a man may be a child of God today and not to-morrow, throughout his course. Now this destroys substitution. They hold propitiation, and there they are right and therefore are quite justified in preaching the gospel unrestrictedly to every creature, as the Lord indeed enjoined. But how their one-sidedness enfeebles the proper portion of the saints! They cannot but reduce to a minimum the rich unfoldings of divine love in the settled relationships of faith, as He has revealed in the Apostolic Epistles generally, whence they try to cull out appeals to the unconverted, or to attenuate what is meant for God's children, if they do not dangerously extend their privileges to the unsaved.

But look now for a moment at the opposite side. There are those who hold that all God has done and now reveals is in view of the elect only, that all He has wrought in Christ Jesus is in effect for the church, and that He does not care a pin about the world, except to judge it at the last day. This may be put rather bluntly; and I care not to present such grievous unfeelingness for man and dishonour of God and His Son in as polished terms as those might desire who cherish notions so narrow and unsavoury. Yet a certain respectable class around us do see but the elect as the object of God. Such go not in doctrine beyond the second goat, or the people's lot. They see the all-importance of substitution; as their adversaries are absorbed in the effect of propitiation.

How come the two contending parties of religionists not to see the truth of both the goats? There both are distinctly in the word of God. Why is it that those, who rightly urge that the message of God's grace should freely go out to every creature, fail to hold the security of the believer too? What a blotting out of Christ's love to the church! Such is the inevitable result of taking up one part of the truth and setting it against another. Thus we see the importance of holding, not merely a truth, but the truth. Here plainly there are two sides. The goat of propitiation provides in the fullest manner for the glory of God; even where sin is before Him. In doing it, what was the consequence? Christ was forsaken of God that the believer should never be forsaken. Christ bore the judgment of sin that God's glory might be immutably established in righteousness. Thus grace in the freest way can and does now go out to every creature here below.

But besides this opening of the sluices that divine love might flow freely over the sand, however barren in itself, we also find another line of truth altogether; the fullest and nicest care that those who are His children should be kept in peace and blessing. They had been guilty as any, as indifferent as others to God. They were the children of wrath and served Satan as truly as the worst of those vitro refuse the gospel. And see how God has provided for their evil, when we come to the goat of substitution. "Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquity of the children of Israel, and all their transgressions in all their iniquities." Language seems almost to fail, in order to express the fulness of grace in securing relief to the guilty people, whatever might be their sins and iniquities. God took care, not only of His own glory and nature, but to give them knowledge of salvation by the remission of their sins.

Thus even the type demonstrates that we require these two distinct truths to maintain the balance of God's word. It is a blessed thing to hold the outgoing of God's grace to every creature, but not at the sacrifice of the security of those who believe. Thus only is maintained in any measure of truth that firm Rock on which the elect stand. Their salvation is as secure as the message of grace is free. Supposing you blur the difference between the two goats, and crush them up, if one may say so, into one indistinguishable mass — the dead and the live goat — so that the difference between them is gone, what follows? Either that you become exclusively devoted to the gospel that God sends to every sinner under heaven, or that you shut yourself up to think only of the elect and their salvation. The worst is that each virtually makes out God to be such an one as themselves in their short-sightedness. It is plain that these two things are of exceeding importance if not taken up exclusively. As parts of the truth, they are admirably held together and so they compose God's truth. In the first goat God has secured His majesty, His love, and His righteousness, in the going forth of His message to every creature. In the second goat He has equally cared for the security of each one of His people, in knowing that all his sins, transgressions, and iniquities, are completely borne away. Can one conceive how the truth of atonement could be more admirably shown by types beforehand?

Only let us preserve the order of the subjects as much as possible. Therefore, on the next occasion on which I hope to address you, it will devolve on me to point out the way in which the blessed truth of atonement exceeds the type of both goats. It may seem hard for some to admit such a possibility; but it will be a privilege to show you that there is a further truth connected with "the bullock," which has its own peculiarity for those who are the object of that great offering; and this is not without its perfect answer and solution in the New Testament. For the present I trust that the general distinction between the two goats has been sufficiently cleared, and the necessity seen for them both.

Let me only finish now what I would say by drawing your attention to a verse which is given rightly in the Authorised Version, but with grievous defect in the Revised Version. This is rather a serious charge, when one thinks of a work which was produced by a considerable company (some of them really learned); afterwards introduced with no small blowing of trumpets; and received with abundant cordiality, if we may judge by the tons of the New Testament copies sold immediately. The matter is not on any recondite point, nor really open to any serious doubt or difficulty. The truth is here plain, and intimately connected with the subject before us.

In Rom. 3: 22 we read these words: "Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe." In the two clauses we have the principle of the two goats. The truth which answers to the first is "The righteousness of God unto all." This is what follows from Jehovah's lot. God is not the God of Israel only, as the Jews have always sought to make out. Is He not the God of the Gentiles also? It is exactly what the apostle says in this chapter a little farther on: "Yes, of the Gentiles also, if at least God is one who shall justify circumcision by faith, and uncircumcision through their faith." But here we have it in the form, "The righteousness of God, by faith in Jesus Christ unto all," after which words there ought to be a comma to make it strictly correct. Next comes in the fruit of the second goat — "and upon all them that believe." Here is stated, as it were, the security of the believer. It is not "unto all them that believe." "Unto" thus distinguished is merely a tendency or direction; and, even when not so, it may not reach all. It expresses whither the gospel goes — "unto all." The gospel addresses itself to every creature, as also every soul is bound to receive the testimony of God's grace, which puts upon them the responsibility of bowing in their hearts to it as from God. It is "unto all"; and the man who does not preach it "unto all" misunderstands his duty as a herald of the gospel.

But on the other hand, the righteousness of God is not merely "unto (εἰς) all them that believe," but upon (ἐπὶ) them. What does "upon" represent there? The effect produced, and this is not upon all mankind, but "upon all that believe." You have, therefore, to distinguish objects in this verse: the universal aspect of the gospel in going out to every creature; and the positive effect upon all them that believe.

Here, as it appears to me, the Authorised Version gives the truth; what do the Revisers? Led away by a mistake very common in some ancient copies, of which certain of their company were almost idolators, they follow the oldest blindly. � A B C P. with two juniors and some ancient versions, would ordinarily have the greatest weight; but here, by a merely clerical blunder, the scribes seem to have passed from the first πάντας ("all") to the second, with the fatal effect we have described. That later copyists invented the admirably correct and comprehensive distinction, which the common text intimates, is too much to conceive. The distinction too is especially Pauline, which none of the copyists even understood, any more than some modern commentators. Theodoret may interpret unwisely, but he writes unhesitatingly about the two clauses; as indeed they are attested by ancient versions older than any existing MSS. A real conflation is ever feeble, if not false. A slip, if made, might naturally ruin a nicely poised and fully stated truth, which was entirely beyond mediaeval mind to construct or even understand.

The result at, any rate is, "The righteousness of God unto all them that believe." This is the form given in the Revised Version. What is the consequence? That they have unwittingly taken away from scripture a double truth. The two branches of the truth are mixed up, so that one cannot get at either. Thus is produced a hotch-potch of both clauses, which destroys the exact sense of each.

For the effect of the reading adopted is that there is not a word "unto all" sinners as such; and to the believer is brought merely an offer of the gospel. Is not this exactly what remains? There is "the righteousness of God unto all them that believe," if they like to accept it. On the one hand the blessing of the gospel is not made sure for the believer; on the other the unbeliever has no gracious overture from God, because His righteousness is only said to be "unto all them that believe." Yet the words omitted state the double truth in perfection, which the Revisers virtually treat as a blunder of the scribes; whereas no mere man ever did invent so perfect a statement of the truth. Thus the change does not here leave the smallest ground-work for preaching the gospel to the unconverted, whilst it takes away the safety and settled comfort of the believer. Yet the verse is read as if a perfectly adequate authority sustained it, although there is a simple and sure way of explaining why the intervening words were omitted. The transcriber's eye might readily pass from one "all" (π.) to the other and thus give, for the large truth of God, a poor word of man, which is not really scripture. But why did the Revisers adopt the error? Through their excessive confidence in the external evidence without adequate consideration of the internal. They have, as I believe, marred and maimed the double statement of God's truth in the passage, and furnished that which answers neither to the first goat nor to the second. How important to have the truth represented by the twofold type!

LECTURE 3.

LEVITICUS 16: 11-1 9.

Its General Principle compared with Christ's Work.

The first act of Aaron that now claims our consideration is the sacrifice of the bullock for the sin offering. It was expressly for himself and his house. But it is important here as elsewhere to bear in mind the tone, character, and limits of typical instruction. There is an analogy, because it cannot otherwise be a type; but there are limits, because it is only a type and "not the very image." Atonement, according to the full mind and intent of God, could have been but once accomplished, and only by the true High Priest, even Christ. A typical form was all that could be now, for Aaron was sinful as the people were; but He whom Aaron represented, as He needed no sin-offering, so could He Himself be made sin for us. It is well to seize the difference — and in some cases contrast — not merely in what is here so obvious, but because there are other points to be noted which may not seem equally plain, where nevertheless the same principle as really applies. We must not fail invariably to read the type in the light of Christ, instead of reducing Christ to the measure of the type.

Great mistakes have been made since (if not in) the first century through neglect of the right use of Christ as He is now fully revealed. So it was, to my own personal knowledge, even among Christians more than usually versed in scripture, forty years ago at least; so it has been since, and may be at any time. Two portions of the word of God seem peculiarly liable to a kindred sort of misconstruction, perhaps one might rather say three. The earliest in point of place are the types of the Levitical economy. Next comes the book of the Psalms, as bringing in the heart in all its varied feelings, about either the wants and trials of man, or the anticipations given of God; but Christ's Spirit is there, and hence the need of not confounding the first man with the Second. Thirdly, there is the prophetic word, so open to bias and error where Christ is not seen duly and His kingdom. In all these three departments of divine truth (and it pretty much comprehends the O.T.), who is sufficient for these things? What need of dependence on God, and watchfulness against self, that we may have divine guidance!

There is here, as everywhere, but one safeguard. Human canons do not preserve, nor certainly is truth due to human tradition but to Christ kept by the Spirit before us. He alone of God is made to us wisdom; and it never can be otherwise. As He is the life of the Christian, so is He the true light that now shines, the only One who ever did enlighten, and fully. Therefore, we are only safe in following Him through God's word, these portions especially which without Him are indeed dark. But as there is "no darkness at all" in God, so there is none Christ does not graciously dispel, save what unbelief makes for itself in slighting or forcing His word. Reading it hastily we may find peculiar difficulty, where it lies outside our own relationship. For instance, we come in contact with that which is according to the status or measure of the Jew; but we are Christians and ought never to forget our own place. Again, there are depths of grace and glory in Christ, where it becomes us to bow our heads and adore, rather than to rush in familiarly on such holy ground. But there is no danger in keeping behind, yet close to, Christ; there is all possible blessing in hearing His voice. Let us now endeavour to conform to that only just, true, and full rule for interpreting the word of God. At this point it becomes particularly needful, because our theme concerns the utmost nearness to the presence of God.

We have looked a little at Jehovah's lot, the goat that was slain whose blood was also brought in; nevertheless we are above all to look into the meaning and application of the sacrifice for Aaron and his house.

Now the bullock necessarily has a special principle attached to it. Scripture never heaps together things unmeaningly as men sometimes do. The bullock, though it has a general aim in common with the first goat, was expressly distinct and has marked differences. On the face of the chapter there was but one bullock, though there were two goats. As it was the largest sort of offering, so here it has a higher direction. The bullock was offered only for the priestly house. There was no complementary bullock to be driven away with their sins laid and confessed on its head, like the second goat which followed up the first, after a notable interval. The bullock and the first goat were slain as nearly about the same time as possible — the bullock first (ver. 11), the goat afterwards (ver. 15).

But a remarkable type intervenes before the blood of either was carried within. And Aaron "shall take a censor full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil; and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not" (ver. 12, 13). What does this mean? The traditional idea is that incense represents the prayers of the saints: surely an irrelevant interpretation as applied, not only to the type before us, but to what is analogous in the book of Leviticus, and indeed wherever incense is offered nuder the law. In the special circumstances of Rev. 5, we do find the prayers of the saints symbolised by incense (ver. 8); but in the very same book, Rev. 8: 3, we read of "much incense" given, in order to impart efficacy to the prayers of all the saints at the golden altar which was before the throne. Here the distinctness of the incense from the prayers is beyond argument. It is clear from this, sustained by a great deal more elsewhere, that incense cannot be assumed to mean absolutely or only prayers Of the saints. The royal priests in Rev. 5 present the prayers of the saints as incense; the angel high-priest in Rev. 8 puts to the prayers of all the saints much incense, which no creature could do — only Himself. Where would be the sense in adding the prayers of the saints to the prayers of the saints? We must therefore look for a larger truth in explanation; nor really is it far to seek. Early in Leviticus, and specially in Exodus, we may find seasonable help.

Thus in Ex. 30 we have the detailed composition of the holy perfume for Jehovah, which was not for man "to smell thereto" on pain of being cut off. This it was which beaten small was to be put before the testimony in the tabernacle of the congregation. It set forth the fragrant grace of Christ, the more tried so much the more abundantly sweet to God. It was what He peculiarly appreciated in Christ. Here the prayers of saints are out of the question. It prefigures the personal grace of Christ tried to the utmost, but even in the minutest thing agreeable to God Who alone could estimate it.

In Lev. 2 we have nothing to do with the prayers of the saints, but Christ livingly acceptable to God. Therefore incense enters as an important element in the "meal (not "meat") offering." Fine flour, oil mingled or anointed, or both, with salt, were therein; or ears of corn green or full. But the peculiar claim of "all the pure incense" for God is ever reserved. The remnant, after the memorial handful for the burning as a sweet savour to Jehovah, was Aaron's and his sons'; but "all frankincense" was burnt upon the altar. It was the expression of Christ's personal grace in its unspeakable preciousness to God. Our prayers are clearly out of the question. Do not all these offerings at the beginning of Leviticus speak exclusively of Christ? If none but the presumptuous would dispute the bearing of the holocaust, of the peace-offering, and of those for sin and trespass, it ought not to be doubted that the meat-offering has at least as much of the character of Christ offered up to God, as any other oblation. They are the reflection of Christ and His work, each in a distinctive way.

Surely incense here has nothing to do with the prayers of the saints. Is it not the fragrant grace of Christ's presence which God alone could appreciate in Him, and in Him only? All went up to God. Elsewhere it was His grace rising up in intercession, when making prayers of saints acceptable to God. Ex. 30: 34-38 might afford a still clearer proof of the reference to Christ, where our prayers would be quite out of place. But time fails to dwell further on this interesting type, which testifies of the fragrance of Christ's personal grace to God, and in no way points here to the prayers of saints, whatever His grace also in making them acceptable.

Before the blood then, not merely of the goat, but of the bullock, was brought in to be put upon the mercy-seat and before it, the incense rose up before God. There was the witness of the exquisite grace of Christ before God, of His personal sweet-savour, when tried by the fire to the uttermost; and this apart from blood-shedding, not apart from fiery judgment, but from that which was essential to put away sin. The blood was not yet put there; the incense preceded. Bat how did that incense rise? Was it not kindled by the holy fire of God? And that fire was closely connected with the burnt offering. The fire fell there, and then was kindled the incense which rose up as a cloud before God and filled the most holy place. It was the fire of God's consuming judgment; for this is ever the symbol of that which, testing the Lord in every way and to the fullest possible degree, only brought out the more the fragrance of His grace. The object in atonement was to lay a ground for divine righteousness, so that God, in blessing to the full, should act consistently with what was due to Christ and His work, which had glorified God even in judging sin. Yet before that basis was laid there was in the incense the witness of His ineffably fragrant grace Godward. Such seems the meaning of the incense which the high priest burnt in the most holy place.

After this "he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock." It is not, as if there were two offerings or two acts of sacrifice for our blessed Lord Jesus, but at least two objects of His work here in the mind of God. In order to complete atonement for the people the second goat must be taken into account for that work, though typically it only appears when the high priest emerges from the sanctuary (vers. 20 and 32, 33). But the foremost shadow before us now is the blood of the bullock put upon and before the mercy-seat — put once upon and seven times before the mercy-seat. Once sufficed for God, where approach to Him was invited; man needed seven times. Alas! how dull has man proved to take in the fullest encouragement on God's part; for He it was Who thus in the figure provided all: He despises not any.

But why the bullock, and why the goat? The blood of the bullock was carried in on behalf of the priestly family; in this type Aaron and his house. Here the Epistle to the Hebrews marks a contrast. If Aaron must be atoned for, it could not be so with Christ. It were blasphemy to include the Son of God in any such requirement. You might suppose such a caveat quite uncalled for. Alas! I remember a Canadian ex-clergyman who, getting into the minutia of these types, and, dull indeed to see the guarded glory of the true high priest, fell into this horrible snare, and was put away from amongst us because of so deep a dishonour to our Lord Jesus. Those who deem such a thought scarcely possible, forget we have an active, subtle, and deadly foe. Let us learn what it is to distrust ourselves, and to cherish confidence in the living God and His word.

Nevertheless, it remains that the blood of the bullock was for the priestly family, as that of the goat was for the people. Is there anything in the New Testament to help here? Much. Take one scripture — and a familiar one — in the eleventh chapter of the Gospel of St. John (John 11: 49-52). The occasion came through an uncomely mouth, but it was God's giving. Caiaphas spoke wickedly, but God prophesied through him, as of old through Balaam. It is not that his heart who uttered the prophecy was in the truth. But if the unscrupulous high priest here prophesied that it was expedient for one man to die for the people, it is clearly the Spirit of God Who comments that He died not for that nation only, but that also He should gather together in one the children of God that were scattered abroad. There you have the death of our Lord for two distinct objects. One cannot avoid perceiving that the children of God are a higher object than "that nation." Indeed none more than John, throughout the whole of his Gospel, shows that nation to be reprobate. Never was a nation more unbelieving and rebellious. It is all over with them from the very first chapter: "He came to His own [things], and His own [people] received Him not." The Jews, the rejectors of the Lord, are seen to be themselves rejected of God from the beginning of the fourth Gospel. The other Gospels gradually come up to the same conclusion, because of Jewish unbelief; but John starts with it. For which reason the Lord is introduced by John purging the temple of these wicked men before His public ministry begins; whereas the Synoptic Gospels give no purging of the temple till we approach the end. What could more than this purifying prove that the Jews were the unclean, notwithstanding their high pretensions? And high pretensions always rise more and more when judgment is at the door. Then are a privileged people most lifted up when they have lost all true sense of communion with God.

But to return: the plain truth comes out that the death of Christ was not merely for the Jewish people, but to gather together in one the children of God that were scattered abroad. No doubt that purpose of gathering in one expresses also another thought and purpose; but there could be no such gathering on God's part without a righteous removal of their sins. Thus the propitiation is necessarily implied, although it be not stated in these words. Atonement is the necessary pre-requisite for such a blessing as the gathering together of the scattered children of God unless He could overlook His own dishonour or their unremoved guilt. And therein is one main moral reason why the church never had a place on earth, and never could be called to its own heavenly portion before the Lord Jesus: the atonement was not yet an accomplished fact before God, Who could not, consistently with His glory, gather in one without it.

Let us now a little more closely examine the Epistle to the Hebrews, which, as already remarked, is a divine comment on these Levitical types. We need not guess, nor argue at length; it is enough, and best of all, to believe.

In Heb. 2 we have Isaiah 8: 18 applied to the saints now being called. They are the children God has given to Christ. Then in Heb. 3 we read, "Whose house are we." Christ had just been treated as the apostle and high priest of our profession. In the beginning of the chapter after His introduction in His high priesthood, we are told that He has a house over which He acts with divine rights, not merely as a servant: "Whose house are we." The "we" in this Epistle is no doubtful matter. It means not mere Hebrews, but such as were bearing His name, sanctified by His blood, and made free of the holiest of all — "Whose house are we." Does any one conceive that this relationship is peculiar to Christian Jews? Is the principle to be denied to those who now believe generally? Of every Christian it is no less true, though one rejoices to own it was primarily written to believing Hebrews. It is the common but high privilege of every Christian. Nor can one admire the one-sided rashness which can treat the treatise on the Old Testament types — if one does not call it an Epistle — that inspired commentary to these Hebrews, as a child's book. Rather is that depreciation a childish remark. The Hebrew saints, to whom the Old Testament was expounded, were no doubt children, when they ought for the time to be teachers; but who does not discern throughout the voice of Him that speaks from heaven? The object of the teaching (Heb. 5, 6) was to bring these Hebrews out of the word of the beginning of Christ, elementary as this was, into the full growth or "perfection" which flows from knowing Him on high, after He had made purification of sins. Do you call that a picture book of the nursery? So speak if you will of the Old Testament types. They were part of the rudiments of the world to which Israel was in bondage. They were all but partial pictures. But the Epistle to the Hebrews, far from being a nursery book, is a profound and most instructive communication of the Holy Spirit to lead on the Christ-professing Jews into the present elevating and heavenly associations with Him glorified; whilst it made no less clear and certain that those who despise, and still more those who give Him up, are for ever lost. They had been dull of hearing; and it is always so with men proud of their ancient religion: nothing so much hinders growth in the truth. There is no veil over the eyes so impenetrable as religions habit or tradition. Given two persons converted: one of the mere profane world, the other perhaps respected in the professing church. Which of the two ordinarily goes forward steadily in the truth? Not the man who devoted himself to the study of theology for the last ten or twenty years past. He is generally an unapt scholar when he repairs to scripture, even seriously. Such is the effect of old religions prejudice. He needs to unlearn quite as much as to learn; which makes progress difficult and slow. The Hebrew confessors are thus seen to be but dull in rising to the height of Christianity, as they saw feebly into its depths. They were impeded in learning because they had so much to unlearn. They are not the only persons now who are thus entangled. As Christendom grows old, the same difficulty repeats itself, though it be less excusable for Christians now than then for the Jews who believed. The truth fully revealed gives meaning to those ancient shadows. They had before them the materials; but they needed the teaching of God's Spirit, Who glorifies Christ. Yet the ancient oracles had been used, not only for the conversion, but for the help and blessing, of souls then for some fifteen hundred years, to say nothing of times antecedent. But these were the persons who proved so slow in spiritual understanding. Therefore it is the more incumbent on all bred in religions habits, and accustomed to a groove of set forms and phrases, to watch against this danger, of which scripture warns.

This, the richest specimen the Bible furnishes of Expositional teaching — for it is more particularly of that character — was intended to educate the believing Hebrews into the true meaning of the old types. But to restrict it, the light, or the privileges, revealed therein, to the Hebrews, to say that they, and they only, were the house of Christ, were sheer ignorance and an intolerable wrong. "Whose house are we" is a principle as truly applicable now as then, and to Gentile Christians no less really than Jewish. But it may be presumed that nobody here would have the least difficulty as to this, and that all concede that the truth applies to believers now in all its forms, and will as long as there are Christians waiting for the Son of God from heaven. But if it be granted that we too are the true Aaron's house, the bullock was beyond doubt for them, in contradistinction from the people; and we shall find that this is as important in doctrine as for practice. For it is to be noticed that the blood of the bullock has exclusively to do with those who enter the holy places, or the sanctuary of God. The blood of the goat was brought there too, for God must be glorified in reconciling Israel or any others. But you cannot sever the first goat from the second. They coalesce and constitute the necessary atonement for the people who await the coming out of the great high priest. It is not so with those concerned in the bullock. There is no waiting on His appearance for their acceptance. In this case there is no fresh type nor future time that draws you back to the earth, as there is unquestionably in the second goat applied historically. The bullock has to do at once and only with the presence of God and those entitled to enter there by grace.

On the other hand, if we look at the two goats, the counterpart of them both attaches to the earth, and the earthly people in an unmistakeable way. In that transaction how much was before the eyes of the people! God ordered it thus for the purpose of giving them the visible token that their sins were gone never to be remembered more. No such thing was necessary for, or suited to, the priestly house.

But understand what is meant. There is a time when souls ever so truly converted are not up to the Christian position. Do you ask, Who are in so anomalous a condition? Why, you and myself have been, if we are not, among them. Time was when we were nothing but souls in our sins. Time was when it was a question, and a great question to us, to be born of God, yet not knowing our sins forgiven. One grieves to think that many a saint on earth thinks the remission of sins rather a high claim, and a very questionable privilege whether it is true. Do you think thus? Then let me tell you, that you have scarcely got beyond the portion of a devout Jew or Gentile before redemption. If this be so, are you yet really on Christian ground? One is not denying that you are a Christian; but how many converted persons are on Jewish ground so far as their state of mind or experience goes?

He who merely looks to Christ with the hope that he may go to heaven at last and not be lost when he comes into judgment, has but imperfectly learnt by faith the Christian's alphabet. Is this the gospel? The sooner he learns more of God in Christ, the better; and even this chapter is admirably adapted to show, when read in the light of Hebrews, where and how far he has fallen short. The sacrifice of the bullock, teaching us what it contains and what it omits, gives us precisely enough, though in type, the place into which the young believer is meant, and ought, to advance. It is likely that the Hebrews at that time were not much beyond what has just been described; and the apostle wrote that they might be Christians in deed and in truth. Therefore one may observe the great stress wherewith that Epistle shows, not merely that Christ has personally gone through the heavens, but that He is in the highest place in all the virtue of His work for us, that we now by faith may draw near into the holiest of all. Of course it is but in spirit: we are not there; we are still on earth, not in heaven. But have we no entrance into the favour of God by faith, beyond where we are? or do we merely look up to heaven as the future home of our hearts? Is it the true sanctuary open to us now, or is it not?

It is a common argument of those who are accepted as soundly evangelical to say that there is but one priest, even Christ on high; and that therefore the sacerdotal pretension of a certain school in Christendom is simply the trash of Popery. To this last I agree with entire cordiality. If the gospel be true, the notion of any on earth being priests for the rest of Christians is evident and pestilent falsehood. It is a revival of Jewish principles, since they were in figure nailed to Christ's cross, dead and buried in His grave. But if this be all, you fail to take the full and positive standpoint of the Christian. Do not content yourself with saying that among Christians there are no priests for others on earth, Christ being the only great priest in the presence of God. There is far more than this in what is now revealed. What more, do you ask, is required to supplement it? "Whose house are we?" Why do not evangelical men hold, preach, and practise this? Why do they not tell the saints on earth that they are all and equally priests? It is not merely that they are to be in heaven. No doubt their title will be perfectly owned there. We are to be priests of God and of Christ in the resurrection (Rev. 20: 6); but have we not from God the self-same title now? (Rev. 1: 6).

And if any scruple to believe the Apocalypse, why overlook the Epistle to the Hebrews? Does not Peter also say that Christians are a royal priesthood, and, what is still more and better, a holy priesthood? (1 Peter 2) The royal priesthood is to be displayed before the world; the holy priesthood is to draw near unto the presence of God. It is the more intimate of the two. If the royal priesthood shines more before men, should it not be dearer to a saintly heart to draw near to God in praise and thanksgiving? St. John speaks of Him that loveth us and washed (or loosed) us from our sins by His blood and made us kings and priests unto God. Are you not misinterpreting the word of God when you infer that, whilst Christ loves us now and proved it by His atoning blood, He is only going to make us kings and priests?

My brethren, be not so weak in faith, but so foolhardy in fact as thus virtually to set about improving Holy Writ. Were it not better simply to believe it? Leave that to dull and dark men of learning, who tell you how hard it is to understand the scriptures. Certainly it is hard to unbelief or the presumption that would mend the perfect word of God. Without faith you will never understand the scriptures. The true way to understand them is simply to believe. Be content to receive them as of God without understanding first. Scriptural understanding follows faith. Cherish confidence in God that His word cannot but be right. Christ is the key in the hand of the Holy Spirit sent down from heaven. Then the heart opens, and what once seemed difficult becomes an everlasting and increasingly enjoyed privilege.

Why is it, therefore, that Christian people have it, and will have it, that Christ alone is priest, and that there are now no true priests at all? Scripture affirms that those, whom Christ is not ashamed to call brethren, are priests, and that they are called to exercise the highest function of drawing near within the rent veil. It is not at all meant that every Christian is a minister of the word, very far from it indeed; but it is repeated that every Christian man, woman, and child, is really and truly a priest of God. The importance of this truth is no less than its sure warrant.

One might well ask, Can you for a moment question what scripture reveals on this head? Nor need one merely go upon the words, though they are written by Paul, Peter, and John, three witnesses unparalleled even in scripture. But it may be added if the gospel were better known, there would be no hesitation about that which is now urged — that Christians are the priestly house of Christ, the true sons of the true Aaron. They alone answer to that type, which is therefore slipped over by most as if it were nothing. What privilege of the priest exceeds liberty of access to the sanctuary? We have seen that even Aaron of old had it in the scantiest degree.

How is it with the Christian? Liberty of access he has not merely into the holy place, but in to the holiest of all. By Christ's blood is now given boldness at all times for all saints, whilst Aaron entered tremblingly but once a year, with incense and blood ever renewed, into that which was but the figure of the true sanctuary. So greatly does the gospel exceed the highest privilege of not only priesthood but the high priesthood. Yet it would ill become one to suppose for a moment that Christians are high priests: God forbid! One would no more think of claiming to be high priests than of calling Christ our elder brother, as do Moravians and the like. It is one thing for Christ to call us brethren, quite another for us to call Him brother. It is one thing for the Queen to show some condescension to you or to me, but altogether an impropriety for us therefore to forget her majesty and to slight her royal grace. Reverence becomes us, and especially in the presence of the unmerited favour, and of the infinite personal glory, of the Saviour, which make the favour so immense to such as we are.

It is no question of words, but of the momentous fact by divine grace, that, when a man receives the gospel of God by faith, he is entitled to know from that moment that in virtue of Christ's cross he is brought nigh to God. Now if thus reconciled and nigh, can you tell me of any privilege more truly precious? Was it not on the face of things that only priests could enter the sanctuary? The people were without praying, and the priests came within to burn incense. As long as the temple and the law had a standing, the people could only be outside. Is this, according to the gospel, the actual position of a Christian? Time was, no doubt, when we stood without; and it was a rich and needed mercy to come under the truth of the second goat as well as of the first. But when we entered on the near and proper ground of Christian privilege, what then? We find ourselves in evident and weighty contrast with Israel, who have not yet the blessing. They abide in unbelief outside, and only outside. Is that then where we are now? Is it not true that grace calls us in faith to follow Christ within the veil? It is not only that there we have a hope sure and steadfast, and that which enters within the veil, but we have a full assurance of faith, and so are emboldened to enter into the holiest by His blood.

There is a new and living way consecrated or dedicated for us — for all who believe on Him. All who are associated with Him are not more called to bear His reproach from the world than they are to draw near where He is glorified in the presence of God. That is not and never will be the portion of the Jew. Christ will come and reign over Israel here below. Believing now we become heavenly. The moment a Jew now receives Christ as His portion, he ceases to be a Jew, he becomes a Christian. And Christ in heaven is the common portion of all Christians whether they be Jews or not. They thus acquire a title of access into the holiest of all by the blood of Jesus. And what believers want, in order to have the force of Christian worship and walk, is not a negative truth, but the positive, as here that Christians now are priests of God. They are the house of Christ, the anti-typical Aaron. This is the unquestionable doctrine of the New Testament. It is not merely where the word "priest" is used, or the sanctuary is in view. Nearness of access to God, by the faith of Christ through His blood, is everywhere the truth of the gospel, from the fundamental Epistle to the Romans right through the whole extent of the New Testament. I know no part in it (unless it be the Epistle of James, which does not take up redemption, but rather looks on the new birth or the new life), which does not present the substance of the truth which is now before us, — that we come under the bullock as well as the incense, to speak Levitically. We have, therefore, special privileges associated with Aaron and his priestly house, and indeed a vast deal more.

Mark this difference: though the blood of the goat entered within the veil, Israel never got beyond the brazen altar; we, on the contrary, draw near into the holiest, before the mercy-seat in the sanctuary. We draw near boldly unto the throne of God. We are entitled to behold the glory of God there in the face of Jesus Christ. You may perceive that other scriptures are here mingled along with this type which comes before us; but it is scarcely desirable too straitly to sever one truth from another. These are only used in order to show the fulness of the Christian roll of blessing. How comes it to pass that we have our privileges shadowed not only by the sons of Aaron but by Aaron himself? that they really can only be measured by Christ on high? It is because, as we know from other parts of scripture, we are made one with Christ. Union is not the doctrine of the Epistle to the Hebrews, simply because it is not the object shore. But he that wrote to the Hebrews is none other than the apostle who brought out the mystery concerning Christ and concerning the church as no man ever did before or since.

It was enough here to set out the peculiar and heavenly status of the Christian in virtue of Christ's work and priesthood. He is associated with Christ in perfect nearness to God, for who could think of Christ as one that separates from God? He is the very One that brings us nigh. Because of His own person, all the more acceptable to God because displayed in the dependence and holiness of man here below, Christ was entitled to the presence of God. But He would not go along. He loved His master, He loved His wife, He loved His children; He was the true Hebrew servant, and would serve for ever and ever. He laid down His life, that He might take it again in resurrection. He was the corn of wheat which, having fallen into the ground, died bearing much fruit. He gave Himself for us, and loved to the end.

Very different were we, apart from that life which was laid down for us that we too might live of His life. We belonged to the first man, as now to the Second, the last Adam, for ever. What does this import? It is what God teaches His children, even you. It is what we are meant to enjoy here as Christ's house. As is the Heavenly, such are they also who are heavenly. It stamps His whole character, His own associations, His proper relationships, as far as possible, upon the Christian. Is it then the lot or attainment of some only? His grace confers it upon all. There is no Christian save in this near position. It is in no case left us to choose our own place before God. It is God that has chosen us, having given Christ for us; and God will have nothing less as a measure and character of blessing to us than the measure of His own beloved Son, the First-born among many brethren. Here again one may observe another expression of it according to the scope of the Epistle to the Romans. But almost everywhere is presented the same blessed association with Christ.

This, in short, is just the text on which the Spirit preaches habitually (Col. 3: 11): "Christ is all and in all." Do we desire to know, not merely where Christ will be by and by, but where Christ is now? Then, according to the mind of God, He is not only all, but "in all," i.e. in all Christians. There is the whole spring and character of Christian conduct. He is our life. It is in vain to look for Christian ways, unless you are in, and believe in, Christian relationship. Our ways are according to the relationships we fill. Our duties flow from what we are thus. It is not merely a question of right and wrong, of what we ought to do or be. This was law. But now it is a question of being consistent with Christ Who is all and in all. This is what we have as Christians. And what then is the standard of our consistency? Christ, and Christ in the presence of God.

Everything thus supports and carries out more and more manifestly the meaning of this instructive type — the blessing figured by the incense and the bullock, for those that belong to the Lord, while He is now within on high. Mark the force of this. Are we not brought into association with Christ while He is in the sanctuary? Properly speaking, there was no Christian until Christ entered the sanctuary. There were disciples before. A disciple might be a Christian or he might not. For we read of disciples not merely in the Gospels but in the prophecy of Isaiah (Isa. 8). Thus there were disciples belonging to the church of God, as we see in the Acts of the Apostles, as there were disciples before the church began. A disciple, therefore, is not necessarily or properly a Christian. Even when the church began, a disciple might not have the full Christian character, though he ought of course. Those disciples who went up to the temple to offer sacrifices under the law emerged from the Jewish condition into the Christian. By what means? Christ's death on the cross, known intelligently to faith, and the gift of the Holy Ghost consequent upon His blood-shedding. It is Christ on high that stamps the full and proper Christian character upon us. But this evidently falls in with our relationship to Christ as His house; indeed all our characteristic blessing now depends upon His being there in virtue of His atoning work. We could not of course have title to be there but through His death. Therefore we must all come in through that narrow door of His cross. And no soul will stoop so low save by being born again, as there is no means of reconciliation with God, still less of being Christ's house, unless our sins are borne away. But the goat of substitution, supplementing that of propitiation, for they constitute the atonement for the people, does not give the full measure of the Christian. It is the necessary foundation for guilt outside. Without it there could be no remission of sins, not to speak of the full privileges of Christianity. But there are privileges beyond it, figured by the bullock and the incense.

Take as an illustration the initiatory sign of Christian faith. We all know that baptism is that, without going into controverted points of mode and subject. What does baptism mean? Is it a sign of life? The Romanists will tell you so, and others who are like them, which they ought not to be. Baptism, contrariwise, is a sign of Christ's death. Hence the Lord instituted proper Christian baptism after, and not before, He rose from the dead. What, then, is really taught in that initiatory institution? That one is buried with Christ. Is that life? Is it not plainly one put in the place of death with Christ? Where also would be the propriety of being buried with Him through baptism into life? Were it a sign of life-giving to a soul destitute of it previously, one could understand the figure of the breast or the cradle of the mother church; but how incongruous with the death of Christ, and with burial? The ordinary doctrine that connects baptism with new-birth is unmitigated Popish error, indeed the delusion of the Fathers before Popery. Baptism is not even the sign, still less the means, of life, but of death and burial with Christ. The Old Testament saints had life, ages before baptism or circumcision. Baptism is the sign of a new and distinctively Christian privilege that none could enjoy before our Lord died and rose.

The Old Testament saints hung on God's promise; and perhaps some of you may be "grasping at the promises" now. Would to God you knew better! Do not suppose that anything is meant disrespectful to the ancients, or unkind to anybody here. Would to God you might be aroused from clinging to what was then of faith, true and right, according to God, when there was nothing more. But, now that an incomparably "better thing" is revealed, why are you so obstinately cleaving to that which fails to express the full grace of God towards your soul? It is not merely a promised Messiah, but the rejected and crucified Son of man, Who was dead, and is risen and glorified in heaven. Has all that brought in no difference? Why, the atoning work is done. It is no longer promise, but accomplishment. This has made a vast difference for God; surely it ought to make at least as great a difference for you, and it would if you understood by faith the gospel. We are brought into proportionately greater privileges.

The work the Father gave the Son to do is accomplished to His glory, Who has therefore glorified the Son and is now giving every blessing short of the resurrection for His heavenly kingdom. We are even seated in heavenly places in Christ though not, yet taken in person to be seated with Him in heaven. How strong and holy is that great basis of Christianity as revealed in 2 Cor. 5! Him Who knew no sin He made sin for us, that we might become the righteousness of God in Him. What a blessed character of righteousness is come before God! It is what Christ is made to us from God.

When the Holy Ghost was given, it was, as our Lord said, to convince the world of three things — of sin, of righteousness, and of judgment. Of sin, on what ground? Because they violated the law? Not so, nor because they had an accusing conscience, but "because they believe not on Me." A Gentile only thinks of himself; a Jew perhaps of the law, as some others seem to know no better, though they ought; but our Lord puts the true measure. Christ brought in the perfect standard. "The law made nothing perfect." There is now the introduction of a better hope, and the rejection of Christ therefore becomes the great sin. If He had not come, and spoken, as well as done, beyond all others, they had not had sin; but now they had no excuse for their sin; they had both seen and hated both Him and His Father — yea, hated Him without a cause. The test-sin therefore is the not believing on Him. What. ever people may argue for other things, that is God's present standard. But what is His conviction in respect of "righteousness?" The world is by the Spirit proved to be unrighteous, because it rejected the Holy One; as God the Father has proved His righteousness, because He has received the rejected Christ to His own right hand. "Because I go to the Father, and ye behold me no more."

From that point of view Christ is lost to the world. When He comes again, it will not be to present Himself in grace or to preach the kingdom. He will come to judge both quick and dead; He will judge the habitable earth in righteousness. It will not be the day of grace as now, in order that men may believe on Him. This will be all past. The world proved its unrighteousness by crucifying Christ; the Father by receiving the rejected Son, so that He is thus seen no more. Righteousness is proved in Christ gone to the Father at the right hand of God in heaven: and thereby you who believe are made God's righteousness in Him. We are identified with Christ at the right hand of God. What a high standard of righteousness this is! Truly it is the righteousness of God, though infant tongues among the children of God have not yet learned to lisp it aright. But oh! what a blessed privilege. It is not merely a perfect life of obedience under the law on the earth as a whole, nor a making reparation for countless failures of His people in all the isolated details of their lives; but as God showed His righteousness in raising up and glorifying the rejected One, so do we also by grace become God's righteousness in Him. That man in Christ should be in His glory on high is righteousness; that, in an unbelieving world, we who believe should be identified with Him in that glory by virtue of His work of redemption is another wondrous result of that same righteousness of God.

This, one can see, is connected in the closest way with the sin-offering, the bullock slain for Aaron and his house. No doubt the believers of Israel looked for the Messiah to come in the due time and bless the people. But when the Son of man comes, Be will, after solemn judgment, reign in Zion expressly, but over the earth (Ps. 2, Zech. 14) where will be a temple, veil, priesthood, etc., once more. The Christians from among the Jews for themselves merge their earthly expectation in the better and heavenly hope suitable to knowing Christ, as we do, on high, instead of in connection with the earth. For indeed there is now but "one body and one Spirit." Therefore do we, if we understand our calling, though we rightly begin as poor outside sinners, enter within the sanctuary, whence the Spirit is come, while Christ is there, to unite us to Him. It is where Christ is hidden from man, hidden in God, that we, Jew or Gentile, now know Him. Instead of His coming forth from the sanctuary to give us remission of sins, as it will be verified by grace to expectant Israel by and by, the Holy Ghost is sent down by the Father and the Son to associate us with Christ in the glory where He sits now. That distinctively is Christianity. Would to God that every one of us entered into this and more as our proper portion! It is not as a merely interesting doctrine that it is now laid before you, but as truth bound up with Christ's glory, and hence of the deepest moment for the Spirit Who blesses our souls in glorifying Him.

For as the Jew was in danger of overlooking the relationships, and hence the duties, of Israel, so are we exposed specially to forget our own place and our own responsibility. An active and subtle foe would ever dishonour God by our failure as by theirs. We need, therefore, to be watchful that we neglect not that which most nearly concerns the glory of God by us. And as Christ is objectively the truth, so is He the only one Who works by the Holy Ghost and the word to keep us from all mistakes and guide us into all truth. We should be wholly unfit for any such call of grace, unless, having life in the Son, we had peace through the blood of Christ's cross. We, as believers, have eternal life in Him, the self-same life of Christ which was shown and tried and proved in all its perfection on the earth. And our consciences are purged by the blood which rent the veil and opened the way into the holies, God in all His moral being and majesty being for ever glorified thereby. It is because Christ is in the holiest, and we by faith know Him while there, the Holy Ghost is sent down not only that we may enjoy the blessed fruit of Christ's work, but that we may enter freely, boldly, in spirit where He is. When the Lord comes forth for the people, there will be quite another condition.

But I ought to point out now, how before He quits heaven, we have in ver. 16 the reconciliation of the holy place and the altar (of incense, I presume), no man being there but the high priest while He makes atonement for it till He comes out (ver. 17-19). The counterpart of this we read in Heb. 9: 23, "The heavenly things themselves, with better sacrifices than these." Such is God's nice care for His dwelling. I only allude to it by the way. No man was to be with the high priest in this unutterably solemn action. He does it all Himself. He was for this purpose alone with God. Nothing mingled with the atonement of Christ. That it should be absolutely fit for the divine glory, the highest perfection for His own to enjoy, He does the work in His own person to the exclusion of every other. This made all sure. How precious to God the Father, and how blessed for us, whose souls should delight not only in the work, but in Him who did all, suffered all, perfectly to God's glory, that all might be of grace!

LECTURE 4.

LEVITICUS 16: 20-23.

Azazel, or, the people's lot.

The subject-matter calling for consideration tonight is the detail which God gives us of the scapegoat. This will be made somewhat clearer by recalling, for comparison in a general way, the force of Jehovah's lot, or the first goat. For there were, as we have seen, two goats on behalf of Israel. Unquestionably they together constituted the sin-offering (ver. 5), and both were set before the Lord (ver. 7), but the first goat is of the two the more important in its aim. Its aspect is not toward the people, but toward Jehovah. It was strictly and manifestly Godward. This is to be particularly noticed; because the constant danger of the heart when awakened is to think only of what will relieve it of its newly-felt distress. One becomes absorbed with a remedy for the disease, which the Spirit of God has discerned to the soul, that utter ruin through sin, by which it is then truly burdened, and for which it pours out its groans and lamentations to God.

Now the first goat, or Jehovah's lot, takes up quite another necessity — His glory, as being struck at and violated by sin. Were there not one soul to be delivered, Jehovah's lot were essential, and in the first place as it is. Before there could be, on any righteous basis, the thought of saving sinners, God must be glorified about sin, and here Jehovah's lot finds its place. Therefore it is that by virtue of the blood which was carried within the veil, and put upon the mercy-seat and before it, God has His deep satisfaction in that infinite work of His Son, our Lord Jesus, which has replaced man's iniquity by His own devotedness, entirely and at all cost, to His nature and glory. God found His rest in that blood, which spoke of divine love and perfect suffering for sin. The incense was rather the sweet savour under judgment of His personal grace. But the obedience was perfected in shame and suffering up to a death of judgment of sin itself, and such a death as could never be known by any, save the Son of God. The work was done, so that all hindrance from sin is taken away, and God can send out the message of His grace to every creature under heaven. We saw that this could not be revealed while the law had a standing. The law necessarily looked at Israel only. They were the people, they only, under it. All other nations were without and unclean, or, according to the ancient figure, dogs, whatever might be the pitiful affections of God; and God was always plenteous in mercy, and in Himself love, as truly as light. Still, whatever might be not only God's nature, but also His purpose, as long as the barrier of the law was before Him, until it was righteously taken down, there could not be as yet the expression of that grace which in the death of our Lord Jesus swept away every obstacle between God's love and man.

We must remember that all this time, while the day of atonement was pre-figured for Israel, the law was in power over them. It would have neutralised that law if the grace had been revealed which treats a Gentile, even who believes, exactly as a Jew. Law in point of fact is the system which insists on the distinction between the chosen seed of Abraham and the nations. That this is now done away with is essentially true of the gospel, as well as of the church of God; and both the gospel and the church are the fruit, not of the type, but of the anti-type in Christ The Day of Atonement which Israel observed once a year kept up the difference; but the grace and truth which came by Jesus and shone out in the cross, as well as the light of the glory, have now set aside every shadow of the sort. This entirely accounts for the fact that we hear nothing at all about the Gentiles in the typo. At the same time we may notice again how little is said of Israel in the first goat. The reason is plain. God was in the highest degree concerned; He therefore must be glorified; His nature must be vindicated, as must be also His majesty and His truth.

All this was the object sought in the first goat, as far as a figure could show it. There was Jehovah's lot. But was this all that atonement includes? Far from it. That which far more nearly concerns and immediately contemplates the sinner, comes before us in the second goat; and this it is of which we have been reading tonight. "And when he had made an end of reconciling (atoning for) the holy the place, and the tabernacle of the congregation, and altar, etc." All this goes along with the first goat. So it was with the bullock, save that it had the special idea of providing for the priestly house. In both the first goat and the bullock there was not only the vindication of God as to His own glory in having to do with those who were sinful, but, further, the making good the heavenly places sot forth by the holy place, and the tabernacle of the congregation, and the altar.

This is not at all left to be interpreted by our imagination. In the first chapter to the Colossians we have the answering truth: "And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself." What is meant by "all things"? People on earth or in heaven? Neither. This is what is said, "All things, whether they be things in heaven or things on earth." To prove that such is the meaning, you have only to read on, "And you hath He reconciled." Nothing can be more exact. The allusion to the reconciling of all things is boned up with the cross of our Lord Jesus Christ. There we hear of a future purpose of God, when peace was made through the blood of His cross, "by Him to reconcile all things unto Himself." But next there follows the application of Christ's reconciling work to those who now believe. It is exactly the order we have here: "And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat; and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins." Here you have a most lively picture of that which the soul, now awakened, feels to be an intolerable burden. The high priest is seen and heard occupying himself simply and solely with the distressed heart and burdened conscience of Israel. All that which might well have overwhelmed the soul God provides for according to His goodness. "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins."

Can one conceive language more fitted to take up whatever was thus resting heavily as a heart trouble? How deeply affecting that God should show so strongly His desire that they should not be charged with undue weight upon their souls! "Aaron..... shall confess over him all the iniquities, etc."

It has been already pointed out that in the first goat there was no laying on of hands, any more than there was at that time confession of their sins Nevertheless what was done exceeded in importance; for there is nothing that so completely goes to the root of sin as God's judgment of it in death; nor does anything more testify to the cancelling of the defilement of sin than the fact that the blood was put on the mercy-seat and before it. It was God met in what sin deserved, and His witness borne that, if sin cannot escape the presence of God, He had provided that the blood which cleanses from all should penetrate shore. Thus, what abides before God is not the sin, but the blood which makes full atonement for the sin. Still the sinners were as yet outside. There was no question of putting blood upon them. Therein lies one serious misapprehension, and indeed ruinous mistake, as to atonement.

Men only think of the sinner in the work of our Lord Jesus. But not so: the primary aspect of atonement is toward God. Sin is judged before Him. But the sinner is most fully considered in his place; and when he does come before us, we have the utmost minuteness of confession. Is there anything that has a more searching and purging effect than confession? Romanism knows how to avail itself of confession; for the weaker the faith of any one is, the greater is the comfort that he takes from pouring out the acknowledgment of his sins into the ear of a fellow-mortal. God is really nothing in such a case; but the man's own hardened mind fools intense relief from the assumption that the priest to whom he confesses stands authoritatively in the room of God, and is entitled to absolve him in His name.

Now whatever of truth there is in confession comes here before us in its most important form. Not that one in the least would deny that there is confession on the part of the soul. We know from the First Epistle of John, that "if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse as from all unrighteousness." This is an important fact morally, the "cleansing from all unrighteousness." The desire to hide aught from God is a wrong, and there never is a wrong done to Him but what involves with it loss to the soul that is not delivered from evil. But what is it that opens the heart and gives confidence in confession? The certainly that another has charged Himself with the whole of the sins in all their enormity. Who He is is not doubtful. Jesus is the only Man Who knew, and felt, and owned all the sins. I do not speak of His death only as propitiating nor of our conscience; for much of true grief consists in the feeling that our self-judgment is so shallow. This then could not give rest to the troubled soul. How blessed to have an absolutely full confession by one so competent as the High Priest!

According to the language of the New Testament, the mediator between God and man is a man, Christ Jesus. Were He not God, it were little indeed; but, being God, it is an infinite truth that He was also the responsible man, Who knowing every secret thing of every man, told out all the sins and iniquities of every believer to God in the same perfection as He suffered sacrificially. He became man that shore might be an adequate representative for our sins laid and abhorred before God. The same One, Who to judge must search the reins and the hearts of all, does here in grace identify Himself with "innumerable evils," with our iniquities, as His own, so as to be unable to look up. It is not priestly work within the holies, but the Holy One our substitute in absolute integrity of confession, represented here by the high priest. He it is whose hands are laid upon the head of the goat. The blood was shed and carried into the presence of God, as the groundwork; but the sins were none the less, but the more confessed unsparingly. God was thus furnishing in type the fulness of Christ's atoning work for Israel; for Israel comes up in the most distinct manner when we have the second goat. Then and there the sins are confessed in all their variety of guilt.

The same principle is in what our Lord said to the sinful woman of whom we read in the house of Simon the Pharisee. Grace does not in the least degree extenuate the sins of the saved. This could not be in salvation according to God. Christ makes no excuse for her, whatever the traps that may have been laid for her in her life of folly. She had not always behaved as she did of late; yet had she been long a sinner in the deepest sense, as were those who despised her. But she was now, as alas! too few are, at the feet of Jesus. There she was, it is true, without a word; but all she did, and all she felt, were perfectly open to His gaze, though she stood behind Him. He did not need to have her before His face. All was in the light to Him; and if not a word was uttered, her ways, thoughts, feelings, were fully and equally known to Him Who reads the life of every soul. To Him only she looked for the mercy she needed. Therefore, said He, her sins, which are many, are forgiven. Yet surely here was no glossing over her sins. It was not enough to say, "They are to be all met shortly in the atoning blood;" they are none the less aggravated but the more, because of the grace which gave in Christ the blood that alone can cleanse all away. They are felt every one in all their heinousness. They were laid upon the head of the live goat; for such was the form which God prescribed to give Israel satisfactory witness that their sins were gone, and, as far as the figure was concerned, gone never to be found again.

No doubt under the law eternity does not strictly appear; but what was yearly to the Jews is for over to the Christian. We are not left to an inference of reasoning in this matter, but have the positive and distinct revelation of God in the Epistle to the Hebrews (Heb. 10: 1, 2). What God was testifying was, at least to worshippers once purged, "no more conscience of sins."

Have you, my dear friends, such a clearance by the blood of Christ as gives you no more conscience of sins? How rare a thing it is to find a child of God with no more burden or doubt! In a mere man there is no sign of hardness more terrible than to have no conscience of sins. The quickening work of the Holy Spirit produces the deepest sense of sins before God; but the effect of the work of Christ is that, while the sense of sin is awakened in the highest degree, the soul is delivered from all dread or anxiety, because of the judgment on the cross which our Lord has already borne. Faith rests on that as the word of God for one's own guilt.

Let it be observed in this case that there is no vagueness. The live goat is most definite in its application. We hear confessed over him all the iniquities of the children of Israel, and all their transgressions in all their sins. It is not mere piecemeal work; not just thus far and no farther; not 999 sins out of a thousand, or even 9999 out of ten thousand. Far be it from our hearts to make light of that which is abhorrent to the very nature of God, of which we now partake, as the apostle Peter lots us know. He that is born of God sinneth not, as says St. John. But there is on the one hand the fact that we have sin, and have sinned. Any endeavour either to deny sin, or to make an apology for it, is as obnoxious to God as destructive morally. On the other hand, God has brought in Christ to annul sin from the universe finally, as He now does for every one that believes. But sacrifice (prefiguring Christ's) was the way of Abel by faith. It was the way of Cain to offer the fruits of the earth, wholly indifferent to the curse of God, as if He were as oblivious of sin as such an offerer is. Certainly such an one soon betrayed murderous hatred of him who was accepted when himself was refused.

Alas! it is the too constant history of souls, that when they find themselves and their worship unacceptable to God, they turn away in despair, and seek to bury themselves in the pursuits and hopes and enjoyments of the world. This was "the way of Cain." If you, on the other hand, have been awakened to feel your sins and your sinfulness, have you now "no more conscience of sins"? This is what the apostle Paul contrasts as a Christian privilege of the first magnitude with an Old Testament worshipper resting on his annual sacrifices. Their effect was temporal; consequently they had to be repeated, whenever the anxious calls of another year arose. This could not perfectly suit either God or man. No adequate sacrifice had yet abolished sin before Him; an inadequate one could not make the comers thereunto perfect. Once the worshippers were divinely purged, they had no more conscience of sins.

This is what alone meets God and the believer, a basis of righteousness, where the Christian is perfectly cleansed. I am not now speaking of his being dead and risen with Christ, which line of truth does not occur in the Epistle to the Hebrews; still less is there any question of being members of Christ. A more fundamental need is mot by the sacrifice of Christ, which none can overlook without loss and danger, not to speak of the fresh and deep interest with which it invests the Old Testament. In Heb. 2 we are "all of one"; but we are nowhere there exactly said to be one spirit with the Lord. The body of Christ and the baptism of the Spirit are not revealed there. It never rises up to the revelation that we are one with Christ, — members of the body of which He is the Head on high. Indeed, to have introduced that truth in the Epistle to the Hebrews would have been wholly out of harmony; because the Spirit here occupies us with the divine idea of the sacrifices and the priesthood. Such are the two pillars of the Epistle to the Hebrews, resting on the personal glory of our Lord, Son of God and Son of man in one person. Hence, instead of learning that we are one with Him glorified, we are taught in all its force that He died for our sins, and that He now appears before the face of God for us. "For us" and "head of the body" are two totally different departments of truth. It would have brought in complete confusion to have mingled them in the same communication.

The same writer, I do not doubt, was inspired by God to make both known; for I explode the precarious theories, old or now, that Barnabas, or Titus, or Silas, or anybody else than the great apostle Paul wrote the Epistle to the Hebrews. It is not a more question of tradition, which is never sure, but because holy scripture (2 Peter 3) intimates it clearly. However differing in style as being addressed to Christian Israelites, below the surface it bears the intrinsic marks of Paul most thoroughly in its depth, height, and comprehensive swoop. For instance we see from the very beginning Christ in heaven in the fall rights of His work on earth. There He is seated at the right hand of the majesty on high. It is not that He is traced up to heaven merely as by Peter; but there He is found throughout the whole Epistle. It was thus that Paul was converted; he only saw Christ in heaven. Therefore it is that he calls the good news the gospel of Christ's glory — the glory of God in Christ's face. It was so that it pleased God to reveal His Son in Paul who learnt that to persecute His saints was to persecute Him. The Epistle to the Hebrews bears the imprint just as strongly as any other, though in a remarkably different form, as from the apostle of the uncircumcision writing to the circumcision.

What we gather from Hebrews then — returning to the great truth before us — is, that God would give the Christian the distinct knowledge that all his sins are so completely gone that he is already free to draw near habitually into the holiest of all. How could the witness to that clearance be represented so well as in the figure of a live animal — the second goat — charged with all the iniquities and transgressions and sins confessed upon its head, and, by a man appointed, or in readiness, to be sent into a solitary land, or let go in the wilderness?

You must drop from your mind all thoughts of resurrection here. It is well known that some are disposed to see the resurrection in the type. It seems rather a taking thought that, as we have had in the first goat death, or as with the two birds in the cleansing of the leper (Lev. 14), so resurrection should follow in the live goat. But when the matter is looked into somewhat more closely, it will be found that the interpretation will not really hold. When Christ rose from the dead, it was in view of His going to heaven, whereas the live goat here is vent into the wilderness. But the wilderness cannot represent a scene of glory: heaven is anything but a land that is not inhabited. No; resurrection has no place whatever in this type; which is just God giving a lively figure of the dismissal of the sins that were confessed to where they could never be found again.

It is beyond controversy that in the New Testament the resurrection of Christ is treated as the blessed proof that our sins are remitted; as it is said, "He was delivered for our offences, and raised again for our justification." But we must be content with the type that God has given us here. We must not interweave truths that are really distinct by a forced connection of our own. It is quite enough to say that, as the sequel of Jehovah's lot, we have here the people's lot; and that, in this case, the sins confessed by the high priest, and laid on the head of the scape-goat, are by this most significant action vent away, never to be found more. If this be really what is intended by it, certainly it is of the deepest moment to souls.

Now we come to an important difference between the two goats. The first goat, we have seen, was not expressly limited like the second; the bearing of the Antitype assuredly is infinite. It was not only that the first goat was slain, and the blood carried into the holiest, but we hear of it also atoning for the holy place, the tabernacle and the altar. The application of the blood goes far beyond man. Just in the same way, in the New Testament, the blood of Christ is not at all limited to His people or that to which it is applied. Its efficacy is infinite for all those who come at God's call, and believe in Christ.

But the assumption that His blood has no scope beyond the elect is a serious error. Not that to me God's electing love is a doubtful question, but as sure as any other truth of revelation, and a spring of solid comfort to the household of faith, humbling to man's pride and glorifying to the God of all grace. One may be quite willing to allow, therefore, that election is behind the second goat, if such an expression may be allowed. For there limitation comes; but the first goat typically is unlimited in its range. For this reason is grounded upon it the going forth of the gospel to every creature under heaven. What can be less limited, if other truth be safeguarded? Nothing can be conceived more disastrous to the intended width of the gospel than to address the elect merely. The Lord commanded that it be preached to every creature. Therefore you do well to act on His word, and need not fear for God's glory. Be assured that God has found a ransom and is fully vindicated. Do not imaging for a moment that you are in danger of going beyond what the blood of Christ deserves, and what God estimates of His efficacious sacrifice. Were there a thousand worlds to save, were there sinners beyond all numbering to hear God's glad tidings, there is that in the blood of Jesus which would moot every sinner of every world. Such is the unlimited value God finds in the death of His Son.

Yet if God did no more than proclaim the gospel, no person would hearken or could find peace. You may be arrested by the gospel, you may receive the word straightway with joy; but the word so received by nothing deeper than the affections as quickly comes to nought. The soul requires more than that, and the believer by grace is the object of a deeper work. The truth pierces the conscience under the hand of God's Spirit, and the believer being thus brought to God, in a true self-judgment as well as sense of His grace in the person and work of Christ, is justified from all things, Hence one is not entitled to say to an unconverted person "Your sins are blotted out, and you are justified from all things." It is going beyond the word of God for a servant of His to toll an unbeliever that by the work of Christ he, and all the world, are saved; so that all they need is to believe it. On the contrary, till you believe, you are not forgiven. "Believe in the Lord Jesus Christ, and thou shalt be saved."

In going beyond God's gospel, you are preaching a spurious one of your own. You are bolder than man ought to be, without the word of God, and even against it. That the blood of Christ is capable of meeting every needy soul is assuredly true. But you have no warrant to toll a soul, until there is faith in Christ, that his sins are all gong. When he believes the gospel, you are entitled to tell him, in virtue of the truth figured in the second goat, that Christ bore his sins in His own body on the tree, and bore them away for over. The work of propitiation is seen under the first goat. When the sins are confessed and sent away, then is the comfort of knowing that all that heavy burden is clean gone never to reappear. This you cannot say to every soul. Here it is that the limitation of Israel has its importance. The people are concerned in the second goat in a very definite manner. In the former case it was Jehovah's lot; in the second place, it is the people's lot. By the "people" is not meant everybody, but (as far as Leviticus speaks) the chosen nation, and that nation only.

No doubt if you believe the gospel, you are one of God's elect, you are one of His children, crying, Abba, Father. Now you know from His word that you were the object of God's love before the world was made; but you had no right to appropriate one word about it until you believed in His Son. Till then all beyond was a secret; the fact was that you were a child of wrath like another. But when the soul confessed Christ, when the blood was owned in its propitiating value, then you had a true title from God to hear, "Your sins, which are many, are forgiven." Then one can tell the full truth unhesitatingly to the soul which believes and repents; and there never is a divinely wrought repentance without a divinely given faith, nor a divinely given faith without a similar repentance. Be ready to comfort a soul whenever there is either the one or the other apparent. For in some cases the soul is filled with the anguish of its sins before God, so as to cloud the sense of pardoning love. This should not be, for the gospel is plain. Yet what can be more wholesome for the soul than to pass through a searching self-judgment in the sight of God. Be not uneasy about such an one, nor hurry it too much. Do not turn it away prematurely from these profitable exercises of conscience, along with looking to Christ and the cross. Lot it bow to an overwhelming sense of its own evil, while learning what the grace of God has wrought in the Lord Jesus, but do not enfeeble that deep work of unsparing self-judgment before God. You may now say confidently in the Lord's name, "Your sins are completely borne away." This is just for us the teaching of the scapegoat.

Let me repeat that here you have not the broad truth of the work of expiation effected by His blood that grace is sending out to all the world — the work which has for ever vindicated the glory of God where sin had put dishonour on Him, and has left Him righteously free to bless according to all that is in His heart. But here we see the witness to what is imperatively needed for the unburdening of the soul. Yet the second goat would be ineffective and vain without the first. If God be not first approached with atoning blood, it is the merest delusion to extract from the scapegoat the shadow of a comfort that your sins are borne away. But here the New Testament speaks so plainly that we may turn profitably to a few scriptures in illustration. Take the earliest that can be in order, the first chapter of Matthew: "Thou shalt call His name Jesus, for it is He that shall save His people from their sins." "Save His people" does not mean save everybody. By "His people" is not meant those of all nations. Jesus is shown to be the divine Messiah. Jehovah's people are His people, whom He will save from their sins, and not merely come to govern, as a Jew might have thought. His glory is divine, He is truly Emmanuel, which is, being interpreted, God with us. Yea, if possible, He is more than Emmanuel, He is Jehovah; He was therefore to be called Jesus, which involves the ineffable name of Jehovah, "For He shall save His people from their sins." Thus all is definite. The Saviour accomplishes the gracious purpose of God.

In the same Gospel of Matthew later on, we have not merely words about the Lord, but His own words. Some have the fooling that when we have the very expressions of our blessed Lord, there is more in them than in any other communications of scripture, though these may ever so forcibly sot forth the same truth. There is indeed a majesty and a depth in the utterance of our Saviour, which is quite peculiar and characteristic of Himself; but the authority of scripture throughout is really and precisely the same. The moment you bring in varying degrees of authority, you take away the essence of its power, you bring in uncertainty; and uncertainty as to God's word is deadly. However, in Matthew 20: 28 it is written, "Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for" — all? Nay; for "many." There is a true sense in which our Lord is a ransom for all; and the apostle speaks of it in 1 Tim. 2, the testimony to be borne in its own seasons. But a nice difference distinguishes the two texts. When, as in Matthew, it is a ransom for many, we have it clearly defined. The "for" is "instead of" (ἀντὶ) many. It is strict substitution. When, as in 1 Tim., all are in view, it is simply "on behalf of" (ὑπὲρ) all. "For" is not always the same word in Scripture. It is the more needful to make the remark, because so many are apt to reason that if "for" means one thing in one place, it must have the same force in another. Now take Romans 4: 25, He "was delivered for our offences," and next "raised again for our justification." The "for" (διὰ), though it be in Greek the strongest case of the same word, coos not mean the same thing in the two clauses. "For our offences" expresses the reason why He was given up; but His being raised is in order to our justification, not because we were justified, which would contradict all truth, and particularly the words immediately after.

Perhaps the prejudices of some may be wounded at hearing this; but allow me to convince you, if you are open to conviction, that what is said is true It would involve the consequence that a man is justified before he believes, which is clearly falsehood. It is by faith that one is justified, not before he believes. If this last were allowed, just think of the inevitable inference! One is a child of God while still a child of wrath! under guilty condemnation while justified! Can you conceive anything more heinous as well as monstrous, as it might well be, flying in the face of scripture? None but the believer is justified. Before he believed, he was neither washed, nor sanctified, nor justified. It is not a question of God's purpose, but of man's faith. There was divine purpose beyond just doubt before man or the world was made; but what has this to do with the epoch when a man is justified? How absurd to argue that a man is justified before he is born! That God has a purpose of grace about him is another thing; but in order to justification, he must be born again and believe the gospel, knowing Christ from God's word. You cannot have a man justified without knowing it. Justification is a condition or status into which a person is brought by faith. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ."

Justification, it is allowed, must have a righteous basis, or, according to theological language, rest on an adequately meritorious cause. But the antecedent ground or cause must not be confounded with the means or principle by which the soul is brought into it. If scripture decide, a man is not justified until he believes in Christ, and has consequently peace with God. Peace with Him is a state of mind that the man cannot have without knowing that he has it. It is clangorous work, and ruinous to the soul, to tell a man that he has peace with God, if he have no enjoyment of it. Peace is that blessed change which possesses the soul when, through believing in Christ, he gives up warfare against God. When he receives, not only the Saviour, but the atoning work which the Saviour has done, he rests upon it before God. Then, and not before, having been justified by faith, he has peace with God to the praise of Christ, not of his faith, though without faith it cannot be.

So also, if we appeal to the First Epistle to the Corinthians, we read in chap. 15 how that Christ died for our sins according to the Scriptures (ver. 3). Now this is a great truth to lay before an anxious or enquiring soul. But you can only say it in the most vague and general manner to an unbeliever. You can freely say that He tasted death for every one (perhaps indeed every "thing"), Heb. 2: 9. If He had not died as a sacrifice for sin, if He had not shed His blood as a propitiation, there could have been no gospel to a guilty world. But, it is when the soul believes in the efficacy of Christ's death, that the burden of guilt is taken away, and this with the surest warrant of God to every one that believes. Where faith is, one cannot exaggerate the assurance He gives to the soul. Accordingly in Galatians 2: 20, if we turn now to the next Epistle after those to the Corinthians, Christ "loved me and gave Himself for me." Impossible to have language more personal. It is not merely the general truth that "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Here the soul, now believing, is entitled to claim the love of Christ specially, "He loved me and gave Himself for me." Are you entitled to preach this to an unbeliever? No scripture admits of such a licence.

But we may briefly look back at the third chapter of the Epistle to the Romans too, more cursorily tonight, though it was recently used for another purpose: "Whom God set forth as a propitiatory through faith in His blood, for the showing of His righteousness, for the passing over of sins that are past, through the forbearance of God; for showing, I say, at this time of His righteousness that He might be just, and the justifier of him that believeth in Jesus." Evidently there is no such thing as justifying unless there be also the believing in Jesus. Faith must be in order to justification.

Still the message goes forth to all, for in verse 23 it is written, "Even the righteousness of God which is by faith of Jesus Christ unto all." But the moment you come to application it is said, "And upon all them that believe." These are justified, but the word of grace goes out to every one. Thus the two truths are borne witness to in a remarkable manner throughout the Now Testament. There is universal proclamation by virtue of Christ's precious blood; and there is the positive assurance of justification wherever there is faith in Him. So in Rom. 5 we are told, "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being justified by His blood, we shall be saved from wrath through Him."

We may observe, by the way, that Scripture speaks in three ways of justification as the need of man naturally unrighteous: — justified by His grace (Titus 3: 7); justified by His blood (Rom. 5: 9), if you seek the procuring cause in the work of our Lord Jesus Christ; and justified by faith, if we ask the way by which the soul is individually brought into the blessing (Rom. 5: 1).

You may have heard possibly that there are those who will have faith to mean the sum and substance of all Christian virtues! This is absolutely to annul the gospel of God. Faith means the soul's reception of divine testimony. He who believes is one who sets to his veal that God is true. If God testifies of Jesus as His Son, he who believes receives it heartily. It is for the guilty and lost: how then can it be the sum and substance of all Christian virtues, when the gospel is expressly for any poor soul as a sinner? When we were yet sinners, Christ died for us. Take even a stronger word, "To him that worketh not, but believeth on Him that Justifieth the ungodly, his faith is reckoned for righteousness." Is this the sum and substance of Christian virtues? It is the full contradiction of such a thought. Alas! what is thus expressed is the doctrine of men that do not understand the gospel, though the particular person referred to is the late Dr. Pusey, and indeed men of that school, besides that party in particular. Their heterodoxy or rather misbelief is, that in effect we become our own saviours by the help of the Holy Ghost. Redemption is unknown, little as they suspect it; for outwardly they pay reverence to more than Christ, some seeming to adore the sign of the cross. They believe that Chris, died to put every one, especially the baptised, in the way of salvation, and that without baptism nobody in general can be saved. But when it comes to the application, they bring in ordinances and morally the sum of all Christian virtues. So that it is a complete robbing the Lord of His redemption spoil, as it deprives the soul of all possibility of peace with God. How could any upright man say to God, "Now let me have peace with Thee, for I have the sum and substance of all the Christian virtues." The very thing the Holy Spirit has been proving home is that the soul has not one as it ought to have; and therefore He forces it to fall back on God's sovereign mercy in Christ. The idea completely nullifies the direct operation of God in quickening souls, as well as in redemption. Yet these are the sentiments of pious men. But withal they are blinded by human tradition. They read the Bible only through deceiving mists, unless when they defend it against rationalists.

There is no more fruitful source of darkening the spiritual understanding than the allowance of man between the soul and God, particularly at that solemn moment of a soul's coming for the first time into God's marvellous light, the knowledge of the Saviour for eternity.

But, passing on, we may see the same truth in the twin Epistles to the Ephesians and Colossians, and with no small precision and brilliancy. It may assume a somewhat different figure. For instance, "In Whom we have redemption through His blood, the forgiveness of sins." Although redemption and atonement are very distinguishable, they are indeed none the less in fact inseparable. You cannot have atonement without redemption, or redemption without atonement. Therefore it appears to me quite lawful to adduce the force of these scriptures into the case. As all is based on the blood of Christ, so it cannot be enjoyed without faith. The "we," who "have redemption," are those who believe, those described in a previous verse as the faithful in Christ.

So again we may look at a scripture very distinct indeed in the First Epistle of Peter. I purposely pass over the Epistle to the Hebrews for the moment, but in 1 Peter 2 we have what distinctly refers to Christ making good the Day of Atonement. "Christ also suffered for us, leaving us an example, that ye should follow His stops; Who did no sin, neither was guile found in His mouth; Who, when He was reviled, reviled not again, when He suffered, reviled not, but committed Himself to Him that judgeth righteously; Who His own self bare our sins in His body on the tree." It is not "up to" the tree. The margin, after many others, so gave it; but this was an ignorant and total oversight of the sacrificial language of the Old Testament. There are two forms employed in the LXX, and always distinctly. When it is a question of "up to," or "to," another wholly different preposition is used. Where the one found here is expressed, it invariably means "upon," and not "to." It is allowed that in other connections this may not always hold; but in sacrificial language the distinction is certain and constant. Now it is plain that here the apostle Peter is referring to the sacrificial language of the Old Testament. All his Epistle indeed abounds in allusions of a similar kind. If the world tells us that Peter was an unlearned man, let not believers forgot that the Holy Ghost inspired him. There may be no show of human reasoning or eloquence, no effort to gild the golden truths that he was given to announce; but the language for all that is divinely accurate. Any scholar ought to understand it also on the surface of the passage.

It is sadly plain that there is, at the bottom of all these efforts to mystify, a want of faith in the true inspiration of God's word as well as in the unique efficacy of Christ's work. But lot me refer to another thing to show you how unfounded is the idea that our Lord was bearing sins all His life. The word "bare" excludes the desired notion. "Bare" (ἀνήνεγκεν) does not convey continuity but a transient act. The aorist is the definite expression of such an act. It expresses therefore what took place on the cross, certainly not what was in process before, any more than after. Christ's bearing our sins in His body was complete then, and only then. The form of the word excludes anything begun before that solemn time, and it implies a completeness on the cross, where it began. Therefore, the notion "up to" is false, not only in the form of the word itself, but in its contextual sacrificial usage.

We may add another thing. When our Lord became a sin-bearer, He was surrounded by a supernatural darkness. It is notorious that, on scientific grounds, there could not have been an eclipse at that time. It was not then a mere natural eclipse; it was a supernatural darkness. There were other supernatural tokens which accompanied it. The veil of the temple was rent from top to bottom. The graves were opened. The sun was darkened, and the darkness, we saw, was of a most remarkable kind. Thus and then it was that Christ was made sin for us. If Christ had been bearing our sins all His life, there ought to have been these mysterious tokens all the while. If Christ had been made sin before, as such He must also have been forsaken of God. But plainly the forsaking of God was then, and only then. The supernatural darkness, the forsaking of God, and all the other wonderful signs, marked the presence of a crisis unequalled and unfathomable, that stands apart from all before and after. Is it too much, with scripture for our warrant to say, that in all eternity there never can be such a crisis again? How blessed it is to know that it all points to Christ made sin for us. No doubt it was God's doing for His own glory, whatever the wickedness of the creature in its part about it. The heart is not to be envied which can reason such things away, instead of growing by the truth that what Christ suffered that day constitutes the most important fact that ever was, or can be.

When a soul is awakened, not merely to the deep and outrageous evil done to the Son of God, but to His and the Father's unspeakable grace in achieving infinitely more than mere man could either do or suffer, that sin might be judged and put away as well as forgiven, and God be glorified even as to that which in itself is most hateful to His nature, how immense the change and blessed the victory of good over evil! Conscience, in us who believe, feels that God ought to be vindicated. But if we cannot but care for His moral glory, yet more has God sot His heart on the blessing of man lost in sin. Therefore has He in the cross of Christ made peace, and given us to have redemption through His blood, rising in the majesty of His love above our hatred where it was highest against His Son going down to the uttermost to save us out of our miserable selfishness, rebellious work, and foreboding of just wrath and judgment. He, therefore, gives us to know that the same death of our Lord Jesus Christ was both the complete meeting of His glory as Judge of sin on the one hand, and the blotting out by His blood of our sins on the other. Irreconcilable everywhere else, they are united in the reality of Christ's death; as His person along afforded the sole Being capable of solving the problem of sin to the sinner's blessing and God's honour.

The sending away of the people's sins, grounded on the sin-offering of atonement day, is the meaning of the scapegoat. We have but glanced at certain unhallowed speculations which need not be dwelt on. Suffice it now to say that from the early days of Christendom's departure from apostolic truth till our own day, not a few learned persons have not been wanting who have dared to conjecture that the scapegoat represents the devil! Plain Christians might think that these men must have lost their senses to broach such defiling notions. But one form of the dream was put forward by a chief champion of orthodoxy as opposed to the neologists of Germany. It was quite common among the Fathers, so called, some of whom wont so far as to think that there was even a sacrifice to the devil! Far be it from me to attribute such vile heathenism to the learned Dr. Hengstenberg of Berlin, or to the respected Mr. George Stanley Faber of our own country. They were Christians, but slipped into the extraordinary delusion that the scapegoat means Satan dealing with our Lord Jesus Christ. No! it was the figure which God graciously vouchsafed as the complement of the sacrificed goat of the removal of all their sins from the burdened souls of His people. It was God Who, as He found His rest as to sin in the shed blood of Christ on the cross, would also signify His banishment of all dread of judgment from the verily and confessedly guilty who looked to Him that confessed and bore their sins on the tree.

It is almost superfluous to commend the subject as one of urgent and exceeding moment to souls. May the Lord grant, if any here who look to Him be still troubled by their sins, that they may see God's written testimony to the cross, blood, and death of Christ, if one may put it in the largest form. It is not a mere question of their loss through unbelief of scripture; but are they truly doing honour to the atoning work of our Lord Jesus Christ? The Holy Spirit testifies strongly the virtue of Christ's death (Heb. 10: 15). It is not the bare fact of His death of course, but God's declaration to and for man of its value in His sight that you are called to weigh, — the revealed power of it for your sins. It is the cleansing and peace which God gives the believer by reason of Christ. He wants you to have the settled assurance that all against you is so clean gone that God will never remember it more.

Some of my hearers may remember the teaching founded on the bullock, and perhaps wonder that the scapegoat seems applied to the same purport. Let me explain in a few moments how the truth stands. We all begin standing without, just like Israel; we who believe were no loss guilty of sins and iniquities. The bullock is for us when we come to the knowledge that we are made free of entrance into the Holy Place, that we can as priests draw near where God is. This is very far from being our state of mind when first, however truly, awakened. The soul then feels itself without the sanctuary, and cries for mercy, while owning itself a just object of divine judgment. Such is the state to which the two goats apply. Not only do we plead the blood as vindicating God on the one hand, but the remission of our sins to give us assurance that they are gone.

But are we left there? Not so. Christ is gone into the holiest of all. Are we, now like Israel, waiting for Christ to come out? This is the type strictly for them. The second goat shows the high priest come out of the sanctuary, to the unspeakable relief of the people who cannot in any sense enter within. When any one presses the literal accomplishment of the scapegoat, it is Israel. They are outside now, and will be so even then. But the Lord Jesus will leave the heavenly sanctuary and will come with power, glory, and blessing. Are we in any such position as Christians? Certainly not, when we know the full efficacy of His blood. The gospel brings us far more than the comfort of the second goat to the people without. We give thanks to the Father Who made us meet for sharing the inheritance of the saints in light. Through Christ we have access, whether Jew or Gentile who believe, by one Spirit unto the Father. Even those who were once afar off are become nigh by the blood of Christ. The Holy Ghost, as already come out of the sanctuary, makes us know this while Christ is within, so that we may await Christ's coming, not to announce remission of sins, but to change our bodies into conformity with His own, and to present the church to Himself glorious. Such, beyond controversy, is Christianity and the Christian hope. Through the Holy Ghost come out we draw near within, where Christ is. When Christ quits heaven and appears to bless His people, the Holy Ghost will be shed on all flesh at the same and a second time. The blessing of Christianity is that we know Christ while He is in the heavens. This is where the application of the bullock applies to us in all its force; though one must always begin, where Israel ends, with the two goats.

LECTURE 5.

LEVITICUS 16: 23 — END.

Conclusory Remarks.

These then were the special offerings of the great Day of Atonement, and the difference is clearly given by the Spirit of God between the position of those who can enter the sanctuary, and that which Aaron secured for the people outside by the dismissal of the scapegoat.

After both were done, when Aaron came into the tabernacle of the congregation, he "put off the linen garments which he put on when he went into the holy place and left them there." Then he washed his flesh with water in the (or a) holy place, and put on his garments, that is, his ordinary attire, and came forth and offered his burnt offering, and the burnt offering of the people, thus making atonement for himself and for the people; when he also burnt on the altar the fat of the sin-offering (ver. 23-25).

Now these burnt offerings were in no way a speciality of the Day of Atonement. Hence it is observable that at this point he divested himself of the garments of holiness, which the high priest did not put on except for this single occasion. It has been already adverted to as helping to explain the difficulty some find in Heb. 2: 17. They have, indeed, involved themselves in much needless trouble; for the proper call and salutation of the High Priest was after resurrection and ascension. Then perfected He became to all that obey Him author of everlasting salvation, named or addressed by God as high priest according to the order of Melchisedec. But it is no less plain that the high priest was to expiate the sins of the people; and, as this clearly was by an atoning sacrifice, the difficulty for some was, how to conciliate a propitiation made by His blood with an office exercised in risen glory above. The answer is, that what the high priest did on the great Day of Atonement was as peculiar as of the deepest moment. Yet he was not acting in his ordinary functions of the high priest. His proper place was in the sanctuary. It is matter of common knowledge, that when an Israelite brought a burnt-offering or a peace-offering or a sin-offering, it was the offerer that laid his hand on the head of the victim. In every offering by fire to the Lord, where death intervened, as the offerer identified himself with the slain victim, so the priest sprinkled the blood afterwards. It is a mistake that the priest slew the victim. It was the offerer. The priest's part began when the animal was slain. It was in sprinkling the blood where his functions began.

Now, in what special light did the high priest stand on that day? Not at all as the high priest in his habitual glory; not even as an ordinary priest in the sanctuary. The high priest identified himself, first, with the sins of his own house, and subsequently with those of the children of Israel. Thus he stood that day more as a representative, taking upon himself what God directed for the putting away of sins, than according to the dignity of his ordinary duties. This may be illustrated by the distinctive dress during the characteristic acts of that day, as it is stated clearly enough in the text referred to. "Wherefore it behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God to atone for the sins of the people." He partook of blood and flesh; or, as the apostle puts it in Rom. 8: 3, "God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." This is remarkable phraseology. Adam was not made "in the likeness of sinful flesh." Adam was certainly made of flesh and blood as to his body, which on his fall became sinful. Our Lord Jesus, on the other hand, was certainly not a fallen man, a partaker of sinful flesh and blood. Not only would it have ruined His person, but thus He could not have been a due offering for sin. Had there been the smallest taint of evil, He would not have been "the Holy Thing," nor could He have offered the most holy sacrifice for sin, which was to put away our sins. He must have died for His own condition; He could not have suffered vicariously for others. The necessity for the expression of the Spirit is apparent. God sent forth "His own Son in the likeness of sinful flesh, and for sin," etc. There exactly is the truth. So a sacrifice for sin He was sent, but therefore simply in the likeness, not in the reality, of flesh of sin, though as really a man born of woman as He was God. It was in that likeness, because He was born of a woman who, though a virgin of David's house, not less than any other human being, had flesh of sin. How then was the difficulty to be solved? By divine grace and power, through His conception by the Holy Spirit, our blessed Lord was to be as truly a man as any other, but not the sharer of human taint, nor, if I may so call it, of that attainder which had fallen on the race through sin. This was effected, as Luke 1 lets us know, by the power of the Highest overshadowing the virgin Mary; wherefore her Son was called the Son of God. This was absolutely essential. He must derive His flesh and blood really from His mother; but by that miraculous power, which wholly exempted His humanity from all spot or motion of evil, He in the truth of our nature was made like unto us in all things, sin only excepted from which He was clearly void, both in His flesh and in His spirit. From that moment when the virgin was declared to be about to conceive and in due time become the mother of our Lord, a total immunity from sin was secured for Him: "A body didst Thou prepare for Me" (Heb. 10). Otherwise the sin-offering could not have been worthy of God, or efficacious for man. "It is most holy," was the voice even of the law respecting it: how much more was this true of Christ? Still He was in the likeness of flesh of sin, because His mother was certainly of sinful race like others, unless you prefer tradition to God's word.

And thus is seen the impiety of the heterodoxy introduced of late, the so-called immaculate nature of the virgin. Rome predicates of her what is only true of Him, the natural result of the idolatry of the mother so much more prominent, popular, and real, than worship even of the Father and the Son, from Whom they stand at a distance and in dread. It is the Bona Dea of heathenism in a christened shape, which exactly suits those who know not God, if not those who obey not the gospel of our Lord Jesus Christ. To the simple Christian the enemy there betrays his hand. But the Lord Jesus did take blood and flesh, as it behoved Him, when He became a man, in all things to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation (or atonement) for the sins of the people. Clearly this was by His death. What other way was there than by the shedding of His blood? Consequently to suppose that it is a fresh and subsequent work in heaven, after death and before resurrection, is to depart from God's word, and to expose yourself to danger, as well as delusion. Whatever be the ordinary place of the high priest, it is not so when expiation is made in the garment of linen. According to its force, it very suitably described our Lord as the Holy Offerer and offering for sin.

Very differently is our Lord viewed when in heaven He was crowned with glory and honour. Aaron exceptionally wore his holy garments of linen in the most holy place. The reason is that propitiation had to be effected on the only day when he could enter the holiest of all; and when he did so enter, he wore the unusual garb that indicated his undertaking the work of atonement, whether for his own family, or for the house of Israel generally. Is not the difficulty some find in the verse happily anticipated by the type? Beware of the onesidedness, that will not hear of our Lord as High Priest in any sense or exceptional purpose, until He went on high for His proper function before God. You must, however, allow this latitude, unless indeed you deny propitiation on the cross.

Whilst the N.T. is clear that propitiation was by the High Priest, it excludes all supposition that it was only to be accomplished by our Lord's going to heaven. The work was done and finished, when He was "lifted up." This may not have been strictly on the earth, but it was before He went to heaven. It was when He was crucified, when man poured on Him the deepest scorn and hatred. Then did God give Him to accomplish that work whereby, from all eternity, His grace had designed to save the guiltiest, making it the ground of His righteousness. Without this sacrifice God must have simply destroyed, or in saving forfeited His character and word. By the cross of Christ He can love, as He has judged, to the uttermost, and thus maintained all — yea, won a fresh and everlasting glory. For what else could God do for sinners? How preserve His rights intact, if He simply forgave sins? If God had acted on our sins, it could only have been as Judge, and He must have destroyed all the sinners. On the other hand if God had only acted according to the love of His nature, it must have been in giving up that, in His nature equally, which detects and must punish sin. Thus but for Christ and His cross all had been ruin, and confusion, and dishonour. Without it God's moral glory had been virtually undermined. But in Christ God would neither destroy the sinner nor make light of the sins. Hence He gave His Son to be a propitiation. That propitiation was through His death and blood- shedding. This alone suited either God or lost man; as this alone accounts for the prevalence of sacrifice — no doubt debased and corrupted among the heathen; but in itself it pointed to "A sacrifice of nobler name, And richer blood than they." This Satan endeavoured too successfully to corrupt, as he loves to seize everything for evil. The meaning of it, however, was never seen fully till the Lord came and died on the cross. Therein was not the mere shadow but the very image. Directly the Lord died atoningly, it was the propitiation which God prefigured, and thenceforward had before Him in all its value.

After the peculiar work of that day was done, Aaron divests himself of the garments of holiness, puts on his ordinary garments, and goes forth and offers his burnt-offering. This might have been offered on any other day, but on that day the high priest was, in all that was of moment, the actor exclusively, though it might be no longer a specially characterised offering. It represented the Lord Jesus by the eternal Spirit offering Himself, without spot, unto God: the two burnt-offerings were for himself as well as for the people (ver. 24). From Lev. 1, as well as here, we find the burnt-offering was to make atonement; but this of course only in a general way. It did not express the peculiar solemnity of the great Day of Atonement. When an Israelite brought an offering in the fulness of his heart, to express his sense of dependence on the goodness of God, it always had an atoning character. God could not accept an offering without blood to make atonement. Neither faith nor the true God slurs over sin. Hence, where all went up to God acceptably, as it was invariably offered on the brazen altar — the first point of approach between man and God, the burnt-offering had an atoning character.

There is another notable fact here: "The fat of the sin-offering shall he burn upon the altar" (ver. 25). This was reserved for the altar of God, though the slain goat and the bullock were offered for sin. The fat of the sin-offering was not consumed with the carcases outside. The blood, we have seen, was carried into the holiest. What could be a more remarkable indication? It witnessed to the perfect acceptance of Him Who deigned to be a sin offering, however cast out by man and judged of God. If the Antitype, the One Whose love identified Himself with bearing our sins must experience in His person death and judgment — like the goat and the bullock burnt outside the camp — the fat (which, had there been any intrinsic defilement would have been the first to show it) was burnt upon the altar of acceptance. How strikingly this testifies to the inward purity of our Lord Jesus! He was altogether righteous and holy, not in acts only but in nature.

Then, after mentioning that he who let the goat go must wash his clothes and bathe his flesh in water before returning to the camp (ver. 26), it is laid down that the bullock and the goat, whose blood bad been brought in for atonement to the sanctuary, were to be carried forth, and burnt in the fire, skin, flesh, and dung, without the camp (ver. 27), whilst he that burnt them must wash his clothes and bathe before coming into the camp (ver. 28). Here we are not left to our conjecture about the meaning. In the Epistle to the Hebrews 13: 11-13 the apostle gives us invaluable light. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp." There can be no question that under this shadow lies a weighty principle and practice too for us. What is the connection with Christ? "wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach." The application is as sure as the duty; for there is no call so near the Christian's heart as identification with Christ practically.

The Jews were God's chosen people within "the camp," the ground plan of the Epistle being the wilderness, and not the holy land. This position characterised them in contrast with the Gentiles, from whom they were separated. What access they had to the sanctuary was merely through the priests and the high priest; and we have often seen how distant, occasional, and precarious this was; for the law made nothing perfect. Yet they, and they alone, had on earth the title of God's people. This was in the wilderness marked by their having a camp, wherein was the tabernacle where God dwelt in the holiest. But the law kept themselves rigorously outside that sanctuary: the way into the holiest was not yet made manifest.

The cross of Christ brought in a complete contrast with these two most marked circumstances in the position of Israel. On the one hand the Christian is invited and emboldened, as sprinkled by blood from an evil conscience and washed with pure water, to draw near into the holiest of all; on the other, the Christian is equally exhorted to go forth unto Christ without the camp, bearing His reproach. The two extremes now meet in the believer — I do not mean as Christians are, or as they say; but as Christians ought to believe. The meaning is solemn. If you are a Christian in deed and in truth, you are washed or loosed from your sins in the blood of Christ. You will not be one whit cleaner in the eyes of God when you reach heaven than now; for Christ is dead, risen, and glorified. This is a matter of unsophisticated faith; there is nothing which can possibly add to what Christ has done and God has accepted on your behalf. If you look at this or that brother, you may see your own faults, exaggerated perhaps in your eyes. This ought not to be so; we ought rather to count him better than ourselves. But alas! the same flesh which makes us indulgent to our own faults, makes us sharp on the faults of our brethren: so little do we walk in the power of faith.

If God's word governs our thoughts, we find ourselves, in this Epistle, among the holy brethren partakers of the heavenly calling. We are of the true house of Christ, the family of the High Priest, and later on are invited to draw near into the holiest of all. On what ground could any soul possibly enter within, if his sins were not completely gone? If they are not so now, what is to blot them out another day? Christ would not take His seat on high till all was settled for every one who should believe. From this the apostle reasons and appeals. If repetition were needed, Christ must often have suffered; whereas the whole force of the doctrine in the Epistle is His work and death once for all. Indeed, the same emphasis appears in the First Epistle of Peter, "He suffered once for sins" (1 Peter 3). Nor is it only that He once for all suffered, but that we are cleansed once for all. We are purified in conscience according to the power of that one sacrifice, which has dedicated a new and living way through the veil. The unity of the cleansing is as true of the believer as the unity of the sacrifice is true of Christ. I speak only of the Christian now, of those who draw not back to perdition but believe to the saving of the soul.

But along with the drawing near into the holiest goes the call to go forth to Christ without the camp. Let us seek no place of honour on earth, no means of reputation, no seat of ease, no outward distinction. The Jews might fairly once have looked for all these. Through unfaithfulness they have lost all; but Christians, instead of being promoted in their stead, are called to join Him Who suffered without the gate. They were not called to take the place of "the camp" when the Jews lost their standing. Nay, before the Jews lost their place and nation openly, Christians were exhorted to draw near within, even if they had been Jews; and now, being sanctified by Christ's blood which makes them free of the sanctuary, they are also called to go without the camp.

The Christian is a man who is not of the world; he is of Christ for heaven, and called to draw near where He is. The two truths flow together; and what God has thus joined, let no man sunder. What right has grace given to anyone of access into the holiest of all, unless along with it there be readiness to follow Jesus Who suffered without the gate? If you value your title to draw near within the sanctuary, shrink not from going forth to Him without the camp. Is it not in both respects your place, and your only right place, with Him? If your faith leads you to Christ in the true and heavenly sanctuary, remember that to you it is given not only to believe on Him' but also to suffer for His sake. Let us be in our faith with Christ, both inside the veil and outside the camp.

Christendom has reversed all this. In theological eyes it is rank presumption to draw near into the holiest while we are on earth. Is not this really the unbelief of christendom? But Christ gives us entrance into the sanctuary as the common privilege of His own. It is open to every Christian, whether Calvinist, Arminian, or of any other party. It is well to avoid all such parties; for they lead their votaries into short-sighted views of the truth of God; and there is precious truth which in these disputes is apt to be overlooked. The word of God looks far beyond men's disputations. We may well be suspicious of ecclesiastical parties, no matter what or where they are; and my experience is that those who are nearest are no better in their spirit and objects, if not worse than others who know less. Surely, my brethren, we ought to be above quarrels, if indeed we have got the truth of God. And have we not Christ so known as to put shame on such manners? He that hath an ear, let him hear.

Let us seek earnestly and humbly and as before God to profit by all this, and guard against every snare by cleaving to Christ and the truth in a spirit of grace. If any prefer controversy and strife, let them. One may be grieved thereby; but, as you know, there is nothing so powerful as a good example. As I have often said to some that found us all very faulty and blameable, Why do not you by your fidelity show us a more excellent way in carrying out the truth? You will not say that it is acceptable to God for you merely to criticise, whilst going on with what you know to be wrong. If we have walked but very poorly, why not do better yourselves? Why not help instead of carping?

Certainly these are great realities — access into the holiest, and companionship with Christ outside the camp, while we are still on earth. If I own these both to be my galling, am I to join in language or conduct which denies them? Am I to be dragged down by custom into Levitical worship which leaves the worshipper outside? Am I free before God to forget and forego the truth of Christ every time I worship? Do you ask me who do so? Forgive me for saying I should like to see the Christians who do not "serve the tabernacle," as this Epistle calls it, instead of making good in faith their own proper privileges. The fault does not belong only to any particular denomination; it attaches to all. I do not wish to be personal; but is it not really the kindest service possible to urge your weighing what you say in worship with what God teaches? If you receive His word about it, and it is as plain as it is deep and comforting, cleave to the truth with all your heart. Is that too much to ask of a believer? Why should you, my beloved friends, be playing at see-saw between truth and error, between what you know to be acceptable to God and what people in christendom have slipped into? Every one naturally likes the camp. To the natural man "the holiest" is one extreme, and "without the camp" is another. To be in the camp, with a priest for the sanctuary, is the via media, so pleasant to the eye and to the mind. They are thus in the acceptable place of the world, the religious world, not of course the merely profane. Such was just the portion the Jews occupied of old. It was out of this middle place that the apostle called the Christians, not only to draw within the veil, but to go forth without the camp; and both now.

Again, let me ask you, was the cross of Christ a respectable thing? Was it really so regarded when He suffered without the gate? One might rather ask, if ever there were greater scorn put upon any one. The two robbers that were hanged had far more consideration than the Lord of all. Ah! beloved friends, your place on earth is that place of scorn. If you truly enjoy the nearness of the sanctuary of heaven, it will strengthen your faith to go forth to Christ without the camp. When the blood was brought into the holiest, the bodies were burned without the camp. This is a distinct connection of divine truth. The deduction is that we should have communion with our Saviour in both ways. You have Him for your joy in heaven, and you are to be with Him in eternal joy. Therefore, during the little while that you are on earth, be not ashamed of His rejection; shrink not from the call to be with Christ outside. There is the doctrine, and the practice follows. I do not dwell at greater length on it now, because there are other moral principles of great value to lay before you from this fruitful chapter.

The next thing then that the Spirit of God brings before us is, "And this shall be an everlasting statute unto you." We do not hear this about any subordinate matter. The Day of Atonement stands distinctly to itself and separate in dignity from all others, "That in the seventh month, on the tenth day of the month, ye shall afflict your souls and do no work at all, whether it be one of your own country, or the stranger that sojourneth among you." The first point insisted on, and most evidently, is the affliction of the soul. Atonement was not to be a matter of mere joy lest it should degenerate into lightness.

As we are considering this, let me show you how readily man slips into these errors. In Acts 2: 41, we have all read, as the effect of the truth which the apostle was preaching, "Then they that gladly received the word were baptised." It may be new to some though to many of you more familiar, that the word "gladly" has no sufficient authority to stand there. Consider for a moment what it means for newly-converted "gladly" to receive the message. Such a word has not the happiest link with an occasion so solemn as souls being brought to God. Do not consider for a moment that there is any wish to cloud the joy and peace of the believer; but our Lord instructs us that it is a bad sign when the first effect of the truth entering the soul is gladness. Deep self-search and humiliation are incomparably better proofs of a true work of God there. Hence I cannot but feel that the modern fashion of singing the gospel, in an elaborate or perhaps very lively service of song, seems singularly unapostolic and a dangerous innovation. The levity of it is most opposed to the whole spirit of the Day of Atonement which to me suggests the remark. What is the soul being brought to God by the gospel, but the present application of that great Day to such an one? Look at the contrast between the word of God and the prevalent style in our day. Perhaps I may be hitting rather hard some who are near to me, and valued for their work's sake. Wishing to be as far from personality as possible, I yet mean to set aside unsparingly anything which is contrary to God's word; and if brethren complain of not being let alone, surely so much the worse for them. After all it is much better to try all by the word lest the truth of God be sacrificed to human zeal and popular ways. How will all look at the latter end? Surely it is a great boon to be delivered from mistake that we may do the will of God.

The history of this word "gladly" really is, that it comes from another part of the Acts of the Apostles (21: 17). It is a word occurring but this once in the N. T. and rightly applied to receiving beloved servants of the Lord. This curiously illustrates how a word, sometimes a clause, gets occasionally where it ought not. We can understand how brethren who saw the apostle with other servants of the Lord would gladly receive them. One feels how proper this was for men who were at rest and peace with God. But in Acts 2 souls were first brought face to face with their sins, and this in the presence of God. Did not solemnity become them at the most important epoch of their life? It is not questioned that, whatever may be the difficulties, the result will be joy and peace; but we are speaking now of the process, and the proper, legitimate, and desirable effect of the word of God in dealing with souls, listening to it, and for the first time taking their stand as confessors of Christ.

Further, one may notice how one part of the scriptures tallies with another. When the Israelites, with the blood sprinkled on their doors, were eating the body of the lamb, was it with the blowing of trumpets or the striking of cymbals? Do not tell me that they did not sing at other times. Only a chapter or two afterwards we find the song of Moses, and of Miriam, etc., with their timbrels. They sang on the Arabian bank of the Bed Sea, but we hear of no song when they first celebrated the Paschal night. They ate the body of the lamb "with bitter herbs." What does this mean? Certainly not "gladly" receiving His word? They did indeed receive His word, but with deep solemnity and self-judgment. It was in the sense of their sins; and sin is not a matter to sing, smile, or trifle about. No wonder that the fruits of the work, on our modern lines, are so unlike apostolic simplicity and depth.

It seems dangerous to invite souls to gladness, not merely the unconverted, but perhaps those under conviction of sin and in the process of conversion; souls that you seriously charge to receive the word. Is it not true then that what answers to one type or another, as well as the plain account of scripture, is the need of solemn dealing with the conscience? For one must be inwardly cleared before God, in order that the heart in due time may go out with freedom of affection. Until the soul is set at large by faith in the work of Christ, it is not rightly fitted for sharing the expression of joy. Still less is it advisable to reason or persuade souls into believing prematurely that they are saved. Thus is the conscience injured, as well as the grace of the Lord. It would make internal dealing quite superfluous, and substitute a call to the affections, instead of ministering Christ's work of atonement, to the burdened spirit. The proper thing is that the awakened conscience first be cleared; then the affections have their suited play afterwards.

Thus exactly was the way of the Lord with the woman of Samaria, who was at first without self-judgment. Christ knew that she had no husband, and by His word her sin was laid upon her conscience, and in that way she was truly brought before God. It was the same with the prodigal. There was no gladness till after he met his father. Not that there was not misery, but conscience was allowed to work within him. Therefore, it may be fittingly pressed, as an urgent duty, that care be taken, not only in preaching, but in the services one sanctions, that there be no departure from the plainly revealed will of God. It is for us to carry truth out, not merely in this or in that but in everything. With the atonement God's word insists on the afflicting of the soul. Not that doubt or distrust can be ever right or tolerable. Anything of that kind differs wholly from humiliation before God. To cherish questions or fears would rather hinder than help on the afflicting of the soul, which should be real work; and of this there can scarce be too much where the heart is looking to Christ and His atonement. The more this is rested on, the more can you praise God for the truth which humbles, and for His grace in that precious blood which cleanses from all sin. The name of Jesus for saving the soul ill consorts with levity of spirit or fleshly excitement; and the expression of joy does not surely befit the moment when God is bringing His all-searching word to bear on the heart and the life in His sight.

But this is not all. There was another thing which was particularly bound up with the Day of Atonement: not only "ye shall afflict your souls," but also "do no work at all." Is not this injunction remarkable at such a time? It was not a question whether it was the usual sabbath or not. The Day of Atonement peremptorily excluded man's works in that connection. It is impossible to deny that work is a most weighty part of a Christian's duty. Our Lord was always doing the work that the Father gave Him to do; as every Christian is called to do the good works which God afore prepared that he should walk in them. The Christian is not made to be only a meditative being, with heart and mind pondering the truth. This is all-important in its place, but he is called to dependence yet diligence, to obedience and even energy in serving the Lord. But the energy should always follow the meditation. Let the activity flow out of that which passes between himself and God. It is a dangerous thing, when God is showing sin and His atonement by Christ, to turn aside into merriness of heart. The soul at such a moment should be afflicted, instead of being transported by music and singing, by a solo, or a choir, or any form whatever of exhilaration. The singing of saints is quite another matter. What more proper when filled with the Spirit than to speak to one another in psalms, and hymns, and spiritual songs? This wholly differs from introducing music to soothe or stimulate the heart which the Spirit would exercise in self-judgment. Among happy saints it is a question perfectly settled: the outbursts of thanksgiving and praise may well fill the ordinary life of the Christian. But the first injunction to which God calls in the presence of the Day of Atonement is grief of heart because of our sins, though God is covering them with the blood of propitiation.

Connected with this is the second call to no work of man on that day. Had our works been as good as alas! we have to own them bad, how suitable for us to rest before the infinite work of the Saviour in atoning for sinners! "Lo, I come, to do Thy will, O God." "By which will we have been sanctified through the offering of the body of Jesus Christ once for all." What has that will not done? In the perfection of His sacrifice it has not only blotted out our sins, but set us apart to God as a settled fact. Sacrifice and offering, holocaust and sacrifice for sin, are all swallowed up in that one offering. By one offering He has perfected for ever them that are sanctified What more is needed by man? What more could even God do for us in our present pilgrimage on earth? Therefore, as the just mark of recognising that it was all His work, unmixed with anything on our part, His people, and even the stranger sojourning among them, were forbidden all manner of work on that day. "It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a sabbath for ever" (ver. 31). No levity of heart on the one hand, and on the other no presumptuous adding of their works to that great work which was then wrought and made known to the people of God.

Look at the apostle Paul. There you have a man who afflicted his soul, and eschewed all merit on his part, though found blameless as to righteousness that is in law. His was a case of deeply wrought conversion; he was so absorbed that he neither ate nor drank for three days and nights; so filled was he with the sense of utter sinfulness as well as with the truth of God's atonement in Christ. Blinded with excess of light, he had no room for other persons or other works. Self was profoundly judged. He was completely shut up to Christ's glorious person and the triumph of grace reigning through righteousness, which God had revealed to his once proud but now afflicted soul.

It is allowed that conversion may be real where every trait is feebler. The jailor in the prison at Philippi was one who soon emerged from his overwhelming horror after he received the Lord Jesus. We may hope he got well through the perils of the wilderness, and have no reason to doubt it. But still his was a case very different from the apostle's; and it is not hard to discern a considerable difference in the way in which people are brought to God, as a general rule. There was affliction, but ere long rejoicing on the jailor's part and all of his house. Not that he did not truly repent, for I am sure he did. In every true case there is the afflicting of the soul; but if there be not a deep searching of heart, the affliction soon passes. Ordinarily the heart rebounds, and one is occupied far more with the joy of the good things grace has given. A deeper self-judgment casts one on Christ, yet more than on the deliverance from evil, however truly this is felt.

Perhaps we may notice that some are charged with not enough valuing the Old Testament; but assuredly this can hardly apply to such as give it the importance we here claim and enforce. We believe it to be of God, no less divinely inspired than the New. It is true you have in the Levitical institutions only the shadows, with the most instructive dealings of God, promises, and prophecies, besides examples for good and warnings of evil, all fruitful indeed. You cannot safely and profitably read Exodus or Leviticus without the full light of the New Testament; but the believer accepts the word as a whole. The sacred letters throughout were written by the Holy Ghost. Thankfully, humbly, one accepts all as good for teaching, for conviction, for correction, for instruction in righteousness, as also for comfort and admonition. So what has been brought before us tonight is not without holy and serious import, and in an important way bears on the habits growing up during this degenerate day in christendom.

But do not overlook danger from legality on the ether side. Far am I from meaning that it was not an evil day in christendom when people sang, "That day of wrath, that dreadful day," which the thought of Christ's coming only awoke. Was this genuine affliction of the soul? It was little better than a frightful scare: God was unknown. There is a great difference between repentance and alarm. Abject terror of soul may have exactly characterised medieval Christianity. High and low were frightened, and in their terror they gave up their acres or their labour in order to propitiate the God before Whose judgments they trembled in view of the day of the Lord. It was out of that spirit that many a grand cathedral arose with its truly dim religious light. It was not merely the great lords as well as crowned heads who contributed from their wealth or their spoils, but the poor workmen freely gave their skill and labour: a standing and striking testimony to the power of alarm in unenlightened people's souls. It had been the main weapon of heathenism; the sole moral element in that dark deceit was fear. So it was now alas! in fallen christendom.

Nor is it that one would exclude fear from that which works in those that hear God's word. It is right and fitting that the guilty should be alarmed when they hear of their sins, and of God's justice and sure judgment. How blessed to know that after the sins, and before the judgment, God did come down from heaven in the person of His own Son to work His unfailing atonement! Certainly there could have been no perfection of the work, if Christ had not been a divine person. It is therefore all-important that our Lord Jesus be acknowledged as God unreservedly. If the Word had not been God, if the Son not one with the Father, the Saviour would have been incompetent for the work He undertook. But it is done and accepted, and all is changed. Before our Lord Jesus Christ came, the righteousness of God might well fill the soul with anxiety. Judgment must then take its course. That God was to judge the world, every Jew acknowledged. There would be a resurrection of just and of unjust. After judgment the lake of fire awaited the lost. The second death is not ceasing to exist. Indeed death itself is but a severance of soul from body. For the believer it is "to depart and be with Christ." Even when a wicked man dies, he is in no way annihilated: his soul is severed from the body — this is death. "All live to God," if not to men. But when the second death comes, the wicked exist for ever, not only in soul, but in body. Resurrection is not temporal being, like living in the world that now is; it ushers in what is final and unchanging.

This brings out the deep importance of the true atonement. I ask you, are your souls now resting on Christ and His atonement? In the gospel God is announcing to you Christ as the propitiation for the whole world. How awful for your own soul and body if you slight His message! Receive it from God, and may it be without the presumption of your works, but with true affliction of soul. If Christ has thus suffered for sins, why doubt God's love, guilty though you are? The very fact that there is an atonement is the fullest testimony to His mercy as well as justice. Is it not for sinners in their sins, in their transgressions, and in their iniquities? Do not these words of His cover what you have done? Does not Christ's work meet the worst that can be alleged against you? The Atonement-day was God's doing away man's evil. Make no excuses more.

Rest your soul on the Saviour and His propitiation; for there is none other holy, true, or efficacious. It is not merely that He has done the work, but He is the propitiation. John takes particular care thus to identify the divine work. "He is the propitiation for our sins;" and therefore should we look to Him only for it. God forbid that you should look to yourself or to others! For what can others avail you for sin? What can the Virgin or the saints do for you in this need? Were the church of God here below in its pristine unity, were the staff Beauty and the staff Bands unbroken (if I may apply figures from Israel), what could the church of God avail for saving your soul? God's church, if not man's, would tell you, by the lips of its members, what His grace in Christ did for each and all of them. But permit me to add that God tells you the truth in His word better than any of its uninspired members ever preached. God's word is intended to give you the sole unfailing decision you can now have on the matter. Here you have all you require in. this single chapter, read in the light of Christ. It is admitted that none could make much of it without the New Testament. But have we not both Old Testament and New? Have we not divine light shining on the shadows of the past, so that the truth rises to view in all its unity, grandeur, simplicity, and certainty?

And what about yourselves, who now hear the truth? May God bring you to Himself and fasten His own blessed word on your souls! Hay you acknowledge the folly of your heart and the wickedness of your life! Is there anything really more wicked in His sight than, with the scriptures read and heard continually, to be practically living without God and in despite of Christ? Begin then at once to hear God for eternity. Do not put it off for another day. If you never believed in Christ and His salvation before, may God give you to believe in Him that you may be saved now. Remember there must be with atonement affliction of the soul, and no work of yours can be connected with that which He has wrought. When this is settled, there will be ample room and loud call for you to work, and unfailing joy for you to express. But the atonement is too holy and too solemn for man to be other than abased and prostrate. Bow to it then with affliction of your soul; and abhor the presumption of adding to it by work on your part. "They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done (it)."

The words just cited are the end of Ps. 22, first Christ most distinctively undergoing the sufferings of atonement, wherein He appeals to God to find necessary desertion, with the blessed results in the latter half. Its opening cry is so applied in the New Testament, as already pointed out: every other thought deprives it of grace, not to say of meaning, and is altogether unworthy of the suffering Man, Who was God. Ps. 40 is more mingled; but beyond dispute, in the light of Heb. 10, it puts forth Christ setting aside, not only sacrifice and offering, but burnt-offering and offering for sin, by the oblation of His body once for all on the cross. His willing obedience unto death is the central thought, though in so doing God's will He graciously feels as His own the sins of the godly Jews, whose substitute He is. Ps. 69 again shows us Messiah on the cross, but in the aspect of His rejection by man, and by the ungodly Jews particularly, with the results of judgment on them, whatever the blessing of Zion. Ps. 88 again points to Messiah's spirit identified with elect Israel, righteously feeling in grace all the power of darkness and death, yet crying to Jehovah day and night. Ps. 102 is Christ identified with the misery of Zion, and referring to Jehovah, Who owns the humbled One as Jehovah, no less eternal and unchangeable than Himself. Ps. 109 closes these marvellous views by showing us Christ suffering from the treachery of the Jews, headed by Judas, and looking on to the son of perdition in the last days, when Jews and Gentiles again unite against Him to their. everlasting shame, but the needy shall rejoice in Him for ever.

Nor are the Prophets silent, any more than the Law and the Psalms, though one need not now go beyond the clear, and deep, and full testimony of Isa. 52, 53. Even the rationalistic Gesenius, though he contends here for the prophetic body personified and rejected by Israel, confesses as the truth, both from the language employed and the habitual thought, not of that nation only but of all others, that an expiatory work runs through it. Yet, while allowing the New Testament teaching to be based on it, he, poor man wise in his own conceit, prefers that the expiation should be by the suffering prophets for Israel's deliverance. But if expiation is admitted, none but an unbeliever can fail to see it in Christ alone. The Righteous Servant of Jehovah, Whom the Jews esteemed smitten of God, was really wounded for their transgressions, bruised for their iniquities: the chastisement of their peace was upon Him; and by His stripes are they healed. Jehovah hath laid on Him the iniquity of them all. For the transgression of His people was He stricken. He had done no violence, nor was any deceit in His mouth. "Yet it pleased Jehovah to bruise Him. He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of Jehovah shall prosper in His hand. He shall see of the travail of His soul and shall be satisfied. By His knowledge shall My Righteous Servant justify many (or rather, instruct the many in righteousness, cf. Dan. 12: 3), and He shall bear their iniquities. Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He poured out His soul unto death, and was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors." Argument or even exposition is superfluous; save for the insensible to sin and indifferent to God, the truth of the Holy Sufferer is transparent throughout. It is Jesus only: we have seen His sufferings; but His glories are not all out yet — some are to follow, as they surely will "in that day."

APPENDIX.

1. The Scapegoat.

It is generally known that the Hebrew word so translated in the Authorised Version, but left by the Revisers untranslated, has been the occasion of keen debate among men of learning, Jews as well as Christians, though chiefly rationalists. Symmachus gives ἀπερχόμενος, and Aquila ἀπολυόμενος (or, as Montfaucon reads, ἀπολελυμένος); and the Vulgate follows, as did Luther in his day. Theodoret in his comment on the passage seems to have had no question but that the seventy meant ἀποπομπαῖος as ἀποπεμπόμενος. But the learned S. Bochart (Hieroz. II. 54.) objected that their rendering is by a term in classical authors appropriated to the active sense of averting or turning away evils, answering to the Latin averruncus, though he for his part suggests quite a different version of the Hebrew. One of his arguments repeated by moderns, that ez is a she goat, not a male, Gesenius confesses it not so certain. Indeed the remark in the Thesaurus, as anyone may verify from Hebrew usage, is "prius caprum quam capram significasse videtur." It is really an epicene, and so capable of application to either sex. Besides, Azazel is a compound, for which the more general designation sufficed with another word to define. This allowed, the natural formation of the word is obvious Azazel means goat of departure. Nor is there real difficulty in identifying the people's lot with it; as the slain goat was for Jehovah, so the living one for a scapegoat. This is the express distinction of scripture in each case.

People are easily stumbled who for such reasons abandon the intrinsically simple, suitable, and holy sense, for alternatives of the most equivocal nature, if not absurd and profane. Thus not a few suggest that it is the name of a place, of which nobody ever heard; whereas the context supposes a meaning which all could understand at once. This is true only of the ancient and commonly held view. The advocates for a place cannot settle among themselves whether Azazel signifies a precipitous mountain, to which the goat is supposed to be led, or a lonely valley which Deut. 21 probably suggested, though the case was wholly different. Besides, we have the place of consignment already and distinctly specified in ver. 10, which puts this sense of A. out of court as intolerable tautology; so Gesenius rightly argues on the latter supposition. "To a desert place, into the "desert," cannot stand; any more than the former supposition of casting the goat down a precipice, instead of letting him go free, as ver. 22 requires. Tholuck, Winer, etc., contended for such a strange manipulation of A. as would mean "for a complete removal." which Gesenius condemned very properly, both for its frigid character and for its incoherence with ver. 8; and therefore he preferred with many others the abominable sense of a demon or Satan! Hence the Septuagint has been cited as if ὁ ἀποπομπαῖος must mean some such evil genies of the wilderness, who had to be propitiated by the sacrifice of the dismissed goat! One can understand the apostate emperor Julian so sneering at scripture; but Cyril of Alex. found no difficulty in understanding the Greek translation, as the plain English reader does the A.V.

For on the face of the chapter the two goats were taken "for a sin-offering" (ver. 5); and Aaron presented not one only but both before Jehovah at the door of the tabernacle (ver. 7); and lots were cast (ver. 8) that the whole disposal of each might be of Jehovah. Is it not blasphemy then to find such sentiments insinuated as would involve an unholy compact between Jehovah and Satan, not merely in the face of the entire law which forbade giving His sacred honour to His adversary, but this on the most solemn day of sacrifice and confession of sins in the Jewish year? Now ver. 10 is conclusive proof that the Seventy had no such profanity in their minds, any more than they convey it in their words. For though the word in heathen mouths had no better connection, the LXX show that they simply employed it to mean the God-appointed dismisser of the sins charged on its head by varying the rendering in ver. 10. There, instead of saying τὸν ἀποπομπαῖν, as would have been the natural form after their translation of ver. 8, they seem to go out of their way to guard themselves and the scripture in hand by changing the phrase to αὐτὸν εἰς τὴν ἀποπομπήν, "to send him away for the dismissal" (not "the dismisser"). Symmachus has here εἰς τράγον ἀφιέμενον (Origenis Hexapla, Field, ii. 194). It is certain from this comparison that the Seventy meant by ὁ ἀποπομπαιος the goat that was sent away; which demonstrates therefore, notwithstanding their use of the word, that the notion of a caco-demon did not even occur to their thoughts. To crown the evidence, weigh their version of ver. 26, "And he that sends forth the goat that has been set apart to be let go," as Sir L. C. L. Brenton translates τὸν χίμαρον τὸν διεσταλμένον εἰς ἄφεσιν. Who can doubt that there was no unworthy superstition of an Averruncus, but just simply the second goat of departure? It may be added that Mr. Chas. Thompson, the American Translator (Philad. 1808), did not differ as to this from Brenton, save in being less correct, "And he that letteth go the he-goat which was sent away to be set at liberty," etc., as he had rendered l-azazel in vers. 8, 10, simply "for escape." Neither of them allows the idea of the heathen demon in any case.

The notion of Witsius, etc., is less offensive, as might be expected in pious men. It was that the goat sent away to the Averter indicated Christ's relation to the devil, whom He, however tried, did overcome. And Hengstenberg sought to purge it so as to express in symbol that he whom God forgives is freed from the devil's power. But it is all an inexcusable departure from the simple truth of the type by an attempt to christen a heathen idea, which has no ground whatever in the original, and only a semblance in the LXX corrected almost immediately in the context. "When He ascended up on high, He led captivity captive." Such is the noble way in which was displayed, completely and for ever, Christ triumphing over the evil powers, which had before seemed to triumph for a while: they were really vanquished and despoiled in His cross.

2. Modern views subversive of the Atonement.

It may be helpful to notice briefly some prevalent speculations of our day which work banefully against the truth, and to the injury of souls.

We need not dwell on the virtual Socinianism which reduces the death of Christ to an example of love, or to a fidelity which stopped not short of martyrdom. His suffering for us was as unique as His person. Many have lived in devoted love, many have died martyrs, and on a cross too. How comes it that not one suffered as Christ, that He alone is a an object of faith or means of peace? Because He, and He only, suffered for our sins. Quite as low do they go who make His death only a necessary step to His resurrection for assuring men of a future life and fresh pardon, either on God's prerogative, or on man's repentance, or on both. It is clear that, for vindicating God and clearing the conscience, any theory of the kind scarce goes beyond heathenism. Such men neglect the true light which now shines with fulness of love in Christ. Righteousness and grace are alike lost by these thoughts, and Christ, far from being "all," is reduced comparatively, and really indeed, to nothing for atonement.

(1) Beyond these in appearance is the scheme that, as our Lord ever went about doing good in grace and mercy, so His sufferings were endured up to death as a perfect manifestation of God in man. So Mr. Maurice on "Sacrifice," who regards the Son of God as the ideal man, the true root and eternal anti-type of humanity. But this is no more than philosophising on Christ. As it obliterates the guilt and ruin of fallen man, so it accounts in no true sense or divine way for the sufferings of Christ at the hand of God. Guilt on the one hand is ignored, and God the Judge of sin on the other. Hence the infinite work of Christ is viewed merely on the side of love and self-surrender, not at all in the light of His suffering once for sins, that He might bring the believer to God. Thus the cross is viewed in its most superficial aspect. The judgment of God therein is wholly absent from the theory, no less than the deliverance and new state of the believer as identified with Christ risen from the dead, and seated at God's right hand in heaven.

It is true that Christ felt the sins of men with that anguish, with which only a perfectly pure and holy one could feel the sins of others, along with perfect grace toward themselves in His heart. But sympathy is not what is wanted with sins, or even with sinners as such. Suffering for sins can alone avail, and that by One Who is adequate to meet God in all His holy feeling and righteous dealing about sin. Sinners need a sufficient Saviour, and a divinely acceptable salvation.

Again, union does not mean Christ becoming partaker of man's nature, though this was essential to save souls. The faithful now are united by and in the Spirit to Him glorified on high. The union of mankind as such with Christ is a destructive fiction.

(2) The late Dr. J. McLeod Campbell, in his book on "The Nature of the Atonement," betrays the like ruinous departure from revealed truth. He contends for Christ's "condemnation of sin in His own Spirit" as atoning, not His blood-shedding. Scriptural atonement is given up for one purely holy and loving sentiment, altogether short of, and differing from, what the cross really means. For Christ is supposed to have atoned for men by offering up to God a perfect confession for. their sins, and an adequate repentance! for them, with which divine justice is satisfied! and a full expiation made for human guilt! "Fatherliness in God originating our salvation; the Son of God accomplishing that salvation by the revelation of the Father."

Here again, Christ suffering for sins, the Just for the unjust, has no true place, any more than the righteousness of God in answer to Christ's infinite suffering. It is a strange and vague substitution of Christ making a confession, "Which must, in its own nature, have been a perfect amen in humanity to the judgment of God on the sin of man." It thus evidently leaves out God arrayed against our sins laid on Jesus. All admit the love which brought Him down and carried Him through to the uttermost. But what was the meaning of the cup which His Father gave Him to drink? What of His praying in agony that, if it were possible, this cup might pass from Him? What, still more, of the cry on the cross, "My God, My God, why hast Thou forsaken Me?" These were no merely sympathetical woes, which last He never prayed should pass from Him, but His unutterable suffering — yea, beyond all our thoughts — at God's hand, when His necessary hatred and judgment of sin broke forth even on His own Son made sin for us. Nothing but vicarious suffering-for us from God can account for the profound feelings and language of our Lord when delivered for our offences, and bearing our sins in His own body on the tree. It is allowed also that Christ in grace took up our sins and confessed them as His own, in His heart substitution for us. But to say that all the elements of a perfect contrition and repentance except! the personal consciousness of sin (the very element" essential to repentance and contrition) were in Him, is to mistake the word of God, and foist in a fable.

As contrary to scripture is it to say that thus was accorded to divine justice that which is its due, and which could alone satisfy it. Was it not immeasurably more to be forsaken of God? This Christ suffered for us if we believe Himself on the cross. He poured out His soul an offering for sin. Isaiah: says nothing short of this could satisfy divine justice, nor an adequate expiation be, unless our guilt were righteously borne as it was in His cross. Here again is the same swamping of necessary truth which characterises the theory of Mr. Maurice. Like his it also blots out the essential difference which faith creates. Substitution is wholly gone in these efforts to show nothing but divine love to everybody. If in these solutions there were any adequate answer to the first goat, there is no recognition whatever of what the second conveys; but even as to the first, how poor is the notion of sympathy in the presence of God's judgment of sin in Christ's cross!

(3) Another human key has been offered whereby to escape the offence of the cross. The late Mr. Robertson, of Brighton, laboured to make out that "Christ simply came into collision with the world's evil and bare the penalty of that daring. He approached the whirling wheel, and was torn in pieces. He laid His hand on the cockatrice's den, and its fangs pierced Him. Such is the law which governs the conflict with evil. It can be crushed only by suffering from it. The Son of Man, who puts His naked foot on the serpent's head, crushed it; but the fang goes into His heel." Here again the same irreparable want appears. God is in none of these thoughts. It is not suffering for sins, but suffering from sinners only. The judgment of God is left out, sin being unjudged; and the grace of God does not appeal to or for sinners. How irreverent also to think and speak of Christ bearing the penalty of His "daring"! How grievous the lowering and the loss of truth which reduces all in Christ to "law"! It is a mere victim overcome of evil, instead of a divine sacrifice for us which overcame it with good, but at infinite cost to Himself even from God. Jehovah bruising Him becomes a mere figure, instead of being the deepest reality. Scripture is plain that His sacrifice on the cross was not merely by God's foreknowledge, but by His determinate counsel. Whatever part the Jews played in heart, whatever the lawless hands of Gentiles did, after all it was that which God's hand and God's counsel determined before to be done. "Jehovah laid on Him the iniquity of us all." "He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed." Such was the baptism with which He must be baptised; such the cup His Father had given Him to drink. Thus only can we have redemption through His blood, the forgiveness of sins; as God set Him forth a propitiation through faith in His blood to declare His righteousness. Thereby is God just and the justifier of him that believes in Jesus.

In his Expository Lectures on the Epistles to the Corinthians, Mr. R. joins others of the school in basing all on the Incarnation, as if God then reconciled the world unto Himself and Himself to man. "Consequently every one is to be looked at now, not merely as a man, but as a brother in Christ!" The passage on the contrary declares that, whatever God's loving attitude and overtures in the Incarnate Word, man was so evil and hostile that there was no way to bring him to God, short of His making Christ sin for us that we might become His righteousness in Him (2 Cor. 5).

(4) Hence all the efforts of such men as Dr. Young in the "Life and Light of Men" are vain. "The Jews sacrificed Christ — sacrificed Him to their vile passions; but as certainly (!) He did not mean to atone for their sins (!!), or to render satisfaction to divine justice (!!!)." It is not a question of Jews or Gentiles, but of God's purposes and means. All scripture from beginning to end reveals the way of sacrifice to be not Abel's only, but divine. Of all that was done in faith the foundation lay before God only in the atoning death of the Lord Jesus. His inward sufferings were as perfect as real; but it is sheer unbelief to abuse them to the denial that God made Christ, Who knew no sin, to be sin for us. How false and bold then to say that "a true salvation is not escape from the consequence of sin, present or remote"! Undoubtedly salvation by Christ is far feller; but it is rebellion against God to deny that remission of sins is included. "Without shedding of blood is no remission": so says the N. T., as well as the old.

(5) Similar remarks apply to Dr. Bushnell's treatise on "Vicarious Sacrifice," and "Forgiveness and Law." His is another variety of atonement by moral power. What can be worse than to say that, in Christ made a curse for us," the meaning of the expression is exhausted, when Christ is said simply to come into the corporate state of evil, and to bear it with us — faithful unto death for our recovery"? Is this to give "His life a ransom for many"? "He gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." "The chastisement of our peace was upon Him." He bore the penalty of our sin, and by His blood purged our conscience to serve the living God. It is to reverse the truth, if His aim and way were, as Dr. B. says, "to bring us out of our sins themselves, and so out of their penalties." Vitally needful was the vicariousness of His suffering for us, and not love only. Indeed love is incomparably more proved therein. Otherwise we have no more left than goodness and martyrdom, an example for us to imitate and reciprocate. "Hereby know we love, because He laid down His life for us." "Herein is love, not that we loved God, but that He loved us and sent His Son as propitiation for our sins." This is excluded by all these unbelieving theories. "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved through His life."

(6) Mr. B. Jowett, in his "Epistles of St. Paul" as elsewhere, has committed himself to rash and irrelevant utterances on this most sacred and momentous subject. His distinct tendency if not effort is to undermine divine authority and certainty in scripture; which if accepted would dissolve the truth of atonement as indeed of everything else. Thus he writes in his second Vol. p. 549: "The Old Testament is not on all points the same with the New, for 'Moses allowed some things for the hardness of their hearts'; nor the law with the prophets, for there were 'proverbs in the house of Israel' that were reversed; nor does the gospel, which is simple and universal, in all respects agree with the epistles, which have reference to the particular state of the first converts; nor is the teaching of St. James, who admits works as a co-efficient with faith in the justification of man, absolutely identical with that of St. Paul, who asserts; justification by faith only; nor is the character of all the epistles of St. Paul precisely the same; nor does he himself claim an equal authority for all his precepts." How grave the fault to avail oneself of points more or less true to upset the truth! And what can we think of his statement farther on — "Christ Himself hardly uses, even in a figure, the word sacrifice; never with the least reference to His own life or death." And this, in the face, not only of Matt. 20: 28, but of Matt. 26: 28! And what is the meaning of His giving His flesh for the life of the world? of His laying down His life for the sheep? of the corn of wheat dying and bringing forth much fruit? of His being lifted up from the earth and drawing all men unto Him? From the transfiguration we hear Him setting His death constantly before His disciples.

In his Essay on the Atonement which follows his Exposition, Mr. J. strives to get rid of the Levitical types of Christ's death on the ground of no such interpretation accompanying them. Now this really means, that, if tree, we should have had the N. T. side by side with the Old: a notion which would blot out God's wisdom and will in various dispensations. 1 Peter 1: 12 is in principle the inspired answer. Christ's coming and death for us, followed by the gift of the Spirit on His ascension, was the right time and way of teaching plainly all, which had been wrapt up in figure, but not in uncertainty. When declared and seen to be the divine intention after 1500 years, the truth comes out only the more impressively as of God. And unbelief is proved to be not only blind but irreverent, as well as absurd, in presence of such facts when Mr. J. adds, "It would seem ridiculous, to assume a spiritual meaning in the Homeric! rites and sacrifices; and although they may be different in other respects, have we any more reason for inferring such a meaning in the Mosaic (!!)?" One might have hoped that even preoccupation with Plato's reveries, diversified with relaxation over the Iliad and the Odyssey, might leave room even in the most prejudiced mind to; remember that the scriptures claim to be inspired of God; so that, even though they consist of two very distinct collections in wholly different tongues, for an earthly people and for Christ's heavenly body, there cannot but be one mind of God in all, either preparing for Christ, or at length revealed in Him folly by the one Spirit sent down from heaven. Now Christ's presence on earth was the stumbling- stone of the one, as the O. T. prophets declared beforehand; and His death of shame, yet in God's hand of eternal redemption, introduces the other; which also explains why He Who was the rejected Messiah, and the glorified Head of the church, did not Himself bring out His death, resurrection, and ascension glory, but left it to the Holy Spirit by the apostles and prophets of the N. T. Yet He said enough to prove that all was known perfectly: only the disciples could not bear to hear all whilst He was here and the atoning work not Jet accomplished. How then must one estimate Mr. J.'s words, "It is hard to imagine that there can be any truer expression of the gospel than the words of the Lord Jesus, or that any truth omitted by Him can be essential to the gospel" (Exp. ii. p. 555)? Had it been true that His death for our sins was absolutely left till it was in fact fulfilled and for the Holy Spirit to testify, how childish the reasoning! Alas! it is much worse: "A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? "

(7) Another departure from the faith of God's elect is that of Canon J. P. Norris, in his "Rudiments of Theology," which may be noticed briefly as a warning to souls. It is admitted in the letter that Christ bore our sins; but the spirit is neutralised by the distinct denial that He bore the penalty of our sins. For this is the true force of His having borne them in His own body on the tree, of His having suffered for them once. Even the prophet is explicit that "He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of (or punishment for) our peace was upon Him; and with His stripes we are healed." Jehovah "hath made to light on Him the iniquity of us all." "For the transgressions of My people was He stricken." It is bold to say that this is not a vicarious punishment for sin. No doubt there was also a dying to sin; but this is also a further N. T. privilege beyond the old and new and everlasting truth that He died judicially, or penally suffered, for our sins, as was expressed even in the types which could give but the surface and semblance, not the very image and fulness of the truth. Redeeming from all iniquity, saving from our sins, is unquestionably scriptural; but it could not be righteously without Christ's enduring the penalty at God's hand that we might not. In the face of scripture to deny this, as the Canon does (p. 49), is extravagantly false and evil.

Dying unto sin, as any one can see in Rom. 6 etc., is that the believer dead with Christ may live to God; it has really no direct connection with "enabling God to forgive the sinner." Sin in the flesh as such is "condemned" by God in Christ a sacrifice for sin (Rom. 8: 3), not forgiven as sins are. The doctrine is shallow and anti-scriptural. Our death with Christ to sin is entirely distinct from His dying for our sins. The last alone is what scripture treats as propitiation or atonement. "For I delivered unto you first of all that which also I received, how that Christ died for our sins according to the scriptures." This is the vital truth of the gospel which the apostle preached and wrote and by which also believers are saved; that He died to sin is a blessed and instructive sequel, as taught from Rom. 5: 12 to chap. 8, no less true, and most necessary for deliverance and practical holiness. But it is ruinous to confound the two truths as is here done, as it really excludes the basis of all righteous blessing in Christ's propitiatory suffering for sins, and renders powerless our death with Him. It exposes also to perilous heterodoxy. Think of a person teaching that Christ "gathered up into His own person all mankind, laden as they were with sin! and with the consciousness of sin upon His heart consummated that dying unto sin which they were in themselves powerless to effect" (p. 56)! Expiation thus vanishes, and a kind of Irvingite universalism remains in Mr. N.'s crucible.

This fundamental error as to the person appears with no less certainty in a later page (282), and no doubt is his real, 'perhaps unwitting, doctrine: "He could not redeem us without taking our nature, and He could not take our nature without drawing upon Himself the curse in which sin has involved it." This is to destroy His holy person, and to deny His grace in suffering for sins, Just for unjust. It was by no fatal necessity of our nature but by the grace of God that He tasted death ὑπὲρ παντός. It was in the holy liberty of divine love that He laid down His life for us. "Verily, verily, I say unto you, except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit." In this only, and for this, lay the inevitable need of His death. It was sacrificial in the strictest sense and the deepest way. To say that it was in itself a Roman military execution, and the blood shed by a soldier's pilum, is to set external circumstances against the revealed mind and purpose of God in what ought to be beyond all dear to the believer's heart and conscience. God's judgment of sin in the cross, and Christ's infinite suffering for our sins there, are ignored and set aside for another truth, distinct yet inseparable, which has no ground-work or application apart from what is denied. There may have been many an Israelite with no thought beyond "There goes my sin in the victim's death"; but that God meant no penalty in the shadow, or the substance, is mere infidelity as to propitiation for sins. Undoubtedly God's mercy appeared in permitting, enjoining, and accepting, the sacrifice; but there was penal suffering in that sacrifice, which prefigured grace reigning through righteousness.

This profound error is the parent of others; as for instance (p. 234), that "the blood of Christ is uniformly spoken of as a most living thing, now communicable," as also in pp. 212, 223, 224. Life eternal in the Son, which we have by faith even now, is thus confounded most grossly with His death and blood as a propitiation for our sins. These truths, every spiritual man ought to see, are wholly distinct, though the Christian knows both: (1) that God has sent His Son that we might live through Him; (2) that He sent Him as propitiation for our sins — in both the manifestation of God's love. Mr. N. utterly confuses the blessed φυχὴ given up in His death and blood-shedding for our sins, with His ζωὴ αἰώνιος in which we dive also, and for ever, in infinite grace. The old errors and worse re-appear in p. 309; but enough.

(8) The last aberration, which we may notice here, consists of a slight on Christ's work on the cross in two opposite directions. One writer will have it that Christ only completed His vicarious suffering after death and before resurrection in hades; the other insists on propitiation being made by Christ's entering heaven after death and before resurrection. I understand both of them to hold that the work was not finished in the blood and death of Christ on the cross, but that propitiation effectively depends on a further action of Christ (whether in heaven or in hades) in the disembodied state. This I believe to be a fable as to a foundation truth.

3. Tenets often misunderstood and mis-applied in Isa. 53: 4,11.

It is of moment to disarm the adversary by avoiding a mistaken application or sense of scripture. The truth is enfeebled by anxiety to press texts misunderstood, like John 1: 29, and 1 Peter 2: 24.

Thus it is notorious how good and learned men have laboured in vain over Isa. 53: 4, because they have not taken heed to the Holy Spirit's, use of it in Matt. 8: 17. There it is applied to the grace with which He used His power in the removal of infirmities and sicknesses in His ministry among the Jews. Partly through the idea that the prophecy must be solely about the atonement and its consequences, partly through the language of the LXX, many will have it that the verse only includes the lesser troubles of the body in the larger thought of man's deepest need. But God is wiser than men, even the most faithful; and subjection to His word is the best and holiest and surest corrective. If Isa. 53: 4 were any where applied by an inspired authority to the atonement, this would be decisive. It is only applied to Christ's ministry or at least miracles. When His dying for our sins is meant, the Spirit in 1 Peter 2: 24, Heb. 9: 28, refers to Isa. 53: 11, 12. The wisdom of inspiration shines conspicuously here; for the Septuagintal Version is avoided when incorrect or equivocal, and employed only when exact; and this by S. Peter who had no erudition to fall back on. God is the only absolutely wise guide; and here we may see it, if we be not blind.

But, again, ver. 11 has two parts, which cannot be confounded without loss. "By His knowledge shall My righteous Servant instruct many (or, the many) in righteousness; and He shall bear their iniquities." Dan. 12: 3 serves to show the true force of the verb translated "justify." Translate it as it should be here, and the sense of both clauses is plain and consistent. Take it as is done ordinarily, and violence ensues at once, with error as the result.

Israel Holy to Jehovah.

W. Kelly.

CHAPTER 1.

ISRAEL HOLY TO JEHOVAH.

Lev. 17: 1-9.

The great day of atonement occupies the entire previous chapter, Leviticus 16. We see its relation to the feasts of Jehovah in Lev. 23: 26-32. But it also claims a distinct place, as Jehovah gave a special revelation with ample detail because of its independent importance, not more central in the book of Leviticus than in the ways of God, as shadowing that work of Christ on which, for a lost world as well as a people, all blessing depends, for Jews or Greeks or the church of God, for earth and heaven, for time and eternity.

Having already sought to expound that chapter by itself, however imperfectly but at least with simplicity and for practical use, I may now turn to the scriptures which follow, up to Lev. 23, which may well call for a separate but briefer treatment. Each of these six chapters is devoted to divinely given regulations, to preserve the priests and the people of Israel from defilements to which they were exposed. It is not the offerings, as in Lev. 1 - 7, nor the priests duly established and failing (Lev. 8-10), or discharging their duties as to food, and the natural defilements and purification (11-15), ending with the day of atonement (16). Here it is to guard priest" and people from other defilements.

Let us now look into the portion before us.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to Aaron, and to his sons, and to all the children of Israel and say to them, This [is] the thing which Jehovah hath commanded, saying, 3 every one of the house of Israel that slaughtereth an ox or sheep or goat in the camp, or that slaughtereth [it] out of the camp, 4 and doth not bring it to the entrance of the tent of meeting, to offer [it] as an oblation to Jehovah before the tabernacle of Jehovah, blood shall be reckoned to that man: he hath shed blood; and that man shall be cut off from among his people, 5 to the end that the children of Israel bring their sacrifices which they sacrifice in the open field, that they bring them to Jehovah, to the entrance of the tent of meeting, to the priest, and sacrifice them as sacrifices of peace-offerings to Jehovah. 6 And the priest shall sprinkle the blood upon the altar of Jehovah, at the entrance of the tent of meeting, and burn the fat for a sweet savour to Jehovah. 7 And they shall no more sacrifice their sacrifices to demons (or hairy ones, satyrs) after whom they go a whoring. This shall be an everlasting statute to them for their generations. 8 And thou shalt say to them, Every one of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice, 9 and bringeth it not to the entrance of the tent of meeting, to offer it to Jehovah; that man shall be cut off from his peoples" (vers. 1-9).

When God set the world that now is after the flood on the new condition of responsible government in man's hand, it was preceded by sacrifice; and the sweet savour was so acceptable, that Jehovah said in His heart, I will not again curse the ground any more for man's sake, for the thought of man's heart is evil from his youth. The very evil of man is the occasion of grace shown by Him, the unchanging God, Who used man's evil to bring out what He is in Himself, and is therefore incomprehensible save to faith. God thereon laid down that life belonged to God, and that man was bound to own His claim by not eating the blood. This principle was acknowledged by the apostles, elders, and brethren in Jerusalem, at the very assembly which vindicated the liberty of Gentile believers, but insisted on the restriction under Noah.

Here however it is not God dealing with man, but Jehovah instructing His priests and people in their peculiar relationship to Himself. It is the thing which Jehovah commanded every man of the house of Israel and no others; and it is here imposed on their wilderness estate. Whoever there slaughtered an animal for food without the camp must bring it to the entrance of the tent of meeting to offer it as an offering to Jehovah before His tabernacle. If not, blood was imputed to him; and because he shed blood without thus acknowledging Jehovah, his own life was forfeited: "that man shall be cut off from his people." It was an abandonment of Jehovah, and a denial of the ground on which he stood before Him. If he partook of animal food, he was bound to own, what the Gentiles that know not God had forgotten, that life belonged to Jehovah; He demanded the confession of the truth every time one took an animal's flesh for his food. Nor this only; but as He enjoined, solemnly before His tabernacle. Though for food, it was their duty to bring such to Jehovah and the priest as sacrifices; not of course as a sin-offering, but as expressive of communion with Him, sacrifices of peace-offerings to Jehovah.

Nor was the priest to fail on his side, but to sprinkle the blood upon the altar of Jehovah at the appointed place, and burn the fat for a sweet savour to Jehovah. Hence the profane and selfish wickedness of Eli's sons at a later day in the land, not only morally but in contempt of the law, even in the formal sacrifices and that which was exclusively Jehovah's right (1 Sam. 2: 12-25). As the people were not to count their part irksome but a privilege as Jehovah's people, so the priests were called cheerfully to sprinkle the blood and burn the fat on the altar. How due to Him! how happy and good for His people!

It was a needed safe-guard against idolatry too. For so inveterate a snare for man is it to turn aside to strange gods, that even here Jehovah deigns to notice the danger for His erring people. "And they shall no more sacrifice their sacrifices to the goats (or, satyrs), after whom they go a whoring. This shall be a statute for ever to them throughout their generations." So now that we as Christians rest on the one perfecting offering of Christ, it is our place and joy, whether we eat or drink or whatsoever we do, to do all to God's glory, to do all in the name of the Lord Jesus, giving thanks to the Father through Him. It is not only in offering up a sacrifice of praise to God, but as not forgetting to do good and communicate (i.e., to share our goods with others); for with such sacrifices God is well pleased.

Verses 8 and 9 take in also the strangers that sojourned among the Israelites and denounce the evil of offering a burnt-offering or a sacrifice except at the one divinely assigned meeting-place with Jehovah. How sad for any in professing to own Jehovah with an offering to disregard His goodness in giving a place, and but one place, of outward access to Himself! How active and wily is the unseen foe in every thing, and not least in the ostensible worship of God to put scorn on the good and acceptable and perfect will of God! So it was in Israel then: so it has ever been, and with not less dismal success, in the church from near the first till our day.

For if there then was the dim and distant unity of the chosen nation urgently maintained when Jehovah brought them into the promised land, and distinctly when the temple was reared, how much more is the unity of God's family insisted on in the Gospel of John and the one body, the church, in the Epistles of the Apostle Paul! And how sad and humbling when Christians shirk their privileges as well as obligations, asking if it be necessary to salvation. God's will and Christ's glory are concerned in it. Is this to be a secondary thing to him for whom God gave His Son? and whom He has sanctified by His Spirit unto obedience? Is not self-will sin? and is it not all the worse because of God's immense grace to us? If we are His children as born of Him, yea His sons by faith in Christ, it surely becomes us to count no call of His on our subjection grievous. Let us remember that, as we are already through the gift of the Holy Spirit, in possession of our individual relationship to God, we are also brought into the one body of Christ. Let faith working by love act on this as a living and present reality. God has set us in our several place in the church. Our obligation is to recognise this with thanksgiving, and act on it without fear or doubt. "Whose (God's) house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3: 6).

CHAPTER 2.

EATING BLOOD PROHIBITED.

Lev. 17: 10-16.

What we have just had before us applies in its fulness only to the wilderness and the tabernacle there, in part even to the strangers that sojourned among them, wholly to the children of Israel as Jehovah's people of possession. The main prohibition of the closing verses (10-16) has a far wider bearing as the N. T. proves.

" 10 And every one of the house of Israel, or of the strangers who sojourn among them, that eateth any manner of blood — I will set my face against the soul that eateth the blood, and I will cut him off from among his people, 11 for the life (or, soul) of the flesh is in the blood; and I have given it to you upon the altar to atone for your souls, for it is the blood that maketh atonement for the soul. 12 Therefore have I said to the children of Israel, No soul of you shall eat blood, neither shall the stranger who sojourneth among you eat blood. 13 And every one of the children of Israel, and of the strangers that sojourn among them, that catcheth in the hunt a beast or fowl which may be eaten, he shall pour out the blood thereof, and cover it with earth; 14 for as to the life of all flesh, its blood is the life in it (or, for its life): and I have said to the children of Israel, Of the blood of no manner of flesh shall ye eat, for the life of all flesh is its blood: whosoever eateth it shall be cut off. 15 And every soul that eateth that which died [of itself] or that which was torn [by beasts, whether he be] home-born or a stranger, shall both wash his clothes, and bathe in water, and be unclean until the even; then he shall be glean. 16 But if he wash them not nor bathe his flesh, he shall also bear his iniquity" (vers. 10-16).

Thus did Jehovah impress on the heedless heart of man, that as human life was forfeited to God through sin, so He forbids the profane levity of turning the blood which is the natural life of earthly creatures into food. So had He enjoined after the deluge when liberty was first given to partake of flesh. The blood was strictly reserved for Himself. Even with natural animals, born to be taken and destroyed, and suitable for food, the claims of God must be maintained. This was long before the law, or even the fathers who had the promises. It was for those rescued from destruction, and standing on what Jehovah saw in the holocaust Noah offered on the altar. But when God thereon blessed Noah and his sons, who began the world that now is, while every moving thing that lived was now given for food as the green herb previously, "flesh with the life (or, blood) ye shall not eat." Man's life has a value attached to it never before declared; and the more because now for the first time it was for government responsible to God to vindicate. "And surely your blood, [the blood] of your lives, will I require." Even if a mere animal with no reasonable soul slew a human creature, this was no reason to pass it by. "At the hand of every animal will I require it; at the hand of man, even at the hand of every man's brother, will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man" (Gen. 9: 3-6).

These Noahic precepts were carried out further for the children under law; but they were divinely made known for the post-diluvian world. And when the judaising party in the early days of the church strove to bring the Gentiles under the law, God took care to maintain liberty from the law of Moses for such. The effort was made at Antioch, where the very name of Christian was first heard, by certain men who came down from Judæa, and taught that none could be saved, unless circumcised. Paul and Barnabas after no small discussion failed to settle the question, which was carried to the source of the dispute; and all came out before the apostles and elders in Jerusalem. There Peter, giving a witness with no uncertain sound, asks why they tempted God by putting a yoke on the disciples "which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord we shall be saved in like manner as they also," not merely shall they be saved even as we. Then Barnabas and Paul rehearsed what signs and wonders God had wrought among the Gentiles by them; and James summed up that which became the decree of the apostles and the elders with the whole assembly, nay of the Holy Spirit Himself; to lay upon the Gentile confessors no other burden than these necessary things — "that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which, if ye keep yourselves, it shall be well with you" (Acts 15: 28, 29).

It surprises not a few that non-complicity with idols, and personal purity should be set with abstaining from eating blood and things strangled. The apostles did not reason on the ground of man's conscience; for grave a monitor as it is, it was then and it might be at any time darkened by public opinion and habits, which among Gentiles made as little of idolatry and personal purity as of using blood and strangled things for food. The revealed will of God is absolute for the believer; and as a fact His face was set against all these indulgences, entirely apart from the peculiar institutions of Israel. They have the full weight of apostolic authority as "necessary things": what can abrogate this expressly for those of the Gentiles that believe? and in pointed distinction from Levitical ordinances? God's honour is inviolate, and His sanction of marriage, not of fornication. God insists on the recognition that life belongs to Himself; so that, as He gives to eat of flesh, He reserves the blood and forbids eating of things strangled similarly; and the Christian is in no way to be indifferent even to these last injunctions, but bound to honour Him in both.

In Israel, as we see in these verses, to eat blood was to provoke Jehovah's jealousy to the cutting off of the offender: Israelites or strangers sojourning among them made no difference. It denied man's obligation to own the forfeit of life to God: for God was to be owned solemnly, if not on the altar, at least by pouring out the blood on the earth as due to Him, instead of appropriating it to one's own gratification. Death was a serious thing; and Jehovah would not have it slighted, even when He allowed His people to partake of flesh that had been killed for their food. But He would have them, on penalty of their own death, honour His claim of the blood as the sign of life given up to God, and in no way for man to make his food.

Yet there is marked distinction as ver. 15 shows between eating that which died of itself, or what was torn by beasts, "Whether he be home-born or a stranger, he shall both wash his clothes and bathe in water, and be unclean till even; then he shall be clean." Here it was not the defiance of Jehovah's rights, as in deliberately planning to eat the blood which was forbidden; yet was it a want of zeal for God's word, and of adequate sense of relationship to Him, and uncleanness was incurred, with the command to purge oneself and one's surroundings before Him in the manner prescribed. If the defiled soul was indifferent to these mild terms of humiliation in the case, Jehovah was not mocked, and the soul which so despised Him "shall bear his iniquity."

Who that weighs these words can wonder at the shock given to Jewish feeling by our Lord's words in John 6: 28? "Except ye eat the flesh of the Son of man and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood hath life eternal; and I will raise him up at the last day; for my flesh is truly food and my blood is truly drink." Granted, that His words were symbolical, as so often in this Gospel. Yet what symbol could be more startling? His person, His work, is the key to the truth. To eat blood under the law was to rebel against one's forfeited place, and to deal with the life that reverts and only belongs to God. But God now gives eternal life in His Son to every believer, and sent Him to die as propitiation for our sins. Grace changes all; and we despise the truth too, if we do not appropriate His death as the food of faith for our souls. But this in no way abrogates the fact that, in the full blaze of the N.T., the apostles under the Spirit's guidance call us to respect the outward token that life given up belongs to God.

CHAPTER 3.

ISRAEL'S DUTY IN NATURAL RELATIONS,

Lev. 18: 1-5.

Here Aaron and his sons appear. Jehovah communicated to Moses what he was to charge on the people in general. They had left the house of bondage behind with its idols and impurities; they were to enter Canaan where and when the cup of the iniquity of the Amorites was full. They were a people redeemed externally at least, sheltered from divine judgment even in Egypt by the blood of the paschal lamb, and delivered by divine energy through the Red Sea which swallowed up the world's adverse power. Yet were they meanwhile in the wilderness, but with Jehovah their leader on march, and dwelling in their midst wherever they sojourned.

His dealings up to Sinai were in pure grace (spite of constant unbelief and complaint). If they murmured at the bitter water after three days of thirst, Jehovah smote none but showed Moses that which made them sweet. When they murmured for hunger, Jehovah gave them bread from heaven and in double measure on the sixth day to mark the sabbath of rest. When again they murmured for water, Moses at Jehovah's call struck the rock at Horeb, and water flowed abundantly. Then Amalek came and Joshua fought, but Israel, however assured, prevailed only while the hands of Moses were held up. The beautiful pledge of the Kingdom closes in righteous order. All changes in Ex. 19; for Israel, instead of owning their utter weakness and pleading the promises of grace, boldly undertake to stand on their obedience of the law, i.e. on their own righteousness: the sure proof that they knew aright neither God nor themselves, the sad token of ruin ever to grow worse and worse.

Still there they were His people as no other nation was. His choice and their redemption were as plain facts as the judgment He had executed for their deliverance on the greatest of the then kingdoms of the earth. As such Jehovah had brought Israel to Himself; but confiding in themselves, they had accepted the condition of keeping His covenant for their standing and blessing. This became the basis of their obligations. They were in relationship with Him as His people on earth, with His law as the rule which bound them in all respects. Obedience is a duty; but to rest life or blessing on it was fatal. Law thus became for sinful man a ministry of death and condemnation.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to the children of Israel, and say to them, I [am] Jehovah your God. 3 After the doings of the land of Egypt wherein ye dwelt, ye shall not do; and after the doings of the land of Canaan whither I bring you, ye shall not do; neither shall ye walk in their customs. 4 Mine ordinances shall ye do and my statutes shall ye observe to walk therein: I [am] Jehovah your God. 5And ye shall observe my statutes and my judgments, by which the man that doeth them shall live: I [am] Jehovah" (vers. 1-5).

It is of all moment to apprehend that on this ground no sinner can live: he needs to be justified by faith in Jesus the only Saviour. For this reason the apostle in Gal. 3: 11, 12 quotes the last of these verses to set the position under law in contrast with faith. "But that no man is justified by the law in the sight of God is evident; for the just shall live by faith. And the law is not of faith; but he that doeth them shall live by (or, in virtue of) them." Indeed he had already in ver. 10 laid down the still more sweeping sentence that "as many as are by (or, on the principle of) works of law are under curse," founding it on Deut. 27: 26. Let the reader weigh the striking fact here recorded. Silence is kept as to the blessings declared on mount Gerizim: all these were in vain. But the curses on mount Ebal stand in all their solemnity.

The law was given, not for sinful man to gain life thereby, but to learn that in such a way it was impossible. Law can only curse sinners, and sinners Israel and all men are. By faith the elders, like ourselves, obtained witness of being righteous; for faith ever rests, not on self but Christ, as Abel did and every saint that followed him. Before the law God gave promises of unconditional favour to the fathers; but the children forgot them, and boldly undertook to live by obeying the law, and so, when they transgressed and rebelled as they did' increasingly incurred the curse. Such as looked on to the coming Messiah, renouncing self-confidence, and owning their sins, were justified by God's grace, even as the fathers. For when man fell, God revealed the Seed of woman as Satan's destroyer, the resource and object of faith.

The law was as absolutely right, as man and favoured Israel were thoroughly wrong. On the ground of law sinful man could only meet with death and condemnation. But man is blind both as to God and as to himself, and having no confidence in His grace, willingly accepts earning life by his well-doing. As he did not believe, he must learn to his cost that in the things of God he is as weak as he is ungodly (Rom. 5: 9). Through law is not acquirement of righteousness but knowledge of sin (Rom. 3: 20). The law also works out wrath, and thereby the offence abounds. As the sting of death is the law, so is the law the power of sin. But Christ only is the Saviour whom God made sin for us in His atoning death; which glorified God even as to sin, and left Him free to display His grace to the uttermost for all that believe on His Son.

Hence the Christian rests in a new righteousness, not man's as Israel pretended to and are now suffering the consequence of their failure, and yet more for rejecting their own Messiah. It is now God's righteousness apart from law that is manifested, God's righteousness through faith of Jesus Christ unto all (Gentile no less than Jew), and upon all that believe (whoever they be and whatever they may have been); for there is no difference, let the unbelieving pride of man conceive what it will on its own behalf. For all sinned and do come short of God's glory: being justified freely by His grace through the redemption that is in Christ Jesus whom God set forth a propitiatory through faith in His blood, unto showing forth His righteousness because of the passing over (or, prætermission of) the sins that had been before in His forbearance; for showing His righteousness in the present time that He might be just and justifier of him that is of faith in Jesus (Rom. 3: 21-26). Thus was boasting excluded. The Christian confesses his ruin by sin and his own sins, but has faith in Him Who suffered once for sins that He might bring us to God (1 Peter 3: 18).

Hence too Christian responsibility is not less real than the Israelite's, but is wholly different. He has life eternal in Christ Who gives it to him; he comes not into judgment which Christ bore for him; and he has passed from death into life. The blood of Christ has cleansed him from every sin, so that he knows himself white as snow in God's sight. He is God's son through faith in Christ Jesus, and sealed with the Holy Spirit given to him, crying, Abba, Father. He is a member of Christ's body in union with the heavenly Head. All this and more create a responsibility not only altogether distinct from that of Israel, but far beyond what the saints had before Christ's redemption and the gift of the indwelling Spirit. For duties depend on relationship; and as the Christian is by grace brought into an entirely new place in Christ, so are we expressly regarded (Eph. 2: 10) as created in Him for good works, prepared before that we should walk in them. The measure and character of Israel's place, excellent as it was, is wholly short of and quite different from ours.

But we may notice in the prefatory words of our chapter how Israel were warned against the doings of both Egypt and Canaan. They were far from deriving a single good institution from the one they left or the other among whom they came. Jehovah's ordinances and statutes they were to observe and walk in: the man that did these should live. When in fact they turned from Him in disobedience, the evil ways of those both were their utter ruin.

CHAPTER 4.

ABHORRENT MIXTURE OF RELATIONS.

Lev. 18: 6-18.

The divine prohibition in this portion of our chapter refers to near relations and rests simply on the divine will and authority: "I am Jehovah." Marriage was not, save at the beginning, to unite "one's own flesh," naturally united or near already.

"6 None of you shall approach to all (or, any) flesh of his flesh to uncover nakedness: I [am] Jehovah. 7 The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover (she [is] thy mother); thou shalt not uncover her nakedness. 8 The nakedness of thy father's wife shalt thou not uncover: it [is] thy father's nakedness. 9 The nakedness of thy sister, daughter of thy father, or daughter of thy mother, born at home or born abroad, their nakedness thou shalt not uncover. 10 The nakedness of thy son's daughter or of thy daughter's daughter, their nakedness thou shalt not uncover; for theirs [is] thy nakedness. 11 The nakedness of thy father's wife's daughter, begotten of thy father (she [is] thy sister), thou shalt not uncover her nakedness. 12 The nakedness of thy father's sister shalt thou not uncover; she [is] thy father's own flesh. 13 The nakedness of thy mother's sister shalt thou not uncover; for she [is] thy mother's own flesh. 14 The nakedness of thy father's brother shalt thou not uncover; thou shalt not approach his wife: she [is] thine aunt. 15 The nakedness of thy daughter-in-law shalt thou not uncover (she [is] thy son's wife); thou shalt not uncover her nakedness. 16 The nakedness of thy brother's wife shalt thou not uncover; it [is] thy brother's nakedness. 17 The nakedness of a woman and her daughter shalt thou not uncover; thou shalt not take her son's daughter, nor her daughter's daughter, to uncover her nakedness (they tare] her own flesh): it [is] wickedness. 18 And thou shalt not take a wife to her sister, to vex [her] (or, be a rival), to uncover her nakedness, beside her during her life" (vers. 6-18).

The opening is singularly emphatic, ''Man, man, etc." This the Septuagint follows closely. Man's attention is called for. Marriage is only honourable where God's will is observed. Heb. 13: 4 in no way sanctions or sanctifies a forbidden union. The true rendering is, Let marriage be honourable (not "among all" as the Revisers say, but) "in all things," and the bed be undefiled. The construction is alike before and after. It is an injunction, not an affirmation as in the A.V. with Wiclif, Cranmer, and the Geneva translators. The Rhemish is an ungrammatical evasion, meant to correspond with the Vulgate, which would seem to take the Greek like the Peschito, Wiclif, etc. Tyndale alone was right. Against unions or licences, such as are here indicated, Jehovah sets His face. His name from beginning to end of the chapter is the solemn warrant against them all. If an Israelite allowed passion to carry him away, it was rebellion against Jehovah and at his own peril.

But in these near relationships marriage was unnatural and dishonourable in the measure of the nearness. And that intercourse which was proper to the married tie, forbidden in every case outside it, was here sinful and shameful in the highest degree, whether in the superior place of father or mother, and the nearest on either side, or in the equal one of sister howsoever born, or in the inferior one of daughter-in-law. And who would be bold enough to deny that the corresponding ones, not here specified, are not really implied? It is the man who is here prohibited: surely the woman is so no less. Further, the prohibition goes beyond blood-relations and extends in like degree to those by marriage connection. Of great moment it was to cultivate the warmest affection between all that stood together in near kin or connection. But still more was it essential that their mutual love should be ordered in all purity.

There was a marked exception requisite to keep up tribal inheritance in Israel, which though existing elsewhere applied to no other people as to them, still less to a Christian; a Levirate or brother in-law marriage. It was when a man died childless, and his brother or next of kin was called to raise up seed to the deceased, the aim being to bind up the family line and the inheritance; so much this, that if the nearer kinsman refused, the widow was entitled publicly to loose his shoe and spit in his face.

Verse 17 shows that the prohibition goes beyond this to the incongruous and unnatural intercourse with a woman and her daughter, or her son's daughter or her daughter's daughter, though all strangers to him. And verse 18 forbids an Israelite to have two sisters together, for the reason assigned. Christianity goes to the root of the matter by recalling, as our Lord did, to what was at the beginning when God made one man and one woman. If a man lost his wife by death, he was not only free to marry another but might find it his duty for the children's sake or his own.

CHAPTER 5.

OTHER ABOMINATIONS FORBIDDEN.

Lev. 18: 19-30.

But there is uncleanness through other. causes, and viler abominations contrary to nature, against which Jehovah warns. It may be painful to read; but it is wholesome to learn what human nature fell into among heathen races so civilized as in Egypt and Canaan; and God knew that His people, when slighting His word, might follow them both.

" 19 And thou shalt not approach a woman in the separation of her uncleanness to uncover her nakedness. 20 And thou shalt not lie carnally with thy neighbour's wife to become unclean with her. 21 And thou shalt not give of thy seed to let them pass through [the fire] to Molech, nor shalt thou profane the name of thy God: I [am] Jehovah. 22 And thou shalt not lie with mankind as one lieth with womankind: it [is] abomination. 23 And thou shalt not lie with any beast to become unclean therewith; and a woman shall not stand before a beast to lie down "herewith: it [is] confusion. 24 Make not yourselves unclean in any of these things; for in all these have made themselves unclean the nations which I cast out from before you. 25 And the land hath become unclean: and I visit the iniquity thereof upon it, and the land vomiteth out its inhabitants. 26 But ye shall] observe my statutes and my judgments, and shall] not do any of all these abominations, — the home. born and the stranger that sojourneth among you 27 (for all these abominations have the men of the land done, who [were] before you, and the land hath been made unclean); 28 that the land vomit not you out also, when ye make it unclean, as it vomited out the, nation that was before you. 29 For whosoever shall do any of these abominations, the souls that do [them] shall be cut off from among their people. 30 Therefore shall ye observe my charge, that ye do not [any] of these abominable customs which were done before you; end ye shall not make yourselves unclean therein: I [am] Jehovah your God" (19-30).

Here is a somewhat different character of defilement, but leading on to still viler abominations, on none of which need one dwell, though assured God is wise and holy in every word He lays down. Indeed the Epistle to the Hebrews (13: 4) calls the Christian Jews, and in principle all concerned, to take heed, in terms which take in verses 19, 20 of our chapter. Marriage is to be honourable in all respects, as well as among all of course. Christian light and love is meant to pervade even the most intimate of relationships, and cleanse from every defilement of flesh and spirit; of Jews and of Gentiles we need to be reminded that the Lord is the avenger of all such wrongs.

Then we have a transition from wives to children, and that most inhuman rite in which parents were so blinded of Satan as to devote their offspring sacrificially to Molech or Moloch, and probably Malcham or Milcom. It was the tutelary God of the Ammonites; and Chemosh, the deity of the Moabites, differed little from it, Fürst making the name signify "fire," as Molech, etc., mean "King." From Jer. 19: 5 it appears that Baal was worshipped thus. It was widespread under various idols over the earth; and how awful the fact that Solomon yielded to his heathen wives, and went after Ashtoreth, the licentious goddess of the Zidonians, and after Milcom or Molech the abomination of the Ammonites, and built a high place for Chemosh, that of Moab! The greatest science and learning, the highest civilization and luxury, can in no way hinder this, if they do not help it on; and the day hastens, when the Jews, now so staunch apparently against every idol, will fall under strange gods, and set up a man as God in His temple, drawing apostate Christendom into this fatal revolt, all the more guilty on the part of those called to worship the Father and the Son in Spirit.

This verse 21 is but one of many solemn prohibitions of a horror, which prevailed down to Josiah's days, as Ahaz was a notable patron of it long before. Some have reasoned on "passing through the fire," as here and elsewhere, to deny the burning of their seed: but this seems a kindly effort to soften the reality of the wickedness. It was the fullest, though not the only, profanation of the name of Israel's God. Jehovah accepted a sheep or an ox, or even a much smaller sacrifice; Satan under these names demanded their sons.

The unnatural brutalities of verses 22, 23, are plain enough; but it may not be known how unblushingly they were perpetrated among the heathen, even by the Greeks and the Romans. What abomination! It is confusion, says Jehovah. Israel were not to render themselves unclean in any of these things, as in all these did the nations of Canaan which He cast out before them. How much guiltier, if so, would Israel be! The very land was made unclean. Therefore had He visited the iniquity on it. Earth vomited out its inhabitants; so that Israel must beware, not only for themselves, but for any stranger sojourning among them, lest the land should vomit them out, as it had the nations that dwelt there before Israel. For such evil was intolerable in His eyes, and yet more offensive in His own people than in any other; a truth forgotten soon among the Jews, as later in Christendom. "Therefore shall ye observe my charge that ye do not [any] of the abominable customs which were done before you, and that ye make not yourselves unclean therein: I [am] Jehovah your God." It is by receiving the good that is from God, His word and above all His Christ, that souls are kept from evil.

CHAPTER 6.

ISRAEL'S PRACTICAL RIGHTEOUSNESS.

Lev. 19: 1-13.

Our chapter begins a varied application of the law to Israel, both Godward and manward. This was divine wisdom. It was excellent to have His will as to the earthly people as a whole or summary; not less valuable was it for them to have its several parts in suitable connection. There is no vain repetition anywhere, though those who count themselves able to sit in judgment of His word are necessarily incapable of entering into the truth. For man only learns it through his need and in a spirit of faith, dependence, and obedience. Indeed it would deny God and His majesty if it could be in any other way.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to all the assembly of the children of Israel, and say to them, Ye shall be holy, for I Jehovah your God [am] holy. 3 Ye shall reverence every man his mother, and his father, and ye shall keep my sabbaths: I [am] Jehovah your God. 4 Ye shall not turn to idols, and ye shall not make to yourselves molten gods: I [am] Jehovah your God. 5 And if ye offer a sacrifice of peace-offerings to Jehovah, ye shall offer it for your acceptance. 6 It shall be eaten on the day when ye sacrifice it, and on the morrow; and that which remaineth to the third day shall be burned with fire. 7 And if it be eaten at all on the third day, it is an unclean thing (or, abomination), it shall not be accepted. 8 And he that eateth it shall bear his iniquity, for he hath profaned the holy thing of Jehovah; and that soul shall be cut off from among his peoples. 9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field; and the gleaning of thy harvest thou shalt not gather. 10 And thy vineyard shalt thou not glean, neither shalt thou gather the scattered grapes of thy vineyard; thou shalt leave them for the poor and the stranger: I [am] Jehovah your God. 11 Ye shall not steal, and ye shall not deal falsely, and ye shall not lie one to another. 12 And ye shall not swear by my name falsely and profane the name of thy God; I [am] Jehovah. 13 thou shalt not oppress thy neighbour, nor rob him. The wages of the hired servant shall not abide with thee all night until the morning" (vers. 1-13).

It is not here the abominable things against which they were warned, but the good inculcated because of their relation to Jehovah: what they should do, rather than what they should not, though this continues here and there to have its place still. So the chapter begins with a word and principle applied by the apostle Peter to the Christian Jews he addressed, as it is far more deeply true in Christianity; "be ye holy, for I am holy." As woman so largely figured through the corrupt lusts of fallen nature in the chapter before, and even to unnatural vileness, it is striking that here we begin with, "Ye shall reverence every man his mother, and his father, and my sabbaths ye shall keep: I am Jehovah your God." The mother has the first place in singular contrast with the slight of woman and the pride of man characteristic of the Talmud for modern Judaism. Of course the father is in no way forgotten, and if remembered would have his place of just authority. It is worthy of note that Jehovah adds here, "and my sabbaths shall ye keep." The sabbath was not a moral duty, but of divine authority; and hence of all moment as a question of relationship with Jehovah and therefore the sign of His people Israel. If we as Christians own the Lord's day, Israel will truly honour the sabbath in the age to come when Jehovah reigns. How pithily contempt is poured on "molten gods" in ver. 4!

Peace-offerings are next guarded; for man there had a large place, and danger was nigh. It is well when holiness guards our joy; but it is evanescent. Hence it could not be eaten on the third day without iniquity, and profanation (5-8). Man's eating even with a thankful heart must be kept near the offering to God.

Jehovah would also train His people in gracious feeling. If He would bless their harvest and their vintage, He inculcates kindness to the needy, and instructs them to leave a margin of their good crop, and the scattered or fallen grapes, for the poor and the stranger. Such had once been their own lot in the land of Egypt; but the ground is Himself, Jehovah their God (9, 10).

Dishonesty and untruthfulness He prohibits, especially with the profanation of His name; and He denounces oppression of one's neighbour, were it but in delaying for a single night to pay what was due to a poor labourer. Wealthy Jews were guilty in this way: is it confined to men of Israel? Vers. 11-13 are of great weight. The employment of labour is often conducted in a hard spirit, grinding the faces of the poor. It is no compensation but rather an aggravation in God's eyes for masters to give liberally to so-called Christian or to philanthropic objects what is wrung out of tears and curses. And what has not trade or commerce to answer for in the oppressive desire to grow rich?

CHAPTER 7.

ISRAEL'S PRACTICAL HOLINESS.

Lev. 19: 14-18.

Another duty is here urged, considerateness for such as through natural infirmity are liable not only to err but to have advantage taken of them by the lightminded or the malicious. Other warnings are given that an Israelite might behave to his brother as became the people of Jehovah. His fear was to govern all the life, individually or together. Righteousness in judgment is insisted on, irrespective of low or high. Tale-bearing is frowned on: who could tell the mischief that might result? Hatred in the heart is the deep wrong against a brother; but it is immediately urged earnestly to rebuke one's neighbour that one bear not sin on his account (or, bring not sin on them). In short, no allowance of grudge, or self-vengeance, but to love one's neighbour as oneself.

" 14 Thou shalt not curse (or, revile) a deaf [person] nor put a stumbling-block before a blind one, but thou shalt fear thy God: I [am] Jehovah. 15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the lowly, nor honour the person of the mighty; in righteousness shalt thou judge thy neighbour. 16 Thou shalt not go about a tale-bearer among thy people; nor shalt thou stand against the blood (or, life) of thy neighbour: I [am] Jehovah. 17 thou shalt not hate thy brother in thy heart; thou shalt earnestly rebuke thy neighbour, lest thou bear sin on account of him. 18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] Jehovah" (vers 14-18).

We may view these injunctions as a class, and even from ver. 11. But it is well to observe that moral and ceremonial are expressly flowing together side by side, both founded on the revealed name of Jehovah, Whose honour is at the head of all, and Whose dishonour was more deadly and detestable than any other sin. It must and ought Lo be so, if He, the living God chose Israel to be His people, and Israel gladly owned Jehovah as their God, the one true God. And beautiful it is to note how He deigns to guide them in all the details of life, civil as well as religious, as their moral Governor: for so it really was.

Israel was in obvious contrast with the long abnormal time which stretched from man driven out of paradise till the deluge was sent on the race left to its self, and his so-called free-will ended in corruption and violence, greatly aggravated by the fallen angels, as Gen. 6 tells us, interpreted (if we needed it) by 2 Peter and Jude. It was now in Israel, apart from all nations, brought out of Egypt, led through the wilderness, and established in Canaan under a divine government which comprehended all the people in their relation with Jehovah and with one another, and strangers too, with the utmost minuteness. Love would delight in it as showing His deep interest in them; self-knowledge would gratefully own His wisdom and their need. Insubjection to Him could only if distinct and unjudged bring death, as obedience was met by His manifested blessings.

Yet we must never forget that it necessarily and wholly differs from Christianity, which sprang from the sovereign grace of God in honour of His Son, after the Jew scornfully and with hatred refused Him — the end of their wicked history as a responsible people. So Isaiah had prophesied, disclosing first their captivity in Babylon for their idolatry (Isa. 40 - 48); next, the irretrievable ruin as far as they were concerned by the rejection of their Messiah (Isa. 49 - 57). But his last chaps. (Isa. 48 - 56) prove no less certainly, that divine mercy will restore them to unfailing better blessing for the elect remnant, who will become His strong and honoured and holy people, when the Lord appears in power and glory for His world-kingdom (Rev. 11: 15).

Christianity, and the church of which Christ is the glorified head, come in after His cross and ascension, and before He comes to receive the saints destined for the heavenly places. Christ as revealed in the written word is their rule of life, and the Holy Spirit sent forth is their power, in faith working by love, on the ground of Christ's redemption and their deliverance by His death and resurrection. Hence, while taught to appreciate the faith and walk, the service and the worship of saints from Abel all through the O.T., there is in Christ a quite new standard of walk and worship. Also we are called to suffer for righteousness and Christ's name, to love our enemies and to lay down our lives for the brethren, as no Jew was. Hence the N.T., which not only confirms the Old but reveals God's secrets, that were not then revealed to the fathers or their children, as they are now by the Spirit to the glory of the Father and the Son.

It could not but be that these wondrous counsels of God, when the cross of Christ and His exaltation furnished the fit moment for making them known to His children, introduced wholly new ways both in the individual Christian and in the church as a whole. Alas! as they were the last to be revealed, they were the first to evaporate when the apostles departed to be with Christ. The Fathers so styled, the sub-apostolic Fathers, as far as we have their remains, are the clearest proof of the then fall from the grace and truth which came through our Lord Jesus. The heavenly things are thereby eclipsed. The very righteousness of God as revealed in the gospel is ignored, clouded, or debased. What could be expected of their knowledge in the mystery of Christ and of the church? of its standing, or of its hope?

It thus appears that time is a vast parenthesis between eternity before it and eternity to follow, in which the earth and Israel with the other nations fill the scene as in the O.T. Within that parenthesis comes another, turning on Christ's rejection and exaltation on high, and the revelation of the great mystery concerning Christ, and concerning the church united to Him by the Spirit already, but awaiting His coming for heavenly glory and their reign with Him over the earth. Restored Israel will be blessed, at the head of all the nations here below, under the new covenant and the Messiah till eternity begins.

It is the new age which has had no recognition from the accredited guides of Christendom, who fall into the error that Israel had lost its place for ever that the Gentile might go on conquering and to conquer till the whole world was brought under the rule of Christ by the gospel and the church. But this was a total misconception on God's revealed mind. The apostle Paul had formally warned against the notion in Rom. xi. Not only is it there laid down that the tenure of the Gentile rests on a responsibility similar to that of Israel, and contingent on abiding in goodness, but it is declared categorically that on its failure the Gentile is to be cut off as the Jew had been before. And prophecy is cited to prove that, when the fulness of the nations is come, Israel shall be saved as a whole. "According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob. And this is the covenant from me to them, when I shall have taken away their sins." Hence the apostle explains, As regards the gospel, they are enemies on account of us Gentiles who now believe; but as regards election, beloved on account of the patriarchal fathers; and this on an indisputable ground: "for the gifts and calling of God are not subject to a change of mind." For as ye [Gentiles] once disobeyed God, but now were shown mercy through their disobedience, so these also [Israel] disobeyed your mercy, in order that they too may be shown mercy For God shut together the whole of them into disobedience, that he might show mercy to the whole.

This wondrous display of mercy to God's glory (to say nothing of the portion of the glorified in heaven) is necessary to fulfil the prophets, and establish His kingdom universally here below for a new age, after the present evil age is closed by divine judgments, and before eternity begins. Where it is not believed, there must be a gap left, which is in vain covered up by forcing the scriptures into a reluctant squeeze, some into this age, and others into the eternal scene.

CHAPTER 8.

ISRAEL'S HOLINESS.

Lev. 19: 19-37.

It is remarkable that here they are called to observe Jehovah's statutes, when three prohibitions are laid on Israel of a seemingly minor importance, not moral like that which follows.

"19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; nor shall there come upon thee a garment of two kinds of stuff mingled together. 20 And whosoever lieth carnally with a woman that [is] a bondmaid betrothed to a husband, and not at all redeemed, nor freedom given her: there shall be punishment; they shall not be put to death, because she was not free. 21 And he shall bring his guilt-offering unto Jehovah to the door of the tent of meeting, a ram for a guilt-offering. 22 And the priest shall make atonement for him with the ram of the guilt-offering before Jehovah for his sin which he hath sinned, and he shall be forgiven for his sin which he hath sinned. 23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: three years shall they be as uncircumcised to you; it shall not be eaten. 24 But in the fourth year all the fruit thereof shall be holy for giving praise unto Jehovah. 25 And in the fifth year shall ye eat of the fruit thereof, that it may yield to you the increase thereof: I [am] Jehovah your God.

26 Ye shall not eat [anything] with the blood: neither shall ye use enchantments, nor practise augury. 27 Ye shall not round the corners of your heads, nor shalt thou mar the corners of thy beard. 28 Ye shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I [am] Jehovah. 29 Profane not thy daughter to make her a harlot; lest the land fall to whoredom, and the land become full of enormity. 30 Ye shall keep my sabbaths, and reverence my sanctuary: I [am] Jehovah. 31 Turn ye not to those that have familiar spirits, nor to the wizards; seek them not to be defiled by them: I [am] Jehovah, your God. 32 Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I [am] Jehovah. 33 And if a stranger sojourn with thee in your land, ye shall not do him wrong. 34 The stranger that sojourneth with you shall be to you as the homeborn among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] Jehovah your God. 35 Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure. 36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I [am] Jehovah your God that brought you out of the land of Egypt. 37 And ye shall observe all my statutes, and all my judgments, and do them: I [am] Jehovah" (vers. 19-37).

Peremptorily, but in wisdom, was divine order impressed, and mixture of different kinds forbidden. He is a faithful Creator, and gave to each creature its species. Hence as it was sin to separate what He joined, it was not lees to join what He separated. Their cattle must gender according to the respective kind; their field must not be sown with different kinds of seed; nor was a garment woven of two materials to come on the Israelite. To the Christian the words are full of importance. It was Satan that sowed darner with the wheat; and the Spirit warns against every incongruous communion (2 Cor. 6). There must be no diverse yoking with unbelievers, no touching what is unclean, no compromise of truth by mixed principles. In matters of this life compromise is amiable and right; but where God's will is in question, it is a ruse of the devil.

The case that is next provided for (vers. 20-22) supposes the imperfect state which the law contemplates; for if she had been free, death was the penalty. But being a bondwoman and espoused, she was scourged, and he brought a guilt or trespass-offering; by which ram the priest made atonement, and the sin was forgiven. Jew or Greek, bond or free, is all gone now: Christ abides for faith.

Again, it was the day of earthly things; but Jehovah would have His people bear in mind the ruin of the earth through man's sin. A full time must pees during which the fruit of their planted trees lay "as uncircumcised unto them"; the fourth year "all the fruit thereof shall be holy to praise Jehovah"; after which they are free to eat, "that it may increase to you its produce." It is the right principle of the first-fruits for Jehovah (vers. 23-25). God's rights have the first place.

Then not only is the eating of anything with the blood forbidden, but enchantments and auguries, and heathenish ways in trimming of heads and beards, cutting of the flesh and tattooing, as opposed to Jehovah. So too the devoting of a daughter to whoredom, as not immoral only but "profane." So as His sabbaths were to be kept, and His sanctuary reverenced, they were to shun necromancers and soothsayers as polluting (vers. 26-31). The same authority of Jehovah, which proscribed those heathen enormities, calls for honour to the hoary head and the face of the old man, coupling them with the fear of "thy God" (32). And what strikingly cuts off by anticipation the narrow and base pride of the Talmud, "a stranger" that might sojourn in their land was. not only to be allowed there unmolested, but to be loved as one born among them. "Thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] Jehovah your God" (33, 34). How touching to remember their oppression in Egypt, not for resentment but for compassion!

Lastly, strict equity is enjoined in all dealings of trade and commerce. "Ye shall do no unrighteousness in judgment, in measure of length, in weight, and in measure of capacity: just balances, just weights, a just ephah, and a just hin shall ye have: I [am] Jehovah your God, that brought you out of the land of Egypt" (36). It is a great aggravation, because it is not transient but deliberate wrong, when the scales and weights are unfair, when solids and liquids have a falsified criterion. "Therefore shall ye observe all my statutes and all my judgments, and do them: I [am] Jehovah" (37). The least things of daily life fall under His eye.

One of the prevalent errors in Christendom is to confound the divine aim of Israel's calling with that that is by the gospel and in His church. The one was His kingdom regulated by the law, which failed utterly through the disobedience and at length apostasy of that people. But now in Christ rejected and glorified above the centre is transferred from earth to heaven, man as he is is treated as lost, and if any one be in Christ, as all saints now are, it is a new creation: the old things are passed; behold; new things are come in; and all things are of the God who reconciled us to Himself through Christ, and gave us the ministry of reconciliation.

It is not therefore an effort to achieve the moral improvement of mankind, nor the hope still less of incorporating all the nations in one body, a contradiction of both letter and spirit, but all to Christ as head over all things to the church which is His body, already united to Him by the Holy Spirit, and about to join Him on high at His coming for an administration of the fulness of the times, when all things shall be summed, or headed, up in Christ, the things in the heavens, and the things on the earth, in whom we were allotted our portion, for we are not the mere inheritance, but heirs of God and joint-heirs with Christ. The church is to share His heavenly and earthly glories.

Israel on earth under Messiah and the new covenant will manifest the law written on their heart. No longer under the law and the yet deeper guilt of rejecting Messiah to their own long rejection, they will be the theatre here below, as His blessed earthly nation, of manifesting to all families the happiness of a people that is in such a case, the happy people whose God is Jehovah; and thus the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.

But our calling is to be delivered from the present evil age, and to be blessed with every spiritual blessing in the heavenlies in Christ, while sharing His reproach and shame on earth, and waiting for Him to come and receive us to Himself in the Father's house.

CHAPTER 9.

ISRAEL'S PRACTICAL SANCTIFICATION.

Lev. 20: 1-8.

As the preceding chapter insisted on what was good and comely as became the people of Jehovah and in His name, the solemn and sufficient authority for every requirement, so in our chapter it is chiefly a guard against the evils, often enormous and unnatural, to which Israel was exposed through contact with their idolatrous neighbours. The cruel rites of infanticide is the first to be denounced; it was practised by the Ammonites on this side and by the Phoenicians on that, and so by the Carthaginians and others too, who boasted loudly of their civilization.

" 1 And Jehovah spoke to Moses, saying, 2 thou shalt say also to the children of Israel, Every one of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed to Molech shall certainly be put to death: the people of the land shall stone him with stones. 3 And I will set my face against that man, sad will cut him off from among his people; because he hath given of his seed to Molech, so as to make my sanctuary unclean and to profane my holy name. 4 And if the people of the land in any way hide their eyes from that man, when he giveth of his seed to Molech, that they kill him not, 5 Then I will set my face against that man, and against his family, and will cut him off, and all that go whoring after him, to commit whoredom with Molech, from among their people. 6 And the soul that turneth to necromancers and to soothsayers, to go a whoring after them, I will set my face against that soul, and will cut him off from among his people. 7 Sanctify yourselves therefore, and be holy; for I [am] Jehovah, your God. 8 And ye shall observe my statutes and do them: I [am] Jehovah who sanctify you" (vers. 1-8).

Nothing more profoundly marks the difference between God's word and men's thoughts in all ages than their levity as to idols and strange gods, and His abhorrence of it, especially in His own people. It may not be any deliberate intention to abandon His worship; it may only be, what they count a venial thing, occasional conformity to idolatry while still professing His name. But God rejects absolutely any such unhallowed compromise, quite apart from the danger, for those who allow it, of utter revolt from Him. It strikes at His majesty, at holiness and truth, and is intolerable in His eyes.

The Israelite ought to have known that it was from out of this abomination that Abraham was chosen and called as a separate witness, he and his seed, to the one true and living God (Joshua 24: 3). Every child of his was bound at all cost to be faithful on pain of forfeiting, not only all his privileges, but his life. Not Israel only was bound: the strangers that sojourned in their midst were under the same obligation. Whoever devoted his offspring to Molech must die by the ignominious death of stoning; and this to make the people of the land take their active part in personally executing the sentence. In this and no other way was the idolater to be put to death, that all around might share His horror and clear themselves of the evil.

Still more impressive is the repeated intimation in vers. 3 and 5 that Jehovah sets His face against that man and will cut him off, because such wickedness defiles His sanctuary and profanes His holy Name. It is not the cruel barbarity toward their own children, or the children of others, into which Satan loved to draw those who worshipped false gods that were no God. But God must abdicate His own glory and being if such a sin could be passed over without His avenging the insult by the hands of Israel. Even such as shut their eyes to spare the guilty exposed themselves to the like doom (4, 5).

No doubt the Christian is entirely apart from the legal system and is called to the relationship of a son with the Father in total separation from the world. He belongs to the Lord Jesus who laid the foundation of Christianity in the cross whereon He bore our sins and suffered, Just for unjust. He is united to Him, rejected. by Jew and Gentile, and glorified above on the Father's throne, and has thus the characteristic stamp of heavenly grace, as he waits for His coming to take him there. But when the Lord returns (and all His saints with Him in power and glory) to be King over all the earth, He will execute judgment on every evil, and destroy the wicked from before Him; while man universally consigns every idol to the moles and to the bats. They shall be utterly abolished, and false gods (real demons) lead astray no more for ever, even though Satan may still remain (restrained for a thousand years from mischief) to be finally punished at the end. But Jesus shall reign in righteousness and peace; and we shall reign with Him over the earth where we suffered with Him.

Nor is it only such an enormity as that of Molech. Turning after necromancers or such as had familiar spirits, and soothsayers or wizards, came under the same unsparing judgment of Jehovah (ver. 6): "I will set my face against that soul, and will cut him off from his people." How awful for professing Christians to tamper with such profanity! If Israel as an earthly people had thus to sanctify themselves and be holy, as under law, how much more have Christians under grace, who have Christ and all the written word their standard, with the Holy Spirit dwelling in them, to obey and please their God and Father!

CHAPTER 10.

ISRAEL'S PRACTICAL SANCTIFICATION.

Lev. 20: 9-21.

The first place is given, as is meet, to heinous rebellion against Jehovah in an Israelite or a sojourner in their midst. This is followed up by an awfully dark list of enormous wickedness, which opens with reviling one's father and mother. Setting up one's own will against a parent's authority is akin in a lower way to renouncing the true God for a false one. Hence it is that not a few connect ver. 9 with the preceding paragraph rather than with the subsequent one. Indeed the "For" with which it begins, if so rendered, goes to support it. On the other hand, revolt from Jehovah makes a good division.

" 9 For everyone that curseth (or, revileth) his father and his mother shall surely be put to death; he hath cursed his father and his mother; his blood is upon him. 10 And a man that committeth adultery with a man's wife, that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death. 11 And a man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood [is] upon them. 12 And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought confusion; their blood [is] upon them. 13 And if a man lie with a male, as he with a woman, both of them have committed abomination; they shall surely be put to death; their blood [is] upon them. 14 And if a man take a wife and her mother, it [is] enormity (or, incest) with fire shall they burn him and them, that there be no enormity among you. 15 And if a man lie with a beast for copulation, he shall surely be put to death; and ye shall kill the beast. 16 And if a woman approach unto any beast to gender with it, thou shalt kill the woman and the beast: they shall surely be put to death; their blood [is] upon them. 17 And if a man take his sister, his father's daughter, or his mother's daughter, and see her nakedness and she see his nakedness, it [is] a disgrace: and they shall be cut off before the eyes of the sons of their people. He hath uncovered his sister's nakedness; he shall bear his iniquity. 18 And if a man shall lie with a woman in her infirmity, and uncover her nakedness, he hath laid naked her flux, and she hath uncovered the fountain of her blood; and both of them shall be cut off from among their people. 19 And the nakedness of thy mother's sister and of thy father's sister thou shalt not uncover; for he hath laid naked his own flesh (or, near of kin): they shall bear their iniquity. 20 And if a man lie with his aunt, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless. 21 And if a man take his brother's wife, it is uncleanness; he hath uncovered his brother's nakedness: they shall be childless" (vers. 9-21).

Here then we commence with open and base dishonour to one's parents, which was to be punished with death. And the same sentence is pronounced upon the nearest and deepest wound one man can inflict on another, a sin not foully wrong only, but in despite of Jehovah who instituted married union from the beginning. His law was as extreme against these sins, as against what denied Himself.

But greater impurity prevailed among the heathen, and especially those who occupied the promised land. The sons of Israel too were soon to be exposed to their shameless example. He who gave them Canaan knew their hearts far better than they themselves did. Hence these solemn and painful denunciations of incest, etc. Flesh is the same root of vileness in a Jew as in a Gentile. Restraint may hinder its outbreak; but evil lusts are there, ready to carry away the impulsive and headstrong beyond all bounds.

The Lord Jesus is in every way the Saviour, not from divine punishment only but from sins In Him we have redemption through His blood, the forgiveness of offences according to the riches of God's grace. But in Him we have life also, life eternal, for He is the Son, and gives nothing less than this life to everyone that believes on Him. And life in Christ is the indispensable basis of the new nature, and of our new relationships and duties, affections and privileges, crowned since redemption with the indwelling Spirit for the Christian and for the church, that both might have an immediate link with God and power from Him.

Is the flesh then gone in fact? By no means; but it is gone for faith, as condemned by God in Christ's cross, where our old man was crucified with Him, that the body of sin might be annulled, that we should no longer serve sin. We are entitled therefore to say henceforth, that we died with Him, not only to and from sin, but from the religious elements of the world and its philosophy; and our life is hid with Him in God. We are not of the world as He is not; and we await His coming, not to be unclothed, as we are at death, but to be clothed upon (2 Cor. 5) with our eternal house from heaven, when the mortal shall be swallowed up of life. Meanwhile we are exhorted and bound to mortify our members which are upon the earth, instead of gratifying unclean lust or passion; also to put off those of violence, and not to lie one to another. We have put off the old man with his deeds, and have put on the new man that is being renewed unto full knowledge according to the image of Him that created him. Thus Christ is the all, and in all.

But for practice everything turns on our dependence by faith on Christ every day and all through it. Nor is anything more dangerous or ruinous than the highest truth without such dependence. Apart from Him we can do nothing, On the other hand, If ye abide in Me, and I in you, ye shall ask what ye will, and it shall come to pass to you. So even the Ephesian saints, addressed in the most elevated of the Pauline Epistles, were told, Let the stealer steal no more. Let no corrupt word go out of your mouth. Be not drunk with wine wherein is riot and debauchery. What dishonour to the Lord, what pleasure to Satan, that they should be entrapped into these evils or even worse! What need to be kept of God! For these words of the apostle were addressed to saints already led on to the highest privileges, blessed as it is said with every spiritual blessing in Christ, and this in the heavenlies.

Such blessing is the fruit of sovereign grace in its fullest exercise. So it is that the God and Father of the Lord Jesus Christ put honour on the Son and His work of redemption, just after His earthly people sought His shame even to the death of the cross. After this it was in divine wisdom that, as the Jews thus cut themselves off from, by adding to their old idolatry their still more guilty rejection of, their own Messiah, God brought out the mystery hidden from ages and from generations. If Satan united unbelieving Jew and Gentile in crucifying the Lord of glory, God united as the new wonder believing Jew and Gentile in one body by the Spirit, the body here below of Christ the heavenly Head at His own right hand.

But the flesh in each member remains incurably bad. Grace does not ameliorate, but makes us a new creation in Christ, as God condemned sin in the flesh when Jesus who knew no sin was made sin for us on the tree. Thus we can say that we died to sin with Him, as we are now in Him who is risen and glorified. Therefore are we called to our new life by the faith of Him, and to treat every movement of sin in our members as vile, and inconsistent with our new relationship as Christians.

CHAPTER 11.

ISRAEL'S PRACTICAL SANCTIFICATION.

Lev. 20: 22-27.

The closing paragraph of the chapter is of a more general character, and opens with that obedience to which Israel was called. The law given through Moses defined it. If Jehovah called a people to be His, they must be conformed to His word. They had to learn that, being sinners, they had no power to please Him, but continually failed. If they kept not His covenant and refused to walk in His law; if they forgot His doings, and His wondrous works that He had shown them in Egypt, in the desert, and in the land of Canaan, still less did they judge themselves and remember His promises or look on to the Messiah in faith. And thus their unbelief has brought on them the sad fate, to be driven out of the goodly land as the Amorite should have been before them. Can they deny its righteousness? It was not only Israel greedily lapsing into idolatry as keenly as the Gentiles, but even Judah's favoured remnant sent back to their land by Cyrus according to the prophets guilty of rejecting their own Messiah, and the chief priests professing the apostasy of the people in the renegade sentence, "We have no king but Caesar." What could God do to them in adequate retribution, but send the Romans to take away both their place and their nation?

Nevertheless scripture is no less clear that, if God tells us the sad tale of their ruin through trusting themselves and unbelief of His grace, He will surely and soon work for His own glory in the Messiah risen and exalted to prove Himself their merciful and faithful Saviour God. For He will restore health to His people, in spite of the multitude of their iniquity, and will heal them of their wounds however deserved. Do men call them an outcast, and say that none cares for Zion? Thus saith Jehovah, Behold, I will turn again the captivity of Jacob's tents, and will have compassion on his dwelling-places, and city and palace and temple shall rise never more to fall as long as earth endures. And everlasting joy shall be theirs under the reign of Jehovah-Jesus. Nor shall they be small but exalted beyond all nations, and their oppressors punished by Jehovah. Not the Jews only, but all the families of Israel shall be His people as they never were, and He their God in sovereign mercy rejoicing over judgment.

But here we have the humbling story of their responsibility before they are brought to say, Blessed is He that cometh in Jehovah's name. No believer should wonder that "this generation" came to nought — that such a fig-tree bore no fruit, nothing but leaves. Grace will create a generation to come. No doubt that sovereign grace has called in us of the Gentiles who believe, while the Jew holds out in his incredulity; but the same grace will bless them, beginning with a remnant when we are caught up, and issuing, after awful judgments which cut off the wicked, in His people being righteous and mighty, the days of their mourning ended for ever.

" 22 And ye shall observe all my statutes, and all my judgments and do them, that the land whither I bring you to dwell therein vomit you not out. 23 And ye shall not walk in the customs of the nation which I cast out before you; for all these things they did, and therefore I abhorred them. 24 And I said to you, Ye shall inherit their land, and I will give it to you for a possession, a land flowing with milk and honey: I [am] Jehovah your God who separated you from the peoples. 25 And ye shall make a separation between the clean beast and the unclean, and between the unclean bird and the clean; and ye shall not make your souls abominable by beast or by bird, or by anything which creepeth on the ground, which I have separated from you as unclean. 26 And ye shall be holy to me; for I Jehovah am holy, and have separated you from the peoples that ye should be mine. 27And if there be a man or a woman in whom is necromancy or soothsaying, they shall certainly be put to death: they shall stone them with stones; their blood [is] upon them" (vers. 22-27).

Yet there stands written not less indelibly the history of Israel in flagrant derelictions, notwithstanding a patience on Jehovah's part as admirable as it is affecting. They fell in their way like Adam in his. And Christendom has followed not less but more than man or Israel. Happy they who find in the Second man the only refuge, salvation, and rest for the guilty and lost. "This is the victory which hath gained the victory over the world — our faith. And who is he that gaineth the victory over the world, but he that believeth that Jesus is the Son of God?"

Those who looked for His coming alone sought to please God in heeding His statutes and doing them. They abhorred the unnatural horrors of Canaan. They felt God's goodness in giving them the land flowing with milk and honey. They bowed to each mark in daily life whereby He had severed them from their heathen neighbours, and recognised that they were bound to be holy to Him, because He was holy who separated them from all peoples to be His people. And their hearts would go with His burning anger against such as in the face of all lent themselves to the old enemy in necromancy and soothsaying as unworthy to live in His land.

The great error of foes, and even friends sometimes, lies in making this to be a question for Christians. It was really so for Israel. Christians are a heavenly people, with a calling on high, which the New Testament defines and expounds. Their responsibility is wholly distinct, being under grace, not law, as Israel was, if we defer to the authority of the apostle of the Gentiles, as we surely ought. Yet it is our privilege to profit by the teaching of the older scriptures, and to draw out the divine principles which underlie even the least shadow of the Levitical economy.

But we stand on a ground different from that of Israel. The coming of the Son of God and accomplishment of redemption made the way for this. The rent veil has for the present closed the Mosaic system, and opened the door for the better hope by which we draw nigh to God, as no Jew could. We are now free and exhorted to enter boldly into the sanctuary by the blood of Jesus. He is become surety of a better covenant. There are moral truths which ever abide as faith in God and obedience of His will; but as Israel had marked peculiarities, so has the church what rises immeasurably higher, and distinct even from what Israel will have in the day of the millennial glory. However blessed, and they will be so richly, they do not cease to be an earthly people in that day. We are even now heavenly, according to 1 Cor. 15: 48; and then we shall bear the image of the Heavenly One, instead of suffering with Him here till He come again.

The Epistle to the Hebrews is very express on this change, owing to the slowness of the saints who had been Jews to appreciate the "new" wine. Nor is this indisposition at all confined to Israelites; it is to man's heart natural, which grace is not. For as the Lord Himself said, No one having drunk old wine wishes for new, for he saith, The old is better (or, good). But those accustomed to a religion from God, like the Jews, found especial difficulty in receiving higher truth. Hence the assiduous care in that Epistle to show from first to last the superiority of that which is presented to our faith in Christ, the Son at the right hand of the majesty on high, after having made purification of sins. God provided (or, foresaw) some better thing for us.

CHAPTER 12.

SANCTITY IN THE PRIESTS.

Lev. 21: 1-9.

Here are given injunctions for securing holiness in the Aaronic priesthood. They are of course of a fleshly sort like the priests themselves; but as usual they shadow better things, when Christ came the High priest of good things to come; then the priesthood being changed, there was made of necessity a change also of the law.

" 1 And Jehovah said to Moses, Speak to the priests, the sons of Aaron, and say to them, There shall none defile himself for a dead one (soul) among his peoples, 2 except for his kin that is near to him — for his mother, and for his father, and for his son, and for his daughter, and for his brother, 3 and for his sister a virgin, that is near to him, who hath had no husband, for her he may defile himself. 4 He shall not make himself unclean, [being] a chief among his peoples, to profane himself. 5 They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 6 They shall be holy to their God and not profane the name of their God; for they offer the fire-offerings of Jehovah, the bread of their God; therefore shall they be holy. 7 They shall not take to wife a harlot or one dishonoured; neither shall they take a woman put away from her husband; for he is holy to his God. 8 And thou shalt sanctify him; for the bread of thy God he offereth; he shall be holy to thee; for I, Jehovah, who sanctify you, am holy. 9 And the daughter of any priest, if she profane herself by playing, the harlot, she profaneth her father; she shall be burnt with fire" (vers. 1-9).

As duties flow from relationships, so do the first rise according to the second. It was because the sons of Aaron were priests and entered into the sanctuary as no ordinary Israelite could, that these ordinances were imposed on the sacerdotal family. For the first of all obligations is to God, who gives added weight to all the rest. Hence as God was unknown to the heathen, their ethics (and they are the moral code of philosophers to this day) were fundamentally defective. Israel too, being under law, might pursue but could not attain, just because it was "a law" of righteousness they pursued. It was of works, not of faith. Law works out, not love, but wrath. Therefore says the apostle, unlike those of faith, such as are of law-works are under the curse, instead of being blessed with the faithful Abraham. But the Christian has now (as the same apostle intimates in Rom. 4) the great advantage over even him, that Abraham did not go beyond promise, for no more then could be. He was fully persuaded that what God had promised, He was able also to perform; wherefore also it was accounted to him for righteousness. But we believe on Him that raised from out of the dead Jesus our Lord, who was delivered for our offences and was raised for our justification. The gospel is not mere promise but accomplishment, which much enhances the grace that is now enjoyed by faith.

We see then that the priest must not defile himself by approach to death, save for the near of kin which were carefully defined. Others might incur the effect; but it was not compatible with such as drew near to God's presence, the living God. For his immediate relation, he might defile himself: this the law suffered (2-4), for it made nothing perfect. But they must not, like the heathen, make baldness upon their head, nor shave off the corner of the beard, nor cut into their flesh, as those did who had no hope. God was in none of their thoughts which were ruled by demons, and these last excesses were forbidden to Israelites in general. They profaned the name of their God, and were intolerable in those who presented the fire-offerings of Jehovah, the bread of their God as He graciously called them.

But some living ones were also forbidden to the priests: a harlot, a dishonoured woman under a cloud, or one put away. Whatever wives might be for others, the priest was holy to his God. And Moses was charged to sanctify him, as the highest authority in Israel: so his estimation was required in Lev. 27: 2, 4. His fellows might be too flexible in such exigencies.

There was another possibility provided against: the priest's daughter might profane not herself only but her father by playing the harlot. This drew out the terrible doom of burning her with fire Jehovah is not mocked but sanctified in those that are near Him. It is divine government for those under law.

Now the only priests Christianity recognises are the confessors of Christ. They are a holy and a royal priesthood. The Epistle to the Hebrews exhorts them in the use of more than Aaronic privilege, as do the apostles John and Peter. It is the unbelieving pride of theology to apply priesthood to the gifts of Christ or to local charges as elders. Not once do we find this in the N. T. which in spirit and letter so designates every Christian. There is no such application to ministers in the word. Their function from God is to preach to the world, or to teach the saints. Priests have the wholly distinct place of drawing near to God in prayer and praise, offering up "spiritual sacrifices acceptable to God through Jesus Christ." They are therefore bound to keep clear of spiritual death, and leave the dead to bury their dead. They are to reckon themselves dead to sin but alive to God in Christ Jesus, their consciences purified from dead works for religious service of a living God. Christ is now their life who by His death and resurrection gives them the victory. All things are theirs, not life only but death, things present and things to come. Even Christ's judgment-seat has no terror for them, but awakens earnest pity and zeal to persuade the perishing for whom they know how awful it will be, unless they repent and believe the gospel.

But the Jewish priests of old, the sons of Aaron, were the enemies of the Lord beyond the infatuated people; they and the voices of the chief priests prevailed against the less hardened, the heathen, Pilate. They are now broken off the olive tree and have lost their standing till mercy work their revival at the close. Hence as there is the setting aside of the commandment going before for its weakness and unprofitableness, the way lay open for the introduction of a better hope, through which we draw nigh to God. Christians exclusively are priests now by virtue of Christ's work and God's call. To make ministers such, and even of a higher grade, is ominously like the gainsaying of Korah: the presumption of the Levite to take the place of, not the Great Priest only, but of any priest whatever. As priests are we called of God, not to uncleanness in any way or degree, but in sanctification as the condition that characterises the partakers of a heavenly calling.

It is here, we may notice, that evangelicalism is so short. Rarely does any one nurtured in that school get beyond the denial of priesthood now save Christ's. But it is of importance to press the positive truth, that every Christian is a priest to God now. It will be said that he is a priest spiritually; and the concession is just the truth There are no priests now save of a spiritual kind. Christianity knows of none formal or fleshly. Every Christian has an indefeasible title to draw near into the only sanctuary, and through the only efficacious sacrifice which God recognises. And all are called to exercise this the only real title, existing on earth, habitually. In Heb. 10: 19, etc, it is set out with great plainness of speech.

CHAPTER 13.

THE HIGH PRIEST TO BE UNSULLIED.

Lev. 21: 10-15

Here it is not the general sanctity of the Aaronic line, but the holy character incumbent on their chief because of the anointing of his God.

" 10 And the priest that is greater than his brethren, upon whose head the anointing oil was poured, and who is consecrated to put on the garments, shall not uncover his head (or let the hair of his head go loose), nor rend his garments. 11 Neither shall he come near any person dead, nor make himself unclean for his father nor for his mother. 12 Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration (or crown) of the anointing oil of his God [is] upon him: I [am] Jehovah. 13 And he shall take a wife in her virginity. 14 A widow or a divorced woman or one dishonoured, a harlot, these shall he not take; but he shall take as wife a virgin from among his peoples. 15 And he shall not profane his seed among his peoples; for I Jehovah sanctify him" (vers. 10-15).

It is not merely as the highest of the sacerdotal that these injunctions were bid. The Spirit of God does not fail to keep before us, even in the O.T. when the first man was being put to the test, that He ever looks on to the Second. Thereby the believing reader, who believes in spirit while the letter is seen, was also taught to look for Him. So we saw in the early part of Lev. 4 as compared with the rest. Again, a similar principle is observable in Lev. 8, not in a negative way but more positive, in the anointing itself. Further, though in a still more different manner, we may discern in the singular place of the great priest on the atonement day (Lev. 16). And so is it here also.

Literally the anointed priest must not yield to the exigencies of mourning or the defilement of death, no, not for his father or for his mother, whose honour is so specially maintained in the Ten Words. In Christ as Priest we have superiority to death made most conspicuous. Nor is it only in the striking type of Melchizedek and his "order," as we see it applied in Heb. 7 for which the mode of notifying the royal priest of Salem gave occasion: "without father, without mother, without genealogy, having neither beginning of days nor end of life." Even when the exercise of priesthood is introduced according to the Aaronic pattern, the priesthood that does not pass to another is pressed, as constituting Him able to save completely those that draw near to God through Him, seeing He ever liveth to make intercession for them: an element as foreign to Melchizedek as offering sacrifice or burning incense.

Next he was not to go out of the sanctuary, nor profane the sanctuary of his God. This was as absolutely true of the Lord in every respect, as it could not be of any other. For He was the Heavenly One; yea even on earth, He could be, and He describes Himself as, the Son of Man who is in heaven; "was" or "will be" falls quite short of this reality in a divine person. He was indeed the Holy One of God: so even unclean spirits could not but own, as this was to them the source of their deepest awe and alarm.

Then he was restricted as to the choice of a wife. A widow or divorced woman, or one dishonoured, a harlot, was expressly forbidden. He was to take as wife a virgin from his peoples. Need one say how God provides the church which He loved for the nuptials of the Lamb above? Her He will present to Himself glorious, not having spot or wrinkle or any such thing. It is true that she had nothing but sins. But He gave Himself for her, that He might sanctify her, having cleansed her by the washing of water with the word. It was all His suffering, and doing, and giving, in a love with which nothing can compare. It is as sure by His work for redemption as His blood has infinite value in God's eyes, Who had this purpose of grace before the world's foundation, as He has accomplished the deepest and most wondrous part and made it known for the blessing and joy of faith, and is about to fulfil all that remains for the body and the inheritance in due time, a time that hastens. "For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens; who hath not need day by day, as the high priests, to offer up sacrifices, first for his own sins, then for those of the people; for this he did once for all, having offered up himself. For the law constituteth men high priests having infirmity; but the word of the swearing that is after the law, a Son perfected for ever" (Heb. 7: 26-28).

CHAPTER 14.

A DEFECTIVE PRIEST.

Lev. 21: 16-24.

The law made nothing perfect. Priests and people were alike liable to blemish of all kinds. Hence, even if of Aaron's line, such might be forbidden to serve in the sanctuary.

" 16 And Jehovah spoke to Moses, saying, 17 Speak to Aaron, saying, Whoever of thy seed throughout their generations that hath a defect, he shall not approach to present the bread of his God. 18 For whatever man hath a defect, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or one limb longer than the other; 19 or a man that is broken-footed, or broken-handed; 20 or humpbacked, or a dwarf, or that hath a spot in his eye, or is scurvy or scabbed, or hath his testicles broken 21 No man of the seed of Aaron the priest that hath defect shall come near to present Jehovah's fire-offerings: he hath a defect; he shall not come near to present the bread of his God. 22 He shall eat the bread of his God, [both] of the most holy and of the holy. 23 Only he shall not come in unto the veil, nor shall he draw near unto the altar, for he hath a defect, that he profane not my holy things (or sanctuaries); for I Jehovah sanctify them. 24 And Moses told [it] to Aaron, and to his sons, and to all the sons of Israel" (vers. 16-24).

The sons of Aaron were thus compelled to take note of that which became the presence and service of their God. They had no immunity from the effects of sin over a ruined world and in a ruined race. Their descent from Aaron or Abram availed not against the rights of Jehovah. They shared the consequences of the fall with the Gentiles, even the most debased and idolatrous. Some defects might be life-long; others only for a season; but while these defects lasted, they were bound not to approach, and their brethren not to suffer it, if themselves were impious enough to presume.

But the N.T. brings before us an incomparably higher standard. Aaron himself (however free from the specified defects, and if he had never been compromised in the molten calf which he had fashioned with a chisel from the gold the people gave him to make them a god, yea, if he had never been guilty of a single fault) was wholly beneath the Anointed Priest whom God had in view, the great High priest passed as He has through the heavens, Jesus the Son of God, who sits on the throne of grace, that we approaching with boldness may receive mercy, and find grace for seasonable help. In Heb. 5 the distinction is pointed out with a firm and precise hand. "For every high priest being taken from among men is constituted for men in things relating to God, that he may offer both gifts and sacrifices for sins; being able to exercise forbearance toward the ignorant and erring, since he himself also is compassed with infirmity; and on account of this he is bound, as for the people, so also for himself, to offer for sins. And no one taketh this honour to himself, but one called by God even as Aaron also."

Think of the blind temerity in reputed Christians of great learning and ability, who applied this to the Lord Jesus, instead of perceiving that it is the contrast of the Jewish high priest, who was only man and needed to offer a sin-offering for himself quite as much as for the people. Whatever the analogy, here as elsewhere, the express aim is to mark His blessed superiority. Even He did not glorify Himself to be made a high priest, but after His worth was saluted by God as such for ever according to the order of Melchizedek (Ps. 110), as He was owned to be His Son when begotten in time (Ps. 2: 7, 12), being Son in the Godhead eternally as shown in the Gospel and Epistles of John. His priesthood was founded on His Person, born here, as Son of God; as Ps. 110 declares His office as addressed to Him with the oath of God and connected with His sitting at God's right hand. Here it may be observed that His being man is, as before in Lev. 2: 17, 18, introduced most touchingly to show how eminently fitted He is from His experience in the days of His flesh to feel for His tried and needy ones whom He is not ashamed to call His brethren. No one fathomed the anguish as He who never spared Himself but glorified God at all cost; He who as a Divine Person spoke and it was done, commanded and it stood fast, learnt (how new a thing to Him!) obedience, and in the deepest way, from the things which He suffered, and, having been perfected, became author of eternal salvation to all those that obey Him.

Nor is it different now with those that are His, notwithstanding their old nature of enmity against God, aggravated by wicked works, and having still that old man which never improves and needs to be mortified as it was also crucified with Him. Yet this same Epistle testifies that both He that sanctifies (Christ) and those sanctified (Christians) are all of one; as other epistles develop, in varied terms appropriate to the bearing of each, the abundant grace in which we stand by Him, having had it by faith and still having it. For we received not a spirit of bondage again (as once) to fear, but a spirit of sonship whereby we cry, Abba, Father. The Spirit Himself, that convinced us of our guilt and of indwelling sin, bears witness with our spirit, that we are children of God; and if children, then heirs, heirs of God and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.

Hence, through His redemption and a new creation in Him, we are entitled to say, The old things are passed; behold, new things are come in; and all things are of the God that reconciled us to Himself through Christ. The same death of Christ has rent the veil, which, instead of keeping us without, is to the Christian a new and living way in. We have therefore boldness for entering into the sanctuary in perfect peace, which even Aaron never possessed typically, having to take the utmost care on rare occasion lest he should die.

Nor is it only the Epistle to the Hebrews which thus affirms for Christ an incomparably better priesthood, and implies our own priestly access in Heb. 10. The apostle Peter also in the second chapter of his First Epistle distinctly says that, coming to the Lord, the true and living Stone, we as living stones are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Christ. Indeed the N.T. now acknowledges no other priesthood besides. Gentile priesthood never had a divine sanction; and Jewish priesthood now has emphatically His curse, through despising that blood which has blotted out our manifold defects. For whatever we were (and we were, each in His own way, all far from God, hateful and hating, false and foul), we are now washed, sanctified, justified in the name of the Lord Jesus and by the Spirit of our God.

Indeed the Epistles of Paul as a whole, from that to the Roman saints to that for the Hebrews, are explicit that every Christian has a far better title of nearness to God than the sons of Aaron, or Aaron himself. But it is spiritual yet most real; whereas the Jewish was type and shadow, and has now lost all value in God's sight. Ignorance and unbelief set up a vain imitation in Christendom.

Our last surviving apostle attests the same priestly privilege for the believer now. "To him that loveth us, and washed us from our sins in his blood, and made us a kingdom, priests to his God and Father: to him be the glory and the might unto the ages of the ages. Amen" (Rev. 1: 5, 6). Christ is the High priest; Christians the priests. Any priesthood besides is now grievous sin and mere imposture. By one offering Christ has perfected continuously the sanctified. There is no defective or blemished person in the Christian priesthood. He was ever perfect morally; we are perfected by His one offering. It is not a question of flaws in walk.

CHAPTER 15.

PRIESTLY PRIVILEGE AND RESPONSIBILITY.

Lev. 22: 1-16.

This chapter continues, as in the preceding, the like strain of imperative sanctification in the priestly family to Jehovah. Here it is not indelible disqualifications, as in the last section, but passing defilements. But no defilement was to be treated as a light thing. Reverence was due to Him who is a consuming fire. His will and word ruled all, and especially such as drew near to Him.

'' 1 And Jehovah spoke to Moses, saying, 2 Speak to Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in] what they hallow to me: I [am] Jehovah. 3 Say to them, Whosoever of all your seed among your generations that goeth unto the holy things which the children of Israel hallow to Jehovah, having his uncleanness upon him, that person shall be cut off from my presence: I [am] Jehovah. 4 Whatsoever man of the seed of Aaron [is] a leper, or hath a running of the reins, shall not eat of the holy things, until he be clean; and whosoever toucheth anything unclean of the dead, or a man whose seed passeth from him; 5 or whosoever toucheth any reptile whereby he may be made unclean, or a man from whom he may take uncleanness whatsoever uncleanness he hath; 6 the person that hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. 7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things, because it [is] his food. 8 That which dieth of itself, or is torn, he shall not eat to defile himself with it: I [am] Jehovah. 9 They shall therefore keep mine ordinance lest they bear sin for it, and die therefore, if they profane it: I Jehovah sanctify them. 10 No stranger shall eat the holy thing: a sojourner of the priest, or a hired servant shall not eat the holy thing. 11 But if the priest buy a person with his money, he shall eat of it, and he that is born in his house; they shall eat of his meat. 12 If the priest's daughter also belong to a strange man, she may not eat of an offering of the holy things. 13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned to her father's house, as in her youth, she shall eat of her fattier's meat; but no stranger shall eat of it. 14 And if a man eat the holy thing unwittingly, then he shall put the fifth thereof to it, and shall offer [it] to the priest with the holy thing. 15 And they shall not profane the holy things of the children of Israel, which they offer to Jehovah; 16 or suffer them to bear the iniquity of trespass when they eat their holy things; for I Jehovah sanctify them" (Lev. 22: 1-16).

The care with which Moses was charged by Jehovah, and the sons of Aaron through him, is most impressive (1, 2). Compromise in divine things is hateful to God. It is the boast of men, and especially in these days where liberalism is the popular idol, in opposition to the old idol of man's tradition and sacerdotalism, which theoretically is unbending but in practice accommodating enough for a tariff of sin. The priests of Jehovah were bound under the strictest obligation not to profane His holy name in the holy things of Israel.

There might be uncleanness from day to day known only to each priest himself. Conscience was thus tested, and the fear of God. He might easily hide his uncleanness from his fellows, and from the children of Israel; but he could only do so at the peril of being cut off from Jehovah's presence (3). His being of Aaron's seed gave him no sanctuary shelter; but the contrary, whether he suffered from leprosy, or an issue from the reins, or even from the touch of the dead, or of one under an unclean infirmity, or of a defiling reptile, or the like. The variety or the degree might differ; but Jehovah tolerates no uncleanness in those that draw nigh. He must at least be unclean till evening, and not eat of the holy things till he wash his flesh with water. After that he was free to eat of them; for the Holy One is merciful and gracious (4-8).

Jehovah is the living God. Death is sin's wages; not all indeed, for judgment remains as every Christian should know, Christ revealing the whole truth. Hence the touch of death defiled anyone; much more the priest. No Israelite was free to eat even what was torn of beasts of the field, but called to cast it to the dogs (Exodus 22: 31). "I [am] Jehovah" debarred the sons of Aaron beyond all. They were therefore to keep His ordinance, lest they should bear sin and die in their profanation. He sanctified them pre-eminently (9).

But the inverse was equally binding and expressed. No stranger was to eat the holy thing. He who separated Israel to Himself separated the priest by a closer severance. A sojourner of the priest even had no licence, nor a hired servant however at home or valued. But one that belonged to the priest, bought or born in his house, was allowed that privilege: they might eat of his meat (10, 11).

Then we have modified cases distinctly provided for. Were the priest's daughter married to a strange man (i.e. outside the Aaronic family), she forfeited for the while her title to eat of an offering of the holy things. But if she became a widow, or divorced, without a child, back in her father's house as in her youth, she resumed her title, and might eat of her father's meat; she was no longer a forbidden stranger (12, 13).

Again (14), a man might eat the holy thing unwittingly, and in this case he was enjoined to add the fifth of it, and to give it to the priest with the holy thing, as a double tithe of trespass. There was no superstition or human exaggeration. The true God must of necessity be a jealous God; yet He weighed all considerately.

But as we began with the responsibility attached to the priests, so this section ends. They in particular were not to profane the holy things of the children of Israel which they offered to Jehovah, nor to lade themselves with the iniquity of trespass in eating their holy things, remembering that Jehovah it was that sanctified. Alas! it was just here they failed, not only as we have seen before their consecration was complete, but more and more till they became leaders, not only in profanation but in the grossest impurity (1 Sam. 2: 12-22). And the prophetic word through a man of God game, that the high priest's sons should both die in one day, and that Jehovah would raise up a faithful priest to do according to what was in His heart and in His mind, for whom He would build a sure house, Himself as King before His anointed for ever. Messiah is the only full answer to both Priest and King.

We as Christians know Him in a still more glorious position, not only in heaven but at the right hand of God on His throne. And we know Him as the Eternal Son, not merely as His Son in time, and as Son of man crowned with glory and honour. It is not, it is true, the many diadems of, the world to come, but the chaplet of a deeper and higher victory than those to be achieved and displayed in that day when the earth shall be filled with the glory of Jehovah as the waters cover the sea. For it is ours to approach with boldness to the throne of grace that we may receive mercy, and find grace for seasonable help (Heb. 4: 16).

" Having therefore, brethren, boldness for entering the holies in virtue of the blood of Jesus, a new and living way which he dedicated for us through the veil, that is, his flesh, and [having] a great priest over the house of God, let us approach with a true heart in full assurance of faith, having been sprinkled as to our hearts from a wicked conscience, and washed as to the body with pure water" (Heb. 10: 19-22).

CHAPTER 16.

SANCTIFICATION REQUIRED OF PRIESTS AND PEOPLE:.

Lev. 22: 17-25.

These verses join the sons of Aaron with the children of Israel in the injunctions of Jehovah the Mediator.

" 17 And Jehovah spoke to Moses, saying, 18 Speak to Aaron and to his sons, and to all the children of Israel, and say to them, If there be any man of the house of Israel, or of the sojourners in Israel, that presenteth his gift (corbon) for any of his voluntary offerings which they present to Jehovah as a burnt offering, 19 it shall be accepted for you without blemish, a male of the oxen, of the sheep, and of the goats. 20 Whatsoever hath a blemish shall ye not offer, for it shall not be acceptable for you. 21 And when a man offereth a sacrifice of peace offerings to Jehovah as a vow or an offering of the herds or of the Hocks, it shall be without blemish to be accepted: no defect shall be therein. 22 Blind or broken. or maimed or ulcerous or scurvy or scabbed, ye shall not offer these to Jehovah; and a fire offering shall ye not make of these on the altar to Jehovah. 23 A bullock and a sheep (or goat) that hath any limb superfluous or lacking that mayest thou offer as a voluntary offering; but as a vow it shall not be accepted. 24 That which is bruised or crushed or broken or cut shall ye not present to Jehovah; neither in your land shall ye do (so). 25 And from a stranger's hand shall ye not offer the bread of your God from any of these; because their corruption [is] in them; a blemish [is] in them: they shall not be accepted for you" (vers. 17-25).

We can readily understand how prone the people were to forget His honour and all-seeing eye in presenting as an offering for His altar what was damaged or defective; and how disposed the priest would be to wink at such artifices. It was really a heinous transgression, and in effect denied His being the living God. Was the God of Israel such a one as His selfish and professed worshippers? This is indeed what sin implies; and especially in divine things.

But let us remember how much more wicked it is in a Christian whose very profession is to walk in the light as God is in the light. The true light already shines. Though not under law like Israel, we, once darkness, are made light in the Lord and are called to appear luminaries in a squalid world, holding forth the word of life. Surely we ought not to be in our relationship less careful than a Jew in his: the least that became either was to be honest before God and man. If not, the less we speak of grace, the better; nothing condemns looseness 80 much as the true grace of God.

Yet even the law tolerated a lower note in a voluntary peace offering, because man was there allowed an unusual place. Leavened bread, besides the unleavened cakes mingled with oil, was presented with the sacrifice of his peace offering of thanksgiving. But for a vow it was forbidden, as being strictly to Jehovah. Yet neither in wilderness nor in promised land was any thing abnormal permissible for acceptance. An unblemished male was imperative, as representing the Holy one of God. And a stranger had no more licence than an Israelite.

How plain that in every way perfection was not in, nor by, the Levitical priesthood. It was given of God provisionally for an earthly people, a dying priesthood for a dying people; for the people had the law given based upon it. If there had been perfection thereby, what need still that a different priest should arise according to the order of Melchizedek, and not be named according to the order of Aaron? For the priesthood being changed, there cometh to pass of necessity a change also of the law. . . . And it is yet more abundantly manifest, if according to the likeness of Melchizedek a different priest ariseth who hath not been constituted according to a law of fleshly commandment but according to power of indissoluble life. For he is testified, Thou [art] priest for ever according to the order of Melchizedek. For there cometh to pass a disannulling of foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and an inbringing of a better hope through which we draw near to God. Heb. 7.

CHAPTER 17.

ISRAEL'S SANCTIFICATION.

Lev. 22: 26-33.

These are communications of Jehovah with a supplement of a general kind, and therefore spoken to Moses simply, not to the sons of Aaron as well as Aaron as in 1-16, and to Aaron and his sons, as well as to the sons of Israel as in 17-25. High priest and priests must beware of uncleanness on them in approaching to the holy things, on pain of being cut off from before Jehovah, for He it is that hallows them. But the offerers of any offering, vow or voluntary, must beware of defect in what they present. It is wholly unacceptable. To these rules is now added a final word.

" 26 And Jehovah spake to Moses, saying, 27 An ox, or a sheep, or a goat, when it is brought forth, shall be seven days under its dam; and from the eighth day and thenceforth it shall be accepted as a fire offering to Jehovah. 28 A cow or sheep — it and its young — shall ye not slaughter in one day. 29 And when ye sacrifice a sacrifice of thanksgiving to Jehovah, ye shall sacrifice for your acceptance. 30 On that day shall it be eaten; ye shall leave none of it until morning: I [am] Jehovah. 31 And ye shall observe my commandments and do them: I [am] Jehovah. 32 And ye shall not profane my holy name; but I will be hallowed among the children of Israel: I [am] Jehovah that hallow you, 33 that brought you out of the land of Egypt to be your God: I [am] Jehovah" (vers. 26-33).

" To everything is a season, and a time for every purpose under the heavens." Man, Israelite, Christian, is apt to mistake. Besides, his true place is subjection and obedience. God Himself has an aim before Him which He puts before us. He would glorify the Second man whom the first is so prone to forget, even when be intends to honour God, who alone can judge infallibly of what pleases Him, and graciously lets us know it for our acquiescence.

Here the animal, when brought forth, must be seven days under its dam. It was otherwise in nature. The Jews say a sabbath must pass over it. Jehovah says from the eighth day and thenceforth it shall be accepted. It is not the test of creation or of the law which is the grand point, important as both are, but the witness of the all-important resurrection day, when He rose who is the Beginning, not the first but the Last Adam, Firstborn from among the dead, that He might have in all things the foremost place. Is it not His due?

Another injunction follows: ''a cow or a sheep — it, and its young — shall ye not slaughter in one day." Jehovah cultivates seemliness in His people. If He commanded sacrifice strictly and reverently, it was both to make guilt and self-will felt and confessed, and yet more the One Saviour and only sacrifice of efficacy for sin before Him. But He also would have delicacy of feeling, even when a dumb or dead beast was concerned, as when He forbade seething a kid in the milk of its dam. All scripture is against the coarse brutality habitual to the heathen who knew not the true God.

Further, a sacrifice of thanksgiving, as involving right feelings and human sympathy, must be eaten on the same day; it must not be longer severed from the altar, and offering up, and Jehovah Himself: "I am Jehovah." It is the salt that keeps pure. There must be faith, yet more than feeling which is human and at best evanescent.

How solemn, too, the repeated seal impressed on observing and doing His commands, "I am Jehovah." Obedience is thus demanded, as profaning His holy name is quite forbidden, that He might be hallowed in His people. For indeed it was Jehovah hallowing them, He that brought them out of the land of Egypt to be their God: I am Jehovah. Such was their place as His people here below on the earth, a witness to the nations. Can any thing indeed be more empty from the nature of the case than the profession of God's name without habitual reference to His word and obeying His will? Even an earthly law has its sanction if infringed, and what people call passive resistance is active evil and folly. Can men who profess the true God forget the solemnity of an everlasting judgment, not for ungodly deeds only but for ungodly words, as if they were independent of God, and their tongues or aught else were their own? If they walk in the ways of their defiled and defiling heart, and in the sight of their eyes which turn from the word of God, is it not indisputably just that for all these things God should bring men into judgment? How much more for despising His saving grace in Christ, which has appeared to all men, and enjoins men, that they all everywhere should repent and believe the glad tidings!

But Oh the love to us who through mercy believe already! Our place is deliverance out of this present evil age for association with Christ, not merely to reign with Him, but to be with Him where He is in the Father's house. It is heavenly. We are not of the world as Christ is not.

The Feast of Jehovah.

W. Kelly.

(Taken from a 'new' edition which included, 'The Feasts in Deuteronomy 16', published by Weston in 1901 [CBA9607]; currently in print, by photolithography from a slightly different type-set (without Deut. 16) through BTP. Another old edition, which is slightly different, exists in JRULM [CBA12575])

THE SABBATH.

Lev. 23: 1-3.

The scripture we are entering on at this time brings before us the whole outline of the dealings of God with His people on earth. It is not of course in detail, but first is the original purpose as before God; next, the foundation which He laid in order to accomplish this purpose; then, again, the ways of God in the application which He made of the mighty work thus accomplished; and, finally, the direct and full result at Christ's appearing in glory, the heavenly things as well as the earthly.

It will be proved in the course of these remarks that God did really look forward far beyond the existing state of His ancient people. The Feasts had a simple and primary application, as no Christian doubts, to the Jews as they then were. The Feasts, at any rate the chief of them, served the purpose of gathering Israel around Himself where He had placed His name. But it is impossible to limit scripture to such an application. We hope to gather what the Holy Ghost contemplates in the shadows; for He was looking on to other things far greater than men are apt to allow. All was future in this point of view; and we may clearly see what has been accomplished, and what will be, as well as that which is now being verified. He has anticipated therein what was to have an entirely different and superior character, indeed what we commonly call Christianity. He also removes the veil from the age to come when He will establish the kingdom in glory. Whether for heaven or for earth, we see the stress laid on "holy convocations": for God in Christ will gather His own around Himself. When we think what man was and is become, what grace! Thus we shall be able to trace the dealings of God, first, not merely in letter but in spirit, and then, when it will be no longer grace but glory, and this not only for heaven but mainly for the earth. It is quite a mistake to suppose that His glory is connected only with heaven. Undoubtedly He has allowed Satan to do his worst; but He has already won the victory morally in Christ, and efficaciously in His death and resurrection: and He will prove it before every eye in a day fast approaching. But now we walk by faith, not by sight. May the scripture thus brought before us continue to strengthen the faith of those who believe, as well as to rebuke those who dare to disbelieve, the word of God.

The first thing to which attention should be drawn is the sabbath, introduced in an altogether peculiar manner. This is no mere notion of mine, nor of any one else. It is marked very clearly in the opening of the chapter before us.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to the children of Israel and say to them, The set feasts of Jehovah, which ye shall proclaim [as] holy convocations, these [are] my set feasts. 8 Six days shall work be done; but on the seventh day [is] a sabbath of rest, a holy convocation; no manner of work shall ye do. It [is] a sabbath to Jehovah in all your dwellings" (vers. 1-3). Thus the feasts open; but let us notice that the fourth verse begins again, "These are the feasts of Jehovah." Hence we see that in the beginning of the chapter, where the feasts are introduced generally, the sabbath is named in particular; next, in ver. 4, there is a fresh beginning which excludes the sabbath.

Now there is nothing in vain in scripture; not a word from Genesis to Revelation which God wrote could be changed but for the worst. We know certain minds find this difficult to believe; and the reason is because they judge of God by themselves. If you, they, or I had written it, there would have been many a word to change for the better; and we are apt to attribute our infirmities to God's word. No man can rightly reason on God's word from himself; nor is it sound to reason from nature up to nature's God. We must begin with God, and reason from Him (or His word) down to His works. If we start with what we find in reason or things here below, it is a start with what is frail, feeble, inconstant. How can we reason soundly when we commence with that which breaks at a touch? When we begin with God and His word, we are bound by that which judges all men and things. But the tendency of man is to take on him to judge the word of God; did he believe that the word of God judges all, it would be safer and more becoming If God has given a revelation of His mind, the revelation must be worthy of Himself; and He has taken particular care to call it His word. Undoubtedly He wrought by various means; but He never calls it the word of Moses, of David, of John, or Paul's, or the word of man, but the word of God. Let us never forget this.

It may be said that here is a difficulty, and what appears even an irregularity. The sabbath is introduced, first as the beginning of the feasts; and then, secondly, we begin with the sabbath left out. Why? Because the sabbath has a character altogether peculiar to itself. Evidently as a matter of fact, and merely looking at it from a literal point of view, all the other feasts were celebrated but once a year, the sabbath every week. There is therefore a distinct line of demarcation; and so the second beginning is justified. But still the sabbath has the character of a feast, and with a most important aim, if in a way that marks no other; for this feast, and this alone, was to be continually repeated, as the end of the week came round. It was of all importance, that its twofold witness should be habitually before God's people, the testimony to the creation as His work that sanctified it from the first, and the testimony of the great rest of God which His people are to enter and enjoy at the end.

Here let us not fail to notice the difference between this and what scripture calls "the Lord's day." Those who would and do confound the two understand neither. The sabbath day was originally and historically at the end of the week, when man had accomplished his ordinary round of toil. The end he gave to God. He had laboured himself for six days, on the seventh he rested. According to God's law, it was not merely a seventh but "the" seventh day. No other day of the week would have done so well, or at all, if one looked at it with truly fear of God. From a utilitarian point of view, one day was as good as another; and this is man's way of dealing with things. But God knows that man is prone to forget Him even in creation, above all to forget the gracious and final purpose of God pledged in the sabbath.

What is it that God means to bring in? A rest for Himself, a rest worthy of Himself, and a rest which He will share with His people. When will this be? Not till the end of all things. It is a wicked and fatal delusion that every man will enjoy that rest. No one can think or say so who believes what sin is, or that God will judge it, and the world by the Man risen from the dead and ordained for it. But while acknowledging that God must show His deep resentment against evil, we know also by faith that He has brought in a Deliverer and a deliverance for all who believe, in due time a manifest and glorious deliverance for creation. This is precisely what God will display in the day of Christ's appearing; and His rest it will be.

Let me refer here to the striking New Testament scripture on the rest of God. In Heb. 3 and 4 we find the Spirit of God (after pointing to Christ on high, Son of God, and Son of man, Who had died atoningly) to introduce this rest. What gave occasion to it was the evident danger for the Hebrew believers of taking their ease now, and thus forgetting they were pilgrims passing through the wilderness. They were so accustomed to connect with the coming of Messiah a present rest, that they could hardly understand why they were ushered into a scene of trial answering to His Who suffered without the gate, and were called to count it their privilege. They were in danger of seeking to make themselves at ease and comfortable here. The First Epistle to the Corinthians shows that they were not alone in this. It is a very natural snare to the heart of man, even for those who have found the Saviour. After a trying time of doubt and anxiety, the soul knowing what the judgment of God on sin is, and its own utter guilt and condemnation, there is often danger of reaction when deliverance in the Lord Jesus is once found.

The saints are apt to settle down, thinking that the campaign is over, because the great battle has been fought, and the victory is given through the Lord Jesus Christ. They flatter themselves that no great trouble can be more, because the deep soul-distress is closed. It is sufficiently plain that these Hebrews were in some such state. Hence the apostle not only reminds them later how joyfully they took their early spoliation and sufferings, but here instructs them that theirs is not yet the pattern of the settlement in the land, but like Israel to march through the desert. Accordingly we find that the whole argument of the Epistle supposes not the temple but the tabernacle, from first to last; and thus it hails from the camp, not from the kingdom to be set up in due time after the conquest of Canaan.

Hence it is said, "Let us therefore fear lest, a promise being left us of entering into His rest, any of you should seem to come short of it" (Heb. 4: 1). The apostle does not speak of believing in the Lord Jesus for present rest of conscience. Had this been the point before him, he would have boldly assured them that faith has no need to fear. To speak of the blood of Christ, and then exhort to fear, would be the denial of the glad tidings. For the gospel is the declaration of full remission, yea, of more than this, of reconciliation, of salvation of souls (1 Peter 1: 9), through the Lord Jesus. If forgiveness through Christ's blood were in question, he would rather call on them to dismiss every fear; for, as the apostle John says in discussing the point, "perfect love casteth out fear." It is not "perfect love" on our part (the law asked for this, and never could get it), but the perfect love of God, which is only revealed in and through our Lord and Saviour. What are we to fear then? Not the blood of Christ failing, not losing the remission of sins through change of mind at any moment from grace in God. Be afraid of settling down in this world; fear the coming short of the true outlook of pilgrims and strangers on the way to a better land. To have rested in the wilderness would have been fatal to Israel; and so we have to remember that this is not our rest, and that to settle down is virtually to deny and lose the rest to come.

In this Epistle the Spirit of God urges the necessity of going forward to the rest of God; and I press this as the only genuine meaning, because it is often applied to soul-rest, which it rather tends to enfeeble or destroy. That it is not within the scope of the passage of the text, we may see from verse 11, where we read, ''Let us labour (or, use diligence) therefore to enter into that rest." What sort of a gospel would it be to tell people they must do so for rest of conscience? Evidently it would upset the grace of God, for that means no other than salvation by works. On the face of it, all can see that the apostle is addressing such Jews as professed Christ, who were in danger of slipping into present ease, instead of pressing through the wilderness world on their way to "that rest," the rest of God's glory.

Do not suppose that one overlooks Matt. 11: 28, that in Christ is a present rest for faith. "Come unto me, all ye that labour and are heavy-laden, and I will give you rest." This is the rest of grace now, not of glory. Then follows something further too: ''Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." First, in pure sovereign favour, He gives rest unconditionally to all the weary that come; and then, when walking in the path of obedience and submission to Him, the faithful find rest. For if one be disobedient, one must have (as 1 John 3 teaches) the heart ill at ease. Our heart condemns us; how then can be any rest of soul? But there remains a third sense: not only rest given by Christ as a present relief to the conscience; and, again, true rest of heart found in the path of obedience and learning of Him; but the rest of God, when it is no longer a question of man and sin and self-will and misery, but all the chequered scene of toil and suffering will be over; when God will rest in the satisfaction of His own love and glory, having brought His sons and His people into His everlasting rest, rest above and rest below.

Doubtless, as the apostle argues, God gave the sabbath at the beginning; but this was not His rest, for sin spoiled creation. Hence He says afterwards, "If they shall enter into my rest." "If" implies that they had not entered it, and might fail also. So again, after Joshua (the "Jesus" of Heb. 4: 8) had put down the Canaanites (though never completing the conquest), after Israel had settled themselves in the land, was it then the rest of God? By no means; for the Psalm which speaks of that rest as not yet was written long after Adam and even Joshua. The conclusion is that "there remaineth therefore a rest (σαββατισμὸς , a sabbath keeping) for the people of God." Consequently it is not yet come.

Further, the apostle strengthens this from another principle, namely, that one cannot be both working and resting in the same sense, at the same time. If one has entered into rest, he has done with works, even as is said of God Himself (ver. 10). But the bright day when we shall rest is not yet arrived. He therefore exhorts the saints to diligence meanwhile. Now is the time for work; and every one that has the love of Christ in such a world as this must feel it, for the simple reason that sin and wretchedness overspread the world. Divine love, whether in God or in His people, refuses to rest in evil or in misery. After Christ comes, it will not he so. "There remaineth therefore a sabbath-keeping for the people of God."

Further, it is a mistake to suppose the sabbath is done with, for it is to be in force throughout the millennium. I am not speaking of the Lord's day, when we very properly meet together as Christians; and let me say, so far from its being a mere question of man or the church appointing the Lord's day, that it has the very highest divine sanction. So true is this, that a Christian in losing sight of the import, object, and character of the Lord's day, would be more guilty than a Jew who dishonoured the sabbath day. But as the Lord's day came in by the resurrection of Christ for the Christian and the church meanwhile, it will be the sabbath, and not the Lord's day, when Jehovah God establishes the kingdom, and our Lord Jesus Christ reigns manifestly; when idolatry shall be abolished, superstition swept away, and every kind of iniquity which now raises its head will have met its end; when the groaning creation of this world will sing for joy. For one pities the man who thinks the world was only made to be spoiled. Certainly he who does not believe it is spoiled must be most lamentably wrong; but it is a gloomy and false thought that God made creation only to be ruined. As sure as the first Adam was the means of universal ruin for the creature, so the Second Man will be the great Deliverer not only of us but of it. He will reconcile to God all that He made, that is, all "things:" not all persons, for this is fatal error. In scripture you never read of all persons being reconciled.

One little word makes all the difference between blessed truth and hateful error. What can be more false than the infidel dream of universal restoration? God will judge all whose sins have not been borne away to faith in Christ and His cross.

There is a day coming when all creation shall rejoice, when the heavens and earth and all in them unite together. God has taken particular pains to express the earth's joy also, and it is a singular proof of the infatuation of man that he cannot see it though clearly revealed. This will be the rest of God; and, when it comes, the sabbath (and not the Lord's day) will again be the distinctive sign of God, which He will have observed and honoured through the whole earth. You will judge then from this that one is anything but an anti-sabbatarian. Yet it is an indisputable fact now that all is changed. We do not keep the last but the first day of the week. And what principle lies at the bottom of the change? That the Lord is risen indeed, and not only so, but is gone to heaven; and the first day of the week shines from the person of the risen Lord Jesus in the heavens, now opened, on a heavenly people who are as yet here, but going to be with Him there at His coming. Hence it must always follow that, when men confound the sabbath and the Lord's day, they are earthly-minded. As the sabbath is bound up exclusively with the earth and an earthly people, so is the Lord's day with those who are "heavenly."

It is not the same principle which we find in the Lord's day; for this is the intervention of divine power in the resurrection of the Lord Jesus, after He had gone down into death to make propitiation for our sins, yea, to reconcile us and all things to God. Consequently the Lord's day is an excellent day for spiritual toil, for the work of faith and the labour of love; and no one acquainted with Christ would think it wrong, if able, to preach a dozen sermons on that day, or to take many sabbath-day's journeys to preach them. Were it the sabbath-day, he could not do so lightly. Thus they have a wholly different character. The source, nature, and end of the Lord's day is marked out by grace in the resurrection of Christ from the dead, as the sabbath is by creation and the law of God.

It seemed good to the Lord then, and it is necessary for man, that there should be first the "rest truth of the sabbath set forth before we enter on the basis of all, and the ways of God. Before He gave the type of His redemption work, He hung out clearly and distinctly this initiatory pledge of rest at the end. "I am coming to have My rest (it means) but not to have it alone; you shall share it in glory with Me." The sabbath is to be fulfilled in a day yet to come; and both for heaven and earth. But the rest is after all work is done, whether in type or anti-type.

THE PASSOVER.

Lev. 23: 4, 5.

Here we come to a very distinct thing: God laying the foundation for all blessing. Mark first, He does not effect it hastily. There are many who think it would have been better if God had at the beginning given His Son to die for sinners. Instead of this He waited for 4,000 years and more. In His word we get the key to the difficulty. "In due season Christ died for the ungodly" (Rom. 5: 6). When the fulness of the time came, God sent forth His Son, come of woman, come under law that He might redeem, etc. (Gal. 4: 4-6). It was not on the first day of the first month that the passover was instituted, the great standing type of Christ slain for sinners, but on the fourteenth day. Was not God in this delay of importance in many ways testifying the fulness of time?

First, He leaves man to his own way; and then, lest man should complain that he had gone astray because abandoned to himself, God took him in hand and tested him under law. So Israel, as the centre of mankind, was placed under His government. What was the result? After all possible pains the tree bore more bad fruit. Israel at the close was worse than at the beginning. The end of man morally was the cross of Christ. They hated the Son and the Father. Therefore do we hear of Christ's death at the consummation of the ages (Heb. 9: 26). It is not a mere chronological expression. God had tried man in various ways, as judgment, promise, law, rejection of His people, etc. which ended in nothing but wickedness and ruin. What does God then? He displaces alike man's sin and his religion, which blinded him to sin as well as to God's grace, by the infinite work of redemption; and this is what we have in the Feast of passover.

" 4 These [are] the set feasts of Jehovah, holy convocations which ye shall proclaim in their seasons. 5 In the first month, on the fourteenth of the month at even, [is the] passover to Jehovah" (vers. 4, 5). What was the great truth set forth in this Feast? God had intervened to deliver His people from the house of bondage. It was not because of any good in them; for the children of Israel were at that time worshipping false gods, and were utterly indifferent to the glory of the True. Next, if God delivers them, He must deliver them righteously. Pay particular attention to this. It is not simply a question of mercy in forgiving wicked people, but He will have them before Him on a foundation of right. He is a just God and a Saviour. Hence on that night He sent through the land a destroying angel to avenge sin. It was His judgment of evil, as the first thing impressed. He came down by that angel to deal with whatever was offensive to His nature and character. But one thing stayed the hand of the destroying angel, namely, the blood of the slain lamb. Wherever this was not on the doorposts and upper lintel, death reigned. Not that God was yet judging all men or all false gods. It was a sample, which testified practically what sin deserved, and what alone could screen from divine judgment. Jehovah declared by that blood on the sprinkled doorposts of the children of Israel, that only the death of a suited substitute could stay judgment.

If it was in the last degree solemn — the lamb judged for sin, what wondrous grace also! Judgment falling on the lamb; not on the guilty, but on the substitute! The judgment of God because of our sins Christ was given to endure, the spotless Lamb of God. What made the Lord Jesus sweat anticipatively as it were great drops of blood? Was simple dying before Him? This would lower the Lord below yourself, if you are a believer. A Christian rejoices in the thought of departing to be with Christ, Who alone suffered and died for our sins. But what meant that cry, "My God, my God, why didst thou forsake me?" It was the judgment of sin which then fell on Christ. It was not what the Jews did, nor Pontius Pilate, nor Herod, nor what man in general laid on Him.

We know the popular hymn says, "I lay my sins on Jesus." But the truth is far better: God laid them there. If you or I had to bring our sins for expiation, we might have forgotten many; Jehovah laid the whole burden on Him. Hence the Lord suffered on the cross as never did before either any other or Himself. For if He had been bearing sins all His life, as some say, either He must have been forsaken of God all His life, or God must have acted as if sin was tolerable till then. Is either thought true? Neither; indeed without even an appearance of truth. Christ suffered once (ἅπαξ) for sins.

The judgment of God falling on the Lamb alone explains what sin is and calls for. The sprinkling of the blood on the doors answers to the believer's application of Christ's blood by faith to his own case. In this and this alone was seen that which made it a righteous thing to pass over sin. God's judgment fell on His Son, because He is His Lamb Who was able to bear it. The blood of the Lamb is the witness of God's judgment, but in the richest grace, because on His Son it fell. This was God's basis; and let it be remembered that in these types we have not what Moses or others understood, but what God said and faith receives in and through our Lord Jesus.

Do you ask the authority for all this? 1 Cor. 5: 7 declares "Christ, our passover, was sacrificed for us." Is not this ample warrant? The Holy Spirit says it to those who had been Gentiles and now were His church. In Egypt and before then He looked far beyond the Jew to another day; and in this day we find ourselves. But beyond us Christ's death is the groundwork of all blessing, the blood of the slain Lamb, the Lamb of God that takes away the sin of the world. We may see too, that it was not a question of continuous or repeated offering; as is argued in Heb. 9: 26, "For now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." Further, "He bore," as Peter says, "our sins in His own body on* the tree." The consequence of His work is perfect peace to the believer. If it were continually going on, one could not, one ought never here to, have settled peace. The perfect efficacy goes with the singleness of Christ's offering, through righteousness as the apostle teaches in Rom. 5.

* The Authorised margin "up to" is not justified by Levitical usage in the LXX. which entirely conforms the textual rendering. Besides the verb is in the aorist, which expresses simply the fact and is transient not continuous which would require the imperfect. In every point of view the interpretation of Drs. John Brown, H. Bonar, and the like, is not only wrong but excluded by this scripture, as by others.

THE FEAST OF UNLEAVENED BREAD.

Here is another feature to be noticed. The passover was followed immediately by the feast of unleavened bread. Not a single day was allowed to intervene. For as an ordinary rule, there was a space between these different feasts; but here is a plain exception to the rule. Let me ask who could, save by God's power, have appreciated the force of this beforehand? Now that it is revealed, we may follow. Like Moses from the cleft of the rock, one can see Him as He passes before us; but who can go before Him? The passover was followed immediately by the feast of unleavened bread. There was not the lapse of a day between them — one being on the fourteenth, the other on the fifteenth, of the same month. As the feast of unleavened bread in the New Testament is treated as beginning with the killing of the paschal lamb, the immediate response of the Christian to Christ's blood is to walk in holiness. Henceforth God will not have him to claim a single day to himself. At once he is called by the grace of God to own his responsibility to put away all leaven. We know from 1 Cor. 5: 7 that leaven is symbolic of corruption. "For also Christ, our passover, was sacrificed for us; wherefore let us keep the feast." What feast? That of unleavened bread.

This differs in a weighty particular from the passover; for one day was kept in the latter case, seven days in the former. It may be assumed that all those who read their Bibles know the force of "seven days." It was a complete cycle of time in connection with God's people on the earth. "Day" might be used of heavenly or earthly things, but "seven days" intimated a full period for men on earth.

We may derive important instruction in God's ways from all this. There are in scripture several applications of leaven. The Lord speaks of the leaven of the Pharisees, of the Sadducees, and of Herod. The Holy Ghost uses the expression "a little leaven" twice in the Epistles of Paul. From this we do not well to allow the thought that they are merely parallels. Each has its own force, though there is of course a common character. But as to all such passages, apt to be loosely huddled together, it is well that we should seek to discriminate. True wisdom is not manifested, as one of our sages says, by seeing resemblances in things which differ, but by discerning the real difference among those which resemble one another. We need to cultivate a sound judgment; but it is never got by hunting up so-called parallel passages.

It is written then that "a little leaven leaveneth the whole lump." Hence to many, as the same words appear in two different passages, the too rapid inference is that they point to the same thing. So far is this from being true that the application is wholly different. What then is the bearing of each? Pay attention to the principle, that, if we wish to understand any verse of scripture we must always interpret it by its context. In 1 Cor. 5 leaven represents what is unclean, corrupting, and manifestly immoral. They were not to allow "the wicked person" in their midst, for evil spreads; and ever so little leaven, if allowed, defiles the whole lump. In Galatia evil was taking what we may call a religious or legal form (Gal. 5: 9). The Christians there were observing days, months, times, and years. They were crying up circumcision as a desirable supplement to faith. This was the Pharisaic leaven, as in Corinth was the Sadducean. The leaven of the Sadducees was the evil of free thought and licentious action. The leaven of the Pharisees was that of rigorous legalism and human tradition, as that of Herod was worldly time-serving.

" 6 And on the fifteenth day of this month is the feast of unleavened bread to Jehovah; seven days shall ye eat unleavened bread. 7 On the first day ye shall have a holy convocation: no manner of servile work shall ye do. 8 And ye shall present to Jehovah a fire-offering seven days; on the seventh day [is] a holy convocation: no manner of servile work shall ye do" (vers. 6-8).

Keeping the feast of "unleavened bread" typifies the feeding on Christ, on Him in His unsullied purity. The bitter herbs were eaten with the lamb's body on the paschal night; self-judgment accompanied faith in God's mercy through the Lamb. But the unleavened bread was their food through all the seven days. This involved and required the maintenance of personal holiness. No leaven must be found in their houses. So scripture insists: Rom. 6, 7, 8; 1 Cor. 5, 6; Gal. 5, 6; Eph. 4, 5; 1 Thess. 4: 1-8; Heb. 12: 14, etc. If we do lift up our hands to the Lord, let it be piously, without wrath or doubting; let the walk and ways be under the sense of responsibility, as separate to the Lord; let love be without dissimulation and with incorruptness.

But is this all? Not so. Leaven was to be banished from the house as well as from the individual. You may often find people rightly jealous as to personal walk, yet to the last degree lax as to ecclesiastical impurity. The Lord calls us to beware of allowing leaven anywhere. But corporate purity is a worthless pretension without due regard to personal holiness. Bring not horror of clericalism or of sects into shame by lack of a lowly spirit and a holy walk. We are bound to eschew all evil, whether collective or individual. In short, what God has here at heart is that we should please Him in every relation, in what is collective as well as our individual walk. It is far from all; but it covers the present time here below. The feast of "unleavened bread" takes in the entire pilgrimage, our whole course public as well as private. Thus we may see that, if the feast was to begin the first day after the Passover, the greatest care is taken to show that it was to be continued throughout our actual sojourn on earth. To keep this feast is ever our calling while here.

THE WAVE SHEAF AND THE WAVE LOAVES.

The foundation of all the ways of God for a fallen people is laid not in grace only but righteousness; it is the death and the efficacy of the blood of the Lamb. Theology would have ordered otherwise, and made it the law or Christ's obedience of it. But mark it well; the paschal feast is not even a witness of the incarnation, nor of the Lord's path on earth; but His blood staying divine judgment. God begins with Christ's death; and no wonder. He could not overlook our sins; and there they were for the first time righteously met, and one may add, as far as the type goes, for the last time as well as the first. They were perfectly met for us by Him. It made no difference to the revealing Spirit whether the facts were present or future, so; far as the communication of God's mind was concerned. All was before His eyes, though in Christ and after redemption the truth comes out with deeper and infinite fulness.

For every scripture is divinely inspired, and it was just as impossible that God could lie before His atoning work was accomplished as when it was; and that is in part my reason for taking this chapter for consideration. It is high time for every Christian to stand for the word of God, and for every written word of His. The difficult times of the last days are come, Those that hesitate their dislike, or openly declare it, against what they call "verbal" inspiration, are apt to lose all right sense of God's word. It may be profitable, for such as shrink from the inspiration of the Bible, to say what remains for themselves to depend on. If you give up to the infidel the words of scripture, he will not leave you the thoughts of God. You may try to separate the truth from the words of God; but truth is communicated by words; and the apostle claims to speak "in words which the Holy Ghost teacheth." (1 Cor. 2: 13) The Bible is the only book which possesses such a character: and the Christian who is led by the Spirit in searching the word of God will learn how worthy of confidence is the only and absolutely perfect communication of His mind.

On the paschal night God acted as Judge. This was necessary and righteous. How dangerous it is when people talk about His love, where they ought to think of their guilt and bow before His solemn judgment of all sin!

Love is not to be denied for an instant; but even the boundless love of God cannot treat with sin, except by His own judgment of it. If sin were to be judged in our persons, we must be lost for ever. Therefore grace provided an offering, the only adequate one, in Christ on the cross; and accordingly all the holy unsparing force of God's judgment fell on the head of the Lord Jesus there and then. It is not merely that He died in love in order to meet our need — this He did most surely; but there was far more and of deeper import, for He met the judgment of God. He suffered what sin deserved at the hand of God. And this is so essential to truth; that one could not call a true believer in the atonement him who only sees Christ dying in love to man, and so only takes in the outward fact and human side of the cross.

It is patent to all that those who that day only saw Christ crucified were none the better, but rather worse. They were hardened at the sight, and afterwards more careless than ever. Those whom grace gave to believe what God wrought therein were saved from wrath. Shelter from judgment was shadowed in the blood of the slain Lamb.

Thereon immediately (and there is nothing morally more remarkable in these feasts) follows the feast of Unleavened Bread. Indeed as may be seen elsewhere, the two are so bound up together that they are both sometimes called the Passover. Not one day is allowed to separate them; and this because God will not allow that the remission of our sins brought in by the blood of the Lamb shall be for ever so little separated from our responsibility to holiness. The moment the Israelite was under the shelter of the blood of the Lamb, he was forbidden to eat leavened bread, or to have leaven in any shape within his house.

THE WAVE SHEAF.

" 9 And Jehovah spoke to Moses, saying, Speak to the children of Israel, and say unto them, 10 When ye come into the land that I give to you, and ye reap the harvest thereof, then ye shall bring a sheaf (omer) of the firstfruits of your harvest to the priest. 11 And he shall wave the sheaf before Jehovah to be accepted for you; on the next day after the sabbath the priest shall wave it. 12 And ye shall offer that day, when ye wave the sheaf, a he-lamb without blemish, a yearling, for a burnt offering to Jehovah; 13 and the oblation (meal offering) thereof, two-tenths of fine dour mingled with oil, a fire-offering to Jehovah for a sweet odour, and a drink-offering thereof of wine, a fourth of a hint 14 And ye shall not eat bread, or roast corn, or green ears, until the same day that ye shall have brought the offering of your God; an everlasting statute throughout your generations in all your dwellings" (vers. 9-14).

Now we come to another principle, which is made definite by a new speech of Jehovah to Moses. Yet in fact the Wave-sheaf was during the feast of Unleavened Bread on the morrow after its great sabbath. It was not merely that God was at the cross as the Judge of sin. What was shown at Christ's resurrection? Without doubt, as it is written, that God, the very One Who smote Jesus, raised Him from the dead.. Sin was condemned, not for every one, but for those who believed. For those who do not believe there will only be the greater condemnation; for their sins are aggravated by the fact that, in the face of God, they have despised and rejected the Son of God; and, more than that, the Son of man dying as a propitiation for sins. Thus the divine judgment of sin on the cross makes the case of the unbeliever incomparably graver; for he is not only a sinner, but refuses the grace of God that would save him at all cost to Himself.

It is of express design, in fact a new utterance of Jehovah to Moses; not precisely a new feast, but at any rate introductory to a new feast and indeed the whole pivot on which it turns. What is the bearing of this? The reader, it may be taken for granted, believes that every word of God has a meaning, and a most important meaning. You do not require to be reminded that God's word before Christ is just as truly inspired as the New Testament since.

The Wave-sheaf then is introduced as quite separate from the Passover and accompanying Feast of Unleavened Bread. But in point of fact the Wavesheaf was waved on the first day of the week that followed the passover. So the Lord was crucified on Friday, lay in the grave on the sabbath or last day of the week, and rose on the first day or Sunday as the Gentiles called it. He was raised from the dead on the very day the Wave-sheaf was waved before Jehovah. Little did the priest who waved it conceive the power and character of the truth set forth in the first-fruits he was thus presenting before the God of Israel. But the Risen one and Raiser of the dead had left the grave and broken its power for believers, whether they knew it or not; but if the Jews refused to listen, the Gentiles by grace would hear. Thus the type of the Wave-sheaf begins a new order of things, distinguished from all before, as befits Him Who is the Beginning, the First-born from the dead, as the type of the Christian gathering (or the church) is seen immediately after. The church is dependent on Christ's resurrection.

Indeed there is no apter figure of resurrection in the Bible than that of the grain falling into the ground and dying, and then springing up. It is the Lord's own illustration in John 12: 24: "Except the corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Of whom was this spoken? Of His own death and resurrection, with the mighty consequences. If He is not raised, vain is apostolic preaching, and vain the Christian's faith. But Christ is raised from among the dead, first-fruits of those fallen asleep. So here it is said, "And ye shall wave the sheaf before Jehovah, to be accepted for you" (ver. 11). Nor is "salvation" ever known without it, though souls may be born again. For it is the light of His resurrection which chases away all gloom and dries every tear of sorrow. It is the resurrection of the Lord which brings out the acceptance of the believer without question before God. In His death our evil was dealt with atoningly, the sole righteous basis for the forgiveness of sinful man; but Christ's resurrection declares that the sins are for ever gone for those who believe. "He was delivered for our offences, and raised for our justification." "On the morrow after the sabbath the priest shall wave it." The type is fully confirmed by the striking coincidence of the plain and wondrous facts.

This then is what we have prefigured in the Wave-sheaf: Christ raised by God's power and the Father's glory. For His power entered the grave of the Lord Jesus, after all that God felt and could do against sin was exhausted in the cross. Therein was He so glorified that it was His right to raise up Jesus from the dead, never ceasing till He set Him at His own right hand in heaven, and gave Him a name which is above every name. As man He died; as man He is raised up end exalted. As a divine person, the Son has everything; but He became man, and humbled Himself, yea, to death of the cross; and now, in resurrection, He is taken up as man by the power of God, Who raised Him from the dead and gave Him glory, that our faith and hope might be in God.

With the Wave-sheaf there was to be no offering for sin. This is a remarkable exception. If Israel or the Christian had been meant, there must have been a Sin and Trespass offering. Here it is Christ, and as fittingly there was no such offering. When it was a question of bringing Israel out of Egypt, blood was put on every door-post. The Passover was thus a striking type of holiness following. Here is a fresh truth in the Wave-sheaf. For there are two great principles: one displayed in the death of Christ; the other in His resurrection; and these are so distinct that God employs two different types to show them forth in our chapter.

It is certain that this typifies Christ's resurrection, and none but His; for we see there was no offering for sin connected with it. He was the only man since the world began who could be presented to God without blood. An offering for sin was needed, even for the high priest, "as for the people, so also for himself;" but not so for Christ, Who died for our sins. It is clearly then a question of Christ only. For here we have the two great offerings of sweet savour: the Burnt-offering and the Meal-offering, both speaking of acceptance personally in His perfection; and of a double perfection — perfection of life lived, in the meal-offering, and perfection of life given up, or of death, in the Burnt-offering. There was of course the accompanying Drink-offering, but not a trace of anything inconsistent with the savour of rest that God found in Christ; for it is of Him, and of Him alone, that the Spirit here speaks prophetically.

The next verse helps to explain an expression in Luke 6: 1, about which very likely some here present have found difficulty, as certainly most people elsewhere. "And it came to pass on the second sabbath after the first, that he went through the cornfields: and his disciples plucked the ears of corn and did eat, rubbing them in their hands." What is the force of '`the second sabbath after the first"? To explain this it is of little use to send you to the commentators: for they are all at sea about it, as too often about difficulties for which help would be welcome. Some have had recourse to a harsh way of getting out of the difficulty by cutting out the word (for in Greek it is only a single word, δευτεροπρώτῳ): a very dangerous principle where the Bible is concerned. One celebrated critic thus guilty repented, virtually confessing the fault by replacing it. But it is no bad moral lesson for us when we can say, "I do not know." This at least is true and lowly: and if one looks up for light, it is well; for thus God can give what is lacking.

Let us look then at verse 14, for it is important, and helps to clear up a phrase otherwise dark. It is a vital claim of piety all through scripture that God must have His portion first, before the believer can becomingly take and enjoy his. One feels how right it is that God should be considered in the first place: it is due to Him, and true in everything; and if we do not render it, we must suffer the bitter consequence. So distinctly was this impressed on the statutes and ways of Israel, that no godly person then would have attempted to touch his corn before the first sheaf had been waved before Jehovah. How blessedly this applies to Christ, we all feel! Once Christ is the waved first-fruits, what of blessing may not follow?

For remember that Christ is a man, not only the eternal Son of God, but One Who having become man has accomplished redemption. To His resurrection the Wave-sheaf pointed in type, and this for our acceptance. As man risen from the dead He goes up to heaven. He was not taken up in a merely exceptional way as an individual, like Enoch or Elijah. He was head of the new family whose sins He had borne, going up into the glory of God, accepted for man, that is, for those who believe. By man, when He came here below, we know how He was rejected and crucified; but God raised Him up from the dead, and gave Him glory, that our faith and hope might be in God.

Here then the disciples were going with their Master through the cornfields; and, being hungry, according to the gracious permission of Jehovah they on the sabbath plucked and ate the ears of corn. Now it is said here that this particular sabbath was "the second after the first," or second-first. How striking that this should be the first sabbath on which it was allowable! It was of no use to show this to unbelieving Pharisees. For what did they care for the truth? Their only wish was through the disciples to damage the Lord, being blind instruments in the hand of Satan. But the Lord vindicates amply His guiltless followers. On this we need not enter, save just to sift out the force of the term in question. The first sabbath on the paschal feast was emphatically said to be a high or great day (John 19: 31); and no wonder when we take in what God foresaw. But so it was in Jewish estimate. Alas for man! It was the very day in which Christ lay in the grave, the only day, sabbath as it was, marked by that awful crime throughout its entire evening and morning. There was only a part of the other two days, out of the three, but each reckoned a day and night. On that first sabbath, immediately before the Wave-sheaf as it was, no Jew would have partaken of the corn. The day after it was the first day of the week, when the Wave-sheaf was offered. The following sabbath was "the second-first" immediately after the Wave-sheaf. The one was the first, the next the second-first because associated with it.

But why dwell on this? To show how precious is scripture to explain scripture. What else can? Yet we need the Holy Spirit to apprehend it aright. The word "second-first" occurs nowhere but in this verse of Luke. We see the value of the Old Testament to understand the New, not only of the New to understand the Old. Holy scripture is inspired and profitable: yet it is a fact, as singular as it is sure, that we only appreciate intelligently the Old when we are at home in the New. They both go together for faith and blessing, as they ought; and the key to both is found in Jesus the Saviour alone, the Christ of Israel, and to reign over all nations too, as well as Head of the church as He is now. For we must not limit or confound but confess His glories.

THE WAVE LOAVES, OR FEAST OF WEEKS.

Next let us turn to the feast of verses 15 et seqq. " 15 and ye shall count to you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering, seven sabbaths shall be complete; 16 even unto the morrow after the seventh sabbath shall ye number fifty days, and ye shall offer a new oblation (meal-offering) to Jehovah. 17 Ye shall bring out of your habitations two wave-loaves of two tenths: they shall be baked with leaven, the first-fruits to Jehovah. 18 And ye shall present with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be a burnt-offering to Jehovah with their meal-offering and their drink-offerings, even a fire-offering of a sweet odour to Jehovah 19 And ye shall offer one he-goat for a sin-offering, and two he-lambs of the first year for a sacrifice of peace-offerings. 20 And the priest shall wave them with the bread of the first-fruits, a wave-offering before Jehovah with the two lambs: they shall be holy to Jehovah for the priest. 21 And ye shall make proclamation on the self-same day: a holy convocation shall it be to you; no manner of servile work shall ye do: an ever-lasting statute in all your dwellings throughout your generations.

" 22 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, and the gleaning of the harvest thou shalt not gather; thou shalt leave them for the poor and for the stranger: I am Jehovah your God" (vers 15-22)

There is the peculiar expression of fulness here, such as we hear of nowhere else. This feast only is marked out by seven sabbaths intervening It is the feast of weeks, but among the Hellenists or Greek-speaking Jews, the number fifty, as is well known, has given the name to this feast, which is therefore called "Pentecost." What then was fulfilled when the day of Pentecost was fully come? The Father made good His promise, that incomparable promise of which the Lord Himself had said, ''It is expedient for you that I go away." What could outweigh the blessedness of His presence with His disciples on earth? The gift of another Advocate, not merely gifts but Himself baptizing them, no longer in hope but accomplished in fact.

Therefore they were told on that day to offer a new Meal-offering. I daresay you are all familiar with the repugnance that many, believers even, have to looking at the church as a new thing. They like to think of it as that which has always been and which shall always go on till eternity. Yet it is remarkable that not only does Paul give it the name of the "one new man," but here Moses calls it a "new meal-offering." There was a Meal-offering before, unambiguously shadowing Christ. What did the "new meal-offering" on the day of Pentecost mean? I leave it to yourselves, to your own conscience and intelligence: the answer is so certain that one need not say more about it. At that day began here below a thing so new that it was entirely without precedent. Compare 1 Cor. 12: 12.

Again, in verse 17, we hear of "two waveloaves." Mark the association with Christ. He was the Wave-sheaf, and He alone: these were Wave-loaves, and there were to be two. Do you ask if it be not said that the church was a mystery hid for ages and generations? How then can it be thus typified here? My answer is, God took care, though giving this type, not to reveal the mystery. He did show some important truths that meet in the mystery, but never disclosed itself. For instance, if He had meant to reveal it in this type, would it not, if one may reverently so speak, have been spoken of as "one loaf?" When the mystery was revealed, it was certainly marked as "one new man," "one body," etc.; and in the sign of the Lord's Supper we have, not two loaves, but one bread or one loaf symbolising one body. The time then had not come to reveal the mystery; for Christ had not been rejected, nor was redemption yet wrought. Consequently the Spirit of God has only given us here the witness of our association with Him; what may be called a shadow, not the very image. The symbol was plain in the one loaf when the church began.

Some excellent men have supposed the two loaves to be the Jew and the Gentile; but it seems to be too much to assume. Ecclesiastical history may assure us that Peter and Paul founded two churches at Rome; but we know that the church of Rome was founded by neither apostle, and indeed by no apostle. It is perfectly certain from scripture that the saints in Rome were gathered long before an apostle went there; and it is very hard to learn on what ground they ever went there, except as prisoners of the Lord. Peter may have been crucified there; Paul went there to prison, and on the second occasion to death; but as to founding the Roman church, they never did; and no claim is put in for any other apostle.

Further, in the book of The Acts (so called) we have the fullest evidence of the care then taken to avoid having two churches anywhere. When Philip went down to Samaria, though people were converted and baptized, there was no church formed till the apostles Peter and John went down. Thus the link was kept up with the church in Jerusalem in the most careful manner. Of laying on of hands we hear not in Jerusalem, there being no necessity for it that day; in Samaria without it there might have been ground taken for an independent church, of which there is no trace in scripture. Geographically there may be ever so many churches, but there is only one church of God: but one communion is recognised on earth. No doubt many persons are exceedingly sore as to the point; it is usual when people feel their weakness. What they need to see is that it is no question of opinion or will, but of submission to God and His word.

Assuredly the two Wave-loaves do not mean two churches, a Jewish and a Gentile: the very worst notion possible, one may add, as it keeps up the old distinction; while the very essence of the gospel, as well as of the one body, is to break all this down, to unite as well as to save, in Christ.

When God speaks of a witness, His regular way is by at least "two." So we read "that in the mouth of two or three witnesses every word may be established." When there was to be a full witness, and not a barely valid or sufficient testimony, there were three. So the Lord was three days in the grave; there was the fullest witness to His death. Two witnesses were necessary. And so it will be by-and-by, when things come to a serious pass for the truth in Jerusalem. There will be "His two witnesses:" not that we need to understand this said numerically, but according to the figure of adequacy. Here Christ was risen, the Wave-sheaf. What witness was given next of the power of His resurrection? The assembly, as the two Wave-loaves. The Christian company are witnesses, not to the law of God like Israel, but to His grace in Christ risen from the dead. Such is the contrast that Paul brings out in 2 Cor. 3, where he speaks of our having Christ written on us. He takes particular pains to show that it is not on tables of stone. This he leaves to the Jew, who, without doubt, was called to bear witness to the law of Jehovah, as the Christian is to a dead and risen Christ in the power of the Spirit.

The Wave-loaves, we read, were to be of fine flour baken with leaven. Here are two constituents in the type, so opposed to each other that one who knew their use elsewhere might well wonder what to think of them here. Fine flour!  -  why, this is like Christ, pure without sin: but leaven! — this is like ourselves, naturally corrupt end corrupting; and is not this just what scripture teaches? It is exactly where so many find a difficulty about the two natures; but really it is hard to find an excuse for such want of light as to both scripture and themselves. Christians ever so young in truth should not be slow to believe that they have two natures within them: one craving after what is evil, the old habits of self; the other delighting in the will of God and loving what is of Christ. We have the truth plainly in Epistles like those to the Romans, Corinthians, and Galatians. Here we have the type to guard against the snare. Moses refutes all pretension to perfection in the flesh. For we have two seemingly incompatible things mingled in what typifies Christians — fine flour and leaven. Yet sad experience tallies with it. Not that there is the least excuse for yielding to sin; but sin is there, set out by leaven, not working but baked in the bread.

Thus we see how truth all hangs together, and from first to last God above reveals perfect truth. Man, without Him, can only find out and utter what is untrue in spiritual things. Our part in the things of God is not to theorise, but to believe. But the Spirit is as necessary to the understanding of the word, as the word is the necessary material for the Spirit to use. Hence it is that one really finds the truth, not as a mere student but rather as a believer. God is dealing with the heart and conscience. We cannot separate growth in the truth from the spiritual state of the soul: if we essay it, we may appear to run on fast in "mastering" the Bible; but it is to be feared that the next step will be a fall.

Again, in ver. 18, we read of the accompanying offerings of sweet savour. The Christian should have the sense of complete acceptance through and in Christ before our God and Father. But even that is not all. In verse 19 we are told of Sin-offerings and sacrifice of Peace-offerings. "Then ye shall sacrifice one buck of the goats for a sin-offering, and two he-lambs of the first year for a sacrifice of Peace-offerings." With the Wave-sheaf there was enjoined a Burnt-offering and a Meal-offering. It is just the same here: the church by grace has the same acceptance as Christ had in Himself. The object of redemption was that we might be even now as completely freed from sin, yea, and as acceptable before God as the blessed Saviour. He in His own perfection, we in virtue of His work for us. Nothing can be plainer than the type, unless it be the divine explanation in the New Testament. Consequently we have the same figures and similar language used; but now we come to a different thing, for there is a striking difference. With the Wave-loaves there was to be a Peace-offering, and also a Sin-offering; there was none in the case of Christ. In Him was no sin. It is not merely that Christ never sinned, but in Him was no sin; and this must be particularly pressed. He never had a sinful nature, else He must have required a Sin-offering for Himself. For it was absolutely needful that an offering for sin should be essentially sinless. And again, when it was a question of Him or of His person, Peace-offerings have no place. The Peace-offering was when communion was restored (or when it was not in question); but thus it followed the Sin-offering. Compare Lev. 7: 13, where we learn that cakes of leavened bread were to be offered with the sacrifice of Peace-offerings for thanksgiving. So it must be where we are directly concerned, but not in what foreshadowed Christ. The application is to us and not to Christ.

The Feast of Weeks then is a distinct type of God's grace to, and ways with, the Christian calling. It is hardly possible that any one possessing an intelligent claim to the name of believer should question the fact. The Feast tallied to the very day with God's sending down the Holy Spirit, and beginning to gather together His scattered children in one. No doubt they all were Jews or Proselytes at first, but along with it went this remarkable peculiarity: they were Jews that spoke every language under heaven. Jews that spoke not only the language of Canaan but the tongues of the Gentile world. Was it not a most significant fact? More than this: not only were such brought in, but Jews of Palestine, yea of Galilee, were employed by the power of the Holy Spirit to address them in the various Gentile languages never before learnt. The miraculous sign showed the widely-flowing grace of God that was come and to go out. It was not as yet that all creation, groaning in bondage, was to be delivered, but the whole of it under heaven was to hear the gospel. Hence the power of the Spirit enabled the unlettered fishermen of Galilee thus to address their fellow Jews in the language of every land into which the judgment of God had scattered men.

Besides a gathering power to Christ as a centre, grace would meet men in the variety of tongues to which the judgment of God had doomed them at Babel. For it needs no reasoning to prove that God's work at Pentecost was not merely to save sinners. Those who say so have a most superficial idea of the great work done that day. Undoubtedly salvation was going on, and it was a new fact. Salvation before this was only held out in promise. Now the promise was accomplished. Clearly then those who believe salvation to be no more than promised do not understand the immense step God had taken in His ways. It is really because of the low estimate they have, not perhaps of Christ, but of His work. The root of the mischief lies there; it may seem a distant point, but, when approached, it will be found as the rule to be an inadequate view of redemption. There is not the full reception of God's testimony within. Of course one speaks here of soul-salvation, as we read in 1 Peter 1: 9, "Receiving the end of your faith, [even] the salvation of your souls." The salvation of the body is not come yet; the salvation of the soul is as complete as it ever can be. This is Christianity, in fact; which comes in after the work of Christ was done, to save the soul before He comes again to save the body. It is exactly within that interval that we find ourselves now.

But there is another thing besides salvation, and that is the kingdom of God in mystery, for it is not yet manifested. The Lord Jesus is exalted, but not in a public manner. He is not yet on His own throne, but on His Father's. He is not therefore in the New Testament spoken of as the King now reigning, but as rejected and glorified on high at God's right hand. "King of saints," in Rev. 15: 3, is often cited to prove that He now reigns by those who ought to know that it is a clerical error discarded by all critics, and on evidence of the most satisfactory kind. Thus, while there is now a kingdom of God, it is of course in a mysterious way, with its own distinctive principles accordingly. All Christians are priests and kings destined to reign with Christ. None who bear His name can escape the responsibility of such a place of privilege; while those who are in the secret by the Spirit suffer with Him now, as they walk in grace and will be glorified together.

Besides salvation and the kingdom, there is a still more wondrous work going on at the same time — the calling of the church. Let me warn you against confounding these things. This confusion has been one of the early causes of the ruin of Christendom, and essentially characterises popery, which could not subsist without it. Papists abuse the idea of the kingdom to get earthly power. But it is gross ignorance of the word of God; for it is the "kingdom and patience" now, not His power. The Lord Jesus always draws a marked distinction between the church and the kingdom, as in Matt. 16 and 18.

These three things then go on now: first, the salvation of the soul; secondly, the kingdom of God, or of heaven, as the case may be (which differ somewhat but are substantially the same great fact); and thirdly also, the church, the body of Christ. This last was in a general way intimated in the portion of the chapter we had before us under the figure of the two Wave-loaves.

On another word of the Spirit we must be brief. In verse 22 we read, ''And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field." What is the meaning of this? Does it not seem rather singular that, after the two Wave-loaves have disappeared from the scene, good corn should be found still in "thy field?" The Wave-loaves, as all agree, mean the Christian body. Some may go farther back than others, but none deny that it refers to Christians at any rate. How comes it, when these ere gone, that we hear of grain left in the corners of the field? Can the Wave-loaves typify all saints? Does not such an instance as this confirm that true believers will be on the earth after the church has gone on high and before the day of Jehovah? There will be some little good corn. Of course they are not members of the one body then complete. But God has other purposes, and purposes for both the Jew and the Gentile; as here some corn was to be left for the poor and the stranger.

In the corner of the field then corn was to be left. It is not meant by this that members of Christ will be left behind by the Lord when He comes for His own, but that God's Spirit will work in another way, and that believers will be called after the church is gone. They will be found in the little interval which follows, in the last or seventieth Week of Daniel.

If any one wishes to trace the history of this transitional space, the details of it will be found in the latter half of Daniel and the central parts of the Revelation. The Psalms are full of their sorrowful experience but also of their blessed comfort in faith, and of their aspirations in hope before the day of His appearing. There may be read the full answer to the question of the corn which is to be left in the corners of the field.

THE FEAST OF TRUMPETS

We find ourselves in presence of an entirely new scene from verse 23. " 23 And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, 24 In the seventh month, on the first of the month, ye shall have a rest, a memorial of blowing of trumpets, a holy convocation. 25 No manner of work of labour shall ye do, and ye shall present a fire-offering to Jehovah." So far from the gospel being a continuous work to the end of the world, as many suppose, we see here that the Lord will begin a fresh testimony with a suited instrumentality for this new aim when the church is gone. Observe that it is said here ''in the seventh month;" this was the last month in which Jehovah instituted a feast. He here brings to a completion the circle of His ways on the earth and for Israel.

In the very beginning then of this closing period of God's dealings, what do we read? "A memorial of blowing of trumpets." God is inaugurating a fresh testimony. The trumpet is clearly a figure of His intervention to announce some signal change. It may be for judgment, as we find in some cases; it may be a distinct testimony in grace, as we know elsewhere. It is clearly a loud summons from God to people on the earth. Here, as we read, it is not merely a blowing of trumpets, but "a memorial" of blowing of trumpets. It is a recall of what had long passed out of memory. It is God calling to mind what had once been before Him, but long dead and gone. What can this be? It is the recall of His ancient people on the earth. The Jew is again brought into remembrance before God. No wonder that there should be such "a memorial of blowing of trumpets." Hundreds, one might say thousands, of years had passed since they had stood before Him as His people. For the return from Babylon was only a partial work: as a whole, Israel never returned, but remained a dispersion over the world. Where was the bulk of them? They were lost among the Gentiles; and so to this day they have remained in a peculiar condition, unlike any other since the world began. They are in all countries without possessing one of their own, and yet a people; they are without a king or a prince, and yet a people; without the true God and without a false god, yet a people (Hosea 3): a standing rebuke to the infidel, yet largely and deeply infidel themselves!

But this very people, as the same prophecy lets us know, are yet to return to their land, and seek Jehovah their Lord and David their king; they shall fear Jehovah and His goodness in the latter days. But what does God do in the first place? He awakens them. The day of shadows is gone for ever. The cross of Christ has closed unrealities. By the power of His resurrection the Christian is introduced into the new creation. The old is gone, the new come; and before God we have our place in Christ. When this work is finished, grace will begin to act in Israel, and they shall be awakened.

Nothing more distinctly proves that God will have done with the Christian; for the gospel went out to the Gentiles (though to the Jew first), and in the church, as in Christ, there is neither Jew nor Greek. The Feast of Trumpets is God's taking up Israel afresh to awaken them. Undeniably then this feast is after and quite distinct from Passover and Pentecost in which we have our interest. Hence the first thing disclosed in it is God's loud summons to a people who once had a place before Him and again come into remembrance for mercy, not judgment. It is evident that this could not consistently apply to the gospel that has been at work singe Christ's death and resurrection. We have had His sacrifice, and call to practical holiness, and the gift of the Spirit long ago. But when God has done with our blessing, the chapter reveals that in the seventh month dead Israel is to be raised from the grave by God's trumpet, as Ezekiel predicted long after (Ezek. 37). As this is clearly a new work for a people long disowned, let us trace what light other scriptures furnish on it.

Let us refer to the Psalms. There you may learn how truly they and the prophets agree with this figure in the law. See Psalm 81. There is a plain enough testimony as to its forge: "Sing aloud unto God our strength; make a joyful noise unto the God of Jacob. Take a psalm and bring hither the timbrel, the pleasant harp with the psaltery. Blow the trumpet at the new moon, at the time appointed, on our solemn feast day." If men were not prejudiced, none could deny the application to Israel. The moon, that luminary which wanes and loses her brightness, once more renews her light, as mercy will do for the rebellious people.

How strikingly is this to be verified in Israel! It could not be said of the world-church, or Christendom. The apostasy of the Gentile is fatal. Take Babylon; and what does scripture teach as to this? Babylon never recovers her old light; Babylon is the corrupt woman who assumes the credit of being the bride whilst false to Christ, a mere harlot with the kings of. the earth. Once the Roman empire carried her, but this she has no more. Once she was drunk with the blood of the saints, and with the blood of the witnesses of Jesus. Still she has a golden cup in her hand, full of abomination and the unclean things of her fornication. But her end will be judgment and destruction: no renovation for her; no new moon shining out in fresh strength and brightness. Babylon will never rise again. Destruction is determined, and determined from the Lord God, but by the hand of the revived Roman empire and its satellite kings, avenging those she had corrupted too long.

It is quite different with Israel, which never had the privileges of the church. The Jew was under the law: what did he know of being under grace as we are? By and by Israel will be put under the new covenant; but this cannot take place till the trumpets have blown once more, and the new moon is shining, as we hear in the Psalm, the new moon at the set time of God. The language is suited for Israel, and not for the church. They sing and make a joyful noise to the God of Jacob. Why confound this with the God and Father of our Lord Jesus Christ? Why deny Israel's hope of mercy?

How mischievous the perversion to apply everything of the sort (the blessing at least, not the curse) to the church! Are we not blessed in heavenly places? We are entitled to take delight in these promises; but it is not truly to enjoy them if we misappropriate them to ourselves. Let us rejoice that they are yet in store for other people, for Israel in the latter days. We have the new covenant in spirit, if not letter; we have also our own special privileges far beyond Israel's, even in the days of the Kingdom.

If we know any converted, are we to be jealous of their blessing? Are we not to rejoice that the grace of God which visited ourselves reaches out to many others? that it will embrace a larger circle by-and-by? So here, when we see in the scriptures that loved but guilty Israel is to emerge from the grave, from their long sinful and dense darkness of unbelief, why wish to hear only of the church? Indeed it is to lower our character of blessing from heaven to earth. Let us rather rejoice that at length God will awaken His people and accomplish all His earthly purposes not only in them but in all the nations through them.

Here let me briefly call your attention to a passage on this subject poorly enough rendered in the Authorised Version: — "A light to lighten the Gentiles, and the glory of thy people Israel', (Luke 2: 32). "A light for revelation to the Gentiles" in the R. V. is no better; but the margin is right. It should be "A light for revelation (or, unveiling) of [the] Gentiles." This means that Christ is a light for bringing Gentiles into divine view; and it is accomplishing now, besides His being the glory of Israel by and by. The Gentiles, instead of being in darkness as they once were in the ways of God, have now, as privilege and responsibility, the true testimony of God. Not before the millennium will He be the glory of Israel. The Gentiles were once in the dark as the Jew is now; ere long the Lord will come for the glory of His people Israel. Luke's is the only Gospel where we have the coming of Christ thus viewed as present light for revealing the Gentiles and as future glory for Israel. It is important for us to seize the intended and real bearing of God's word. We must not be too hasty in assuming it; but when assured of it, let us hold it fast and use it for the Lord with one another.

Psalm 81 then speaks of the blowing of trumpets distinctly in connection with Israel. No one doubts there is the figure of a trumpet for ourselves — in a general figure now, as in 1 Cor. 14, or in a precise and future way most impressively given, as in 1 Cor. 15. But it is never in our case "a memorial of blowing of trumpets." Thus the "last trump" is a blessed and solemn word as to us. What is its source and bearing? A figure taken from the military usages of the Romans, then familiar to everybody. We must remember that the Romans were at that time masters of the world, and that most people knew too well what their legions were. Few and distant were the places where men did not feel the grinding iron bondage of that imperial power. Josephus is one who describes their encampment, and lets us know the various and successive signals given for the different movements of the army. But finally sounded the "last trump;" and, the moment this was heard, they all moved off. This may serve to explain the Spirit's application of the phrase to the final summons of His people for meeting the Lord in the air.

Another scripture has its interest here, Isa. 27: 12. "And it shall come to pass in that day, that Jehovah shall beat off from the flood of the river unto the torrent of Egypt, and ye shall be gathered one by one, O ye children of Israel." This is the gathering, not of believers to heaven, but of the children of Israel to their land. "And it shall come to pass in that day, that the great trumpet shall be blown; and they shall come who were perishing in the land of Assyria, and the outcasts in the land of Egypt, and shall worship Jehovah in the holy mountain at Jerusalem." Is not the application evident and sure? "Perishing" would not apply to the gathering of the church to heaven. We shall be glorified in that day, after being objects of grace, as Christians, and Christ's body on earth. It is equally clear that, just before God interferes, the Jewish people are to be in the last extremity of tribulation, and set upon by all their enemies, when their Deliverer appears.

As long as Israel is unnoticed or chastised by God, the Gentiles can be peaceable. But directly any movement for good is afoot, and God works to make Israel the head and not the tail, the old enmity soon revives. In that day they shall be gathered by God to Jerusalem. It is not Jerusalem above, where our portion is by grace; but Jerusalem on earth, where Jehovah in due time shall reign according to His goodness and many promises. The future awakening of Israel then is clearly what answers to the Feast of Trumpets.

In Matt. 24: 29-31 it is written, "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send forth His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of the heavens to the other." The context proves that His elect here are of Israel, not elect Christians. Such a remark may not satisfy some, who, whenever they see good things held out in Scripture, are apt to assume that it must be for the church. But we can well afford to rejoice in the future gathering of Israel. Have our brethren learnt the parable from the "fig tree "? What is its forge? Not more surely is the rose the emblem of one part of our land and the thistle of another one could name, than the fig tree was similarly used of Israel. "When its branch is yet tender and putteth forth leaves, ye know that summer is nigh." They have had their long winter, and soon shall the Sun of righteousness arise with healing in His wings for them.

THE DAY OF ATONEMENT

Next, we come to the most solemn of all the feasts, the great Day of Atonement. " 26 And Jehovah spoke to Moses saying, 27 Also on the tenth of this seventh month is the day of atonement: a holy convocation shall it be to you; and ye shall afflict your souls, and present a fire-offering to Jehovah. 28 And ye shall do no manner of work on the same day; for it is a day of atonement; to make atonement for you before Jehovah your God. 29 For every soul that is not afflicted on that same day, he shall be out off from among his peoples. 30 And every soul that doeth any manner of work on that same day, the same soul will I destroy from among his people. 31 No manner of work shall ye do: an everlasting statute throughout your generations in all your dwellings. 32 A sabbath of rest it shall be to you, and ye shall afflict your souls; on the ninth of the month at even, from even to even, shall ye keep your sabbath."

But it is well that we should observe how events crowd on during this eventful month. When the day comes and on its fulfilment, God will soon finish His work on the earth. Be will at length put out the evil that had so long ravaged among men, and bring His ancient people into fulness of blessing, with the world blessed also, and both through Christ the Lord.

On this Atonement Day Israel shall be brought under the propitiation of Christ. But first bear in mind how impossible it is to think that in the chronological scheme of the Feasts this can be for us. We have had Christ as our sacrifice in the Passover long ago. There can be no want of it for the Christian a second time. For to repeat the work for us would be to impeach its everlasting value on the principle of the Epistle to the Hebrews. It is really therefore the work of Christ applied to Israel. Once they had the testimony to the Lamb; but they refused it. We meanwhile by grace have been brought into the blessing. Are they to be left out for ever? Assuredly for a time only, as Rom. 11, yea Law, Psalms and Prophets assure us. The day of Atonement in the seventh month, so long following the Passover, indicates, not that the work is to be done over again, but that a second and distinct application of that work is to be of course to Israel as God pledged His oath. Do you ask for scripture proof of this? John 11: 51 sufficiently answers: — "And this spake he not of himself; but, being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad." In this passage we have most clearly put, the double bearing of the work of Christ. Of old ''that nation," the Jews, rejected it, for to the Jew first the offer was made. But it was not only for them, but to gather in one the children of God, who are both saved and also gathered into one. This is the church baptised by the Holy Spirit. But the prophets and the N.T. declare that there remains for Israel the blessing by and by. This is suspended for the present; but the precious blood, the death, of the Lord Jesus in all its efficacy cannot fail for them also — for the very people who were of old so unbelieving and rebellious. How patient, yet powerful and victorious is the grace of God!

On the tenth of the seventh month, God's set time, the day will surely come. But remark the most striking emphasis in the language employed here, compared with that used of old: "And ye shall afflict your souls, and offer a sin-offering to Jehovah." We do not find such words as these under the paschal lamb; and no wonder. God will make Israel specially feel their sins, as He could not be unobservant of their long unbelief; and when their day of blessing comes, can any one think that they will be insensible? Is it conceivable that the Jews will regard themselves as other than sinners? Certainly not. They will justly say, We are the guiltiest people on earth: the Messiah, the Christ of God, was sent to us after the fullest prophecies, with rich signs, and what a life! Yet we despised and loathed Him; He was not yours, yet you Gentiles bowed to Him and the gospel. For the Messiah rejected by Israel became the suffering yet exalted Son of man, and the Gentiles do hear Him, as Israel will another day.

Joseph rejected by his brethren was in the land of Egypt exalted to the right hand of the throne. There too, while next to the one who set him in the highest place, unknown to his brethren. When the true Joseph presents Himself to the sons of Israel, will they not afflict their souls as Joseph's brethren did, while the house of Pharaoh heard it? Never was so genuine a mourning as this for the seed of Jacob. So, yet more, yea incomparably, will it be in the day that hastens. It could not be otherwise, if God wrought real repentance as He will in Israel. The day of atonement bears the distinct mark of what will historically and most fully, apply to His people in that future day, when God's plans for the earth are to be completed.

But this is not all. In verse 28 we read, "And ye shall do no work in that same day; for it is a day of atonement to make an atonement for you before Jehovah your God." Could this be said so fittingly and emphatically to any other people? For a nation is in question here, the one chosen people of Jehovah. Were they not the people of all others who boasted of their works, and so, going about to establish their own righteousness, "stumbled at the stumbling-stone"? Acceptable works are found only in believers. We know that those who have the Spirit of God working in them really show forth the fruit of the Spirit and do not boast). Where all is felt to he of grace, how could one brag? Others who slight faith and consequently talk of the law do in fact nothing acceptable to God. The Jew boasted but stumbled over the lowly Nazarene, the crucified Saviour; but it will not be so in that day; when the reality of faith will not only work repentance but exclude pretensions of self. Not that works will not follow; but the Day of Atonement for the time shut out everything, if I may so say, but Christ, their propitiation and substitute; so that their self-loathing will be as complete as their abandonment of their own works. The very fact of their then believing what God had done for them in Christ makes them ashamed of the least reference to any of their works: nothing can mix with His work.

These are the two effects of grace: on the one hand, affliction of soul in the confession of their sirs; and, on the other hand, no mingling any thing of their own with that which Christ suffered for them before God. Verses 29, 30, repeat it with solemn emphasis: "For whatsoever soul it shall be that shall not be afflicted on that same day, he shall be cut off from among his peoples. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people." Again, in verse 32, "It shall be to you a sabbath of rest, and ye shall afflict your souls." The two moral realities, no work of man and true affliction of soul, mark the Day of Atonement for Israel.

How blessed when Israel know and feel thus! And here again one may appeal to other parts of scripture. Listen then to one of the prophets in connection with the still unfulfilled day of Jehovah, Zech. 12: 9. "And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem." For then the nations will be again jealous of and hostile to Israel. "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications." Is not this their Day of Atonement? "And they shall look upon Me whom they have pierced, and they shall mourn for Him." It is a day of afflicting their souls, "As one mourneth for an only one, and shall he in bitterness for him, as one that is in bitterness for a first-born." "In that day there shall be a great mourning in Jerusalem, as the mourning of Hadad-rimmon in the valley of Megiddon. And the land shall mourn, every family apart, and their wives apart." Conscience leads one to be alone with God, that confession may he true and deep. Such is the effect of real Spirit-wrought sorrow; for the conscience, when it is thus truly reached by the Spirit of God, always isolates itself, and makes the soul desire to go alone to God. To whom, alas! could one tell out honestly all he is? What good would it do any one else? It might do harm. It is to God then we must go, and to God we must confess. It is good for the soul; for God will have sterling honesty; He will have guile taken away; and this is accomplished by His own grace and truth. It is their Day of Atonement, when Israel hide not like Adam, but pour out their sins into the bosom of God. The Lord Jesus gives them the boldness of faith. They see Him Whom they pierced.

"Every family apart." So close, so real, is the work that we hear of even "their wives apart": the nearest and closest relationships are severed, that there may be now, for the first time, "truth in the inward parts." And which are the families named? "The family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart." Why David and why Nathan? Once there was a time when the king trembled as he stood thoroughly convicted, and the faithful prophet was strengthened of God to convict him: "Thou art the man." Now what a change! It is no humbled king nor convicting prophet. All are convicted, and so profoundly filled with the sense each of his own sins, that they feel thoroughly the need to be alone with God It is not only real but deep work; it is not the mere effect of feeling or sympathy fed by a weeping crowd. They go alone, each before God' that all may be out and clear. Surely this should be a word of warning as to the danger in these days of multitudinous meetings, revivals etc. This is not said to weaken any one's confidence, but that all may see how momentous it is for souls to be alone with God as to their sins.

Nor is this the only picture; we have two others to complete the scene. "The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart." The margin gives "Symeon "as the alternative, and so does the oldest version, the Septuagint. Of course there is a difference of opinion as to this as in most things. Then it is a common thing in Scripture to find two names for the same person, as, for instance, Paul and Saul, Silas and Silvanus, Jude and Thaddeus. But if we accept the view of the Greek translators, it recalls two sons of Jacob painfully notorious in their earliest history. Revenge then brought them together. No doubt the Gentile was guilty of gross wrong, and dishonoured their sister; but the brothers' wrath was cruel, and their revenge as deceitful as outrageous. Therefore was Jacob also full of shame at his unworthy sons, who had been united in deadly purpose under the guise of religion. But now they (that is, in their offspring who are then alive) have found the Saviour, or rather the Saviour has found them, and they are confessing each his own sins. Thousands of years had passed over; but here, it would seem, are the descendants of these two fathers in Israel bowing down before the Lord who died for them.

However it be as to the last names, the true meaning of the Day of Atonement here is its application to Israel; and let us rejoice that God will extend thus His grace, through our blessed Saviour, to His guilty people, kept for this and other great ends of God.

THE FEAST OF TABERNACLES

The last feast begins in verse 33 " 33 And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, " 34 On the fifteenth day of this seventh month [is] the feast of tabernacles (or, booths) seven days to Jehovah: 35 on the first day is a holy convocation: no manner of work shall ye do. 36 Seven days ye shall present a fire offering to Jehovah: on the eighth day shall be a holy convocation to you: and ye shall offer a fire offering to Jehovah: it [is] a solemn assembly; ye shall do no work of labour. 37 These [are] the set feasts of Jehovah, which ye shall proclaim as holy convocations, to offer a fire offering to Jehovah, a burnt offering and a meal offering, a sacrifice, and drink offerings, each in its day; 38 besides the sabbaths of Jehovah, and besides your gifts, and besides all your vows, and besides all your voluntary offerings which ye give to Jehovah. 39 Surely on the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep the feast of Jehovah seven days: on the first day a sabbath, and on the eighth day a sabbath. 40 And ye shall take on the first day the fruit of beautiful trees, branches of palms, and boughs of bushy trees and willows of the brook; and ye shall rejoice before Jehovah your God seven days. 41 And ye shall keep it a feast to Jehovah seven days in the year: an everlasting statute throughout your generations: in the seventh month shall ye keep it. 42 In tabernacles shall ye dwell seven days, all born in Israel shall dwell in tabernacles; 43 that your generations may know that I caused the children of Israel to dwell in tabernacles, when I brought them out of the land of Egypt: I am Jehovah your God. 44 And Moses declared the set feasts of Jehovah to the children of Israel."

First then it is to be remarked that we have had nothing about seven days since the Feast of Unleavened Bread, and this, as was shown, signified our walking in sincerity and truth, in Christian holiness, the true import of that feast, because Christ our Passover was sacrificed for us. It is the pilgrim course of those who are under the privilege of grace. Now here are seven other days for a different purpose; and what are they, Seven days of glory on the earth. This may startle some; for there are very many Christians who, when they think of glory, always connect it with heaven. So they speak of souls having gone to glory at death. Now we are very far from denying that the Christian is destined to heavenly glory. We do belong distinctly to Christ on high; we depart at death to be with Him.

But we are far from thinking, with a celebrated Scotch divine (Dr. Chalmers), that the glorified church is to live and reign on the earth. It is not in a likeness of heaven we are to dwell for ever; we are going to the true — to heaven itself. The Father's house does not mean the earth, however sublimated or etherealised, but the brightest part of the heavens. Look not for some distant corner or outskirt of glory, but where the Son abides now, where the Father's love satisfied itself in receiving the Son. There shall we be with Him, in the Father's house of many mansions. "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." We go where He is. The portion of the Christian is Christ in the Father's house; so we shall be ever with the Lord. He would not tell us so if it would raise our hopes too high. He did so tell us that He might inspire us with the same expectation that filled His own breast. The bride is to be with the Bridegroom. The notion therefore, is altogether unfounded, that the scene of our glory is to be on the earth. No matter what the piety of men who have such views, we must reject them as low and doubly injurious. They deny the church's glory to be distinctively heavenly, and they leave no due room for Israel's future glory, according to promise, on the earth. It is really therefore a mistake of grave consequence, which affects our interpretation of the Bible, and deprives of an adequate scheme of God's ways.

Hear what the New Testament teaches: ''Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." We are blessed there in title already in Christ, as we shall be there in fact with Him when He comes for us, and we shall be changed, caught up, and ever with the Lord. But in the portion before us quite another truth is brought out. Here it cannot mean our going to heaven, for we do not speak of time there. It is one eternal day in that sphere of unchanging light and blessedness; and by a figure it may be very well called the "day of eternity." Indeed this is the way the apostle Peter does speak in the last verse of his Second Epistle: "To Him be glory, both now and to the day of eternity." But glory will assuredly come to the earth. Thus "Arise, shine; for thy light is come," etc. Where is this to be? In heaven? No; Zion is here on the earth. Was it not that mountain on which the king's palace was built? and how significant of grace yet to build up the broken house and realm of Israel, when God will give them the true David!

Let me draw your attention here to two schools of theology, as the truth in question is of practical moment as well as doctrinal. It may be instructive to see how they both come short of what the Holy Spirit reveals for the glory of God. As to the future we find each of these schools in opposition. One says that the scene of future glory is to be the earth, where Christ died and God has wrought so graciously, and as to which He has promised such glorious things. Fully is this admitted; but the inference that we shall be glorified there is unsound. The other school holds that heaven will be the only scene of glory; and this so exclusively as almost, if not quite, to forget the body and its future resurrection from the grave. They are in danger of thinking only of the soul, and of heaven as a place for pure spirit; which is a poor substitute for the Christian's hope, and not at all what the word of God teaches. It is quite true and blessed that even now the separated spirit goes to be with Christ; and no believer should seek to weaken this truth. The just converted robber was to be that day with Him in paradise. It is lamentable to know how little this is believed by modern theologians; and no doubt their feebleness here is due to their scanty knowledge of Christ and redemption. But this intermediate blessedness is not resurrection; though departed saints, when risen, shall be, as now, in the ''paradise of God'' (Rev. 2: 7). As the paradise of Adam was the brightest spot on earth, so the "paradise of God" is the brightest portion in heaven. Sinful man was cast out of the one; believing man is received into the other. Christ was the first-fruits, as but due to Him, the Son and Saviour; afterward those that are Christ's at His coming.

But there is another thing, the kingdom of God, which has "earthly things"; and for these man needs new birth (John 3), as well as for "heavenly things." So it will neither be heaven alone, nor the earth alone, but troth in harmonious yet suited blessing (compare Eph. 1: 10 and Col. 1: 20). In scripture faith finds no real difficulty, though it be far larger than theology, which invariably stops short of the truth of God. For theology is an attempt on man's part to reduce the word of God to a science, and a science for man, converted or not, to learn. No wonder that this always proves a failure, as it deserves to be. You cannot squeeze what has life into this iron vice of theirs without destroying its strength and tissues and beauty. Heaven, earth and sea, and all creatures in them, are to be under Christ, the distinct but united spheres of His reign to God's glory. In the fulness of the times, God is going to gather "all things" under Christ; not all persons, for this will never be; Alas! those who despise the Lord Jesus must, at the end, be cast into the lake of fire. But "all things," the groaning creation, guilty of no sin, but suffering from the sin of man, shall be delivered through the victory of the Second Man. For this we and it are waiting, as Christ Himself is.

It is not true, therefore, that the earth is to be the only scene of glory, but also heaven. One might prove this from other scriptures besides the Epistles to the Ephesians and the Colossians. But remember well that it is no good sign to require many passages. One scripture, if plain, is conclusive. Who would admire the state of soul that, when one scripture is given, asks for another? Even if one had only to do with a man's word, would any wish him to repeat the same thing half-a-dozen times over? In fact, if he habitually did so, might it not arouse suspicion. But, if such be the case with man, is it not most dishonouring to God to look for ever so many assurances from Him? Granted that in certain cases He may present the same thing in various forms; but this is only pure grace in consideration of the weakness of man.

Take as an instance Ps. 73: 24; and it is chosen in order to clear out a singular mistake of our translators. There we read these words, a favourite text with many: "Thou shalt guide me with Thy counsel, and afterward receive me to glory." It may be good Christian doctrine; but is it the object of the Psalm to teach anything of the sort? Let us be subject to scripture. You see the word "to" is inserted. And what is the reason for it? "To" or "with" would require authority, for it cannot be inserted or left out in this sort of way The truth is that our translators did not understand the meaning of the words as they stand, especially as it was taken for granted that the Psalm speaks directly of our Christian comfort; hence they conjectured it must mean, "Thou shalt guide me with Thy counsel, and afterward receive me [to] glory." They never thought of the peculiar hopes of Israel, and so they could not find out the bearing. It was confusion to apply these words to the church now, but natural, as they did not know anything worth mentioning of God's ways for the future, when Christ shall reign over the earth.

{*In the Revised Version the case is still worse; for the unlearned reader cannot see that it is a guess, as they often omit to mark their conjectural insertions in italics.}

Now, people are learning to translate accurately, whether they understand the meaning or not. This may not be pleasant; still it is more honest; and thus grace may the sooner use some one else to help toward the meaning. Further, years ago, one of our American kinsmen brought out a new translation of the Psalms. The late Dr. J. A. Alexander, of Princeton, was a man not to be despised. His book on the Psalms, as a version, is respectable, though some of us might think its exegesis rather dark. He did not understand the Jewish relations of Christ; yet he was a scholar, and translates uprightly his text. But being a pious scholar only will never enable one to understand the scriptures. The one and only means of understanding is by the Holy Spirit, Who gives us God's mind there. If it be the church in the New Testament, we must see it in it. relation to the Head; if it be Israel in the Law or the Psalms, we must see them as they are related to their Messiah.

Now the late Dr. Alexander never saw the true distinction between Israel and the church, but being honest and conscientious, though he did not know what the passage meant, he translated it as it really stands, "In (or, By) Thy counsel Thou wilt guide me, and after glory Thou wilt take me." But what is the meaning of this? The last clause is obscure, he says; and no wonder: he had no notion of the special hopes of the ancient people of God, which are here presupposed.

The Christian, no doubt, is received now, and will be caught up at the coming of Christ to heavenly glory; but His dealings with Israel are quite different. He will come in glory to the destruction of their enemies, and bring them in deep penitence to Himself; and then they will be received as His people before the universe. This will only be "after glory." The glory will have shone first. Take Saul of Tarsus for instance, though he was a pattern not only of the Jew but for the Gentile. All will remember that he had a vision of the Lord in glory, and also after that, he was given acceptance before God.

When we see this, it helps us to understand how the children of Israel will be brought into their blessedness. There were to be "seven days" of suffering in grace, as we have them now under the type of the Unleavened bread; and seven days of glory in the age to come. This will be the Feast of Tabernacles in its ordinary character for Israel on earth. How plain is the truth! Further, verse 39 adds, "Surely on the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto Jehovah seven days." It was when they had gathered in the produce of the land, when the harvest was past, and the vintage over. Why should a believer doubt its meaning? God's judicial dealings on the quick will have taken this course. The harvest is that character of judgment where the Lord discriminates the good from the bad. The vintage is where He will trample down wicked religion unsparingly. It is the infliction of divine judgment, and, mark, it is on the living. The judgment of the dead is at the end of the kingdom, which is not spoken of here. This is the judgment of the quick at the beginning of the Lord's reign. Of this men speak constantly in the creeds: do they really believe what they confess?

We get something further in verses 39, 40: "Ye shall keep a feast unto Jehovah seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath:" an earthly rest for a long while, a heavenly one for ever.

It is not only that there shall be a complete term of glory then on the earth as we are now going through a complete term of grace. In this one feature, we may see, the Feast of Tabernacles stands distinct from all the others; it has an eighth day. There has been no mention of this in the other feasts. The seven days, we said, were glory for the earth but there is the "eighth day" too. This opens heavenly and eternal glory! So it is not "days" now, but this one! day," "the eighth day." Therefore it has a beginning, but it shall never have an end. If it be objected that for the Wave-sheaf there was "the morrow after the sabbath" (ver. 11), it only confirms the principle. For as that morrow beheld Christ risen, so the eighth day points to a new scene of resurrection glory above that of the "seven days."

But this is not all. " 40 And ye shall take on the first day the fruit of beautiful trees, branches of palms, and boughs of leafy (or, bushy) trees, and willows of the brook; and ye shall rejoice before Jehovah your God seven days. 41 And ye shall keep it a feast to Jehovah seven days in the year; an everlasting statute throughout your generations; in the seventh month shall ye keep it. 42 In tabernacles shall ye dwell seven days, all born in Israel shall dwell in tabernacles; 43 that your generations may know that I caused the children of Israel to dwell in tabernacles when I brought them out of the land of Egypt: I am Jehovah your God "(vers. 40-43). Indeed it was this dwelling in booths for seven days, not on the eighth, which gave this Feast its ordinary name. It was the Feast of Ingathering; but Israel dwelt thereon in booths. Yet the booths consisted, not of tents but of the fruit of goodly trees with all latitude, of branches of stately palms so characteristic then of the land, not only on its north-western border, but in the neighbourhood of Jerusalem, even to the Dead Sea on the east, and generally. Boughs of leafy trees or brushwood, as myrtle, etc. were to be used, and willows of the brooks.

It was the solemn recognition in the days of glad fruition when they had gathered in the fruit of the land, that they had been, after deliverance from Egypt, sojourners so long in the dreary desert. Thankful joy it testified that they once knew the wilderness who were now in the promised land. Then alas! was the provocation during the day of temptation in the wilderness where their fathers tempted by proving God instead of walking dependent and obedient and thankful, to the ruin of that generation. Now they are surely to keep the feast with rejoicing, but with the memorial of wilderness shame and sorrow to chasten yet enhance the joy. It was for Israel still on earth, for man not risen though in a day of glory, when joy needs such a remembrance, lest even joy alone might be a danger if not death.

But the eighth day is the link with the heavenly places and the higher glory of resurrection, not of Christ now but of those who are His reigning with Him. This of course is not set out, but an implied allusion. It was the last day, the great one, of the feast; and the Lord in John 7: 37 stood and cried, saying, If any one thirst, let him come unto He and drink: he that believeth, as the scripture said, out of his belly shall flow rivers of living water. But this spoke He, says the Evangelist, of the Spirit which those believing on Him were to receive; for the Spirit was not yet [given], because Jesus was not yet glorified.

Thus the rejection of our Lord by the Jews postponed for them the blessing, and they therefore meanwhile have no part in the Passover and Pentecost, to speak only of great Feasts; and need the rich mercy which provides specifically for them in those of the seventh month, as we have seen. But in John vii. we also learn that for us who do believe during their eclipse, grace gives us characteristic blessing even according to that final Feast of Tabernacles which of course remains to be fulfilled for heavenly as well as earthly men. It is not that we are in the glory yet, but Jesus is, and He has already sent the Spirit for the believer to receive Him, not only as the Spirit of grace to spring up in worship (as in John 4), but as the Spirit of glory (compare 1 Peter 4: 14), and not to drink simply but to be as rivers of water flowing from his inward affections in testimony of Christ to perched and weary and wretched mankind. How this shows that all things are ours by the grace of Him to Whom we owe all we boast!

We have seen then in this chapter; — first, the purpose of God generally sketched, next, the work of the Lord Jesus for eternity, with the holy call it involves for all blessed by it, and the witness to Christ's resurrection for those risen with Him. But the application of that work has been in the main to the Gentiles now called in, or rather to the effacing of all distinction as in the church. In the "seventh" month ''Israel shall be awakened to confess their sins, when the day of glory dawns on earth: and not only this, but a glance at that which is heavenly and eternal on the eighth day."

" 44 And Moses declared to the children of Israel the set feasts of Jehovah." If these Feasts have been truly expounded, they carry no slender evidence of a genuine prophet. But what a witness are they not to Him Who is not only the Prophet greater than Moses, but the Lord God of the prophets, the Lamb of God that taketh away the sin of the world!

May the Lord bless His own word, so that you may be simple and clear and wise in the truth unto salvation! And may we have our faith strengthened as we see how God has given a complete cycle of His ways in one of the most ancient books of the Bible. When the theological professors of our day are misusing their position to give currency to the cavils of unbelief, which have lost much of their acceptance even in free-thinking Germany, it is time for men whose fathers valued revealed truth, assuredly for God's children, to wake up to these insidious efforts at undermining their faith under the pretentious claims of learning and science. The best of all answers to Satan is a deepening entrance by the Holy Spirit into the truth, and an enlarged sense of that divine wisdom and grace in the word, which is as much superior to Elohistic and Jehovistic theories, or such like vanities and speculations, as the Second man is above the first. "Sanctify them by Thy word: Thy word is truth."

The Closing Types of Leviticus.

W. Kelly.

(Weston 1905 [CBA9592]. Currently published by BTP.)

CHAPTER 1.

THE DUTIES OF THE SANCTUARY.

Lev. 24: 1-9.

After the Feasts comes a new section of this third book of Moses, which we now propose to consider. It consists of a rather miscellaneous group of particulars not yet laid down in the book.

The first words treat of the provision for the candlestick and the table before Jehovah continually.

" 1 And Jehovah spoke to Moses, saying, 2 Command the children of Israel that they take unto thee pure beaten olive oil for the light to light the lamp continually. 3 Outside the veil of the testimony, in the tent of meeting, shall Aaron dress it from evening to morning before Jehovah continually: an everlasting statute throughout your generations. 4 Upon the pure candlestick shall he arrange the lamps before Jehovah continually "

" 5 And thou shalt take fine wheaten flour, and bake twelve cakes thereof; each cake shall be of two tenths. 6 And thou shalt set them in two rows, six in a row, upon the pure table before Jehovah. 7 And thou shalt put pure frankincense upon [each] row; and it shall be a bread of remembrance, an offering to Jehovah. 8 Every sabbath day he shall arrange it before Jehovah continually on the part of the children of Israel: an everlasting covenant. 9 And it shall be Aaron's, and his sons'; and they shall eat it in a holy place; for it [is] most holy unto him of Jehovah's fire-offerings: an everlasting statute" (vers. 1-9).

It is important for us to feel the part which God devolves on His children and expects from them, unless He be indifferent to His honour or their blessing. So it is here with His people. What a privilege and responsibility for the sons of Israel! They could not enter the holy place: the covering or curtain forbade it save for the priests. But on all the children of Israel lay the charge of providing pure olive oil beaten for the light of the sanctuary outside the veil of the testimony to cause the lamps to burn continually.

The meaning of the type is plain. That light was the exhibition of God in Christ who is the True Light. Light He was on coming into the world which lay in darkness; He was the light of men; He sheds His light on every man. There the Fathers are as dark as the Friends; for nothing can be more preposterous than that every man is lighted. On the contrary, every one, as man, is still darkness: so the apostle declares even of the elect in their natural state. And so terrible is this spiritual darkness that even the presence of the divine light did not dispel it, as darkness yields to light naturally: the darkness in that case did not apprehend the light. Nor is it without moment to see that it is on His coming into the world that the light so manifests every man. The common rendering, as in the A.V., is both grammatically and dogmatically false. It would require the article to mean "that" cometh. As anarthrous, it must mean "on coming." Yet "on coming" has no distinctive force here, save as said of the true Light; but as predicated of Him, it is full of interest and instruction. Said of man, it not only adds nothing beyond that he is a man, who must therefore have already come into the world; but it might impart the strange notion that man is thus enlightened on his coming into the world, which yields no good sense.

Here however it is the same Light, yet not as when on earth He was "the light of the world." He is the light shining in the sanctuary, the light of God for those who have priestly title to enter there during the darkness which rests on the Christ-rejecting people. For as we are told in the detail of ver. 3, "in the tent of meeting Aaron shall order it from evening to morning before Jehovah continually." It is the function of the high priest (and we know Who He is that thus acts in heaven itself), not in the hand-made holies or the figures, but in the true. We know also what the oil denotes which caused the light to burn. It was the Holy Spirit given without measure. It was in that Spirit that the Lord met the tempter; in that Spirit that He was anointed for His service of every kind; in that Spirit that He offered Himself spotless to God. So was He raised from among the dead; so when risen did He charge the apostles whom He had chosen; so the Revelation speaks of Him as having the seven Spirits of God, not only in dealing with the churches, but in view of the crisis of judgment that follows to bring in and rule the world-kingdom. It was His perfection as Incarnate never to speak or act otherwise where we who have the same Spirit so often and sadly fail. Here we have Him under the figure of the candlestick displaying the light on high.

Again, the pure table with its twelve loaves of fine flour represents Him as the heavenly food of the priests, Him Who was also the manna that came down for the people on earth. And as the spiritual fulness was aptly couched under the seven lamps of the candlesticks, so the twelve loaves pointed to the human or administrative fulness of Christ. We readily see the same principle in Israel, in the twelve apostles, in the complement of Israel and of Judah in the Revelation, in the gates etc. of the holy city Jerusalem coming down out of heaven from God. Jesus was also the bread of life as man; and if Israel see this not yet, any more than the light of heaven, we whom by grace He made priests delight in both. For what nourishment is there not in that glorified Man whom we henceforth know and feed on (2 Cor. 5: 16, 17)?

Nor must we omit to take into account the pure frankincense upon earth now, for a memorial, our acceptance in all the grace of Christ, the fragrance before God. We see the sabbath too here, as it followed the manna, as historically shown in Ex. 16. It is on Christ that rest for us depends, not on the Spirit in us, which is our help and power; but He, Christ, is our peace before God. Only the priests eat of Him thus, and they only in a holy place. "For it is most holy unto him of the fire-offerings of Jehovah:" a statute for ever, as was the ordering of the candlestick, both figures of Christ in God's presence.

We cannot but see, if we believe the testimony of God, how rich as well as suited to need and condition is the provision of His grace in Christ. We are met, when outside in the folly and wretchedness of sin, by mercy that adapts itself to wants so extreme; and in truth we want every thing that is good, evil ourselves and delighting in it, yet not without shame and compunction and remorse. The goodness of God leads us to repentance. The grace of Christ, while manifesting to us our ruined and guilty estate, attracts and wins us to God, by His suffering for our sins.

But thus brought into the peace of heavenly light, we learn at first to our wonder that we are made priests to God, more wonderful, considering what He is and what we are, than that we should also be made kings. And there we, made free of the true Sanctuary, have the joy and blessing of Christ as its light in all fulness. There too we have the gracious provision for the sustenance and refreshment of the new man, in that plentiful store of heavenly food which He as the golden table thus spread is meant to furnish those whom grace has called into this place of nearness before Him. This is not what is called "the mystery concerning Christ and concerning the church;" but a precious part of Christian privilege that accompanies it, as made known in the Epistle to the Hebrews and in the First Epistle of Peter.

CHAPTER 2.

BLASPHEMY JUDGED WITH OTHER EVIL

Lev. 24: 10-23.

In marked contrast with the provision for the full light of Christ to shine uninterruptedly in the sanctuary, till the morning without clouds, during the night, and in connection with the pledge of blessing for all Israel, stands the public insult to Jehovah, which is here recounted with His judgment on it.

" 10 And the son of an Israelitish woman, but who [was] son of an Egyptian man, went forth among the children of Israel; and this son of the Israelitish [woman] quarrelled with an Israelitish man together in the camp. 11 And the Israelitish woman's son blasphemed the Name, and cursed; and they brought him to Moses (and his mother's name [was] Shelomith, daughter of Dibri of the tribe of Dan). 12 And they placed him in ward, that they might decide at the mouth of Jehovah. 13 And Jehovah spoke to Moses, saying, 14 Lead the blasphemer outside the camp; and all that heard shall lay their hands upon his head, and the whole assembly shall stone him. 15 And thou shalt speak to the children of Israel, saying, Every one when he curseth his God shall bear his sin. 16 And he that blasphemeth the name of Jehovah shall certainly be put to death: all the assembly shall certainly stone him; as well the stranger as the homeborn, when he blasphemeth the Name, shall be put to death. 17 And he that smiteth any man mortally shall certainly be put to death. 18 And he that smiteth any beast mortally shall make it good, life for life. 19 And if a man cause a blemish in his neighbour as he hath done, so shall it be done to him, 20 breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be done to him. 21 And he that smiteth a beast [mortally] shall make it good; and he that smiteth a man [mortally] shall be put to death. 22 Ye shall have one law; as the stranger, so the homeborn; for I [am] Jehovah your God. 23 And Moses spoke to the children of Israel; and they led the blasphemer outside the camp, and stoned him with stones. And the children of Israel did as Jehovah commanded Moses" (vers. 10-23).

The first portion of the chapter is the clear type of Christ, not only as the light of the heavenlies during the dark night for Israel on earth, but as the pledge by-and-by of their twelve-tribed fulness through the grace of Christ. Here we have not the shadows of good things to come, but the sad fact of Jehovah's name blasphemed meanwhile on the earth, where the responsibility lies to be His witness in reverence and righteousness and truth. Here is the sample, alas! in this one man of Israel after the flesh, the son of an Israelitess and an Egyptian father: an unhallowed union, the fruit of which reviles the holy Name. No doubt all flesh is as grass; but Israel was to be holy to Jehovah. And surely this is the most weighty step a woman (symbol of a state) takes in this life naturally. But Shelomith married an Egyptian, one of that oppressing world out of which Israel was brought with a high hand by Jehovah.

It is not that sin of idolatry for which they were to be swept off the land into Assyria; and especially even the royal tribe, when it apostatised, into Babylon. Here it is defiance, cursing the true God, or blaspheming Jehovah. This became emphatically true, when, weaned meanwhile from idols, they disdained and blasphemed the Name in the Messiah, Himself also Jehovah their God. Therefore are they given up nationally to a worse than Babylonish captivity. They are under the curse of Him they reviled, and the wrath is come upon them to the uttermost (1 Thess. 2: 16).

Therefore also, as they despised Him who suffered for sins, all their other sins, as in the verses that follow, come up against them. They have not even the temporary relief in the blood of calves and goats offered for their transgressions. They have in God's righteous judgment neither king nor prince, sacrifice nor statue, ephod nor seraphim. But the heavenly reality, the dead but now risen Christ, in the tabernacle not made with hands, is the sure token that more than all they lost they will find provided by Jehovah in the mercy that endures for ever, when they shall say, Blessed He that cometh in the Name of Jehovah. For repent they surely will, as it is the promise of divine grace, and turn again, that their sins may be blotted out; so that there may come seasons of refreshing from the presence of Jehovah, and that He may send the Messiah that has been fore-appointed to them. He is now in the Sanctuary above, where the heavens received Him, after His atoning work was done, till times of restoring all things, of which God spoke by His prophets since the world began. The security is on high where only faith's eye can reach; but it is unfailing before God, and awaits the moment when the gathering out of every nation as well as out of Israel is complete to join the Lord in the air. Then renewed dealings follow on to form a godly remnant of Jews, His missionaries to preach the gospel of the kingdom to all the nations before the end come, when the day of Jehovah ensues for the judgment of the quick throughout all the habitable earth, and He shall reign over Israel in mount Zion from henceforth even for ever, that is as long as earth endures.

CHAPTER 3.

THE LAND AND JEHOVAH'S EARTHLY PURPOSE.

1. THE SABBATH YEAR.

Lev. 25: 1-7.

The Feasts had given the entire circle of divine purpose and ways leading up to its effectuation, etc. (Lev. 23). Leviticus 24 presents, in a remarkable and concise twofold, the unfailing priestly light in the Sanctuary, whatever the darkness of Israel might be temporarily to their shame because of their rebellion and blasphemy of His Name. This is vividly set forth in the fruit of a mixed marriage in the same chapter and its unsparing doom. Now follows, in a seventh sabbatic year, and the jubilee when seven sevens of years pass, Jehovah's pledge that His mercy endures for ever, and this for His land, for His people; as it is written in Deuteronomy 32: 43, "For He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful to His land, to His people."

Jehovah means to bless all families of the earth in Abraham, and in his seed, the true (not the figurative) Son dead and risen; and so the apostle could justify, by its first clause, the gospel to every creature, and those that believe of the Gentiles, rejoicing with the Israel of God, all such fleshly distinction gone in the church. But the fulfilment for Israel, and the nations as a whole awaits the day of Jehovah; when after overwhelming judgments on both, and on apostate Christendom most of all, the Crucified, Jah the Saviour, shall reign over all the earth. In that day shall there be one Jehovah, and His name one, all idols consigned to the moles and to the bats. Yet though mercy will surely bless the nations, even Egypt the old oppressor and Assyria that punished them for their idolatry, Israel shall still be expressly Jehovah's inheritance. No other is holy and pleasant here below. By the Christians, during Israel's night, as for the faithful elders, is seen a better land, that is, a heavenly, and not as by them afar off, but themselves brought nigh and lit up with the light of Christ, their life, known far more fully by sovereign grace. How can any, with the N. T. and the Holy Spirit as now given, doubt it for a moment? No wonder that such children are gloomy, under notions so defective (to say the least), and occupied overmuch with creature evil, to the loss of the spiritual good to be enjoyed; for whatever the reproach and the suffering, we more than conquer through Him that loved us.

The Jews are exiles again, and far longer the time required for their blind hatred of their, of Jehovah's, Messiah. But they shall yet sing, "His foundation is in the mountains of holiness. Jehovah loveth the gates of Zion more than all the tabernacles of Jacob. Glorious things are spoken of thee, O city of God." At that very time God will have visited the judgments of saints and apostles and prophets on the corrupt city of confusion, which has so long dazzled the eyes of the superstitious as the false eternal, doomed to God's burning, the smoke of which is to go up to the ages of ages, when the earth as well as the heavens rejoice. Neither London nor Paris, neither Berlin nor Vienna nor yet Moscow, has the smallest claim to a sacred title. It is quite easy to understand that successful merchants, soldiers, and scientists think otherwise; but what is the worth of any opinion of man? The grass withers, the flower fades; but the word of our God abides for ever. And the Christian can say so with an emphasis and joy unknown as yet to the Jew, if he but know his calling upwards, waiting for the Lord to receive him to Himself for heavenly glory as well as reigning over the earth in that day.

" 1 And Jehovah spoke to Moses in mount Sinai, saying, 2 Speak to the children of Israel, and say to them, When ye come into the land that I will give you, the land shall keep a sabbath to Jehovah. 3 Six years thou shalt sow thy field, and six years shalt thou prune thy vineyard, and gather in the produce thereof; 4 but in the seventh year shall be a sabbath of rest for the land, a sabbath to Jehovah. Thy field thou shalt not sow, nor prone thy vineyard. 5 That which groweth of itself of thy harvest thou shalt not reap, and the grapes of thine undressed vines thou shalt not gather: a year of rest shall it be for the land. 6 And the sabbath of the land shall be for food for you; for thee, and for thy bondman, and for thy handmaid, and for thy hired servant, and for him that dwelleth as a sojourner with thee, 7 and for thy cattle, and for the beasts that [are] in thy land: all the produce thereof, it shall be for your food."

Now here was to worldly ears the strangest edict ever imposed on a people. Nebuchadnezzar, despotic as he was, could not dare to issue it; nor Cyrus the Persian, nor Alexander. Julius Caesar or his imperial nephew would have counted it stark madness. Jehovah laid it down as a matter of course for a people separated to Himself; and this early in their wilderness history. For it is intimated that He spoke it to Moses in mount Sinai, whence they moved early in the second year; as then He told them of their coming to the promised land, though many years through their sinful folly must pass till the rebellious generation was followed by another one. He knew the end from the beginning, and has communicated to His own what was good for them to know, let the miscalled higher critics revile as they may. Nor did Jehovah ever fail to make good the extraordinary means He adopted, as explained in vers. 21, 22. He gave them, while Israel obeyed, the produce of three years on every sixth year, to carry over not that year only but the sabbatic and the eighth, when they sowed and waited for its harvest. It was therefore a constant exertion of divine power and goodness to a people whom He thus encouraged to trust and honour Him. But Israel soon became restive under His control and authority, and contrived to be "like all the nations," growing mad on strange gods beyond any. Retrograding they violated the Covenant, and made it impossible for Jehovah to perform His wondrous part, unless He consented to His own dishonour.

The Sabbath had a great and holy interest from the beginning. It was God's rest from creating to make; but man sinned and failed to enter. It reappeared in His dealings of grace before Israel reached Sinai, when it was marked out after the manna was given, type of rest after the living bread from heaven. But Israel liked not that bread of God, and lusted after flesh, confiding in human ability to keep the law which embodied the Sabbath as a divine command. It became a sign to Israel, a sign of God: rest to faith, when God introduced any new principle in the great book of redemption, Exodus. But Israel despised and ignored His sabbaths, though every week closed with one, and the first month had an added one to which Messiah's death lent a most solemn import, with the sevens till Pentecost; and the seventh month more openly still, with its Day of Atonement, and its Feast of Booths, with its first day and eighth extraordinarily. But the sabbath year was the same writ large to be read and seen by all men. It brought into prominence the land: "a year of rest for the land," of which Jehovah was landlord, and Israel His tenants at will.

O that His people had hearkened, and Israel had walked in His ways! But they would none of Him to their own ruin, to this day even worse than of old, but not for ever. No: the land is His, and He will give it again to them, no longer on the condition of their faithfulness to Him but of His to them in mercy; when they are brought down truly to feel that mercy alone suits either their sin and ruin, or His grace and truth as their Saviour God. God's rights remain to faith when man, yea the chosen nation, sinned away all pretension to right on their part. It is true that an unparalleled tribulation must be the last chapter of the Jew without the true God and His Anointed, alas! under the antichrist, the man of sin, "the time of Jacob's trouble; but he shall be saved out of it" (Jer. 30: 7). Yes, Jehovah will be merciful to His land, to His people.

The sabbath year was also marked by the liberation of a brother who had become a bondman to an Israelite; for what anomalies might not be till Messiah come and reign over them? But even during the day of evil through one man's weakness or fault, and another man's availing himself of it for his selfishness, in that land only was the sign of the good time coming, and of Him who is competent to put down all enemies. But even now Jehovah insisted on all that heeded this law, that after six years of bondage the Hebrew slave could claim liberty. "In the seventh year thou shalt let him go free from thee" (Ex. 21, Deut. 15: 12); and when sent free, he was not to "go away empty." The law made nothing perfect; but it was righteous, good, and holy check on man. It was not Christ and redemption, or the Spirit and the new man; so that neo-critics, who complain of things then as not on the Christian level, only betray their illwill and ignorance.

Again, the seventh or sabbath year was Jehovah's release for the insolvent Hebrew (Deut. 15: 1-15). It is beautiful and affecting, how the lawgiver was inspired to appeal to the hearts of those who had, on behalf of the poor brother that had not. But the divine mind was clear and express in this beneficent obliteration of debts in the year when His own bounty was so conspicuous to His people, spite of sad and frequent faults.

There was the further care of His wisdom, that "at the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before Jehovah thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing" (Deut. 31: 10, 11). Thus admirably was it provided, unless rebellious wickedness hindered, that every Israelite, men, women, and children, ay, "and thy stranger that is within thy gates," should hear and observe to do all the words of this law.

But as unbelief led to idolatry, so even before this, to profane the sabbaths of every kind, of days and years, as we find predicted in Lev. 26: 14, 15, and also punished in the carrying away to Babylon for seventy years (2 Chr. 36: 20, 21). Alas! it is the old, old story of man's failure in every duty, and from the earliest; for what meant the setting up the calf of gold which Aaron made at the people's mandate, before the tables on which Jehovah deigned to write His law were brought down by Moses? These however are only the wretched ways of man. But days come, when all will be recovered by a poor and afflicted and repentant people under Messiah and the new covenant. Then will be fulfilled all the pledges of the sabbath year, and incomparably more, every promise and every prediction to God's glory, and to the blessing of Israel and all the nations; as the heavenly saints will enjoy still higher and richer blessings with Christ above.

Here again note the testimony to Jehovah's beneficence to the humble and the needy and the stranger that sojourned with the Israelite, to their cattle, and to the very beasts in their land: none forgotten, all provided for; though in the sabbath year not a field was sown nor a vineyard pruned, not a field reaped nor the grapes gathered. What a witness for God, if Israel had obeyed! But they disobeyed here as elsewhere; and were it not that Jehovah changes not, the sons of Jacob had been destroyed hopelessly. But He looked on to Messiah and His sacrificial work, awaiting in the latter day their repentance in His grace. Then will He blot out their transgressions for His own sake, and will not remember their sins. Then the deaf shall hear, and the blind see. Then shall the lame leap as a hart, and the tongue sing; for in the wilderness shall waters break forth, and torrents in the desert. And the mirage shall become a pool, and the thirsty land springs of water; in the habitations of wild dogs where they lay, grass with reeds and rushes. In short, sorrow and sighing shall flee away.

On the other hand it ought to be plain to every reflecting Christian that the type of the recurring sabbatical year of release cannot without violence be applied to the church or to any individual member of it. We have redemption in Christ through His blood, the forgiveness of sins. It is a constant privilege of the gospel. One may have to confess any and every sin into which he falls by the way through unwatchfulness and failure in dependence on God. But the redemption which we received at the start remains unrevoked and unimpaired throughout the entire course of each believer; and the grace which gave it sovereignly then abides in His faithful goodness to the last, providing the advocacy of Christ with the Father and securing our humiliation and self-judgment to the restoration of the soul.

Our relation to the God and Father of our Lord Jesus Christ is therefore very different from that of Israel as here traced. And it is of the more importance to seize it, as the tendency ever is to slip from the heavenly and eternal character of our privileges into the earthly and temporal nature of theirs. To confound them has been the bane of Christendom; and the issue is the loss of the "better thing" God provided for us, and the denial of the hopes of Israel in their due place and season.

CHAPTER 4.

THE YEAR OF JUBILEE

Lev. 25: 8-13

Deeply impressive as the sabbath year is in ushering in this chapter, more outward and imposing and thorough-going is the jubilee when seven sabbaths of years were fulfilled, or forty-nine years. This therefore is next introduced in a general way with details to the end of the chapter.

" 8 And thou shalt count to thee seven sabbaths of years, seven years seven times; and the days of the seven sabbaths of years shall be to thee forty and nine years. 9 And thou shalt cause a sound of the trumpet to go forth in the seventh month on the tenth [day] of the month; on the day of atonement shall ye sound the trumpet throughout all your land. 10 And ye shall hallow the year of the fiftieth year, and proclaim liberty in the land to all the inhabitants thereof: a jubilee shall it be to you, and ye shall return [every] man to his possession, and ye shall return [every] man to his family. 11 A jubilee this fiftieth year [shall] be to you: ye shall not sow, nor reap its after-growth, nor gather one of its separations. 12 For it [is] the jubilee; it shall be holy to you; out of the field ye shall eat its produce. 13 In this year of jubilee shall ye return [every] man to his possession" (8-13).

As there was a sabbath day and month, so also a sabbatical year and one after seven times that year; this last being the jubilee, when the cycle of seven sabbatical years was completed. The first two referred to the people with Jehovah; the last two to the land. So it is with us now that the Spirit of God carefully brings out the individual's true and full relation to God, before our corporate privilege is unfolded, as we may read in the Epistle to the Ephesian saints. So here, after days of sin, sorrow, and ruin, it is the day anticipated in these pledges by the way whereon Jehovah who chose Israel will remember His people, even to the joy of the nations long envious and scornful; when He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful to His land, to His people. The land is prominent in the sabbatical year, still more completely in the jubilee.

Hence the explicit care to base the jubilee on the offering and acceptance of the atonement-day, the most solemn sacrifice of the year. The cornet which was to sound so loud, and bring in the proclamation of liberty throughout the land to all the inhabitants thereof, was not on the first of the seventh month but on the tenth. The first was a sabbath too, and distinguished by a memorial of blowing the cornet. It too was a holy convocation: no servile work was to be done, and a fire-offering made to Jehovah. But the tenth was the fast, when no work was to be done, with the most peremptory warning that every soul not afflicted on that same day should be cut off from among his peoples, and that every soul doing any manner of work on that same day Jehovah would destroy from among His people. Christ's atonement alone accounts for this. Therefore the repentance in dust and ashes; therefore too the exclusion of any manner of work. His work, His suffering for sin, explains it all.

The "liberty" which immediately follows is the answer to that work of atonement completed and accepted. It is quite a different liberty from that deliverance from the law of sin and death which we know as Christians as traced in Rom. 8, 2 Cor. 3, and Gal. 5. The jubilee is in no way the type of what pertains to the Christian or the church, but of Israel for the land when Jehovah's people shall be brought into their full promised blessing. Pentecost typifies what we now enjoy by the gift of the Spirit, consequent on Christ our passover sacrificed for us, and His resurrection shown in its wave-sheaf and the wave-loaves, till at an untold moment the heavenly saints are changed and caught up to meet Him for the Father's house. Only this was a mystery not yet revealed in scripture but hid in God. After that, when time begins again to be counted, in the seventh month comes a new series of divine dealings to apply the already accomplished work of atonement to Israel, awaked from their long slumber of death on the first of the month, then brought by self-judgment and humiliation under the atoning sacrifice in power of truth, at length the feast of glory for time and even eternity.

It is here too that the jubilee finds its just place and true application; for it has its peculiar place for Israel so marked that it is treated here distinctly from the greater cycle of the Feasts of Leviticus. It has nothing whatever to say to any joy for us in the resurrection when the last trumpet sounds for our joining Christ on high to be with Him above. It concerns characteristically the people and the land; for Christ is to have glory everywhere, and a suited people for the earth as well as the heavens. Here the theologians are sadly astray and short of the truth. And the N. T. is as clear about it, as the O. T. is full of it. The fiftieth year the Israelites were to hallow, and proclaim in the land for all the inhabitants thereof. It is the era when all Israel shall be saved too, when all Zion's children shall be taught of Jehovah, and great shall be their peace. They shall be all righteous, and possess the land for ever as the branch of Jehovah's planting, the work of His hands, that He may be glorified. The type was but the shadow of a greater antitype. But it is of Israel's blessedness here below when Messiah reigns.

"A jubilee shall it be to you, and ye shall return every man to his possession, and ye shall return every man to his family." We can readily perceive how appropriate such consolation is to poor distressed Israel. They had a vested interest there, and from Jehovah, but by their own self-confidence held on the tenure of law, that is, of their own righteousness. Alas! they violated their law in every way. They were as mad as Babylon on their idols, and the Jews were exiled to Babylon, as the rest had been to Assyria. And when a remnant of Jews returned in God's goodness for the coming of Messiah in due time, it was but to reject and have Him crucified by lawless hands; as they also refused the Spirit's call in the gospel, and especially rose up against it for the Gentiles. For all that Jehovah waits to be gracious; and when the Gentiles, instead of standing by faith and continuing in goodness, claim all for themselves in pride and denial of Israel, they too shall become objects of judgment. Then God's mercy shall Dow like a river on Israel repentant and believing; and the jubilee shall sound for the long distant and deaf, the atoning sacrifice being received in faith and true affliction of heart to the denial of self and all manner of work. Liberty shall be proclaimed, and a return shall be for every man, and for every man to his family. As the land shall mourn, every family apart and their wives apart in self-judgment, so all will be united in joy when the restitution of all things arrives. "A jubilee this fiftieth year shall be to you."

Such language has a force to Israel as it has to no other people, because Jehovah gave them the land of His choice for them, as for none else. Still less can the words have fitness for the Christian or the church, chosen out of every family, and brought into union with Christ, so that henceforth as Christians we know no man according to flesh. We belong even now to a dead and risen Christ, and are a new and heavenly family, not man's but God's for glory on high. And what is the possession to which every Christian returns? The notion becomes an absurdity. We had nothing in our natural estate as children of wrath; we had only sins and sin. There was no earthly paradise for fallen man to return to, nor yet possession in the land of Israel for a Gentile. To us all our portion as Christians is above nature and heavenly; and it is what sovereign grace gives us in and with Christ. Only thus could heavenly glory be ours, and all we enjoy as members of His body and shall inherit in that day.

So also the provision that follows, like that of the sabbatical year in vers. 11, 12. "Ye shall not sow, nor reap its aftergrowth, nor gather in its separations (i. e. the fruit of its undressed vines). For it is the jubilee; it shall be holy to you: out of the field ye shall eat its produce." It is a little testimony to the great change when the land shall be no more barren or reluctant, but yield its increase with all fulness, to honour the great King, and greet His people no longer small but mighty and exalted and blest. "Instead of the thorn shall come up the cypress, and instead of the nettle shall come up the myrtle, and it shall be to Jehovah for a name, for an everlasting sign that shall not be cut off." How apply such words to the Christian and the church, save to drag us down from heaven to earth, and to deny Israel's hopes under Messiah and the new covenant! No, it is for them, not about us, that we read, "In this year of jubilee ye shall return every man to his possession."

"Give the king thy judgments, O God, and thy righteousness unto the king's son.

He shall judge thy people with righteousness, and thy poor with judgment.

The mountains shall bring peace to the people, and the hills, in righteousness.

He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor.

They shall fear thee while the sun endureth, and so long as the moon, throughout all generations, he shall come down like rain upon the mown grass: as showers that water the earth.

In his days shall the righteous flourish; and abundance of peace, till the moon be no more.

He shall have dominion also from sea to sea, and from the River unto the ends of the earth.

They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.

The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.

Yea, all kings shall fall down before him: all nations shall serve him.

For he shall deliver the needy when he crieth; and the poor, that hath no helper.

He shall have pity on the poor and needy, and the souls of the needy he shall save.

He shall redeem their soul from oppression and violence; and precious shall their blood be in his sight: and they shall live; and to him shall be given of the gold of Sheba: and men shall pray for him continually; they shall bless him all the day long.

There shall be abundance of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass on the earth.

His name shall endure for ever; his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him happy.

Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be his glorious name for ever; and let the whole earth be filled with his glory. Amen, and Amen.

The prayers of David the son of Jesse are ended."

CHAPTER 5.

THE JUBILEE THE STANDARD OF VALUE

Lev. 25: 14-17

The position of Israel on earth was unique. They were the only people over whom Jehovah's name was called. "Ye are my witnesses, saith Jehovah, and my servant whom I have chosen: in order that ye may know and believe that I am He; before Me was no god formed, and none will be after Me." So the apostle, instead of depreciating their privileges, says in Rom. 9: 4, "Whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever." It was they who in their blind unbelief stumbled at the stumbling-stone, the infinite grace of His humiliation, and His obedience unto death —  the death of the cross, which shut out from the eyes of their heart the height of His glory far beyond that of the Messiah.

But even in the matter of the land allotted to each Israelite, we see a standard of valuation which was meant to keep before them their peculiar relation to Jehovah, as well as their bright prospect, whatever the failure or the chastening, whatever the change even to exile. For a restitution of all things awaits them on earth under the Messiah, the ground of all their blessings.

" 14 And if thou sell aught to thy neighbour, or buy of thy neighbour's hand, ye shall not over-reach one another. 15 According to the number of years since the jubilee thou shalt buy of thy neighbour; according to the number of years of the crops he shall sell to thee. 16 according to the greater number of the years thou shalt increase the price thereof; and according to the fewness of years thou shalt diminish the price thereof; for it is the number of the crops that he selleth to thee. 17 And ye shall not over-reach one another; but thou shalt fear thy God; for I [am] Jehovah your God" (vers. 14-17).

But like every thing else here below committed to man's responsibility, the polity of the theocracy broke down through the rebellion of Israel. Those who were nationally set apart to Jehovah sought to be like the nations, that they might have not only a king but other and false gods. Thus the warnings given in His ordinances were trampled under foot. Has therefore the word of Jehovah failed? Far from it. Israel, having gone astray, has borne the chastisement and has yet more and worse to bear before the blessing. But the word of God shall stand for ever: even while the ruin is complete, and before the manifested blessing comes for Israel and the land, we have it for our profit by faith.

To the Jew it ought to have been a precious resource that underneath such regulations as these the principle stood that the land belonged to Jehovah. This secures inalienable title for Israel in the long run. The Gentiles have trodden down the land and its capital for many centuries; but their times shall be fulfilled. The last empire is doubtless to revive in a portentous way, and shall be destroyed, not by conquest or decay, but by divine judgment. So shall be destroyed the Antichrist, the lawless king in the land; the Assyrian, or King of the North; and later his gigantic patron, Gog, Prince of Rosh, Meshech, and Tubal: these, with their allies and followers too, constitute all the nations of the earth. Their downfall in the day of Jehovah will make way for Jacob to take root. Israel shall blossom and bud; and they shall fill the face of the world with fruit. In that day shall be a root of Jesse, standing as a banner of the peoples: the nations shall seek to it ; and His resting-place shall be glory.

How obvious the comfort thus rendered to the believing Israelite, who would enjoy the blessed assurance of Jehovah's loving interest in His people! Thus He secures the restoration of the property assigned, in spite of all their errors and imprudence, or the over-reaching of others meanwhile. We know that, among Gentiles who know not God, reigns a general anxiety as to both persons and property. To Israel only was there the divine guarantee at every half-century. But what when this beneficent pledge is incomparably exceeded in the great Jubilee! Then "Behold, these shall come from afar; and, behold, these from the north and from the west; and these from the land of Sinim. Shout, ye heavens; and be joyful, thou earth; and break forth, ye mountains, into singing; for Jehovah comforteth his people, and will have mercy on his afflicted ones" (Isa. 49: 12, 13). No loss of liberty or land more; "for as the new heavens and the new earth which I will make shall remain before me, saith Jehovah, so shall your seed and your name remain" (Isa. 66: 22).

But before that day, and as long or far as there was fidelity to Jehovah and His word, they were bound in selling or buying the land, or rather the lease of it, by the jubilee as instituted by divine command. Personal equity was not all, but Jehovah's valuation of the worth of its produce till the jubilee. A regularly recurring miracle accompanied subjection to His law. It was not, as for the Christian and the church, a constant hope of Christ's coming suited to the heavenly people; but the earthly people had their times and seasons, and the value of their sales according to the distance or the nearness of the jubilee. We are not of the world, and should always wait expectantly.

The Israelites were not to over-reach one another; and, if obedient, had a free insurance of life, liberty, and land from Jehovah. "Thou shalt fear thy God; for I [am] Jehovah your God." What could be more simple and sure for an earthly people? If rebellious, how could they expect it? God is not mocked.

CHAPTER 6.

INCENTIVES TO OBEDIENCE IN THE LAND

Lev. 25: 18-24

Jehovah did not fail to encourage His people in subjection to Himself as their God, and in a way suited to their position in the land He was about to give them. By their own act their tenure depended on their fidelity; but He exhausted all means to explain, and stimulate, to strengthen and cheer them. Yea, He would act on their behalf in mercy and judgment; and they shall celebrate it soon in everlasting song when they own their rejected king.

" 18 Wherefore ye shall do my statutes, and keep my judgments and do them; and ye shall dwell in the land in safety. 19 And the land shall yield its fruit, and ye shall eat your fill, and dwell therein in safety. 20 And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: 21 then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for the three years. 22 And ye shall sow the eighth year, and eat of the fruits, the old, until the ninth year; until its fruits come in, ye shall eat [of] the old. 23 And the land shall not be sold in perpetuity, for the land [is] mine; for ye [are] strangers and sojourners with me. 24 And in all the land of your possession ye shall grant a redemption for the land" (vers. 18-24).

Obedience is indeed the essential claim of God on the creature, and the creature's inalienable duty. But even innocent, sinless, man never stood in it, but failed; and this very soon, when tested, as the opening facts of inspired history prove to every soul that fears God and trembles at His word. How much less did or could fallen man recover his balance? One perfect exception at length appeared, the hope of Whom acted powerfully on all who waited for Him in faith; but all others departed more and more sadly from God, and hardened themselves in disobedience and self-will with ever growing boldness of unbelief.

That exception however was the Creator become man; who demonstrated the incurable evil of fallen man, only made worse by corrupting or defying all God's remedial means. Worst of all, He proved favoured man's hatred of God come in nothing but goodness, for God was as far as possible from judging and publishing man's iniquity, but revealing Himself in sovereign grace. Man's answer was enmity to God in Christ reconciling the world to Himself, not imputing to them their offences. Thereon God would and does now act in Him for His own glory, bringing in the gospel of His grace, and the church Christ's body. Then obedience assumes its fullest. character in; those that are His elect according to, God the Father's foreknowledge by (or, in) the Spirit's sanctification unto obedience and blood-sprinkling of Jesus Christ. The Christian by grace obeys God as a son after Christ's pattern, though he receives His blood-sprinkling to do it. It is in full contrast with Israel under the most solemn sanction of death if they violated the law (Ex. 24: 7, 8); as they shortly did thoroughly. But what can we say of our obedience either individually or collectively? Its very nature is ignored. The total ruin of Christianity proper is attested by the boast of Christendom in its twofold shame of Jewish ordinance and of Gentile philosophy.

But the land itself equally attests the no less ruin of the Jew. Does Israel therein dwell in safety? Does the land yet yield its fruit? Do the people of God eat their fill, and dwell therein in peace, honour, blessing and glory? When under the Messiah and the new covenant, it will assuredly be so. No longer will they say, what shall we eat the seventh year? Jehovah will bless them every year, not when, by the political help of friendly Gentiles, the Jews, before the harvest and after the blossom, think to become a ripe grape. Not so: the sprigs shall be cut off, and the spreading branches cut down. They are not yet a people prepared for Jehovah. The veil still lies upon their heart, which has not yet truly turned to Him. They do not yet repent at the feet of the crucified Messiah:; and they shall be left together to the ravenous birds of the mountains and to the beasts of the earth, who shall respectively summer and winter upon them. Yet the same inspired: prophet declares, following up their bitter disappointment, "In that time shall a present be brought unto Jehovah of hosts" of that very afflicted people, not with worldly aid without faith, nor to provisional region half-way, but to the place of His name, the Mount Zion. There shall they be ranged in the land, yet in a wholly different order from that under Joshua, but carefully from north to south laid down in Ezek. 48 and with parallel lines from east to west, then only to be for all the twelve-tribed nationality of Israel.

The Jews are still under the retribution, not only of the law broken in all ways but of the Messiah rejected. So the prophet Isaiah forewarned in his second and still more mature and profound portion, which depraved wits will have to be of his nameless double. Jerusalem is trodden down of Gentiles till their seasons are fulfilled. And the Jews must face a darker page of sin and woe, when the mass of them in the land shall receive the Antichrist for King, as their fathers rejected the true Anointed. Then shall be seen the Son of man coming in a cloud with power and great glory; and when these things begin to come to pass, a godly Jewish remnant look up and lift up their heads, because their redemption draws nigh.

Jehovah will vindicate His rights in that day. "The land shall not be sold in perpetuity," whatsoever the pretensions pride of Gentile may say. "For the land is Mine." Strangers and sojourners with Him had been the men of Israel. But thenceforward He will hide His face no more from them; "for I have poured out my Spirit upon the house of Israel, saith the Lord Jehovah." The right of redemption which they were responsible to grant in all the land of their possession He keeps for the fit moment, and will triumphantly proclaim to their everlasting joy. And what unselfish joy will be the glorified church's in that day looking down from the heavenly places, and praising Him who is the giver of every good giving and every perfect gift, and of His Son through whom it all comes righteously, and of His Spirit in virtue of whom it can alone be divinely known and enjoyed.

But Christendom is as faithless to His grace as she is indifferent to His glory on high, and hence has sought that supremacy on earth, which is the proper portion in reserve for Israel, when the Son of man shall reign over all nations and tongues under the heavens. They repentant and restored to their land in that day shall have the place of earthly power in righteousness as His own people. Meanwhile we believe and confess Him as the rejected Messiah exalted to the throne of His Father, and not yet sitting on His own throne, and share His sufferings here below, unknown to the world and refusing its alliance or its honours, but waiting for Him to receive us to Himself for the Father's house, and to be manifested along with Him when He is manifested in glory.

Ignorance of the gospel and of the church's heavenly relationship coveted earthly case and worldly honour soon after the apostles passed away. That departure left room for the rivalry of the West and the East; as later still it gave birth to the Crusaders which are the plainest evidence that the grace and truth which came through our Lord Jesus was practically not only depraved but effaced. It was what struck the Christian Seer with wondering horror, when he beheld, not the chaste virgin espoused to Christ and suffering with Him here below, but the great harlot gorgeously arrayed, pandering to the lust of kings, intoxicating the peoples, and riding the Beast or Roman Empire, but destined to be the object of God's sternest judgments for her corruption, cruelty to the saints, and abominable idolatry. But the end is not yet though at hand, and pride rises high before the irretrievable downfall.

CHAPTER 7.

THE RIGHT OF REDEMPTION

Lev. 25: 25-28

Here as elsewhere is no hiding of the people's failure in responsibility. Each would surely have his portion in Jehovah's land. Each was to enjoy the sabbath yea. of the land to Jehovah. For each throughout all the land the joyful sound of the jubilee should sound after: forty-nine years, proclaiming liberty and return, each to his possession. Not because they were more numerous or able, nor yet that they were more righteous than others, had they been chosen; but because Jehovah loved Israel, and because He would keep the oath He had sworn to their fathers, He brought them out with a powerful hand from the then greatest kingdom on earth that oppressed them, redeeming them out of the house of bondage, and giving them these pledges of unfailing rest and deliverance for the day when judgment falls on the inhabited earth. But Israel shall have the kingdom under the whole heavens under the Son of man: an everlasting dominion, which. shall not pass: away, and His kingdom which shall not be destroyed.

Yet it is a great mistake to confound this coming day of blessing for His earthly people with the secret hid in God, and thus from ages and generations, for Christ's glory in the heavens and the joint-heirs with Him, His heavenly bride. Restitution of all things now ruined here below is quite different from that glory which is above the world, wherein all distinction between Jew and Gentile disappears; because Christ is "the all" for all on high, in the faith of which the Christian and the church are called now to walk. In the world to come, whatever the blessing to every family on earth, the daughter of Zion shall have the first dominion; for great will be the Holy One of Israel in the midst of her. The glorified above as one with Christ shall with Him share the universe. He is given head over all things to the church, His body.

Meanwhile on the side of man failure is anticipated and provided for; and here is contemplated the first case of loss through poverty, the form which failure must take in this type; and which we know in a still deeper way.

" 25 If thy brother grow poor and sell of his possession, then shall his nearest of kin come and redeem what his brother sold. 26 And if the man have no one having right of redemption, and his hand hath attained and found sufficiency for its redemption, 27 then shall he reckon the years since his sale, and restore the overplus to the man to whom he sold it; and so return to his possession. 28 And if his hand have not found what sufficeth to restore it to him, then that which is sold shall remain in the hand of the buyer until the year of jubilee; and in the jubilee it shall go out, and he shall return unto his possession."

"If" is a serious word for man. No doubt it is righteous; but the fact is that the first man breaks down and fails in his responsibility. He is fallen and a sinner; and of this Israel in the past is the constant witness. Every help that mercy could furnish, while law governed, Israel enjoyed, priesthood, offering, sacrifice. But the failure was ever more and more; and the rejection of their own Messiah, added to their previous idolatry, made their tenure of Jehovah's land impossible, and their scattering over the earth complete, till the repentance of a godly remnant and return to their Messiah in heart. This will be of Jehovah's mercy enduring for ever, and through the atonement which grace applies to Israel in that great day. For Jesus will then be owned as the Kinsman Redeemer. And He will indeed come to redeem. The right is His, and He will not fail to recognise and apply it, in everlasting mercy.

But Israel must be made willing. And so it shall be in the day of His power. They refused Him to their own sin and shame and loss in the day of His humiliation, proud as man is so often of his poverty, and blind to his need of grace. Kin otherwise will have failed, and their own hand will have attained to no sufficiency. But grace will count that the time of suffering is accomplished, and that iniquity is pardoned through Him that loved His people and suffered for their sins. It is quite a mistake that mankind is here in question, however wide the gospel call. But redemption, whether for forgiveness of sins, or deliverance of the body, is of believers only. The theologians forget relationship, or vaguely misapply it. We hear of a brother who had his possession lost through unfaithfulness, and restored through grace triumphant over all difficulties. And Israel will be the standing and public witness, both of the loss through evil, and of the gain through grace. Yet the merit is not theirs in any way but only of Jesus, as the grace here and in every case is of God delighting in good of His own nature and of His own will, which rises above creature weakness and worthlessness, whatever the fruits of His Spirit in any.

CHAPTER 8.

THE DWELLING-HOUSE

Lev. 25: 29-34

It is the people and the land with which Jehovah connects redemption. Both were objects of His gracious choice. Both have fallen under the greatest change through contempt of His goodness on man's part, and opposition to His will, even to rebellion and apostasy. But Jehovah will triumph on behalf of both, but by His own mercy in Christ the Redeemer, when Israel shall sing, Not unto us, O Jehovah, but unto Thy name give glory, for Thy loving-kindness and for Thy truth's sake. The redeemed of Jehovah whom He had redeemed from the hand of the oppressor, and gathered out of the countries from the east and from the west, from the north and from the south, shall give thanks to Jehovah, and say that He is good, for His loving-kindness endures for ever. What a contrast with man's way who starts with confidence, and whose hopes tell a flattering tale; but, looking no more truly to God than the beasts that perish, he has this of His, hand to lie down in sorrow. And none will have this more bitterly and manifestly than such of Israel as presume on their name and privileges as His people while their heart is far from Him and under the enemy's power. But blessed are all who have their confidence in the Son — in Jehovah Himself. And Zion shall put on her strength, Jerusalem her beautiful garments; and her waste places shall break forth, for Jehovah comforts His people, and redeems her as well as them.

The truth is made more emphatic in the type by making an exception of what man builds, a dwelling-house in a walled city." 29 And if any one sell a dwelling-house in a walled city, then he shall have the right of redemption up to the end of the year of the sale; for a full year he shall have the right of redemption. 30 But if it be not redeemed until a whole year is complete, then the house that [is] in the walled city shall be established for ever to him that bought it throughout his generations; it shall not go out in the jubilee. 31 But the houses in villages that have no wall round about them shall be counted as the fields of the country; they may be redeemed, and they shall go out in the jubilee. 32 But [as to] the cities of the Levites, the houses in the cities of their possession, the Levites shall have a perpetual right of redemption. 33 And if a man redeem from one of the Levites (or, one of the Levites redeem something), then the house that was sold in the city of his possession shall go out in the jubilee; for the houses of the cities of the Levites [are] their possession among the children of Israel. 34 And the field of the suburbs of their cities shall not be sold; for it [is] their perpetual possession (vers. 29-34).

It was the dwelling-house in a walled city which thus lost its claim to redemption at the jubilee. The seller had the right to gain it back during a full year from its sale; after that, if not bought back, it passed for ever to the possession of the purchaser. Though it was built on the land which God gave the Israelites, its privilege of divine gift was vitiated by the prevalence of man's failure, as a twofold witness may show us. "For every house is builded by some one." It is only man that builds it. But the God that built all things claimed the land as His and gave it to His people as their landlord, to make it all the surer as He will prove it to be in the great jubilee, when every intruder vanishes, and He reinstates His people, who had lost it meanwhile over and over again by their departure from Himself. The land will go out free for the Israelite in that day by Jehovah's vengeance on their wicked enemies, and His mercy toward themselves, at last repentant in dust and ashes and resting on the atoning blood of Him whom they now refuse and despise. But the dwelling-place which each built or took from the Canaanite was no such gift of God as the land of promise.

And this was made still more precise by the added feature of being "in a walled city." For here is not merely man's hand everywhere apparent in his dwelling-house, but yet more the "walled city" marks the presence if not the prevalence of the enemy's power. There is therefore recourse to such a human measure of protection, which tells the tale how little as yet the Israelite enjoys His full privilege when they shall sit every man under his vine and under his fig tree; and none shall make them afraid, for the mouth of Jehovah hath spoken it. No doubt it will be because a King shall reign in righteousness, far beyond David or Solomon, His feeble types. And the man who is God, and Jehovah's fellow, shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. And then shall the Spirit be pouted from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest; and His people shall dwell in a peaceful habitation, and in sure dwellings and in quiet resting-places.

So, when the work of dealing with Israel's enemies is in process but not yet complete, we hear in Ezek. 38 Israel shall then be gathered out of many peoples into the land bought back from the sword. But the chief of Rosh, Meshech, and Tubal, unmoved by the downfall of the head of the western powers in league with the Antichrist, and even by the destruction of the eastern hordes who opposed the west, persists in his mischievous purpose of self-aggrandisement, and hopes by coming down on Israel's unprotected appearance to become overlord of the earth. ''Thou shalt say, I will go up to the land of unwalled villages; I will go up to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, to seize the spoil and to take the prey; to turn thy hand against the waste places that are inhabited, and against a people gathered out of the nations which have gotten cattle and goods, that dwell in the midst of the land." But Jehovah will prove Himself the true and glorious bulwark of His people, and pour upon this last enemy and all his hosts, before the proper reign of peace over the earth begins, overflowing rain and great hailstones, fire and brimstone. So it shall be upon the mountains of Israel; nor will that exemplary punishment suffice. For Jehovah will send a fire on Magog, and among them. that dwell at ease in the isles. Their walled cities, their fortifications, their formidable navies, will be a vain defence, for it is the day when the risen Lord will judge the inhabited earth; and they shall know that He is Jehovah (Ezek. 39: 6).

Hence the house in the country parts, not thus protected, fell under the principle of the land, retained the right of redemption, and should go out in the jubilee. The strength and shield of man must fall in that day, and the defenceless that confide in Him shall triumph, when the fastness of the high defences of men's walls will He bring down, lay low, bring to the ground, into the dust.

On a similar principle too the house of the Levites fell under His care who calls them to be His servants, and had perpetual right of redemption. Even if sold in the city of his possession, it must go out at the jubilee. On the other hand, their fields in the suburbs of their cities could not be sold. They must abide their perpetual possession, as God's sacred gift to them; and this He will see to when He comes whose right it is to repair all wrongs and failures for His own that wait or Him.

The Christian now is in a different position and His glory heavenly; and he shall reign with Christ over the earth. He has already redemption in Him through His blood, but awaits His coming again for the redemption of the body and also of the inheritance. He is united to Christ by the Spirit who strengthens him to suffer with Him joyfully, not of the world as He was not.

CHAPTER 9.

THE POOR BROTHER IN DECAY

Lev. 25: 35-38

Here we read a new statute respecting the poor brother fallen into decay. It does not touch on what might be done by his nearest relation, or by his own recovery, as in vers. 25-28, but on loving succour where there was no such resource from without or from within. For Jehovah encouraged compassion in His people, of which they had been so richly the objects from Himself. Nothing more alien from His mind, among His own and even to strangers, than the spirit of independence of which the Gentiles are proud in their self-sufficient ignorance of God.

" 35 And if thy brother grow poor and be fallen into decay beside thee, then thou shalt relieve him, stranger or sojourner, that he may live beside thee. 36 Thou shalt take no usury nor increase of him; and thou shalt fear thy God, that thy brother may live beside thee. 37 Thy money shalt thou not give him on usury, nor lend him thy victuals for increase. 38 I [am] Jehovah your God, who brought you forth out of the land of Egypt to give you the land of Canaan, to be your God" (vers. 35-38).

Three divine principles are here applied to the duty of the Israelite, standing in a relationship to Jehovah peculiar to that people of His choice, whatever the mercy it may involve as it does to the stranger; for God abides good in Himself and to all, and will not suffer His people to forget it, though prone to do so as scripture proves, to say nothing of experience.

(1) It is His grace which gives prosperity to any. Only unbelief is blind to His over-ruling who counts the hairs of our head, and without whom not a sparrow falls unheeded. Man, sinner alas! as he is, is no object of indifference to Him. The Israelite was then precious to Him for the fathers' sake, as he will be by-and-by not for them also but incomparably more for Him whom in repentance and faith they will own as their Messiah, so long despised, their all-gracious and Almighty deliverer when ready to perish under the Antichrist and to be swallowed up by the nations. But even from early days He would have them pitiful to their brother, or even a stranger and sojourner by their side, that he might live and not die. It was grace that called out Abram from beyond the Euphrates, where their fathers in old time dwelt and even served other gods. It was grace that sent Moses to plague Egypt which oppressed the sons of Israel, and brought them out of the iron furnace across the Red Sea which covered their enslavers. When the same power should destroy the Amorite, the Canaanite, and the rest who dwelt in the promised land, they were bound to remember that all was of His grace, and that He enjoined it in due measure on those who prospered on behalf of their decayed brothers. It was no small grace which inaugurated the emerging, if not birth, of His people, when brought forth out of the land of Egypt to receive the land of Canaan, and have Jehovah their saviour and guide and governor to be their God.

Just so we, Christians, are privileged and bound ever to look back and cherish our beginning, the foundation of all our blessing in Him who died, rose, and ascended to the highest heaven for us. This rises far above what was given or possible to Israel; for we can say, and ought to know by divine teaching, we are quickened and raised together with Christ and made to sit together in Him in the heavenlies. And as we are such a workmanship as this, His body who is Head over all, so were we created in Christ Jesus (for it is a wholly new thing) for good works which God before prepared that we should walk in them, a new walk in many respects because of and suited to such a unique relationship.

(2) Israel had to represent Jehovah and do His will as given to dwell in His land. If the strange gods gave a licence to every passion of sinful man through the working of the great enemy of God and man, the Jew was called to practise mercy, as belonging to and confessing Him who delights in mercy. How could He maintain a people in His land, the good land flowing with milk and honey, where His eyes rested continually, if they set His will at nought and abandoned Him? They had deliberately taken their stand on their obedience of His law, and must abide the consequence. Mercy obtained is a valid ground for expecting mercy to be shown; and the law bound this on the Jew as we see here.

(3) But there was also the powerful influence of hope, which governs the regulations of all this chapter. The Jew was called to act in view of the jubilee, and was inexcusable if he put it from his eyes in his conduct. When a brother was decayed, he was to bear in mind the deliverance that ere long would surely come, and thereby be strengthened to assist the need, and not to make it an occasion for selfish greed by interest for a loan, or return of food to increase his own store. For Israel in the land was not to be a merchant like the Canaanite; but it is the striking contrast of the Jews now among the nations, enriching themselves in this way beyond all others, the banking masters of the world. They have for the time lost their true place, because they became apostate from God, first by idolatry, then by rejecting Jesus the Christ; as they will descend lower still by receiving the Antichrist. Even on their return from Babylon, which was to see the Messiah in humiliation, they made the divine command of no effect by their tradition; and selfish interest prevailed over goodness and mercy, till unbelief wrought to the utmost.

But what has Christendom to say as to this? Has it the face to reproach the Jew? Christendom that has oppressed, plundered, and cruelly persecuted the Jew, instead of being a city of refuge to the man-slayer, till the death of the anointed priest (that is, in antitype, till Christ closes His priesthood on high)! Thence He will come for judgment, and the believing homicide will be cleared and enter on his inheritance; but the blood of guilt shall lie on the unrepentant murderer who persists in his unbelief to helpless ruin.

It is not Romanism only, but the Greek church yet more which hates the Jew and disbelieves his hopes in a future day, blessed in a new way and in Jehovah's special mercy, and not at all as merged in the church of God. For the church has a heavenly place of union with her glorified Head; whereas Israel has the promise of the first dominion on the earth when the Lord reigns over all the nations also. This earthly dominion Christendom in all its forms began to covet, when it shirked to share Christ's sufferings here below, and the heavenly hope of Christ's glory above and reigning with Him over the world in that day.

Satan will find means to amalgamate with the Jew the Western powers in the worship of idols, and the false prophet-king of the Jews in the land (Dan. 11: 36-39). And the Lord will destroy them both at His appearing (2 Thess. 2: 3, Rev. 17, Rev. 19), as He will afterwards and similarly destroy him whom Isaiah and Micah call "the Assyrian," as Daniel styles him "the king of the north," their then external enemy (Isa. 28, Isa. 29, Isa. 30; Dan. 8: 23-25, Dan. 11: 40-45), of whom Sennacherib was the type.

CHAPTER 10

THE POOR BROTHER SOLD

Lev. 25: 39-46

There is a condition still more lamentable than the decay of poverty. The Israelite might be so reduced as to sell himself to bondage; and this condition comes under divine regulation to the end of the chapter. Here we may notice its first part.

" 39 And if thy brother grow poor beside thee, and be sold to thee, thou shalt not compel him to serve as a bond-servant: 40 as a hired servant, as a sojourner, he shall be with thee; until the year of jubilee he shall serve with thee. 41 And he shall go out from thee, he and his children with him, and shall return unto his own family, and unto the possession of his fathers he shall return. 42 For they [are] my servants, whom I brought forth out of the land of Egypt; they shall not be sold as they sell bondmen. 43 Thou shalt not rule over him with rigour, and thou shalt fear thy God. 44 And thy bondmen and thy bondmaids whom thou shalt have — of the nations that are round about you — of them shall ye buy bondmen and bondmaids. 45 Moreover of the children of those that dwell as sojourners with you, of them shall ye buy and of their families that [are] with you, which they beget in your land; and they shall be your possession. 46 And ye shall make them as an inheritance to your children after you, to inherit as a possession: these ye shall make your bondmen for ever; but your brethren the children of Israel, ye shall not rule one over another with rigour" (vers. 39-46).

Whatever the disorder created by sin and its resulting miseries, Jehovah provided merciful checks, especially for the people of His choice till the day of restitution, of which the jubilee was the recurring foreshadow. The Israelite might through sheer distress be sold to one of his brethren, but never in perpetuity. Ordinarily it was but for the term of six years of servitude, and on the seventh he went out free for nothing, as we know from the deeply interesting "judgment" with its details in Ex. 21: 2-6. But, if as here with no such limit, the year of jubilee reinstated him. Meanwhile Jehovah imposed the duty on his Israelitish master that he should not be treated as a bondservant, but as a hired servant, as a sojourner and not a slave. Then should he go out from his employer, and his children with him unconditionally. The sale of bondmen did not apply. On the contrary he lifted up his head as free, and all his, returning to his own family and to the possession of his fathers.

With such considerate care did Jehovah provide for His people, whatever their improvidence. How affecting and securing the ground on which He laid it down! "For they are my servants whom I brought forth out of the land of Egypt." There superstition took care of the priests who kept them in unceasing bondage to false gods who were but demons without truth or pity. The Eternal, who rescued Israel out of that house of bondage and iron furnace, did not hinder as yet such an Israelite as broke down in his responsibility from tasting the bitter effect of his or others' wrongs. But He restricted the chastening to measured times, and gave the sure hope of merciful return: the pledge of a glorious one for ever, when the Divine Deliverer shall rescue them from sins and sufferings no less than enemies, and Himself be the ground of a holy freedom and an unfailing inheritance, as due to One who is David's Son and David's Lord. What a joyful sound will be the trumpet voice of the true and full jubilee, which needs not but precludes repetition!

When it was only a nation favoured of Jehovah, the law did not interfere with an Israelite buying slaves, as we see in vers. 44-46. They were free to have such slaves of the nations round about them, or even of the sojourners with them. Neither could claim the relation of their own brotherhood holy to Jehovah: of troth they might buy, and make them their possession. and leave them as an inheritance to their own children after them, their bondmen for ever. And even in the day, when the creation shall be delivered from its present groans and thraldom, when the church shall share Christ's glory above and over all things, when Israel shall own the crucified but all the more exalted Messiah, the Son of man and Heir of all things, kings here below shall be nursing fathers of the Jew never more to be despised or persecuted, and queens their nursing mothers. Strangers shall build up Zion's walls, and their king" shall minister in that day. Aliens shall be their plowmen and their vine-dressers For that nation and kingdom that will not serve Zion shall perish. "But ye shall be named priests of Jehovah: men shall call you the ministers of our God. Ye shall eat the wealth of the nations, and to their glory shall ye succeed." Need one refer to more decisive proofs of the change that awaits Israel under Messiah and the new covenant? And the time hastens: the zeal of Jehovah of hosts will perform this.

It is infatuation for Gentile theology to take any of this away from the hopes of Israel. True Christian faith maintains it all for the Jew when his heart shall turn to the Lord whom they despised to their own sin, shame, and loss. But God's gifts and calling stand without a change on His part, who awaits and will bring out their salvation in sovereign grace. Our calling is above: we can well afford to set our mind on heavenly things. Their portion will be all blessing and glory on the earth, and in their own land, then the joy and boast and crown of all lands. The word of our God, Israel's God, shall stand for ever. God has provided some better thing concerning us [who believe while the Jews are impenitent] that apart from us even those who of old believed but received not the promises should not be made perfect. We shall each enjoy our proper portion practically at the same time to God's glory in Christ..

CHAPTER 11.

THE POOR BROTHER SELLING HIMSELF TO THE STRANGER WAXING RICH

Lev. 25: 47-55

This last case is the saddest of all to a true Israelite. It was not without a fault that a person under the government of Jehovah grew poor in His land (vers. 25, etc.), and had to sell his possessions, whether land, or a dwelling house in a walled city (vers. 29, etc.). It was worse to fall into such decay as to become an object of help to Jew, stranger, or sojourner, for money and victuals (35-38). Still worse was it to be sold to a brother Israelite, even if Jehovah in each interposed His shield of mercy (39-46). But here it is the poor brother selling himself to a stranger or sojourner becoming rich. Yet Jehovah speaks here also.

" 47 And if a stranger or a sojourner with thee become rich beside thee, and thy brother beside him grow poor, and sell himself to the stranger [or] sojourner with thee, or to a descendant of the stranger's family: 48 after he is sold, there shall be right of redemption for him; one of his brethren may redeem him; 49 or his uncle, or his uncle's son, may redeem him, or any of his next of kin of his family may redeem him; or if he may obtain the means, he may redeem himself. 50 And he shall reckon with him that bought him from the year that he sold himself to him unto the year of jubilee; and the price of his sale shall be according to the number of the years; according to the days of a hired servant shall he be with him. 51 If [there be] yet many years, according to them shall he return the price of his redemption out of the money he was bought for. 52 And if there remain but few years unto the year of jubilee, then he shall reckon with him; according to his years shall he return the price of his redemption. 53 As a hired servant shall he be with him year by year: he shall not rule with rigour over him before thine eyes. 54 And if he be not redeemed by these [means], then he shall go out in the year of jubilee, he and his children with him. 55 For to me the children of Israel [are] servants; they [are] my servants, whom I brought forth out of the land of Egypt: I [am] Jehovah your God" (vers. 47-55).

As this chapter is devoted to redemption by grace and in power, it is in perfect keeping with its aim to let Israel know the reserves which awaited their failure in responsibility to the law, which they had accepted as the ground of their standing before Jehovah. Their fall to such an extreme of want as for an Israelite to sell himself into voluntary bondage to a rich stranger or sojourner with them, or to a scion of such a house, is here provided for in God's considerate goodness. Jehovah would not hinder their tasting their evil or folly; but He was careful to lay down, that after he had sold himself, there should be right of redemption for him. One of his brethren might redeem him, or his uncle, or his uncle's son, or any of the near relations of his family: there was room for that affectionate and special interest, which He ever cherished in, and commended to, His people.

Or again, the man, once so desperately impoverished, might somehow obtain adequate means to redeem himself, so that he could not be kept an hour longer in slavery. As being in that land, no strangers any more than a brother could plead a just title against the statutes of Jehovah. But justice must stand too. "And he shall reckon with him that bought him from the year that he sold himself to him unto the year of jubilee; and the price of his sale shall be according to the number of the years; according to the days of a hired servant shall he be with him." Absolute slavery Jehovah would not tolerate for a child of Abraham. If the price of redemption was equitably offered, the stranger must accept it and set him free. If many years had yet to run, redemption price had to be returned out of the money that he was bought for (51); and if there remained but few years, the reckoning must be accordingly (52).

But Jehovah's pitifulness went farther still; for in ver. 53 it was prescribed, even where he had no means or prospect of redemption till the jubilee, that the Israelite bondman was to have a place like no other slave. "As a hired servant shall he be with him year by year: he [the stranger master] shall not rule with rigour over him before thine [Israel's] eyes." Thus was the strain meanwhile to be alleviated, if Israel had the heart and power to see Jehovah's will enforced on behalf of His poor.

Then came the great resource when the trumpet of jubilee sounded over the land (54). If every other means failed, here was sure hope for Israel. "And every one that was in distress, and every one that was in debt, and every one that was bitter of soul" in abnormal bondage, was entitled to leap for joy at Jehovah's glad tidings of grace; as it is said here, ''he shall go out in the year of jubilee, he and his children with him." And Thou, blessed Jesus, true but rejected and only the more glorious Messiah, shalt have the joy of redeeming Israel from all his iniquities and all distresses and all indignities, Thyself the more loved then for Thy sufferings and shame at the Jews' hand, joining hand in hand thus with the lawless Gentiles as presently with the Antichrist against Jehovah and His Anointed. Thou shalt return in glory to destroy the destroyers, to deliver Israel in its godly remnant, and to crush the nations, with the old serpent that deceived them all, and that deceives Christendom now as blind as it is haughty.

The very learned prelate of Chester, Dr. John Pearson, had low views of Christ's personal glory, and accordingly of His work and offices. His was such "dry light" on divine things as might satisfy the most scientific of theologians. Yet even he saw in this chapter not the prototype of Christian privilege, but rather a strong contrast with the "better thing" God provided concerning us. So even his cold spirit warmed a little when he compared our privileges with those pledges of goodness to Israel. "We were all at first enslaved by sin, and brought into captivity by Satan, neither was there any way of escape but by way of Redemption. Now it was the law of Moses that if any were able he might redeem himself: but this to us was impossible, because absolute obedience in all our actions is due unto God; and therefore no act of ours can make any satisfaction for the least offence. Another law gave yet more liberty, that he which was sold might he redeemed again; one of his brethren might redeem him. But this in respect of all the mere sons of men was equally impossible, because they were all under the same captivity. Nor could they satisfy for others, who were wholly unable to redeem themselves. Wherefore there was no other brother but that Son of Man which is the Son of God; who was like unto us in all things, sin only excepted, which could work this redemption for us. And what he only could, that he freely did for us." (An Exposition of the Creed, vol. i. 119, Oxford, 1797.)

Yes, we were all lost far beyond the worst picture of any Israelite; and we are saved as none could be till the Son of God had wrought soul-salvation for such as believe beyond what Dr. P. ever taught or knew; for God's salvation is come, and His righteousness is revealed. Such is His gospel to Jew and Greek through and upon faith in Christ. But the favoured nation, according to Rom. 11 and the facts which every one sees day by day, are enemies, "until the fulness of the Gentiles be come in." Blindness in part is their state while the gospel goes out to the Gentile, till a new-born remnant of the Jews say, Blessed is He that cometh in the name of Jehovah. Then will Jesus come to the deliverance of the remnant and the destruction of their foes. "And so all Israel [except the apostates] shall be saved; as it is written, There shall come out of Zion [a later epoch than out of heaven] the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins [never so great as then]: as concerning the gospel, enemies for your sake [the Gentiles now called], but as touching the election, beloved for the fathers' sake" (Rom. 11: 26-28). Can anything be plainer that the present age then closes, and the new age begins for the generation to come

CHAPTER 12.

THE JUBILEE CONCLUDED

Lev. 25: 55

This last verse concludes the subject with a renewed statement of Jehovah's immediate interest in His people. They were His servants; He had brought them forth out of the land of Egypt; and He in His eternal covenanted Name was their God.

" 55 For unto me [are] the children of Israel servants; they [are] my servants whom I brought forth out of the land of Egypt: I [am] Jehovah your God."

Throughout, the great aim of these statutes of the jubilee is that the Israelite should remember that his best and unfailing Friend and mighty Deliverer is Jehovah. It is the same assured truth which the last of their prophets uttered, "I Jehovah change not; and ye, sons of Jacob, are not consumed" (Mal. 3: 6). We learn that the jubilee is the pledge that the land as well as the people is to share the same deliverance at His hand. The scattering of Israel is the visible sign that the accomplishment has not yet taken place, as this cannot be till they own their rejected Messiah. It is Emmanuel's land, as they are His people; and His eyes are continually on both. Babylon was the instrument of punishing their idolatry; as Rome longer and more heavily, because of Him whom they despised with averted face and alienated heart. But the day hastens when they shall say in their heart, Blessed is He that cometh in the name of Jehovah. He will come when the godly remnant is rejected like Himself, and the mass fall victims both to idolatry and to the Antichrist.

How gracious and grand for Israel, when it shall be no more the shadow but the very image! when the Lord shall come to Zion a Redeemer indeed, and to those that turn from transgressions in Jacob, saith Jehovah! "And as for me, this is my covenant with them, saith Jehovah: My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith Jehovah, from henceforward and for ever."

Truly "the gifts and the calling of God admit of no change of mind," as he wrote who loved them as much as Moses did. Both loved Israel because they are the objects of God's grace, and Messiah's people for the earth's glory in divine purpose. This makes their unbelief and its chastisement the more bitter, but gives certainty that the Deliverer is at hand. They belong to Him as His servants; and when they own it, He will appear for their rescue and redemption. He does not forget their old deliverance out of the iron furnace; but then the new covenant shall eclipse the old, and glory shall dwell in their land, as the fruit of His grace and of blood that speaks a better thing than Abel. How will they exult when they learn that Messiah suffered that they might be saved, and own Him, as unbelieving Thomas did, their Lord and their God. In the fulness of His person Jesus is not Messiah only but also Jehovah their God.

Grace like this when brought home by the Spirit will at length subdue the self-righteous heart of Israel, and produce the generation to come which will then be fitted to bear witness to the besotted heathen world with a power beyond the feeble testimony of the nations which have long compromised the name of the Lord Jesus by the vanity of knowledge falsely so-called, and by worldly lusts as unjudged as among the heathen themselves. It will be another thing when the long unbelieving Jew is brought into childlike faith; and yet more when the Lord Jesus reigns as King of kings and Lord of lords, after an unparalleled judgment of the quick in West, East, South and North, with a fresh outpouring of the Holy Spirit suited to that wondrous display of His government and blessing of all the families of the earth in righteousness, power, and glory.

On Israel's repentance for the blotting of their sins depends the coming of times of refreshing from the presence of Jehovah, when He will send the Messiah-Jesus who was fore-ordained for them, times of restoring all things, of which God spoke by the mouth of His holy prophets since time began.

CHAPTER 13.

THE COVENANT WITH MOSES, AND THAT WITH THE FATHERS

Lev. 26: 1-13

Chapters 26 and 27 wind up the book as an appendix: the first on the obligations which bound all the people of Israel; the second on the vows of the individual.

Chap. 26 opens with the prohibition of image worship, and with the reverence due to the sabbath and the sanctuary of Jehovah, the pillars of the law; the very evils to which man was most prone (vers. 1, 2). This is followed by His blessings on their obedience (vers. 3-13).

" 1 Ye shall make yourselves no idols, nor rear yourselves carved image or statue, nor shall ye set up a figured stone in your land, to bow down unto it; for I [am] Jehovah your God. 2 Ye shall observe my sabbaths and reverence my sanctuary: I [am] Jehovah. 3 If ye walk in my statutes and observe my commandments and do them, 4 then I will give you rain in due season, and the land shall yield its produce, and the trees of the field shall yield their fruit; 5 and your treading out (or, threshing) shall reach unto the vintage, and the vintage shall reach unto the sowing-time: and ye shall eat your bread to the full, and dwell in your land securely. 6 And I will give peace in the land, and ye shall lie down, and none shall make [you] afraid: and 1 will put away the evil beasts out of the land; and the sword shall not go through your land. 7 And ye shall chase your enemies, and they shall fall before you by the sword; 8 and five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight; and your enemies shall fall before you by the sword. 9 And I will turn my face toward you, and make you fruitful, and multiply you, and establish my covenant with you. 10 And ye shall eat old store and clear off the old because of the new. 11 And I will set my habitation among you; and my soul shall not abhor you; 12 and I will walk among you, and will be your God, and ye shall be my people. 13 I [am] Jehovah your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you walk upright" (vers. 1-13).

The sons of Israel of all men had the least excuse for idolatry. Those who heard His voice out of the midst of fire, and besought a mediator lest they should perish, saw no similitude, and heard Him denounce the heathen device of representing Him by any likeness of the creature in heaven above, or on earth beneath, or in the waters that sink below it. He could not be true God if He tolerated bowing down to another god. Real service must be His exclusively; yet Aaron's deplorable weakness here betrayed itself at the beginning of their history, and Solomon's even worse in its zenith. There too lay the continual warfare of His true prophets with the false who misled kings and priests and people, till there was no remedy; and He who loved them had to say, "I will overturn, overturn, overturn it. And it shall be no [more], until he come whose right it is; and I will give it [him]" (Ezek. 21: 27).

But there was another thing hateful in His eyes, where they set up no strange god. Nor is anyone more explicit in denouncing their profane irreverence and shameless hypocrisy than Malachi, the last of the post-captivity prophets. We know from his contemporary Nehemiah how His sabbaths were then profaned, and His sanctuary set at nought The sabbath had a special place in the decalogue as flowing simply from divine authority, prescriptive and not in the same sense moral as the other nine commandments. It was instituted as a sign of creation and a pledge of God's rest; and God imposed it in His law for Israel, the measure of man's responsibility, as a sign to them as His people. A new day, the first day of the week, is the day of Christ's resurrection, the Lord's day for the Christian, as the day of the new creation in Him, and of sovereign grace to us who now believe for heavenly glory as His body and bride. The sabbath is in no way abrogated or changed or spiritualised, but must be fulfilled in all its own blessedness for man on earth, and for Israel God's firstborn among all nations, when idols vanish for ever, and the sanctuary of Jehovah shall never be profaned more.

The conditional blessings are for Israel obedient to their God, Jehovah, and earthly, however rich; they are not those characteristic of the Christian, whatever special pleaders argue. If Israel walk in His statutes submissively, rain is assured in due season, the earth will yield its produce, and trees their fruit; the threshing reaches to the vintage, and it to the sowing time. Bread to the full should be theirs, instead of selling it for their other wants, and safety within their dwellings. Nay more, neither evil beasts, nor hostile sword should alarm. it I will give peace in the land, and ye shall lie down, and none shall terrify." "And ye shall chase your foes, and they shall fall before you by the sword," five chasing a hundred, and a hundred putting ten thousand to flight. ''And I will turn my face toward you, and make you fruitful and multiply you, and establish my covenant with you." The old store will abound beyond their eating and need clearing away because of the new. And, better still, "I will set my habitation among you, and my soul shall not abhor you; and I will walk among you and be your God, and ye shall be my people." As He began, so would He continue: "I [am] Jehovah your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen, and I have broken the bands of your yoke, and made you walk upright."

CHAPTER 14

THE PENALTIES OF THE VIOLATED COVENANT

Lev. 26: 14-26

Then Jehovah pronounces the inevitable consequences of Israel's disobedience.

" 14 But if ye hearken not unto me, and do not all these commandments, 15 and if ye shall despise my statutes, and if your soul shall abhor mine ordinances, so that ye do not all my commandments, that ye break my covenant, I also will do this unto you: 16 I will even appoint over you terror, consumption, and fever, which shall cause the eyes to fail, and the soul to waste away; and ye shall sow your seed in vain, for your enemies shall eat it. 17 And I will set my face against you, that ye may be routed before your enemies: they that hate you shall have dominion over you; and ye shall flee when none pursueth you.

" 18 And if for this ye hearken not unto me, I will punish you sevenfold more for your sins, and I will break the arrogance of your power, 19 and I will make your heaven as iron and your earth as bronze; 20 and your strength shall be spent in vain; and your land shall not yield its produce, and the trees of the land shall not yield their fruit.

" 21 And if ye walk contrary to me, and will not hearken unto me, I will bring sevenfold more plagues upon you, according to your sins. 22 And I will send the beasts of the field among you, that they may rob you of your children, and cut off your cattle, and make you few in number; and your streets shall be desolate.

" 23 And if ye will not be disciplined by me through these, but walk contrary to me, 24 then will I also walk contrary to you, and will smite you, even I, sevenfold for your sins. 25 And I will bring a sword upon you that avengeth with the vengeance of the covenant, and ye shall be gathered into your cities, and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 26 When I break the staff of your breed, ten women shall bake your bread in one oven, and shall deliver you the bread again by weight; and ye shall eat, and not be satisfied" (vers. 14-26).

Israel's promises end in misery; and Jehovah judges his disobedience as it deserves, and with increasing severity at his ever growing rebelliousness. He appoints over the people, when their soul abhorred His righteous ordinances, "terror, consumption and fever," not only the dread of a guilty conscience, but disease in its wasting chronic form and in its raging acuteness; and sends their enemies to devour their harvests and rout their armies, yea to domineer over them even to their fleeing when unpursued. If this suffice not to humble them before Him, He will punish sevenfold more, to break their arrogance. He will make their heaven as iron and their earth as bronze, refusing all heat and moisture, and vegetation, so that their toil should be vain. And if this be not enough to recall them, sevenfold more plagues should fall on them, and the very beasts of the field should rob them of their children and cut off their cattle, to reduce them indefinitely and desolate their very streets. And if this failed to discipline their refractory spirit, He would walk as contrary to them in displeasure as they to Him in self-will. He must smite them Himself personally sevenfold for their sins, and bring a sword on them to execute the vengeance of the covenant. And as they gathered into their cities out of the goodly land, Me would send the pestilence on them, and they should be delivered into the hand of the enemy. Their efforts at union for strength should only and surely bring on them death and degradation as a people. Scarcity of bread should do its withering work in their prostrate condition. How could it be otherwise under the condition of law between the righteous Jehovah, and His people more guilty than the nations which knew not God?

The law as such knows no grace; its function must be to condemn every breach. Grace and truth came through our Lord Jesus; undoubtedly God's grace, but through Him, the one Mediator of God and men, Who gave Himself a ransom for all, the testimony in its own time. This we Gentiles know now as the consequence of Israel's unbelief to the uttermost after the fullest and most patient waiting on them; and no remedy when their Messiah came in gracious humiliation and divine power, any more than under the law and the prophets. The apostles too testified in the Holy Spirit and like power in men of like passions. But all has been vain, that mercy might flow to the Gentiles who have sinned worse than Israel under far superior privileges, till they too are cut off; and sovereign mercy shall once more shine on Israel, and for ever.

CHAPTER 15.

STERNER WOES ON THE PEOPLE AND THE LAND

Lev. 26: 27-39

It might have been thought hard to find strokes heavier than those Jehovah inflicted on His people according to the earlier half of our chapter. But as Israel hardened their necks and persevered in their iniquities, here we have His yet more awful dealings with their stubborn rebelliousness. He is gracious beyond measure; but we know Him that said, To me [belongs] vengeance: I will recompense, saith the Lord [Jehovah]; and again, The Lord [Jehovah] will judge His people. Fearful [is it] to fall into a living God's hands (Heb. 10: 30, 31). If He punished the vile abominations of the doomed nations who had intruded into His land, much more strictly does Be chasten His people. "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" (Amos 3: 2).

" 27 And if for all this ye hearken not to me, but walk contrary to me, 28 then I will walk contrary to you also in fury; and I, even I, will chastise you sevenfold for your sins. 29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 30 And I will destroy your high places, and cut down your sun-pillars, and cast your carcases upon the carcases of your idols; and my soul shall abhor you. 31 And I will lay waste your cities, and desolate your sanctuaries, and I will not smell the savour of your sweet odours. 32 And I will bring the land into desolation, that your enemies who dwell therein may be astonished at it. 33 And I will scatter you among the nations, and will draw out the sword after you; and your land shall be desolation, and your cities waste. 34 Then shall the land enjoy her sabbaths all the days of her desolation, when ye [are] in your enemies' land; then shall the land rest and enjoy her sabbaths. 35 All the days of the desolation it shall rest; in which it rested not in your sabbaths, when ye dwelt upon it. 36 And as to those that remain of you, I will send faintness into their heart in the lands of their enemies, and the sound of a driven leaf shall chase them, and they shall flee as one fleeing from a sword; and they shall fall when none pursueth; 37 and they shall stumble one over another, as it were before a sword, when none pursueth; and ye shall have no power to stand before your enemies. 38 And ye shall perish among the nations, and the land of your enemies shall eat you up. 39 And they that remain of you shall waste away through their iniquity in your enemies' lands; and also through the iniquities of their fathers shall they waste away with them" (vers. 27-39).

The furnace of wrath waxes hotter against guilty Israel, and as Jehovah says, "I, even I, will chastise you sevenfold for your sins." The flesh of their own sons and daughters should be their food, and the high places and sun-pillars which they had honoured should be cut down, their own carcases heaped upon those of their idols, and His soul abhorring them. He would proceed to devastate their cities and sanctuaries to the astonishment of their enemies dwelling therein (27-32)

Their land too should not escape; and as they had despised His sabbaths in days and years and jubilees, there should be a judicial sabbath: for it should be desolate while Israel should be in the enemies' land. The land that flows with milk and honey should lie desolate and have rest, against the rest which it had not when the tribes dwelt there (32-35). Instead of the courage He once gave them against all odds, they would fall into abject terror. "I will send faintness into their hearts in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee as one fleeth from the sword; and they shall fall when none pursueth. And they shall stumble one upon another, as it were before the sword, when none pursueth" (36, 37). There too should they perish among the nations and the enemies' land eat them up. Those left of them in their enemies' lands shall pine away in their own iniquities, and in the iniquities of their fathers with them (38, 39).

Thus brought down to the lowest misery and degradation, the goodness of God leads them to repentance. What a lesson to all the nations! Yet this they never learn, till Israel shows the way, forgiven of grace, when they cannot forgive themselves before Jehovah and His anointed! But we must not anticipate what is to follow. How awful when a people boasting of Jehovah's name sell themselves really to His enemy, and become slaves of demons which supplant His will and worship; and their religion so-called becomes their worst sin and their most destructive snare. Thus it was in Israel, as it now is in Christendom. The end for both (as far at least as "this generation" goes for the Jew) will be at the consummation of the age in judgment, which the Lord Jesus will surely execute. But the greatest reviler of revelation cannot charge the God of Israel with partiality to His people when inconsistent or unworthy. Demons, instead of chastising, humoured their devotees for their own bad and mischievously vile ends. So it is in all religions, save the faith in God through Christ.

CHAPTER 16.

ISRAEL, REPENT, AND JEHOVAH REMEMBERS HIS COVENANT WITH THEIR FATHERS

Lev. 26: 40-46

Here however we have the turning-point of grace. There is no restoration for Babylon, and especially none for the Babylon of the N.T. which among her many lies dares to call herself "the eternal city," but is really doomed to the everlasting judgment of God, as we read in Rev. 14, 16, 17 and 18 to the joy of all in heaven who in view of her smoke going up unto the ages of ages say, Hallelujah (Rev. 19: 1-5)! Reunion of Christendom or not, this is God's destiny for her of the seven hills. "Come out of her, My people," says the voice from above, "that ye have not fellowship with her sins, and that ye do not receive of her plagues." But there is sure restoration for Israel, and a history in the future of their land more glorious than David's or Solomon's, or than any nation's that ever existed on the earth. The time hastens and is at hand. Israel will repent, and believe in Jehovah's Messiah, their crucified King of glory.

" 40 And they shall confess their iniquity, and the iniquity of their fathers, through their unfaithfulness wherein they were unfaithful to me, and also that they have walked contrary to me, 41 so [that] I also walked contrary to them, and brought them into the land of their enemies. If then their uncircumcised heart be humbled, and they then accept the punishment of their iniquity, 42 I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 43 For the land shall be left by them, and shall enjoy its sabbaths, when it is in desolation without them; and they shall accept the punishment of their iniquity; because, even because, they despised my judgments, and their soul despised my statutes. 44 And yet for all that, when they are in the land of their enemies, I will not despise them, and will not abhor them, to make an end of them utterly, and to break my covenant with them, for I [am] Jehovah their God. 45 But I will remember toward them the covenant with their ancestors whom I brought forth out of the land of Egypt before the eyes of the nations, that I might be their God: I [am] Jehovah.

46 These [are] the statutes and ordinances and laws which Jehovah made between him and the children of Israel in mount Sinai by the hand of Moses" (vers. 40-46).

Does anyone object that this blessed change is sometimes made conditional on Israel's repentance? The answer is that there is no real force in the objection, because Jehovah has promised unconditionally that He will so work in their hearts when the due moment comes as only known to Him. And this is remarkably confirmed even in this chapter of arraignment and denunciation and furious wrath against them for their wickedness. Yet here there is no condition but an express prediction, "And they shall confess their iniquity" etc. God may exceed in goodness and mercy; never does He come short; and He here declares that so it is to be. Undoubtedly He makes good the condition in their souls where such a condition is laid down in His word.

In fact such a prediction as this unconditional one entirely agrees with the covenant with their fathers; for such was its character in distinct contrast with the covenant of law whereof Moses was mediator. And observe the deliberate iteration of His assurance to Israel, beginning with the "worm" Jacob yet redeemed and called by name, His servant and chosen, next with Isaac, and then with Abraham His friend. Why all this care but to give the most stable confidence to those just awakened to feel and own their ages of rebellious and even apostate iniquity? The covenant with the fathers as here joins in one common boon the entire people of spared Israel and the land. In this future kingdom of power it will not be what characterises Christianity and the church, the extinction of Jewish and Gentile differences in Christ as now. The blessing to come in that day will be of Israel as the head, and of the nations in willing subordination, because Israel is the special people of Jehovah Messiah for the earth. We are of heavenly grace, wherein fleshly difference is of no account.

It is well for Christians to learn that Christianity, precious as it is, is not all; and that, when God's present work is accomplished, God has other ways in which He is to be glorified in Christ. There will be another and a good age to succeed this present evil age, before the eternal state, the complete form of the new heavens and new earth, wherein righteousness is to dwell.

It is the millennium which begins when this age closes and continues till the dissolution of all things, preparatory to the absolutely perfect state of heaven and earth, when there is no change, but all is fixed for the righteous, as well as for the unrighteous. In the millennial age there will be perfect blessedness for those in the heavens who reign with Christ; but the earth, though governed righteously, and delivered from the power of evil, and full of divine fruits, will be tried by Satan's temptation at the end, and bring the final judgment. of God on the wicked from first to last.

CHAPTER 17

PERSONAL VOWS

Lev. 27: 1-8

These were special acts of devotedness to Jehovah through the priest, but according to his valuation who was king in Jeshurun and thus type of Messiah.

The chapter is a remarkable example of that divine inspiration, which underlies Scripture for the profit of faith, but above the ken of the wise and prudent who dare to judge God's word under the plea of historical and literary investigation, totally blind to their guilty unbelief and profanity. But the single-eyed believer delights to observe that Lev. 25 looks on to the true and full day of Jubilee when Jehovah will make good His rights over the land on behalf of His people its failing tenants. Then Lev. 26 sets out the sad ruin of His guilty people under the first covenant because of their disobedience and apostasy; but also restoring mercy under the second when they accept the punishment of their iniquity, and He remembers His promises to Abraham, Isaac and Jacob, and the land. Lastly comes this appendix of special or voluntary vows which turns on His absolute title when all on man's part had failed, and He acts through Him who shall there build the temple of Jehovah, bear the glory, and sit and rule upon His throne; when He shall be a priest upon His throne, and the counsel of peace shall be between Them both (Zech. 6: 13).

The vows here brought together consist, first of persons, male or female; secondly of beasts so devoted; thirdly of house or field, and this brings in the Jubilee, and proves the chapter to be in its precisely right and necessary place. The rest of the chapter states the distinction between persons or things thus devoted from those that were simply sanctified, with certain exceptions already established by His law. These verses 1-8 deal only with the persons.

" 1 And Jehovah spoke to Moses, saying, 2 Speak to the children of Israel and say to them, When a man devoteth by a vow, the persons [shall be] for Jehovah by thy valuation. 3 And thy valuation shall be of the male from twenty years old even to sixty years old: even thy valuation shall be sixty shekels of silver after the shekel of the sanctuary. 4 And if for a female, then thy valuation shall be thirty shekels. 5 And if from five years old even to twenty years old, then thy valuation of the male shall be twenty shekels, and for the female ten shekels. 6 And if from a month old even to five years old, then thy valuation of the male shall be five shekels of silver, and for the female thy valuation [shall be] three shekels of silver. 7 And if from sixty years old and above, if a male, then thy valuation shall be fifteen shekels; and for the female ten shekels. 8 And if he be poorer than thy valuation, then he shall present himself before the priest, and the priest shall value him; according to his means that vowed shall the priest value him" (vers. 1-8).

Jehovah would have seriousness in His people in making a vow. There was no demand on His part in this case, as in the firstlings of man and beast, etc. There was a whole tribe, the sons of Levi, already consecrated to the religious service of Jehovah; but He accepted the desire of any individual for devotedness to Himself, and laid down directions for Moses to value them on a certain scale of valuation, which varied according to their age and sex (vers. 1, 2).

The first estimate took account of the time when service was most prized from twenty years to sixty years old, the male at fifty shekels of silver, the female at thirty. This would mean of our money (say) six pounds five shillings, and three pounds fifteen shillings respectively (vers. 3, 4).

The next estimation for each is from five years of age to twenty, and is rated at twenty shekels for the male, and ten far the female, or two pounds ten shillings, and one pound five shillings (ver. 5).

Then the extreme point for males and females from a month to five years has the valuation of five shekels for the one, and three for the other, or twelve shillings and sixpence, and seven shillings and sixpence (ver. 6).

Next for the oldest class, from sixty years and above, for the male fifteen shekels or one pound seventeen shillings, and the female ten shekels or one pound five shillings (ver. 7). There the scale for the aged female rose nearest to the male, where man might be disposed to despise.

As Jehovah did not require these vows, He did not make them irrevocable. The persons thus devoted might be redeemed; and the foregoing scale of valuation was therefore provided. The use to be made of the redemption price is referred to in 2 Kings 12 as "the money of the persons for whom each man is rated." This, with other contributions fixed or voluntary there stated, the priests were to take in the days of the temple for repairing the breaches of the house wheresoever any breach was found.

But in its considerate equity there was another provision given in ver. 8, "And if he be poorer than thy valuation, then he shall present himself before the priest, and the priest shall value him; according to his means that vowed shall the priest value him." It was due to Jehovah that something should be paid, that the exemption from his obligation might not be a light thing, or God mocked by heedlessness. Yet there must be no harshness; only gracious care that the debt to God might not oppress the poorest of His people.

CHAPTER 18.

BEASTS OR HOUSE DEVOTED

Lev. 27: 9-15

But things also animate or inanimate might be set apart to Jehovah, as here we have animals and a house.

" 9 And if [it be] a beast of which men offer an offering to Jehovah, all that they give of such to Jehovah shall be holy. 10 They shall not alter it nor change it, a good for a bad nor a bad for a good; and if he at all change beast for beast, then it and the exchange thereof shall be holy. 11 And if any unclean beast, of which they do not offer an offering to Jehovah, then he shall present the beast before the priest; 12 and the priest shall value it, between good and bad: according to thy valuation, O priest, so shall it be. 13 And if they will in any wise redeem it, then they shall add a fifth thereof according to thy valuation.

" 14 And when anyone halloweth his house, that it may be holy to Jehovah, the priest shall value it, between good and bad: as the priest shall value it, so shall it stand. 15 And if he that halloweth it will redeem his house, he shall add the fifth of the money of thy valuation to it, and it shall be his" (vers. 9-15).

A necessary difference at once appears between beasts clean or unclean, as there was no question of the firstborn of man and of cattle already claimed from the sons of Israel as Jehovah's (Ex. 13: 2), at least the males (12, 13). The firstling of an ass if not ransomed with a lamb must have its neck broken; as the firstborn of man among their sons with a price. For the firstborn of Israel the tribe of Levi was substituted as we know from Num. 3; but as its number did not suffice to represent all the firstborn, the rest who were over and above those ransomed by the Levites were redeemed by the ransom-money of five shekels apiece according to the shekel of the sanctuary. Thus in every way Jehovah associated with Himself His people so liable to forget their high relations, grounded on different figures of redemption.

The first principle laid down impressed on the Israelite that if he gave to Jehovah a clean beast, one presentable for sacrifice, it was to be thenceforward "holy" (9). It could not be bought back. Even if defective or bad in any way, he could not alter, nor change it for an unblemished beast, neither good for bad nor bad for good. All this should have been weighed before offering it; and if the offerer altered his mind, he must learn that God did not. If it was real concern for Jehovah's honour, he might bring another good beast; but the original animal and the exchange must remain holy to Jehovah (10).

There was more allowance where there was no such close link with Jehovah as with animals fit for sacrifice to Him. If an unclean beast were presented, he should present it to the priest, and the priest should value it whether it be good or bad; and as he valued it, so should it be. If one wished to recall the unclean beast, it was open to him with a fifth added to the estimation, as a trespass or forfeit, because of his lack of due gravity in what was thus connected with Jehovah (11-13).

It is substantially the same with the latter case, where one hallowed his house to Jehovah. The priest valued it good or bad; and at his valuation, so it was to stand. But if the Israelite did not stand to his purpose and wished to redeem, Jehovah made no difficulty, but impressed a reproof on his fickleness by requiring a fifth over its estimated value; and thus he might have his house back.

We see the same guard against second thoughts in the book of Psalms, though in a more general form and the converse too, where there was no such devotion to Jehovah. It is part of what is shown to please Jehovah and suits the hill of His holiness, that if a man have sworn to his own hurt, he does not change. He who is by grace steadfast in word and deed, abhorring evil end cleaving to good, shall never be moved even in a world of vain show. But we soon find out how fickle we are, when we are seriously given up to do the will of God. As long as it is only a theory of duty, we are to spare and let ourselves off easily. And we prove that it is sure to be no better with others till they have Christ as their life, and self is thoroughly judged before God. The Holy Spirit then helps us in power to glorify God, whatever it may cost us, and it is our delight thus to please Christ.

CHAPTER 19.

THE DEVOTED FIELD SANCTIFIED TO JEHOVAH

Lev. 27: 16-25

There were two cases in the hallowing of the field, which are here distinguished, a field of the Israelite's possession, and a field which he bought. Descent or purchase involved a marked difference.

" 16 And if a man hallow to Jehovah out of a field of his possession, thy valuation shall be according to the seed thereof: the homer of barley seed at fifty shekels of silver. 17 If he hallow his field from the year of jubilee, according to thy valuation it shall stand; 18 but if he hallow his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain until the year of the jubilee, and there shall be a reduction from thy valuation. 19 And if he that hallowed the field will in any wise redeem it, he shall add the fifth of the money of thy valuation unto it, and it shall be assured to him. 20 But if he do not redeem the field, or if he sell the field to another man, it cannot be redeemed any more; 21 and the field when it goeth out in the jubilee, shall be holy to Jehovah as a field devoted: the possession thereof shall be the priest's. 22 And if he hallow to Jehovah a field that he hath bought, which [is] not the field of his possession, 23 the priest shall reckon to him the amount of thy valuation unto the year of the jubilee; and he shall give thy valuation on that day, holy unto Jehovah. 24 In the year of the jubilee the field shall return to him of whom it was bought, to him to whom the possession of the land [belonged] 25 And all thy valuations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel" (vers. 16-25).

God will not allow His people to forget that the land of Canaan is His peculiarly, as they were to whom He gave it in possession. This was of their special favours. Israel were His people as no other nation could be then, and their land too was His that He might secure it to them for ever, unless they apostatised, for which He drove them out and made them the slave and butt of their enemies' malice and contempt. So it was for their idolatry when the mother of idols led the Jew captive, as Assyria led away Ephraim long before; and so it was to be again as Isaiah foretold both (Isa. 40-48 and Isa. 49-57.) when the Roman should take away both their place and nation because they rejected the Messiah.

But here it is an Israelite while acknowledged of Jehovah sanctifiying to Jehovah a part of a field of his possession. The valuation was to be according to the seed required, a homer of barley being rated at fifty shekels of silver. Here the jubilee rules, the standard for rectifying man's weakness or fault and for restoring divine order. If he sanctified his field from the year of jubilee, it must stand according to the valuation. The jubilee proclaimed Jehovah's rights unmistakeably; and if the field were devoted to Him, there could be no change The estimation allowed no abatement, nor meddling.

But if after the jubilee the Israelite sanctified it, "then the priest shall reckon to him the money according to the years that remain to the year of the jubilee," and thus equitable abatement ensues Yet the case does not end there. "If he that sanctified the field will in any wise redeem it," he must submit to the usual forfeit required in thus departing from his original purpose of devotedness to Jehovah. The fifth part has to be added of the valuation money to that valuation price, in order to gain back the portion devoted.

It is also laid down that, if he will not redeem the field, or if he have sold the field to another man, it "shall not be redeemed any more." Further still, the rights of Jehovah are repeated by the provision that "the field, when it goeth out in the jubilee, shall be holy to Jehovah as a field devoted." The terms of re-acquiring it had not been complied with. Jehovah was the real Landlord; and His title is not to be any longer subject to human caprice. "The possession thereof shall be the priest's." Thus Jehovah would exercise His people in a due regard for His majesty and word, who sought thereby the best blessing for His people, and the restitution of the land as well as of the people.

On the other hand, if one sanctified to Jehovah a field which he had bought, outside the field of his possession, the priest must reckon unto him the worth of the valuation unto the year of jubilee; and this valuation was then and there to be given, a holy thing to Jehovah. There was no forfeit of the fifth part to be added to the price Nor did it abide holy to Jehovah beyond the year of jubilee; for then it must return to the original possessor of the land who had sold it. Jehovah's gift held good: if man changes, He does not.

Another law was applied inflexibly throughout these transactions. "And all thy valuations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel" (ver. 25). Israel might desire to purchase by what coin was most convenient in their dealings with the nations. But as in relation to the temple service and their redemption price, so here they must make their payments "according to the shekel of the sanctuary."

We are under grace, not law; but what a profound error that we se Christians are left to our own will or wisdom! We are bought with an infinite price, and are in no wise our own. Undoubtedly all things are ours, life or death, things present or things to come. But we are Christ's by the same title which manes all to be ours; so that the bondman if called in the Lord is His freedman; and the free man if called is Christ's bondman. Such is Christian liberty. Humbled at our sins, we rejoice in His grace which has set us free to be all the more His servants, as He was the lowliest of all and the only efficacious One in love without measure to God's glory.

CHAPTER 20.

CONCLUDING REGULATIONS

Lev. 27: 26-34

It remains to notice briefly the verses that follow. " 26 Only the firstling among beasts, which is made a firstling to Jehovah, no man shall sanctify it: whether [it be] ox or sheep, it [is] Jehovah's. 27 And if [it be] of an unclean beast, then he shall ransom [it] according to thine estimation, and shall add to it the fifth thereof; or if it be not redeemed, then it shall be sold according to thine estimation. 28 Notwithstanding, no devoted thing that a man shall devote to Jehovah of all that he hath, of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing [is] most holy to Jehovah. 29 None devoted, which shall be devoted of men, shall be ransomed; he shall surely be put to death. 30 And all the tithe of the land, of the seed of the land, [or] of the fruit of the tree, [is] Jehovah's, holy to Jehovah. 31 And if a man will redeem [aught] of his tithe, he shall add to it the fifth thereof. 32 And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy to Jehovah. 33 He shall not search whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy: it shall not be redeemed. 34 These [are] the commandments which Jehovah commanded Moses for the children of Israel in mount Sinai" (vers. 26-34).

It was not unneeded to remind the thoughtless, that the firstlings of clean animals being already due to Jehovah were not objects of the devotedness contemplated in this chapter. Such firstlings were already His as every Israelite ought to know. But it was here interdicted, lest any should make a vow as to such, and deceive his soul to Jehovah's dishonour.

The same principle applies as we have seen already, if a man sought to redeem the firstling of an unclean beast. He must submit to the appointed estimation, and was not to make one of his own; and he must add a fifth to it as the penalty of changing his mind about a vow to Jehovah. If not redeemed, it was to be sold accordingly, as being incapable of any holy purpose.

The great general rule was that what was devoted to Jehovah of all a man had, man, beast, field, should be sold or redeemed, every devoted thing being most holy to Jehovah. None devoted which shall be devoted of men should be ransomed, but surely put to death. As to the tithe of land, whether seed of the land, or fruit of the tree, all was Jehovah's, holy to Him. And if a man would redeem of it, he must add the fifth as forfeit. Again, in tithe of herd or flock, the tenth was holy to Jehovah. And it was carefully insisted that he was not to search for good or bad, nor to change: Jehovah accepted it simply as it was. If however he did change it all, he must offer alike the original and the change: both should be holy, and neither to be ransomed.

Thus did Jehovah teach His people to be obedient, and hate self-will. How much more is this incumbent on us whom the Spirit sanctified unto Christ's obedience and the sprinkling of His blood, the Christian's place as distinct from Israel's! Practical righteousness is looked for in all; but righteousness is consistency with relationship, and Israel are an earthly people, the church a heavenly one.

Lecture on the Book of Nehemiah.

W. Kelly.

Nehemiah 1.

The book we enter upon tonight gives us the last view of the people of God in the Old Testament as far as their history is concerned; hence, it has a very deep interest for us. It is the last time for the Jew; as we are now called out in the last time for God's people here below. That last time for us began, as we know, before the last apostle was taken away, that God might give us distinctive, definite, divine instruction; not merely a sober and sound judgment drawn from Scripture, but that the Holy Ghost might be able to tell us distinctly that it is the last time. Thus we may see most clearly the strong analogy on the surface of it between the words that were spoken about Israel in those days and the position which the goodness of God has given to us now. I do not say this to set our imagination at work, but that we may gather the instruction which the Holy Ghost has given us — that which He tells us of the remnant that had returned, and of their state.

There is a considerable difference in the tone between the Book of Ezra and that of Nehemiah. Ezra shows us the remnant returning from Babylon and first gathering together in Jerusalem — in the land. The Book of Nehemiah shows us the same remnant at a later epoch — the last that Scripture shows us historically. Malachi, no doubt, falls in with Nehemiah, just as Zechariah and Haggai move with Ezra. Haggai and Zechariah were some time before Malachi. These will enable us, therefore, to connect the prophecy of these books of Scripture with the history.

But the first thing I wish to advert to, as a matter of practical profit for our own souls, is this — the spirit which imbues all the conduct of Nehemiah. He was the instrument that God formed for His own glory in the circumstances that now come before us. We shall find that there is a peculiar propriety in this book, without in the least wishing to affirm that all that Nehemiah did or said was according to God's mind and thoughts. Not so. After all, he was but a man — a man of God, but a man. Still, that the Holy Ghost wrought powerfully by thus man, and that what was wrought for God's own glory then is communicated to us for our profit now — who would deny?

What, then, is the first great and marked feature? What is the great moral trait that characterises Nehemiah? We shall find it, not only at the beginning, but all through, from first to last. It is, I venture to say, a deep and constant sense of the ruined state of God's people. Nothing more important for us! It does not at all follow that, because we who live in this day are the Lord's, we possess this feeling any more than did they because they were really Israelites. They were Israelites just as truly as Nehemiah, but who entered most imperfectly into the mind of God about the state of His people. Yet it is evident that such a primary judgment affects the whole course of our service, of our prayers, of our worship. We are either in communion with God — I do not mean about ourselves, but about His people — or we are not. If we are working with one thought and God with another — if we cherish one field, and God, on the contrary, has a little different one — it is evident that whatever may be the goodness of God in maintaining us, there, nevertheless, must be a divergence from His affections, as well as from that sound judgment which ought to be found in the child of God; for, very evidently, all that is true and holy and good and for God's glory depends upon our being in the current of God's mind and work. Nehemiah was, and Nehemiah had to be, content with but a scanty portion of the remnant. This is a sorrowful feeling, but we must always face the truth. This did not make Nehemiah slight the remnant. His reason for regarding them with peculiar affection, whether they were walking well or walking ill, was that they were God's people.

They had lost the title now, and this is a very important thing to bear in mind. As a people, what God had written upon them now was not merely Ichabod: the glory had departed long, long before. The glory had departed when the ark was taken by the Philistines; but they had been taken themselves and carried down, not merely into Philistia, but into Babylon. The great power that symbolises idolatry had carried them captive. A remnant was returned, but little had they learned the lesson of God. Outwardly they had, no doubt, profited by it. We never find them returning to idolatry after this; still, they had very little sense of the glory of God which they had lost. Now, this was what characterises Nehemiah. There are two things, beloved brethren, and if there be a failure in either, there is the greatest loss for the soul. One is to hold fast, on the one hand, the greatness of the ruin, and the other is to hold fast, on the other hand, the faithfulness of God, spite of that ruin. These were found, and they were found together in Nehemiah. The Lord grant that they may be found in us! We need both, and we never can be really answering to what God looks for from us unless we enter into both in communion with Him, and are enabled to hold fast both.

Now, there are many things that tend to make us forget. Supposing we are brought together in the name of the Lord, and He gives us a marked flow of the sense of His presence: we are in danger of forgetting the ruined state of the church. We begin to be, not merely thankful, which is always right, but we begin to be satisfied. With what? No doubt, it appears to be with the grace of God towards us. Yes, but we are in danger of actually being satisfied with ourselves. We are happy: quite right, but do we still carry the sense of ruin? Is it not a grief and a burden — the scattering of the members of Christ — the deep desolation of all that bears His name — everything that is done throughout this wide world against the Lord? What is that object upon our hearts? What the Pope is about? What Protestants are about? What is done by everything that bears the name of the Lord Jesus? Why, have we got anything to do with that? We ought to have — I will not say something to do with it, but we ought to feel much about it. We ought to be burdened by whatever tarnishes the glory of the Lord Jesus; and, therefore, the moment we sever ourselves in heart from that which bears the name of the Lord Jesus upon earth. and settle ourselves down in the comfort and in the enjoyed presence of the Lord, we are altogether wrong in the most fundamental principle of God as to that which befits us in the present state of the church of God.

See how Nehemiah feels. Personally, he was surrounded by every kind of comfort. It was a sorry exchange, as far as that went, to abandon the court of the great king and to go into all the desolations of the land and of Jerusalem; and, after all, it might be easily a matter of reasoning to him, 'Why should I trouble myself about Judæa? It was because of our sins that we were driven out, and it is evident that the people who are there are altogether unworthy. They are behaving themselves without a thought or care for the glory of God. Why should I trouble myself about it? Has not God said, "Not my people"? Has He not taken away all that place of honour in which we were once? Why should I trouble myself more about it? It is all done with. It is no good to think of the people of God. It is only a question of the soul individually. All I have to do is to serve the Lord where I am.' So he might have reasoned. No doubt whatever, Nehemiah was a pious man, and he was in a place, too, where he might have enjoyed his piety. He does not seem to have been under any restraint. He was evidently respected and valued by the great king. He was in a position of high responsibility, for you must not confound the place of a servant in modern days with that which was enjoyed by Nehemiah here.

The cup-bearer, in those days, was one who stood in nearest intimacy to the king, and, more, particularly, to the king of Persia. You are aware that they made themselves extremely little before the eyes of their servants. As to their people — their subjects — they did not allow them to see them except on comparatively rare occasions. This grew up more and more among them, and it was always, through the jealousy and fear of men, a very responsible position, because the way that many of the subjects retaliated upon the haughtiness and pride of these kings was by forsaking their masters and getting rid of them. The cup-bearer, therefore, was one that stood in one of the most delicate and responsible positions in the empire. He was one who had the life of the king more particularly under his command — if I may say so — and he who is in this position was, practically, in a place of most intimate relationship to the king — a sort of vizier or prime minister to the king, to a certain extent. Nehemiah had the king's confidence, as we can clearly see, and was not interfered with as to his conscience, but his heart was with the people of God.

He reminds us, in this closing book, of that which we find near the beginning of the history of God's people. Moses, the leader of the people out of Egypt, had just the very same feeling for the people of God. Providentially delivered brought into the house of Pharaoh's daughter, with the very brightest prospects, why should not he use them? Why should not he wait and employ his influence to bring the people out? Why should not he release them from their burdens gradually? Had he put it to the vote of Israel, I cannot doubt that they would have come to that conclusion. They would have said that no way would have been so excellent, so wise, so prudent as for Moses just to wait a little. He had, at that time, one foot, you may say, upon the throne. It would have been comparatively easy for him, for we do not hear of Pharaoh's son: we hear of Pharaoh's daughter. He could have easily gained that position which his genius would naturally entitle him to. Changes of dynasty were always very easily made in the Eastern world in ancient times, so that nothing would have seemed, therefore, a more providential opening than what God had given to Moses. But no; he loved the people, and, what was more than that, he loved God. He had the sense of what God's glory was, and a sense that God must act according to His own glory, and that there was no other way of blessing the people.

So now Nehemiah — as Moses at the beginning so he at the end of the history — the one before they were formed into a people — the other after. "Not my people," was written upon them — the same spirit, though in totally different circumstances. And so his heart was filled with grief. It was nothing personal; it was purely the grief of love, but it was the grief of love according to God. It was the love of the people because they were His people, even though God had blotted out their title. Still, there was the fact, and he knew right well that although God had cast off the people for a season it was not for ever, and that the title of "My people" will shine in Israel more brilliantly than ever when the Messiah takes them up again — when they turn in heart and repent before Him, and He vindicates and delivers them.

Nehemiah, then, loved the people of God at the very time when they had lost their title — when they were being chastised for their grievous faults and sins against God — at a time when it seemed, for example, the most reasonable thing to give them up. Had not God given them up? Why, then, should Nehemiah feel so much about them? Why should he pine about a people that were so utterly unworthy? That was not the least a question for him. He knew that there was upon earth only the remnant of that people, most guilty and most justly punished, but, nevertheless, the people of God, with whom God's plans of blessing and grace for the earth are bound up. He knew that there, and there only, was the Messiah to be born — that there the Christ was to come among that people and in that land. His heart, therefore, turns to Jerusalem. It might be in ruin, and it was; but there his heart turns.

Now, I should like to ask, beloved friends, whether that is the case with us, for the church of God is more to God than ever Israel was; and not more truly was Israel a people that had lost their place, than the church now is as an outward thing here below. The guilt of Christendom, I have no hesitation in saying, is worse than that of Israel. Incomparably more blest, it is incomparably more guilty, for the guilt is always in proportion to the mercies perverted or abused. Nevertheless, I dare to say that we ought to love the church, not merely the gospel, or the Lord, only; but, if we enter into the feelings of Christ, we shall know that Christ loves the church; and, therefore, to merely satisfy ourselves with the mercies which the Lord shows us would be just like Nehemiah blessing God for what he enjoyed in the palace of the great king, and being content to be without a thought and without a care and without a tear and without a prayer for the people of God. But not so. All his heart, as far as objects upon earth were concerned, was set upon them, and his grief was because of the way in which that people of God was now falling short of what was due to His glory here below. Hence, therefore, we see his weeping and mourning. "I sat down," as he says; "and mourned certain days and fasted, and prayed before the God of heaven." And he pours out his heart to Him, and he confesses, and confesses, too, in a way which shows that there was no self-righteousness about it. He includes himself. "We have sinned against Thee, both I and my father's house have sinned." There is no isolation of his spirit from this confession of the failure. He feels his own part, and so much the more because he was faithful, for it is never persons who are most guilty that are most ready to confess. It is when you are out of the guilt of the sin that you can the more thoroughly confess the sin before God. While you are still under the darkness and cloud of it, you are not in a spirit of confession; but when the grace of God has lifted your head above it, shining upon you from above, then indeed you can confess thoroughly to God. Now Nehemiah could thus feel. We can easily see from his general spirit that, by the grace of God, he was a man walking with the Lord, and could feel things clearly, and could feel things rightly, and his heart was free to occupy itself about God's people. So he owns their failure, their departure, their utter dishonour; but he cries to God.

Nehemiah 2.

The king, as we learn from the second chapter, finds Nehemiah's countenance sad, and at once remarks about it. It was not a thing that these kings relished. Humanly speaking, a man coming specially to such a position would seem to have but small respect for the monarch, for, naturally, these great kings cherished the idea that whatever was sorrowful was quite unfit for their presence. Even supposing a man were ever so sad, still, there ought to be sufficient light and glory in their presence to banish all such sad thoughts; but the truth is that had it been merely for outward casualties — for the loss of substance or any natural thing here below — Nehemiah's tears and gloom would have all disappeared in the presence of the Lord, but the presence of the Lord deepened these. The more he went before God and weighed the state of the Jews in Jerusalem, the more grieved he was. It was not that his heart was not lifted up, but for all that the tears would naturally flow the faster. The deep sense of it would be felt just the same, because he felt what a God was theirs, and what they had been to God — what they were now to God! Nehemiah, therefore, was in no way delivered from sadness by his prayer. And this is what I wish to show. There was confidence in going to God, but, at the same time, there was still the deep sense of the ruin.

The king, however, puts the question, and we find that Nehemiah candidly tells us how much afraid he was, for, indeed, it might have cost him his life. The king might have suspected treason — might have suspected that there was some dark plot — and that Nehemiah's conscience was at work. All sorts of things might have entered his mind in accounting for this extraordinary gloom that covered his servant's face. But Nehemiah tells the simple truth to him. "Why should not my countenance be sad, when the city, and the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?" (Neh. 2: 3)

Perhaps it is worth noticing, but I only notice it to shew what a difference there is between the word of God and the word of man. In the book of Maccabees, Nehemiah is said to be a priest, and also, singular to say, of the race of David. Now, whatever may be the case as to the race of David, for that very reason he could not be one of the priests. I mention it that we may see how men, when once they attempt to write upon the things of God, only expose their ignorance. Yet this is a book, as you know, that professes to be inspired — at least, it is accepted by a large portion of Christendom as such. Very possibly Nehemiah did belong to the tribe of Judah. It would seem that if Jerusalem were the place of his fathers' sepulchres, so it would be. It was there that they were buried very generally; but he was not a priest. This is a mistake. He was a civil governor; and this leads me to a very important point, as to this book. The temple is not the point, but the ordinary life of the people of God. And, let me say, beloved brethren, that this is of great moment for you and for me in this our day.

Christianity is not merely a thing of God's worship: Christianity is meant to govern every day. I do not like your Sunday Christians, I do not like men or women who merely just maintain their place by coming to the table of the Lord. This is disgraceful. We are called, assuredly, to recognize His claims for every day, and so much the more because there may be difficulties. In a busy place such as we know is in our immediate neighbourhood, many of us have our duties, though not all the same. Some of us have labours. Some of us may know what it is to labour early and late. Some of us may know what it is to labour by night as well as by day. And this is not confined to men, but applies to women, for there are those who work, and work hard and diligently; and I know not what we are here for except to be diligent in whatever may be before us. But I still say that it is a sorrowful thing to be diligent for the world, and not for the Lord, and that we are bound to take care that our ordinary life of every day be a witness of Christ. I do not say that we are all called to do the same work, but I do say that we are all called to the same Christianity, and we are all called that Christ should be apparent in what we are doing every day, and not merely upon the Lord's day, or the Lord's day morning. No, beloved brethren, this will not do for the Lord, and the failure to be thus witnessing for the Lord Jesus in our ways of every day, and in our ordinary matters, our ordinary life, our social life, our life of labour, of whatever kind it may be, is a blotting-out of the grand object for which we are called by the grace of God.

In short, while Ezra bears upon what is more manifestly the spiritual part — that which pertains to the worship of the Lord and the altar, and while the temple — the house of God — is the grand point there, we have here in Nehemiah the wall of Jerusalem; not the temple, but Jerusalem. Here we have, not the house built, but the wall built. It is the desolation, therefore, of what pertained to the people every day. It is what concerned their ordinary life, and, for this simple reason, that the people of God are always called to what is, if I may say so, extraordinary — at any rate, to what is divine. It may be the commonest thing in the world, but we ought to do no common thing except in a divine way. Whatever we do — whether we eat or drink — we ought to do all in the name of the Lord Jesus, to do all to the glory of God. This is our calling. This is what the Jews had forgotten. They had no thought of it. The consequence was that they sank down; they were lower than the Gentiles. For so far, the Gentiles had something to live for and something to show. What had these poor Jews? They had lost heart, they had lost courage; and (what was the most important of all things) they had lost faith. They had lost practical faith.

Well, but I should like to know, beloved friends, whether there is not this same danger amongst you — whether there is not a danger of that for me, because supposing, now, we come in fresh and happy through the name of the Lord Jesus, yet, we at once find ourselves in by no means smooth waters.

We find there are storms; we find there are rocks and shoals, and we find, also, that our boats are not very strong, and that we are not very skilful either, in managing them, that is, we come into difficulties. Is it not so? And after we have encountered a little rough weather we are apt to get downcast and dispirited. We find fault with this one or that one. Is it not so? Now, I am not the least denying that there are faults, but then let us not forget that we have faults; and, further, that it is not a question of whether I or you have got faults — one or other or both (which is a little nearer the truth), but the great point is this — whether you and I are looking to the Lord or not. This is the thing that makes the heart happy — confidence in looking to the Lord, and also my living in this looking to the Lord, not merely for myself, but for you; for this is the true way to win another, that is, to be looking to the Lord about the other. Supposing there is a person that you have got something against, or that has got something against you; how is it to be met? Not by wit, not by power, not by influence. Not all the brethren can set it to rights, but the Lord can, and the moment that our heart has got perfectly settled in this, it gives quietness and confidence — it gives peace and assurance for ever. The Lord grant that it may be so with us!

But what I press again is this, that the point here is the daily life — the social, civil life of Israel, and not merely that which was manifest by religion, but it is the bringing God into the common matters of life, of every-day life. That was the grand point here, and there it was that Israel failed. No doubt they failed, as we have seen, in the Book of Ezra, because the two things go together, and you will never find that the person who enjoys much in worship fails much in walk; but you will find, on the contrary, that where there is feebleness of faith in the worship of the Lord, there will be feebleness also in the walk. What God looks for is that there should be faith in both, and where there is faith there will be faithfulness. That is the secret of it. It is, after all, a want of being with God touching every matter, whether it is what concerns the worship of the saints or what concerns the walk day by day. There is only one resource for both, and the same for both.

Now this is what filled the heart of Nehemiah. He feels about it. He spreads it out, even when the king was speaking. And here is what I wish to shew, how truly it is a question of faith. "The king said unto me, For what dost thou make request?" What does he do? Does he make a request to the king? No, he makes request to God. "So I prayed to the God of heaven." It is not that he does not tell the king; but, even at that very moment, in the presence of the king himself, his heart was to the Lord. No wonder he got his request. No wonder that God listened and heard, and he could take it as from Him. Why? Because he prayed to the Lord first. It was not that he did not own the king, but the fresh first-fruits, so to speak, surely were due to the Lord.

"And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it. And the king said unto me (the queen also sitting by him), For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. Moreover, I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; and a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me." The letters were granted. The timber and other materials that he lacked were vouchsafed by the king, and he goes up guarded to Jerusalem, and the same thing that filled his heart with joy and thankfulness in the midst of his sorrow grieved the enemies of the people of God.

But there is another thing, too, and that is that we must not be too much occupied with what other people do or say. Mark Nehemiah. Now his heart was with the people of God, but, for all that, he knew what it was to act in dependence upon God; and this comes out most markedly at the very start. You will help the people of God most when you are looking to God most simply. It is not looking to the people and trying to get them up.

No, but I must look to the Lord myself. "So," says he (verse 12), "I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon." It was no matter of pomp or show, or anything that would be usual among men. It was not a question of bringing a number of engineers and other skilled artisans to see what was to be done; but he himself: his heart was in it. He does not wait for all that. He goes about it at once with all simplicity, and he goes about it by night with the express purpose that he might take a view at once without drawing attention — needless attention. It was not that there was anything that he owed to others. Want of candour would be a sad thing amongst the people of God, but it was no question of candour. Here it was wisdom, and the man that does not know when to be silent will hardly know when to speak. It is a great thing to learn that there is a season for both. He went out by night, then, and he saw it all, and saw it in the depth of sadness, and took a full view. "And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the rest that did the work." It was between his own soul and God, with the few men that were then with him. "Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste." His soul entered more deeply than ever — realised, as we shall see, the state of things more than ever. "Then I told them of the hand of my God which was upon me." Two things, you observe — sense of ruin, confidence in God, and both found together filling his heart. And look at the effect of it. They said, "Let us rise up and build. So they strengthened their hands for this good work." Thus, you see, when a man of faith goes forward he goes forward, not in his own power or wit, but with a broken spirit and in dependence upon God. The hand of the feeble are strengthened for the work. It is God that helps. It is God that has the glory, but God making use of the faith of a man. So he did here.

Nevertheless, the moment that God begins to act, the devil tries to hinder. "But when Sanballat, the Horonite, and Tobiah the servant, the Ammonite, and Geshem, the Arabian, heard it, they laughed us to scorn, and despised us" (Neh. 2: 19). This was the first effort of the enemy. It was to pour contempt upon a work so simple and insignificant; but, further, it was the manifestation of their malice. Nevertheless, God used it for their good. Nehemiah learns more than ever before the adversaries that were there. But this is no reason to be alarmed. As the apostle Paul says, "An effectual door, but many adversaries." So it was with Nehemiah now. There was an effectual door opened. The adversaries in no way frightened him. "Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we, his servants, will arise and build: but ye have no portion, nor right, nor memorial in Jerusalem."

Nehemiah 3.

But this is not all. This next chapter shows us the names and the work of those that took part in the building of the walls. "Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel. And next unto him builded the men of Jericho" (Neh. 3: 1).

Let me call your attention to the grace of God here noticing the work of everyone; and, further, in showing the distinctive character, for this was an important thing to remember. There is not one of you, beloved friends, who has not a work to do for the Lord. Are you doing it? Further, there is a work that you can do better than any other.

It is a very great mistake to suppose that the work of God depends upon great powers. I do not deny that there is such a thing as God giving a man gift according to his ability, because the Lord Himself says so. And I do not mean that the same gift is to be in a man of small ability as in a man of large ability. Certainly not; but I still say that there is a work that is suitable even where the ability may be ever so small, and a work that can be done better by that man of small ability than by the man of larger; for that very fact shows him his own proper work, whereas another work can be done not only as well, but better, by another. In short, there is no place where the right person in the right place is more important than in the church of God, and the Holy Ghost fills and fits the servants. I do not mean, now, merely those that preach, and those that teach, for there is no greater blunder than to suppose that this, and this only is the work of the Lord.

Indeed, what is called "ministry" is distinguished from "preaching," as you will find in Romans 12. The apostle speaks about the teacher giving himself to his teaching, but he that ministereth to his ministry; now-a-days people call "ministry" — merely preaching or teaching. But that is not the language of the Holy Ghost. There is a great deal of serving — saints' serving — that is done by persons who have no such power. And hence you find a phrase that is very common among us, that is, of people saying, "I was ministering such a day. I was ministering," or something of that kind; or, "Some other person was ministering." Well, now, this is only a mistake. The fact is, perhaps, that it would be no great loss if there was less ministering in that way, and more ministering in a real way.

In short, that which God calls us to is simply to do His will, but we are apt to prefer that which falls in with our own thoughts and our own feelings and our own notions, instead of finding that in which God blesses us most. Now, the caring for souls — the binding up of those that are broken in spirit — the interesting ourselves in the troubles and trials and difficulties of the saints of God — is of great price with Him, and there is that kind of ministering that, I am afraid, is very imperfectly performed amongst us. This is really the meaning of ministry — not so much speaking. I do not wish to depreciate what is said. It would not become me; it would not become anyone. But I affirm that Scripture distinguishes ministry from mere speaking, and that is what I refer to.

Ministry, properly, and according to the word of God, is a much more practical work of helping the saints of God. I do not mean merely with money. Here is another misapprehension. People think that the only way to help the saints of God is by giving them money. That is falling into the snare of the devil, because money is what governs the world, and it makes the saints of God to be the slaves of money. No, beloved friends, we have to raise our eyes to the Lord. We know the ruined state, or we ought to know the ruined state, of that which God has brought us into, and, truly, we should not have to correct such mistakes as these if there were not as true a ruin now as there was in Nehemiah's time, as far as the object of his affections was concerned.

Well, then, God marks here His appreciation of the various services performed by the different saints of God — the different members, at any rate, of God's people. I am only applying it now to the saints, of course. We find, then, that they come before us in their order. The fish gate builded some; and, again, others repaired, as we are told, this or that. The old gate repaired Jehoiada, but we are told further that, while the Tekoites repaired, their nobles put not their necks to the work of the Lord. Oh, what a solemn rebuke this is — that the men who ought to have been most of all at the head, most of all encouraging, the men who had the means to do it best — they attained the painful and unenviable notoriety, and the solemn rebuke in the word of God that they put not their necks to the work of their Lord. God is not indifferent. God notices, and no excuses will set aside His rebuke. "And next unto them," we are told, "repaired Melatiah the Gibeonite." But this is not all. "The son of Hur, the ruler of the half part of Jerusalem," is found. If, therefore, there were those — and there were a few who held back — we find that there is noble service on the part of some, real devotedness.

Then. in the twelfth verse we read: "Next unto him repaired Shallum — the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters." This is an important thing, too. It is a very great mistake to suppose that women have not a seemly and a weighty place in the work of the Lord. Indeed they have, and the apostle Paul takes good care to show it. Let me refer to Philippians for a few moments, just to show where they can help and where not. The fourth chapter of Philippians gives us a beautiful picture, not without sorrow, but, nevertheless, full of profit. "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord." The work of the Lord very often brings difficulties, and the reason is not that it ought not to be carried on with a pure mind, but, alas! that will so often mingles with it. These two women, both of them valued by the apostle, were at variance more or less. "And I intreat thee also, true yokefellow" — Epaphroditus, I suppose he refers to — "help those women" (referring to these very ones) "which laboured with me in the gospel."

It would be wrong to suppose from this, that they had been preaching the gospel along with the apostle Paul: it does not mean that. I dare say many persons have drawn that inference from it — that Paul recognised them as fellow-preachers of the gospel with himself; but that is not the case. The meaning of the word, the proper and true meaning — and it is important to bring it out here — is this: that they shared the trials of the gospel when the gospel went there, and when it was in a time of trial. These noble-hearted women joined themselves in all the conflicts of the gospel. They bore the reproach of it. They were acting in every possible means — perhaps, in opening their houses — perhaps in hospitality to those that went there with the word, perhaps in seeking souls, praying with them, inviting them — a thousand things that women can do a great deal better than men. And accordingly, the apostle shows that he was very sensible of this. He tells Epaphroditus to help those women. It is very likely the brethren rather slighted them, and that Epaphroditus, being a person of much fellowship of mind with the apostle, would enter into his thought and feeling. "I intreat thee also, true yokefellow, help those women which laboured with me — shared with me the trials of the gospel" — that is the thought. It is no question about preaching, but of sharing the trials of the gospel — "with Clement also, and with other my fellow-labourers, whose names are in the book of life."

We do not find any such thing in Scripture as women preaching, any more than women teaching — in public. There are women that had a gift, even of prophecy. I am not in the least denying that, and if a gift is given it is meant to be used; but then it must be used according to the mind of God. We hear of four daughters of Philip that prophesied: no doubt they exercised the gift in a proper way. Women can help women. Women need not think that that is too slight a thing for their gift. It does not become women, surely, to despise women, and, therefore, to complain of labouring in that sphere would be uncomely, particularly in a woman; but there are proprieties that God never forgets in His work; and as even in the church of God it was forbidden for a woman to speak, so much more before the world. The fact is that to preach before the world would not have entered into a woman's head in those days. It is in later times, and in these lands, where notions of liberty have spread very much, that women now almost forget that they are women — that is their danger — so much is the line broken down between men and women in the world now. And this thing is going on rapidly to the very greatest injury of both men and women. However that may be, God gives the blaze of true honour to the women doing the true work of the Lord that becomes them. We have it here, then, signalised.

Further, we are told of other persons that helped in the most interesting way in various parts, but this would clearly occupy me longer than I wish to-night, for I wish to take a survey of the book, so that I can only commend the matter to yourselves to look into various details of the chapter. You will see how carefully God registers the varied services of the different members of His people.

Nehemiah 4.

"But it came to pass that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews" (Neh. 4: 1). It was bad enough to find the work was begun. It was a great deal worse to find that it was going on, and that Nehemiah was not so easily frightened. Sanballat had threatened to report him as a rebel against the king; but where the heart is simple there is no such reason for alarm, and the more firm Nehemiah was in giving honour to the powers that be, the more he could afford to slight the threats and scorn of Sanballat.

"And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of the rubbish which are burned?" Now the other man, Tobiah, joined him — "Even that which they build, if a fox go up, he shall even break down their stone wall." What does Nehemiah say? At once he turns to the Lord — "Hear, O our God, for we are despised." So it was also in the early days of the church of God. The apostles were beaten, and were threatened, but what did they? They spread it out before the Lord, and the Lord answered. He answers with His own power. The Spirit shakes the building where they are, and, with great power, He gave them to witness for Him.

Yes, but here was a day of weakness, and what I would impress upon your mind and my own is that we are no longer in the day when the Spirit shakes the building. We are no longer in the day of power and glory. We are no longer in the day when signs and wonders are wrought. But are we, therefore, without God? What do we value most? — the powers and wonders God works, or God Himself? This is the great question. Have we confidence in the presence of God with us, and do we value the presence of God above all the powers and miracles that ever were wrought? It is a very simple question: so it was now for Nehemiah. There was no such thing as the Red Sea opened for the people — no such thing as the Jordan crossed. There was no manna that fell down from heaven, but there was the evident word of God accomplished, and the way was open for them. There was an open door, an open door to that place where the Lord's eyes were continually — the land of God for the people of God. They had lost it as a matter of outward power, but not for faith. For they clung to God, even when God could not outwardly own them before all the world. This made it a trial, no doubt, but faith would find the trial most profitable.

And this is what I would further impress — that there is very often in thought, and sometimes in expression, a kind of complaint of the want of power. Now I distrust that. I never came out to power, and I should be sorry for anybody else to do it; but am I come out to the Lord? Am I come out because it is His will? — because it is His word? Let us be ever so weak, there He would have us be. There is nothing so sure as that, and, allow me to say, there is nothing that keeps us so truly and so steady, whereas, on the contrary, we may fall into the snare of clericalism if we are too much occupied with power.

Suppose a meeting, an assembly of God's people, where, by the remarkable gift of one, or two, or three individuals, everything went on with apparent beauty — every prayer thoroughly according to the truth — suppose, too, that everything that was done was done with intelligence: yet if the action and presence of the Spirit of God were ignored — I should feel that this was the most miserable meeting possible. It would be hollow; and we ought not to be deceived. It is not merely two or three persons that hide the shame and the weakness of the assembly altogether. The all-important thing, beloved brethren, is that God's children should be gathered round His name, and that the Spirit of God should be left in freedom to act. Consequently, as sure as we are acting with truth, weakness will appear, neither will the state of the assembly be the same thing from week to week. And it is far more important that we should be in the truth than that there should be a manifestation of power. A manifestation of power might be only a veil thrown over the true state of the assembly, and only the improper and unspiritual activity of two or three men of gift that would falsify the true state of that assembly. Now, I say, it is far better to have all the pains and penalties and sorrows of weakness than a state that is not true in the sight of God; and, of all things, that we ought to be in the truth of our condition. I am persuaded that anything is bad that would cause us to forget that, after all, we are only a remnant; and that the more we enjoy the truth, the more deeply are we called to feel the broken state of the church of God.

Another thing, too. There is often the idea that if we could only get the most spiritual and the most intelligent of all Christians together, what a happy meeting it would be! Yes, but, beloved friends, it would be all wrong, because that is not what we are called to. What warrants us to pick and choose among the people of God? Who gave us the title, even, to wish such a thing? Now, I feel the very contrary, and believe it to be of God, if, indeed, my brethren, you have got the secret of the Lord — if, indeed, you have the Spirit of God left free, I would rather look out for the lame, I would rather look out for the weak. I would rather try and get those that are in want, those that are feeble, those that are in danger. The strong ones, or, at any rate, those that think themselves strong, we must leave in the hands of the Lord; but, surely, the weak ones are those that the true, the real, the Good Shepherd cares for most; and we ought to feel like the Good Shepherd. The theory of gathering together only the best and the most intelligent is, therefore, a false theory. It is utterly contrary to the true principle of grace and truth. No, beloved friends, the only right thing is this: we do not pretend, we do not look for, we do not expect, that God will gather all His saints; but the moment we are in a position that we are not free and open to all the saints of God, we are false. It is not that I look for their coming, but the question is whether my heart is towards them all. If it is not towards them all, then I am a sectarian.

This, beloved friends, is exactly where Nehemiah was. His heart was towards them all, though it was only a poor little remnant. Why, after all, that remnant, when it came out, was only 42,000 and a few odd, and some seven thousand servants, that is, it was under 50,000, counting them all, masters and servants, and this was all the remnant of Israel. Time was when even Judah alone — one tribe — had no less than 450,000 fighting men. I mention this merely to show how great the wreck — how complete the ruin was.

Well now, Nehemiah — the same Nehemiah that loved the people, and whose heart went out to every one that was of Israel, whether they came or not, he whose heart received them in all their weakness, seeking, of course, to strengthen them, seeking to impart the intelligence that God had given his own soul, but not accepting and not receiving them upon any such ground as this, but receiving them because they were the Lord's, receiving them all in the Lord's land, where the Lord will have them be — now spreads out before God the insults and scorn and threats of these enemies of the Lord. This calmed his spirit. He was not uneasy. God listened and heard. "Hear, O our God; for we are despised; and turn their reproach upon their own head, and give them for a prey in the land of captivity: and cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders. So built we the wall" (vers. 4- 6).

But it became more serious, so much so that there was a conspiracy among the enemies to come and fight. "Nevertheless, we made our prayer unto our God." One of the most striking features is that it was not merely the people that read the Bible. It was not merely the people that grew in the knowledge of the Scripture. That they did, and we shall find the proof of it. But the first thing that was found in these early days was prayer. There was a spirit of prayerfulness among them. They went to God. They brought everything to God, and, consequently, had the grace of God working in them, and the wisdom of God that was imparted to them. We find, accordingly, that Nehemiah quietly takes measures, and he "set the people after their families with their swords, their spears and their bows. And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons and your daughters, your wives and your houses."

Well, the same thing has to be done now. I do not mean in the same way now. With the Christian it is not a question of fighting with the sword, but, undoubtedly, we have to fight the good fight of faith. It is not merely that we have to work, but we have to withstand as well as to stand in this evil day; that is, we have to be armed against the wiles of the devil, and not merely to be carrying on the peaceful work of the Lord. So it was then with the remnant of Judah, and he gives them direction, as they were scattered, that the trumpet was to communicate. The trumpet was to give a certain sound — a very important thing for us, too. "In what place, therefore, ye hear the sound of the trumpet, resort ye hither unto us: our God shall fight for us. So we laboured in the work: and half of them held the spears from the rising of the morning till the stars appeared" (verse 21).

Nehemiah 5.

But there is another and a most sorrowful state of things which the 5th chapter reveals to us, and that is, the heart was wrong with considerable part of the remnant. And another thing, too, is very sorrowful. It was not only that the nobles of Tekoa failed when the rest were faithful in the work; but here "is a cry of the people and of their wives against their brethren the Jews."

"We have mortgaged our lands, vineyards and houses that we might buy corn, because of the dearth. There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards. Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters." Nehemiah was very angry, and "rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye, even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing to answer. Also I said, It is not good that ye do: ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies?" (vers. 3-9).

So he pleads with them, and the consequence is that his rebuke was blessed of the Lord. "Then said they, We will restore them, and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of them that they should do according to this promise" (verse 12). But he added a most solemn denunciation of such conduct for the future. "Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. And all the congregation said, Amen, and praised Jehovah. And the people did according to this promise."

There is nothing like example. If you want devotedness, the great thing is to begin with yourself. Be you devoted individually. If you want love, show love. You will very often find that the men who most claim love are those that least manifest it. Now that is not the way of God, and so it is, beloved friends, not merely with love — take lowliness. Who is it that most complains of the pride of others? The proudest men among you. Now, my friends, that has nothing to do with position. You may find a man who is what men would call in a good position after the flesh or the world, and the man who wants to pull him down has a great deal more pride than the man who is in that position, even supposing the richer man may not be all that one could wish. But then we have to take care of our spirit, beloved brethren. We have to take care of what our object is.

Now, I do not say this with regard to a man wanting to maintain his place; but I do say that the spirit that seeks to pull down is as sure pride as can be found in this earth, and that what God looks for is this: no matter in what position we are, we should all seek to be found according to Christ; but to dictate to others, or to wish to deal with others, is a poor way of accomplishing the will of the Lord, or carrying out His glory. Nehemiah did not act thus. "Moreover," says he, "from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor." There was grace, nay, more than that. "But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, besides forty shekels of silver; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work (vers. 14-16).

Nor was this all. "Moreover, there were at my table an hundred and fifty of the Jews and rulers besides those that came unto us from among the heathen that are about us. Now that which was prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people. Think upon me, my God, for good; according to all that I have done for this people." He loved them, and there were the fruits of it most manifest.

Nehemiah 6.

But now there is a new plan adopted by the enemy. They had failed to alarm. The governor was on his guard, and the people accordingly. The next thing we find is they proposed a meeting. Why should not they live at peace? Why should they not have communion with one another? "Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief. And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?" You see, it was not merely some ordinary call. It was that with which the glory of God was bound up. As long as the remnant were not in the place that God had given them as the city where His eyes were — as long as it was a mere heap of ruins — it was evident that it might be an object of compassion; but there was no witness for the Lord there. So, we are told, they sent unto him four times, and he answered them after the same manner.

But there was, next after this, another effort made. They sent persons to preach of him in Jerusalem — "There is a king in Judah," and to pretend that Nehemiah was affecting the throne. "Come now, therefore, and let us take counsel together." This was a friendly warning as it appeared. "Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done."

There was a third effort, still more subtle (ver. 10). "I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who was shut up; and he said, Let us meet together in the house of God." Here was an enemy within. He proposed to Nehemiah to hide himself in the temple. Nehemiah utterly refuses. "And I said, Should such a man as I flee?" Where would have been his faith? How could a man leave the children, and show that all he cared for was his own personal safety? Besides, there would have been a flagrant defiance of the glory of God. It was contrary to God for an Israelite to use the sanctuary of Jehovah as the heathen did. The heathen made their sanctuaries to be a place of refuge in case of danger to their life; but God never permitted such a thing in His temple. His temple was for His worship, according to His word. This was, therefore, an heathenish idea that was suggested to Nehemiah, and this by a prophet, but he gave a false prophecy. Nehemiah "perceived that God had not sent him; but that he pronounced this prophecy against me; for Tobiah and Sanballat had hired him." Oh, what schemes, what devices, if possible, to drag the people, and to drag a servant of God among the people, from the path of faith! So all these things were detected by simplicity, by cleaving to the word of the Lord.

Nehemiah 7.

This chapter shows us the people with the wall built, and the register of the people named with great care, on which I need not enter.

Nehemiah 8.

But, in the 8th chapter, we have them gathered together "as one man into the street that was before the water gate; and they spake unto Ezra the scribe, to bring the book of the law of Moses, which Jehovah had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate, from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose (vers. 1-4).

"And Ezra opened the book in the sight of all the people; (for he was above all the people ;) and when he opened it, all the people stood up. And Ezra blessed Jehovah, the great God: and all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped Jehovah with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place. So they read in the book in the law of God distinctly" (vers. 5-8).

Here was another feature, and mark, beloved friends, this studying, this learning, this profiting by the law of Jehovah was after they had found themselves in their true position. You will never find that men grow in knowledge in a false position. They may, no doubt, learn enough gospel to bring their souls to God, and they may learn certain moral duties, and we must thank God for it. We must not be slow of heart to own what God works, wherever He works; but never expect intelligence of the mind of God unless you are where God would have you be. And it is evident that what is good for one is good for all, and that what God gives as His will for His people is binding upon all His people. Here, then, they were assembled. They were assembled in God's city — in God's land, and here it is that the law profits.

I do not say that in Babylon and Assyria there were not souls that read the law of the Lord; but everything was so out of course — so opposed by circumstances so little agreeing with them — that in such a state the mind always glides over the word. The word does not make the same impression. The truths of scripture do not tell upon the heart. When you are in a true position all becomes luminous according to the goodness and sovereignty of God. So, we find, it was here, and not before, that the law of God gets its full place; and Nehemiah, as we are told, and Ezra the priest, and the Levites, said unto all the people, "This day is holy unto Jehovah your God; mourn not, nor weep. For all the people wept, when they heard the words of the law." But there is a season to rejoice as well as to weep. There is a time when we must not eat the bread of mourners. So it was here. "So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them." We ought to enjoy the truth of God.

The people accordingly, then, are found in the seventh month gathering together to keep the feast of tabernacles; and this they did, so that since the days of Joshua the son of Nun to that day they had not done as they did then. A solemn fact. What had they been about all these hundreds of years? The Spirit of God records for our instruction that the feast of tabernacles had lost its place, practically, amongst the Israelites since the days of Joshua. The reason is evident. Why that feast? Why had it been disused? To tell you that they were in wars, that they were in troubles, is no real answer. No doubt there was fighting in the days of Joshua, and there were troubles in the days of the judges; but then came in David and Solomon. Why was not the feast of tabernacles celebrated then, as it was now?

The reason seems to me plain, and that is that they were so occupied with the present rest that they forgot the future — just the way in which the Lord's coming passed out of the minds of Christendom. For hundreds of years people thought nothing about it; they were not interested in it. They were settled down in the earth. They were occupied with the work of the Lord. The hope was not sweet to them. They were no longer living in the hope of the Lord's coming. God has raised it, and brought it in in a very low day. So it was here the gathering together of the people — the true gathering in, not merely that partial work which had been wrought when they were brought into the land under Joshua. It was then, on the contrary, that the keeping of the feast went out. And, now, in this low day, when things were at the most painfully weak point they had ever reached, it was then that there was faithfulness — not power, but faithfulness. When there was fidelity, and cleaving to the work of the Lord, then they began to find the importance of the feast of tabernacles. Their hearts were looking onward to the great gathering in, when the harvest and the vintage had taken place. "And there was very great gladness. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day there was a solemn assembly, according unto the manner."

Nehemiah 9-12.

In the 9th chapter there is another thing that followed. It is when the heart enters thus spiritually into the word — when there is subjection of heart to it, and when the bright hope of the people of God fills the heart with joy — it is then that we can have a deeper sorrow. It is the greatest mistake to suppose that one truth is antagonistic to another. "In the twenty and fourth day of this month the children of Israel were assembled with fasting." The more you fill the hearts of the saints of God with God's future for His people, the more they feel their present shortcomings. This was right. This is the true and divine way of delivering us either from self-deceit, on the one hand, or from the power of the world, on the other. They are found confessing their sins, and mark how they did it. "And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers." And so they gathered together, and poured out the heart before the Lord. They owned their real state, but, at the same time, the heart turned to God with full confidence.

They further joined together and sealed the covenant before the Lord after their Jewish manner, in Nehemiah 10. We have the rulers also, in Nehemiah 11; and then we have an account of the priests and Levites that went up with Zerubbabel, the son of Shealtiel, in Nehemiah 12. On all these details I forbear to enter tonight. It would occupy me longer than would be reasonable; but I may observe that the last chapter gives us a final view of the work of Nehemiah.

Nehemiah 13.

It was now some time since the remnant had returned. When Nehemiah looks into the practical state, he finds a sorrowful feature — a great departure from the primitive spirit of separation, and I ask you, beloved brethren, whether we have not got to search and see whether it be not so with ourselves. We have continually to watch and to guard. It is not that one does not rejoice at the Lord bringing in, and if the Lord brought in ten times more to His children than are brought in now, for my part I should give God thanks; but I should not be blind to the danger. I should not be blind to the danger that the incoming of tenfold more would bring in tenfold more reason for humiliation — not for the less joy, but for the more watchfulness. And so we find on this occasion that "On that day they read in the book of Moses in the audience of the people; and therein was found written that the Ammonite and the Moabite should not come into the congregation of God for ever" (ver. 1) — it was like a new thing: they had not thought of it before — "because they met not the children of Israel with bread and with water."

First principles, you see, they returned to. "It came to pass, when they had heard the law, that they separated from Israel all the mixed multitude." There it was: they had read it over and over again before. Now they applied it. It is not merely that we want the word, but we want the Spirit of God to make the word living. And now that they found its application they acted upon it. "And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah." No wonder that there were sources of weakness. We see this man, Tobiah, the standing enemy of the people of God — but mark what has come in. "And he had prepared for him a great chamber, where aforetime they laid the meat offerings" — this man had found a place even in the sanctuary of God, in the house! — "the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. But in all this time was not I at Jerusalem."

It would appear that Nehemiah paid two visits to Jerusalem, and that during his absence, there was this departure from first principles. "In the two and thirtieth year of Artaxerxes king of Babylon, came I unto the king, and after certain days obtained I leave of the king" — that is, a second leave besides the first. The first was in the twentieth year, and this was a dozen years after. "And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God." Why, there was nothing so serious even when Nehemiah came the first time!

But there is another important principle. What did Nehemiah do? Did he stay away from the house of God? Did he not go up to worship there? It never occurred to him to do such a thing as stop away: nor ought we. Evil in another person is no reason for staying away from the table of the Lord — none whatever; for, surely, if that were a sufficient reason, it would be a reason for all that are righteous, and supposing all that are righteous were to stay away, where would be the Lord's table? No, beloved friends, it is a false and a bad principle. What is true is this: if there be evil there, look to God that you meet the evil in a good way. Look to God for wisdom to deal with it according to His word. Look to God to strengthen the hands of those that care for the glory of the Lord.

It is not the presence of evil that destroys the character of the Lord's table, but the refusal to judge it. There might be the most fearful evil: that is not a reason to stay away from the table of the Lord; but if I knew that there was the most desperate evil here at Woolwich, for instance, I should not stay away because of that but come down, perhaps, to help you. If I knew of it, and could help you, it would be my duty to do so — not to come down and do the work for you, but to come down and lay the responsibility upon you to look to God for grace and wisdom to do the work; for you are responsible. And so it was with Nehemiah. He did not stay away because Tobiah had managed, through the high-priest's influence, to have a chamber in the house of God. But he came to Jerusalem and understood of this evil, and "it grieved me sore." That was the first effect. "And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber," for an Israelite was entitled to act: everyone was bound. "Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense."

There is, however, this difference now — that God would have the church to act together. For not even an apostle would act alone. When the apostle heard of something fearful at Corinth he did not refuse to write, and he did not say to them, 'Ye are no longer the church of God.' On the contrary, he writes most carefully. He says, "To the church which is at Corinth," and he links them with all the saints that were on earth — "with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" (1 Cor. 1: 2). He tells them of the fearful evil that he knew was there, and he says that he has judged what is to be done, but he tells them to judge. His judging would not do: they must judge. They must prove themselves clear in the matter, and this was the way in which God worked in the church. So I press this strongly as being full of instruction, the grand difference, you observe, being this — that the Spirit of God brings in a judgment of evil. We enjoy Christ together. I am not permitted to go to my home and take a bit of bread there and some wine, and fancy that it is the Lord's Supper: it is no such thing. That is a mere feast of my own that I am devising out of my own heart. But I come and take it in communion, and in true communion open to all the saints of God in the world that are walking according to the Lord; and, doing so, I look to God to work among His people to clear out whatever is inconsistent with that holy fellowship.

That is what Nehemiah did now. He knows and feels their grief, and he acts; only, as I have said, there is individuality of action here, whereas now there must be communion. And he sees everywhere other things very disorderly. He perceived that the portions of the Levites had not been together; "for the Levites and the singers, that did the work, were fled every one to his field. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place." And, further — "In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath."

A very important principle there is here. Now I do not mean to say that we are under the sabbatical law, but what I do say is that we need grace, and that the day of grace ought to be, at least, as important in our eyes as the sabbath was to the man of law. And it would be a very sinful thing, beloved brethren, if we were to take advantage of the Lord's day for our own selfish purposes. The Lord's day has a character of holiness beyond the sabbath day. The Lord's day has a claim of grace upon all the children of grace. May we never forget this. It is not that we are not to use it in the spirit of grace and liberty; but to use it for self is not to use it for Christ. It is to do what the Gentiles would do that know pot God. May we never be like them.

And, further, he draws attention to a still more terrible fact. "In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: And their children spake half in the speech of Ashdod." Everything was out of course. "And I contended with them." He seems to have dealt with the greatest severity, "and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." He shows how even Solomon had gone astray through this very thing. Thus there is no thought of taking an example of evil to make light of evil now, but he warns even from the very highest in a day of great weakness. And, further, "one of the sons of Joiada, the son of Eliashib, the high priest, was son-in-law to Sanballat the Horonite"; there was no respect of persons — "therefore I chased him from me." "Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business: and for the wood offering, at times appointed, and for the first-fruits."

Thus, I trust, we have seen, a little more clearly and fully, the general scope of this most weighty book.

W.K.

Esther

The Captivity under Providence among the Gentiles.

W. Kelly.

In the book of Nehemiah we have the last look which scripture furnishes historically at the remnant in Jerusalem, justly subjected to the world-power for their apostacy from Jehovah, yet provisionally kept for Messiah's advent. Alas! as we know they rejected Him to their own rejection, the call of the Gentiles following, till mercy take the Jews up again at the end of the age, and they fall at the feet of Jesus Messiah in glory, after manifold judgments, when "all Israel shall be saved."

Here we have another final view historically in the book of Esther; but it is in a quite different direction, for we have a picture of the secret providence which never fails to watch over them while they are scattered among the Gentiles. And this it is that accounts for no introduction of Jehovah or even Elohim in the book, which rationalistic ignorance alleges against its divine inspiration. Oh, the folly of heeding what these enemies of God (and therefore in divine things of man also) say about scripture! Were their learning and ability as great as they conceive for themselves and their school, nothing avails but faith for the true and spiritual intelligence of God's word. For their system excluding faith excludes God also, and is a constant crying up of man in any and every form; so that assuredly the issue is that the blind guides lead their blind followers into the ditch. Now to faith the absence of God's name is here in unexpected but exquisite harmony with the book, and its intrusion would not have been in perfect keeping with the secret working for the people (publicly Lo-ammi) preserved extraordinarily, while their enemies are completely, foiled and overwhelmed. It stands alone from beginning to end the deeply interesting witness of One unseen and unnamed Who none the less surely works in the anomalous state of the Captivity, carrying out by seemingly nothing beyond human means the vindication of those who, faulty as the people had been, secretly feared Him, and the catastrophe of their adversary, though in possession of assured and boundless means to compass their destruction.

The readers of Baxter's "Saint's Rest" know that the author, on Sandys' authority, says the Jews used to fling the book of Esther to the ground, because God's name was not there. But J. G. Wolfii Biblio. Heb. ii. 90 is opposed and imputes the act, where it may have been, to manifesting their abhorrence of Haman; for the book was notoriously venerated in the highest degree, however late in the Canon. Luther was as wrong about it as about the Epistle of James. The interpolations in the Greek V. gave it an unfavourable aspect to Athanasius and others who did not know Hebrew.

Short as the book is, it is full of the most surprising circumstances which crowd its scenes and entrance the least sensitive of readers from the first chapter to the close. Without a touch of romance, it is instinct with the life of the Persian empire at that day. Yet though it seem unique and exceptional on the surface, underneath we may discern the constant story of scripture, the war that never ceases, while man is tried in the ages and dispensations (allowed for the wisest purposes by Him Who could terminate it in a moment) between Him Who is good and righteous, and "the old serpent, the devil." And in that it is in this world, though the springs be outside it and on high, we see in the book the godly Jew on the one hand who resists at all cost, and, not out of pride or personal feeling but uncompromising religious fidelity, refuses to honour the representative of a people with whom Jehovah swore from early days to have war from generation to generation. In Mordecai and Haman the question is here brought to issue, and the triumph of the chosen people is foreshown; not less is the shame and curse which will without a doubt fall on their enemies in the day that hastens. As Satan instigated the Amalekite to his exterminating hatred of God's fallen people, so He Who loved them notwithstanding all would punish condignly an enmity that began without cause against the object of His manifest favour.

It is remarkable, however, that while the book of Esther does not in its historical events transcend the provisional limits which characterise all the past captivity annals, it supposes that servitude to their Gentile masters to which apostate iniquity had reduced the people of God. But even in its most extreme form, outside the land, the temple, the sacrifices, and the priesthood, it demonstrates the surest action of divine providence on their behalf against their foes however deadly and powerful. We have also typical instruction which yields much more to the opened eye. He Who, though hidden and unmentioned, none the less does all things according to His sovereign will, does not fail to add very far beyond the living proof of watchful oversight, tender care, and overthrow of seemingly triumphant malice. For Vashti, in the typical point of view, by no means obscurely sets before faith the Gentile set aside because of insubjection to the supreme ruler, and this in that which He had so deeply at heart, the display of her beauty before the world; and the accomplishment of promise of old is in the call of Esther the Jewish bride to be the object of His love and the sharer of His earthly glory. This is the scheme that runs through the prophets as a whole, of which the things, here prefigured, are manifest characteristics: the everlasting overthrow of the dominion of the nations by divine judgment; the elevation of the earthly object of Jehovah's love, as set forth distinctly in the Psalms and Prophets, to say nothing of Canticles; and the administration for the Great King entrusted to Mordecai as the figure of the Lord Jesus.

ESTHER 1.

For a Jew the circumstances under the great king were most anomalous. The opening scene is as if Israel were, like the name of God Himself, not even whispered. The brightness of the silver empire, more apparent than real, alone shines. Outwardly it was still more extensive than when its first and greatest monarch reigned, the conqueror of Babylon, of whom, near two centuries before the prediction was fulfilled, Jehovah by name said, "He is my shepherd, and shall perform all my pleasure; even saying of Jerusalem, She shall be built; and to the temple, Thy foundations shall be laid" (Isa. 44: 28). When Darius the Mede received the kingdom there were a hundred and twenty satrapies; now seven more were added, though the day of vast conquest was over, and one sat on the throne disposed to lavish display of the riches of secret places, the treasures of darkness, and of luxurious enjoyment.

What indeed could one naturally have looked for in those who seemed content to linger among the Gentiles when leave, nay encouragement, had been proclaimed by the highest earthly authority to return to the land of promise? A remnant from the dispersion had gone back with the heir to David's throne, and the high priest, to rebuild the temple and the city and, for such as had faith, to await the long, expected Messiah after a term now for the first time defined. The multitudes that stayed behind could not plead the extreme old age of the prophet by the Hiddekel. But if they lacked zeal for the things that remained ready to die, He Who is unnamed did not fall when a greater danger threatened Israel than ever their fathers know in the murderous tyranny of Egypt. How this was, by secret providence, without a miracle, not only averted but turned to the destruction of their enemies, is the story of this book. The details of it all are told with equal simplicity and graphic power, and the chief characters alike kept up skilfully according to the truth, and culminating with breathless interest in the downfall of evil and pride, and in the vindication of the righteous oppressed without cause. Hence the ground of a feast, added to the original ones of the law, which carried its own special record of merciful interposition in a day so evil that utter reticence was kept of all that was most excellent and cherished by faith. For who can justly say that, however confession might be unheard, faith was unreal that fasted and prayed and looked for deliverance, as we read in Esther 3? Who but a rationalist could charge with revengeful spirit her who pleaded before the king (Esther 7: 3-5)? That the persecuted were saved, and those who sought the sword fell by the sword, is what was seen before, and will be yet more triumphantly at the end of the age. It is natural that the enemy should dislike and denounce all this; but He who has given this moral in the past will not fail to fulfil it yet more completely when He comes Whose right it is to judge all wrongs.

"And it came to pass in the days of Ahasuerus, (this is Ahasuerus who reigned, from India even unto Ethiopia, over a hundred and seven and twenty provinces) — that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace, in the third year of his reign, he made a feast unto all his princes and his servants, the power of Persia and Media, the nobles and princes of the provinces being before him: when he showed the riches of his glorious kingdom and the honour of his excellent majesty many days, even a hundred and fourscore days. And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the palace, both great and small, seven days, in the court of the garden of the king's palace. There were white, green, and blue [hangings] fastened with cords of fine linen and purple to silver rings and pillars of marble; the couches were of gold and silver, upon a pavement of red, and white, and yellow, and black marble. And they gave them drink in vessels of gold (the vessels being diverse one from another), and royal wine in abundance, according to the bounty of the king. And the drinking was according to the law; none could compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus" (vers. 1-9).

It is a vivid picture of earthly splendour, without a thought of God, true or false. Nebuchadnezzar brought in religion of a base sort, and sought to compel it on all. Xerxes, for he it seems to be who now possessed the general title here used, showed himself, as Daniel said long previously, "far richer than all before him," thought of no one higher, and gave himself up to ostentatious indulgence, all the more after the utter failure of his invasion of Greece. Underneath worldly grandeur in efforts so unparalleled can be discerned shame and fear, with the desire to gratify the peoples of his vast dominions, and to efface the remembrance of foreign disgrace which might be ruinous.

But a check came and a gloom over all was cast when least expected at the close, after the princes and nobles had been feted, and the seven days followed for all the people small and great, present in Shushan.

"On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king, to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty: for she was fair to look on. But the queen Vashti refused to come at the king's commandment by the chamberlains: therefore was the king very wroth, and his anger burned in him. Then the king said to the wise men, who knew the times (for so was the king's manner before all that knew law and judgment; and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, [and] Memucan, the seven princes of Persia and Media, who saw the king's face, and sat first in the kingdom), What shall we do unto the queen Vashti according to law, because she hath not done the bidding of the king Ahasuerus by the chamberlains? And Memucan answered before the king and the princes, Vashti the queen hath not done wrong to the king only, but also to all the princes, and to' all the peoples that are in all the provinces of the king Ahasuerus. For this deed of the queen shall come abroad unto all women, to make their husbands contemptible in their eyes, when it shall be reported. The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. And this day shall the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king's princes. So shall there arise contempt and wrath enough. If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus; and let the kin,, give her royal estate unto another that is better than she. And when the king's decree which he shall make shall be published throughout all his kingdoms (for it is great), all the wives shall give to their husbands honour, both to great and small. And the saying pleased the king and the princes; and the king did according to the word of Memucan. And he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and should publish it according to the language of his people" (vers. 10- 22).

If the demand of the king was unusual, the refusal of the queen was an affront not to be passed over. The seven chamberlains were duly charged to attend her; but she was rebellious, where compliance would have done her no real harm, but cast whatever of blame might be due on her lord. In the antitype, how true it is that the Gentile has been faithless and refractory, seeking self-will and wholly failing to show the world the beauty of one so favoured! The consequence will be, as here it was, the call of Zion to be a crown of beauty in the hand of Jehovah and a royal diadem in the hand of her God; when she shall no more be termed Forsaken, nor her land any more Desolate, but she shall be called Hephzibah and her land Beulah.

It seems most natural not to put "the president" last among the seven princely counsellors of state, but to infer that judgment was sought, beginning with the youngest, whose opinion so commended itself on the question proposed that all accepted it at once; and letters were sent accordingly that a better than Vashti should take her place, and that family order should stand in the honour of the head in his own house throughout all the kingdom.

ESTHER 2.

The design of providence to shield from impending destruction the Jews, unworthy as they were, and to punish their unrelenting enemies, here manifestly advances. Nothing could have seemed less connected with it than the Persian story of the preceding chapter which ended in the repudiation of Vashti. A further step was now taken. A lofty one was put down, a lowly one is exalted. But God alone wrought in this secretly. The king's servants had neither issue before them, any more than the king himself. Afraid that Ahasuerus might violate the policy of the empire, and that the restoration of the queen might be to their own imminent danger, they propose that the king should choose as consort the fairest maiden in his dominions that might please him best.

"After these things, when the wrath of king Ahasuerus was pacified, he remembered Vashti, and what she had done, and what, was decreed against her. Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let their things for purification be given [them]: and let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so" (vers. 1-4).

How did this affect the poor people of God? It soon appears in the germ. For was it chance that gave an orphan of Israel a beauty beyond all in those wide provinces?

"There was in Shushan the palace [or, fortress] a certain Jew, whose name [was] Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that [is], Esther, his uncle's daughter: for she had neither father nor mother, and the maiden [was] fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter. So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was taken into the king's house, to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with her portions, and the seven maidens, which [were] meet to be given her, out of the king's house: and he removed her and her maidens to the best [place] of the house of the women. Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show [it]. And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her. Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with the things for the purifying of the women,) then in this wise came a maiden unto the king, whatsoever she desired was given her to go with her out of the house of the women unto the king's house. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, who kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her. So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the bounty of the king" (vers. 5-18).

Whatever may be thought of Mordecai or of Esther in the matter (and Scripture is here silent, neither accusing nor excusing), we have not long to wait before the vital question was raised, and the Jews must perish or be delivered beyond all outward hope, yet without sign, wonder, or miracle.

Accordingly a new fact is ordered of the utmost moment in providence. Mordecai is the instrument of making known a plot aimed at the king's life by two of his chamberlains.

"And when the virgins were gathered together the second time, then Mordecai sat in the king's gate. Esther had not [yet] showed her kindred nor people, as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him. In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those who kept the door, were wroth, and sought to lay hands on the king Ahasuerus. And the thing was known to Mordecai, who showed [it] unto Esther the queen; and Esther told the king [thereof] in Mordecai's name. And when inquisition. was made of the matter, and it was found to be so, they were both hanged on a tree: and it was written in the book of the chronicles before the king," (vers. 19-23).

The traitors were thus found guilty; but the benefactor was strangely forgotten till the time of direct need arose, all the more surely to be rewarded to the confusion of the enemy at last. Secret providence ordered all aright, however trying appearances might be. This again, as to the conspirators and Mordecai, the means of warning the king was no more fortuitous than the downfall of Vashti or the elevation of Esther. All was in His hand Who ruled unseen.

ESTHER 3.

It was after divine providence had wrought in ways so remarkable as to elevate one of the chosen people to be imperial consort, to use another in discovering and defeating a deadly plot against the monarch, that we bear of the sudden rise of a new personage, the Jews' enemy. This was no casual fact; it was a move in the great conflict ever enacting in this fallen world. So it had been in Egypt; when Pharaoh arose to oppress and destroy God's nascent people. So we see in the beginning of the wilderness journey, when Amalek appeared to oppose Israel; as at its end Balak and Balaam sought curse for them and their ruin in every way. So again from within Absalom and Adonijah rebelled shamelessly against Jehovah's purpose when the kingdom was set up. And here, in the days of captivity and dispersion, the same traits re-appear; the elevation of the Jew in any measure during the eclipse of the people is met by the counterpart of the old and deadly hostility in an equally unexpected way.

"After these things king Ahasuerus promoted Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that [were] with him. And all the king's servants that were in the king's gate bowed down and did reverence to Haman: for the king had so commanded concerning him. But Mordecai bowed not down, nor did [him] reverence. Then the king's servants that [were] in the king's gate said unto Mordecai, Why transgressest thou the king's commandment? Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he [was] a Jew. And when Haman saw that Mordecai bowed not down, nor did him reverence, then was Haman full of wrath. But he thought scorn to lay hands on Mordecai alone; for they had shown him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, the people of Mordecai" (vers. 1-6).

What makes the rise of Haman into the highest place next the throne so surprising is that we have not had the least trace of him before. Privy counsellors and chamberlains- many have been personally named. But now at this juncture comes forward no Mede or Persian, but a stranger to the ruling races, into a seat above all the princes that were with the monarch. He, like his father, is described as "the Agagite," which seems to have been the royal seed among the Amalekites. No doubt Saul had crushed them, and David yet more. But here in the highest and most, influential position is, not an Amalekite only, but "the Agagite" to whom Mordecai refused reverence. The king had commanded it on his behalf; but Mordecai bowed not. Had not Jehovah caused it to be written down that He would utterly blot out the remembrance of Amalek from under the heavens? He persists and takes the consequence, whatever the fury of Haman, and his resolve to destroy all the Jews throughout the empire.

"In the first month, which [is] the month of Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, before Haman from day to day, and from month to month, [to] the twelfth [month], which [is] the month of Adar. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws [are] diverse from those of every people; neither keep they the king's laws: therefore it [is] not for the king's profit to suffer them. If it please the king, let it be written that they be destroyed: and I will pay ten thousand talents of silver into the hands of those that have the charge of the king's business, to bring [it] into the king's treasuries. And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha, the Agagite, the Jews' enemy. And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee. Then were the king's scribes called in the first month, on the thirteenth day thereof, and there was written according to all that Haman commanded unto the king's satraps and to the governors that [were] over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king's ring. And letters were sent by posts into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth [day] of the twelfth month, which [is] the month Adar, and [to take] the spoil of them for a prey. A copy of the writing, that the decree should be given out in every province, was published unto all the peoples, that they should be ready against that day. The posts went forth in haste by the king's commandment, and the decree was given out in Shushan the palace. And the king and Haman sat down to drink; but the city of Shushan was in consternation" (vers. 7-15).

Thus the enemy had recourse to the casting of lots for a day favourable to his murderous project. This, divine providence took care in result to defer so long as to admit of a fresh decree (change or revocation being inadmissible) for the Jews to stand in self-defence and destruction of their enemies. But at first no issue was more contrary to all appearances; in the end Satan as ever defeated himself. Haman's plea to the king was plausible. God's people, just because they are His, are always an offence to the rest of mankind, especially the proud and vain-glorious; and this remains, even when through their unfaithfulness they forfeit His open favour, as was the actual fact. "There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom, and their laws diverse from [those of] every people, and they keep not the king's laws; and it is not for the king's profit to suffer them." So Haman proposes their destruction, offering a round sum for the exchequer in return. That such a one, wild and capricious to the last degree, as then ruled Persia should decree accordingly, and remit the favourite's payment, is in no way strange, even if we had not inspired testimony to the transaction. Worse has been repeatedly, and in modern times. Armed with the fullest authority Haman dictates, and the royal secretaries write to the governors over every province and to the princes of every people. And posts or couriers were sent throughout the empire hastened by the king's command, besides the publication in Shushan the fortress. How graphic and life-like the close of the chapter thereon! "The king and Haman sat down to drink; but the city of Shushan was in consternation." It was not the Jews only who were so deeply moved. Nor did heartless banqueting at such a crisis relieve men's hearts about the great actors or the victims.

ESTHER 4.

It may be well to add that the believer is in no way bound to defend the procedure of Mordecai, save just so far as we recognise his real faith. We do not learn that he was under compulsion to present Esther to the monarch, nor was he called to conceal that she was a Jewess; nor can it be made out that he could not how in civil respect to Haman, Agagite though he was. Certainly we read of Abraham bowing down to the sons of Heth, though of the cursed line of Canaan. And we find Jacob blessing Pharaoh though head of those to afflict his seed four hundred years, and to be judged of the Lord Jehovah. It was the unbending spirit of the Jew in exile, who hated the deadly enemy of the chosen people, and believed in the day of vengeance of their God. They are the simple facts of the case, which we are taught and can judge according to the far deeper principles of Christ in the gospel.

Our chapter opens with the profound grief of Mordecai and among the Jews where the king's decree penetrated. The report of it soon reached the queen, as it was meant to do; for Mordecai fully counted on relief and deliverance through her means, and, till it came, utterly refused even her to divest himself of sackcloth and ashes.

"And when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry: and he came even before the king's gate; for none might enter within the king's gate clothed with sackcloth. And in every province, whithersoever the king's commandments and his decree came, [there was] great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. And Esther's maidens and her chamberlains came and told [it] her; and the queen was exceedingly grieved: and she sent raiment to clothe Mordecai, and to take his sackcloth from of[ him: but he received [it] not. Then called Esther for Hathach, [one] of the king's chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this I was], and why it [was]. So Hathach went forth to Mordecai unto the broad place of the city, which [was] before the king's gate. And Mordecai told him of all that had happened unto him, and the exact sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, to show [it] unto Esther, and to declare [it] unto her; and to charge her that she should go in unto the king, and to make supplication unto him, and request before him, for her people" (vers. 1-8).

But it is striking to observe how the furnace may be heated seven times before the rescue comes. For Esther fully realises that her life was at stake in the charge her cousin laid on her. It was universally known at court and through the provinces how rigorously the law hedged the king's majesty, whom none dared approach, on penalty of death, unless called. And it was so ordered that even she had not been called to come to the king for the last month. Mordecai however is only the bolder in his demand, and the strength of his faith is as plain as that of Abraham.

"And Hathach came and told Esther the words of Mordecai. Then Esther spake unto Hathach, and gave him a message unto Mordecai, saying: All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, [there is] one law for him, that he be put to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. And they told to Mordecai Esther's words. Then Mordecai bade them return answer unto Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether boldest thy peace at this time, there shall relief and deliverance arise to the Jews from another place; but thou and thy father's house shall perish: and who knoweth whether thou art not come to the kingdom for [such] a time as this" (vers. 9-14)?

Not less fine is the reply of the queen. She is ready, now that all the truth is before her soul, to jeopard her life at least as worthily as Mordecai, and in a spirit far more gracious. Even here it is striking to observe that, though her faith shines, the Name is kept as secret as ever. Yet fasting without a doubt implied the most earnest prayer to Him Who dwelt in the thick darkness and would hear as surely in Shushan the palace, as in the temple at Jerusalem.

"And Esther bade to answer Mordecai, Go, gather together all the Jews that are found in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast in like manner; and so will I go in unto the king, which [is] not according to the law and if I perish, I perish. So Mordecai went his way, and did according to all that Esther had commanded him" (vers. 15- 17).

It is the undaunted Jew who now complies with all that Esther enjoined. He had warned her faithfully and with solemnity of inevitable ruin to herself and her father's house if she were silent. But at the same time he expressed the fullest certainty that relief and deliverance should come from another place. This is the victory that overcometh, even faith, as we may surely apply here; and its effect was no less apparent with Esther than Andrew's was on his own brother Simon. The queen is ready if need be to perish in such a cause. strengthened by the unseen hand that sustains the universe, as the king's heart was to be turned at His will.

But may we notice in passing the strange misapplication so common among preachers! "If I perish, I perish" was not unbelief, but a martyr readiness in the queen's mouth, about to fall at such a despot's feet. Does it warrant a similar sentiment at the feet of Him Who came into the world to save sinners? Who has already declared that "him that cometh to Me I will in no wise cast out?"

ESTHER 5.

It is not necessary according to Jewish reckoning, as applied to the most important of all events (the death and resurrection of our Lord), to extend "three days, night or day" beyond the closing hours of the day when Esther appointed the fast, the next day, and the morning after; for any part of a day counted as a night and day. When the third day arrived, the queen acts on their solemn laying of the matter before Him Who governs all.

"And it came to pass on the third day that Esther put on royal [apparel] and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the entrance of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that [was] in his hand. So Esther drew near, and touched the top of the sceptre. Then said the king unto her, What wilt thou, queen Esther? and what [is] thy request? it shall be given thee even to the half of the kingdom. And Esther said, If [it seem] good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. Then the king said, Cause Haman to make haste, that it may be done as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. And the king said unto Esther at the banquet of wine, What [is] thy petition? and it shall be granted thee: and what [is] thy request? even to the half of the kingdom, it shall be performed. Then answered Esther, and said, My petition and my request [is] — if I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request — let the king and Haman come to the banquet that I shall prepare for them, and I will do tomorrow as the king hath said" (vers. 1-8).

Whatever the circumstances, God remains God; and faith knows it and counts on Him. To all appearance it was a dangerous adventure. Even so Esther was ready to risk her life for the Jews in their lowest estate. But she knew no less than Mordecai that deliverance must arise, because God is pledged to it, Whose purposes of blessing for man on earth and glory to His own name are bound up with His promise to the seed of Abraham. This made her path clear to seek at all cost that the blow aimed at their destruction should be averted. The spurious additions of Jewish traditions strike one by contrast with the noble simplicity of scripture here as everywhere. But we do well to consider how Esther was led to defer making the request which filled her heart, when nature would have at once spread it before the king moved deeply as he was by her personal charms. And what a trial the delay even of a day so promising must have been to the Jews if not even to her cousin! But the Unseen was secretly guiding and would use that seemingly dangerous delay to work for her and all as well as for His own deep and good designs.

The second banquet gave rise to fresh pride and undisguised malice in the enemy, who sought immediate revenge destined to fall on his own head.

"And Haman went forth that day joyful and glad of heart; but when Haman saw Mordecai in the king's gate, that he stood not up nor moved for him, he was filled with wrath against Mordecai. Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife. And Haman recounted unto them the glory of his riches, and the multitude of his children, and [all the things] wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and tomorrow also am I invited by her together with the king, Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and in the morning speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman: and he caused the gallows to be made" (vers. 9-14).

In the result we shall see how Satan outwits himself though all the power of the world seems on his side, and those who unworthily bear the Name are exposed to the last degree of peril. How encouraging then to look up! Yea, how sad if we do not who know His love incomparably more displayed than in Old Testament times, and have His word more fully communicated! who have His Son, and His Son now man glorified on high, and His Spirit sent forth to abide in us! If then we have little strength, as is undoubtedly true, let us keep His word and not deny His name. How great is the snare of not holding fast what we have!

ESTHER 6.

This portion opens with that which looks a slight matter under His hand Who works unseen; but it proved full of the most important consequences. The king could not sleep and asked for the strangest soporific that was ever sought — to hear the records of the kingdom. He had forgotten the best deed yet rendered to him. When two of his chamberlains plotted against his life, Mordecai came to know their wickedness and saved the king. But unaccountably as it seemed, it was quite forgotten. The king, now on hearing, enquired what was done, and learns to his own shame that so great a debt was unrequited; which made him the more urgent to remember it now.

"On that night sleep fled from the king; and he commanded to bring the book of records of the chronicles, and they were read before the king. And it was found written that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus. And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him" (verses 1-3).

Even so, though a neglected duty was now to be repaired, far more was in His mind Who wrought secretly, and, what was most surprising, by means of the bitterest enemy, not merely himself to honour in the highest decree him whose ruin he was at that moment come to seek, but to deliver a whole people, His own people, whose existence was at stake. The banquet which seemed abortive on their behalf, the delay which in all likelihood must have tried Mordecai, was just the occasion to prepare the way effectively for the overthrow of the enemy, and the exaltation of the instrument of a greater preservation.

"And the king said, Who [is] in the court? Now Haman was come into the outward court of the king's house to speak unto the king to hang Mordecai on the gallows that he had prepared for him. And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman said in his heart, To whom would the king delight to do honour more than to myself? And Haman said unto the king, For the man whom the king delighteth to honour, let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on the head of which a crown royal is set: and let the apparel and the horse be delivered to the hand of one of the king's most notable princes, that they may array the man [withal] whom the king delighteth to honour, and cause him to ride on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. Then the king said to Haman, Make haste, [and] take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour" (vers. 4-11).

So it is, the pride of the wicked blinds them to their own destruction no less than to hate the righteous they despise. He Whose eyes are over all is slow to act that men may show out what they are, while in the end He accomplishes His counsel manifestly to His own glory. Haman, after honours beyond example, assured that he only could be the one whom the king delighted to honour, and invited by the king to indicate its largest measure, was certainly unbounded in his suggestions; and thus did he fall into the pit which he had himself made, and which awaits those who ignore and defy Him Who never forgets His own, however faulty, or those who hate and would injure them. Mark however how all seems to flourish brightly for the enemy and to threaten unescapable danger for His own till the hour is about to strike.

Nor could any issue be more evidently righteous. The man (whose immense benefit to the king, in the discovery of murderous treason, had passed into oblivion) is justly honoured, and so much more because of his own unselfishness and that of the queen his near relation. The man, who only sought his own things and the destruction of those who, owning the true God, stood in his way, by his own advice plays the part of attendant on the one whom he most abhorred, and whose immediate and ignominious death he appeared to have within the hollow of his hand. But no power in present things allowed to Satan annuls the will of the invisible God. What will it be, when the "old serpent" is consigned to the bottomless pit, and Immanuel takes the public rule of the world?

Meanwhile at the last moment the wicked man is not left without solemn warning, as is often given, before the blow of doom falls on his guilty head; and this warning from the last quarter whence it might be expected. His own mortification and misery prepared him for bearing the worst. What a contrast with the righteous who returned in peace and lowliness to his post of duty!

"And Mordecai came again to the king's gate. But Haman hasted to his house, mourning and having his head covered. And Haman recounted unto Zeresh his wife and all his friends everything that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai, before whom thou hast begun to fall, [be] of the seed of the Jews, thou shalt not prevail against him, but shalt surely fall before him. While they [were] yet talking with him, came the king's chamberlains, and hasted to bring Haman to the banquet that Esther had prepared" (vers. 12-14).

ESTHER 7.

The catastrophe soon follows the second banquet. The murderous plotter against Israel, in their low estate for their sins, perishes by that which he designed for Mordecai.

"And the king and Haman came to banquet with Esther the queen. And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request" (vers. 1-3).

For the third time the king renews his desire to know and to grant the queen's petition. He who was made to remember his forgotten deliverer did not forget that some deeply-felt request of Esther remained behind. The moment ordered by His secret providence Who alone can order aught aright was now come. And the queen unburdened her pent up soul freely in terms the most pathetic as to her people, the most indignant as to their enemy. "For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, although the adversary could not have compensated for the king's damage. Then spake the king Ahasuerus and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so?" (vers. 4, 5.)

Astonished to the highest degree, and with burning wrath, the king demands, who and where was he that could dare to do a villany so monstrous; now to learn, to his amazement, how he himself had been entrapped into it by his own prime minister. Esther however spoke only of him who had malice against her people. "And Esther said, An adversary and an enemy, even this wicked Haman. Then Haman was afraid before the king and the queen" (ver. 6). The king would feel his own part. No wonder that in his agitation he sought to be alone while Haman made abject supplication to the queen, for he could not doubt the fate that otherwise awaited him. His very earnestness exposed him to the king's mistaken resentment when he returned; and the information of Harbonah furnished the occasion for immediate execution. "And the king arose in his wrath from the banquet of wine [and went] into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king, Will he even force the queen before me in the house? As the word went out of the king's mouth, they covered Haman's face. Then said Harbonah, one of the chamberlains that were before the king, Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman. And the king said, Hang him thereon. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified" (vers. 7-10).

When the favourite falls, not a voice is raised to shield him from those who till then had bowed most servilely before him; nay, he who was blamed for his presumption in refusing it to Haman is now praised for his service to the king. Such is man, inconstant as the wind, and not least so at court. But He who rules unseen accomplishes His righteous judgment wherever He sees fit, till the day when He will act immediately and perfectly by the One Whose right it is to the joy and peace of all the earth.

ESTHER 8.

No reader of O.T. prophecy can fail to note that the fall of the enemy, threatening the Jews with imminent destruction, coincides with their deliverance, joy, and honour under the Great King. So runs the word from Isaiah and before him to Malachi; and the N.T. so far as it discloses the future of the earth (for its main and peculiar witness is to Christ in heavenly glory) is to the same effect. Here we see the type continued which began in the last chapter. Judgment proceeds.

"On that day did king Ahasuerus give the house of Haman the Jews' enemy to Esther the queen. And Mordecai came before the king; for Esther had told what he [was] unto her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. And Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then the king held out to Esther the golden sceptre. So Esther arose, and stood before the king; and she said, If it please the king, and if I have found favour before him, and the thing [seem] right before the king, and I [be] pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which [are] in all the king's provinces. For how can I endure to see the evil that shall come unto my people? and how can I endure to see the destruction of my kindred? Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he stretched his hand against the Jews. Write ye also to the Jews, as it pleaseth you, in the king's name, and seal [it] with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse, Then were the king's scribes called at that time, in the third month, which [is] the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the satraps, and the governors, and the princes of the provinces which [are] from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to their writing thereof, and unto every people after their language, and unto the Jews according to their writing and according to their language. And he wrote in the name of king Ahasuerus, and sealed [it] with the king's ring, and sent letters by couriers on horseback, riding on swift steeds that were used in the king's service, bred of the stud: [stating] that the king granted the Jews who were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, [their] little ones and women, and [to take] the spoil of them for a prey, upon one day in all the provinces of king Ahasuerus, [namely] upon the thirteenth [day] of the twelfth month, that [is] the month Adar. A copy of the writing, that the decree should be given out in every province, [was] published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.

The couriers that rode upon swift steeds that were used in the king's service went out, being hastened and pressed on by the king's commandment. And the decree was given out in Shushan the palace. And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple. And the city of Shushan shouted and was glad. The Jews had light and gladness and joy and honour. And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them" (vers. 1-17).

Mordecai no longer abides at the gate of the court, but is brought forward worthily to administer the kingdom here below, after service of the utmost value against treacherous men of blood.

So we read of the twelve called to sit, in an even higher honour when "the regeneration" comes, on twelve thrones judging the twelve tribes of Israel (Matt. 19). What meaning has this to those who see nothing more than the gospel followed by the judgment of the dead and eternity? They ought not to ignore the thousand years' reign, as distinct from the present as from the changeless day which is after the great white throne. It is this intermediate period of blessing which Israel enter after they say, Blessed be he that cometh in the name of Jehovah (Matt. 23). Jerusalem is trodden down by the Gentiles, but only till their times are fulfilled (Luke 21).

In Acts 3: 19-21 (cf. Acts 1: 6) we have a beautiful anticipation of that day of glory for all things, in contradistinction to the Holy Spirit now come and witnessing in Pentecostal presence. Then only will be the fulfilment of God's holy prophets, when "all Israel shall be saved," instead of a mere remnant now during the call of the Gentile complement (Rom. 11: 25-32). Then will not the Messiah only but the saints from on high judge the world and angels too (1 Cor. 6). Again, 1 Cor. 15: 54 furnishes the most instructive synchronism between the coming of the Lord to raise the saints from the dead, and the restoration of Israel nationally yet spiritually to honour and glory in the land of promise (compare Isaiah 25-27).

God will gather together in one all things in Christ, the things in the heaven and those on the earth — in Him in whom also we were allotted inheritance (Eph. 1: 10-11). For we are heirs of God and joint-heirs with Christ (Rom. 8, Gal. 4), the Reconciler of all things to Himself, whether earthly or heavenly (Col. 1: 20). This is not eternity, but the previous and predicted blessing of the Kingdom, which is again quite in contrast with the walk, while Satan reigns, of faith and suffering under the gospel. Now it is the kingdom and patience in Christ (Rev. 1), but then the world-kingdom of our Lord and His Christ (Rev. xi.), the coming ace and habitable world to come of Heb. 2 and 6, when the rest of God shall be brought in for earth as well as heaven (Heb. 4), and the Father's will be done on earth as in heaven, the Father's kingdom having come (Matt. 6). If some complain of these distinctions as nice and difficult, let them learn that they are only such to souls fed on the traditions of men, so hindering the discernment of the things that differ, which is essential to genuine progress in revealed truth,

ESTHER 9: 1-19.

There is no assurance more clearly, frequently, and solemnly given throughout the Prophetic books than the final restoration of Israel to the joy of all the earth and the blessing of all the families of man. But there is no feature of it more characteristic than the execution of judgment on the wicked whatever they may be, especially on their enemies. Herein it stands in the fullest contrast with the church's hope in pure and heavenly grace — to be taken completely on high to join the Lord Jesus and be in the Father's house; just as Christ rose and ascended without the least sign of retribution for the world. The Jews pass through the fires of that day and are purified thereby. The church is simply caught up to be with Christ. We may readily see that the type of the earthly people's deliverance is pursued in what follows.

"And in the twelfth month, which is the month of Adar, on the thirteenth day thereof, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them (whereas it was turned to the contrary, that the Jews had rule over them that hated them), the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt. And no man could withstand them; for the fear of them was fallen upon all the peoples. And all the princes of the provinces, and the satraps, and the governors, and they that did the king's business, helped the Jews; because the fear of Mordecai was fallen upon them. For Mordecai was great in the king's house, and his fame went forth throughout all the provinces: for the man Mordecai waxed greater and greater. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto those that hated them. And in Shushan the fortress the Jews slew and destroyed five hundred men. And Parshandatha, and Dalphon, and Aspatha, and Poratha, and Adalia, and Aridatha, and Parmashta, and Arisai, and Aridai, and Vajezatha, the ten sons of Haman the son of Hammedatha, the Jews' enemy, they slew; but on the spoil they laid not their hand. On that day the number of those that were slain in Shushan the fortress was brought before the king."

"And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the fortress, and the ten sons of Haman; what then have they done in the rest of the king's provinces! Now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do tomorrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman's ten sons. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand."

"And the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand but on the spoil they laid not their hand. [This was done] on the thirteenth day of the month Adar; and on the fourteenth thereof they rested, and made it a day of feasting and gladness. But the Jews that were in Shushan assembled together on the thirteenth [day] thereof, and on the fourteenth thereof; and on the fifteenth of the same they rested, and made it a day of feasting and gladness. Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another" (vers. 1-19).

In the first book of the law God gave the type of Him Who, rejected by His brethren after the flesh, is exalted to administer the kingdom over the Gentiles, preserving His brethren as others also during days of famine, and at length made known to them. Herein the closing book of history in the O.T. we have not only the arch-enemy ignominiously destroyed who sought their destruction but the adversaries of the Jews everywhere put to the sword. So full is scripture of this mighty change yet to be accomplished, that it would be easy to point out phases of it in perhaps every book of the O.T., and in none more conspicuously than the Psalms, unless it be in the Prophets. But this it may suffice here simply to affirm. The N.T. pledges the same expectation from the first Gospel to the last, the Acts of the Apostles confirming it; the Epistles, while occupied with the heavenly people and their proper hope, in no wise forget the blessed vista for the earth in the day of the Lord; and the Apocalypse crowns the truth for both heaven and earth under Christ the Heir of all things.

ESTHER 9: 20-32.

The day comes when the enemies of God and His people shall fall, not by providential means only, but by predicted inflictions of extraordinary and unprecedented character, and finally by the manifest intervention and presence of the Judge Himself. But there will be another immense change antecedent of a spiritual nature. A residue, which in due time will be constituted a strong nation or its nucleus, will be humbled in heart and accept of the punishment of their iniquity, and instead of being as now since Pentecost added together as part of the church of God, will return (as Micah says) "unto the children of Israel." For the times will have then arrived to form afresh the broken links, and to prove publicly that God has not cast away His people, nor abandoned the land of His promise and oath to the patriarchs, but will fulfil every pledge of blessing to and in them completely and for ever. "For the gifts and calling of God are without repentance."

What we have in the book of Esther is no more than the witness of secret providence in the face of the extremest dangers looking onward to that grand public issue, and meanwhile yielding a striking and standing ordinance of Him Who delivers though unseen.

"And Mordecai wrote these things, and sent letters unto all Jews that were in all the provinces of king Ahasuerus, both nigh and far, to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day: that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.

"And the Jews undertook to do as they had begun, and as Mordecai had written unto them; because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; but when it [or Esther] came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows. Wherefore they called these days Purim, after the name of Pur. Therefore because of all the words of this letter, and [of that] which they had seen concerning this matter, and that which had come unto them, the Jews ordained and took upon them and upon their seed, and upon all such as joined themselves unto them, so that it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year; and [that] these days [should be] remembered and kept throughout every generation, every family, every province, and every city; and [that] these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. And Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, words of peace and truth, to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, [in] the matters of the fastings and their cry. And the commandment of Esther confirmed these matters of Purim; and it was written in the book" (ver. 20-32).

Here again, it will be noticed, the book cleaves to its sincerely impressed character, and not even then is He named Whom ordinarily and naturally it were the highest duty to proclaim. Yet is the utter difference made plain in man's word; for the Talmud lays down that at the feast of Purim a man should drink till he know not the difference between "Blessed be Mordecai," and "Cursed be Haman." "Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?" Judaism, and Christendom where Christ is ignored, each sinking into the driest ditch of heathenism, both dare to sanction a revelling carnival where had been a holy feast.

ESTHER 10.

The book terminates with a beautiful view of the great king whose authority extended over the land and the isles of the sea. In man's hand this is inseparable from a tribute laid on all his subjects, who must of necessity give to him, rather than he to them. Never will, never can, the just balance he reached to God's glory, till He fills the place of the giver manifestly and indisputably, as He assuredly purposes to do and will in Christ the Lord; Who has already proved it for life and redemption eternal, as He will come to display in the kingdom shortly. For the despised Messiah must return as the glorious Son of man in order to make good all promises and fulfil all prophecies.

Here is the foreshadowing when Israel broke down and were dispersed among the Gentiles; as Joseph exalted in Egypt furnished another prefiguration before they went down into that which was to be a land of bondage and oppression. It was not only that Mordecai was advanced to greatness: he was "next to the king and great among the Jews." How incomparably more will this be verified in Him Whom they once rejected to the uttermost!

"And the king Ahasuerus laid a tribute upon the land and the isles of the sea. And all the acts of his power and of his might, and the full account of the greatness of Mordecai, whereunto the king advanced him, [are] they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew [was] next to the king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people, and speaking peace to all his seed" (vers. 1-3).

It is a beautiful picture of a king great in his power and his might, morally greater in the faithful administration of the premier, who never forgot that he was "Mordecai the Jew," and, if second to the king, sought neither favourite nor party, but yet "was great among the Jews and accepted by the multitude of his brethren." It was faith in the Unseen that sustained and guided him. Hence he sought not personal aggrandisement but the good of his people, and spoke peace to all his seed. The day hastens when the Son of man will do for the universe far more and better to the glory of God the Father.

Proverbs.

W. Kelly.

Proverbs 1

Beyond all others, David was the sweet Psalmist of Israel, though not a few worthy companions find a place in the divine collection of holy lyrics. Solomon stands in like pre-eminence for the utterance of the sententious wisdom of which the book of Proverbs is the chief expression, with Ecclesiastes when the sense of his own failure under unique circumstances of creature advantage gave a sad and penitent character to his experience in the power of the inspiring Spirit. It is the more striking when compared with the Song of Songs, which shows us the Jewish spouse restored to the love of the once-despised Messiah, and His adorable excellency and grace, after her long folly, manifold vicissitudes, and sore tribulation.

Every one of these compositions is stamped with the design of inspiration, and instinct with the power of the Holy Spirit in carrying out His design in each. But they are all in view of man on the earth, more especially the chosen people of God, passing through the vista of sin and shame and sorrow in the latter day to the kingdom which the true Son of David, the born Son of God (Ps. 2), will establish as Jehovah's King in His holy hill of Zion, though far larger and higher things also, as we know. Hence these writings have a common governmental character, only that, in the Psalms especially, the rejection and the sufferings of Christ give occasion to glimpses of light above and to hints of brighter associations. But the full and proper manifestation of heavenly things was left for the rejected Christ to announce in the gospels, and for the Holy Spirit sent down from on high to open out practically in the Acts, and doctrinally in the epistles, especially of the Apostle Paul. Any unfolding of a church character, or even of Christian relationship, it would be vain to look for in these constituent books or any others of the Old Testament.

The express aim of Proverbs, for example, is to furnish, from the one better fitted for the purpose than any man who ever lived, the light of wisdom in moral intelligence for the earthly path of man under Jehovah's eye. Being from "the king of Israel," it is also for the people he governed; and therefore with a slight exception (only six times it seems, easily accounted for) in known relationship with Jehovah, whose name pervades from first to last. See Proverbs 2: 5, 17; Proverbs 3: 4; Proverbs 25: 2; Proverbs 30: 5, 9. But being divinely inspired, it is a book for him that reads or hears to profit by at any time, for the Christian in particular as having by grace the mind of Christ. All Scripture is for our good and blessing, though most of it is not addressed to us, nor is it about us.

1 Kings 4: 29-34 historically testifies to the unrivalled capacity conferred of God on Solomon, and a wisdom He would not let die. "And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. And he spoke three thousand proverbs: and his songs were a thousand and five. And he spoke of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spoke also of beasts, and of fowl, and of creeping things, and of fishes. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom." "Three thousand proverbs" cover far more than the inspired collection, as the songs uttered far exceed those meant for permanency. Inspiration selected designedly.

We have remarked how "Jehovah" characterizes the book. In Ecclesiastes, on the contrary, the use of "God" or Elohim is constant, and flows solely and appropriately — one might even say, necessarily — from its subject matter. As the book of Proverbs is for the instruction of "men-brethren" (Israel), so there is the constant tenderness of "my son," or more rarely, "sons." But there is not nor could be, as in the New Testament, the basis of Christ's redemption, or the liberty of adoption in the Spirit; the groundwork there is in the cross, and the character is consistency with Christ glorified in heaven. Morally, too, God is revealed, and the Father's love made known in Christ to be enjoyed in the Spirit's power.

"Proverbs of Solomon, son of David, king of Israel: to know wisdom and instruction: to discern the words of understanding; to receive instruction in intelligence, righteousness, judgment and equity; to give prudence to the simple, to the young man knowledge and discretion. He that is wise will hear and increase learning, and the intelligent will attain to sound counsels: to understand a proverb and an allegory (or, interpretation), the words of the wise and their enigmas." vv. 1-6.

Proverbs 1: 1-6 is the preface. It remains for its right appreciation to explain briefly terms which many readers fail to distinguish.

"Wisdom" here is derived from a word that means "practiced" or skilful, and applied very widely from arts of varied kinds to powers of mind and philosophy. The verb is used for being "wise" throughout the Hebrew scriptures; the adjective even more extensively and often; the substantive more frequently still. The "wise men" of Babylon are as a class correspondingly described in the Chaldee or Aramean. But the employment of the term is also general. It seems based on experience.

"Instruction," connected with "wisdom," is expressed by a word signifying also discipline, correction, or warning. The moral object is thus remarkably sustained, in contrast with mere exercise or displays of intellect.

Next comes in its place to "discern the words of understanding." For this is of great value for the soul, understanding founded on adequate consideration so as to distinguish things that differ. The verb and noun occur plentifully in the Bible.

Then we have "to receive instruction in intelligence, righteousness, judgment and equity." Here circumspection has a great place in the learning to behave with becoming propriety and tact, as David did when Saul was on the rack through jealousy.

"Prudence" in verse 4 may degenerate into cunning or wily ways, as in Exodus 21: 14 and Joshua 9: 4; but as in Proverbs 8: 5 and 12, so here and in kindred forms, it has the fair meaning of practical good sense.

"Discretion" at the end of the verse is the opposite of heedlessness, but capable, like the last, of a bad application. Employed laudably, it means sagacity through reflection.

As the proverb is a compressed parable, or an expanded comparison, so it often borders on the riddle or enigma in order to fix attention. The same Hebrew word appears to mean both "proverb" and "parable," which may in part if not wholly account for the former only in John's Gospel, the latter in the Synoptists. There, too, the parable stands in contrast with speaking plainly (John 16: 25, 29; compare also Matt. 13: 34, 35).

Solomon then introduces himself in his known relation and position as the channel of these divinely given apothegms, not to glorify man like the seven sages of Greece, still less to magnify himself who bears witness to his own humiliation, but to exalt Jehovah in guarding him that heeds these words from folly and snare. For the declared end is the moral profit of man by what God gave to His glory — to knew wisdom and instruction, to discern, and receive. However precious for all, the first aim is to give prudence to the simple; so open to deception in this world, and knowledge and discretion to the young man, apt to be heady and rashly opinionated. But there is another result surely anticipated; "he that is wise will hear, and the intelligent will attain to sound counsel: to understand a proverb and an allegory, the words of the wise and their enigmas [or, dark sayings]." Who more in place to teach these things than the man then inspired of God?

The book begins with the foundation principle of the fear of God, but this in the special relation established with His people Israel. It is therefore "the fear of Jehovah." For as He deigned thus to be made known to them, so were they called to prize that name as their special privilege. Jehovah was God in Israel. though alone the true God, and Lord of all the earth. As Jehovah was God, who spoke through the prophets, and wrought wonders according to His word, so the people at a great crisis with heathenism cried (1 Kings 18), Jehovah, He is God, He is God. The usage of the abstract term, and of the relational name, has nothing in the least to do with imaginary legends or various writers; it is most instructive for the twofold truth that is set out.

"The fear of Jehovah (is) the beginning of knowledge: fools despise wisdom and instruction. My son, hear the instruction of thy father, and forsake not the law [or teaching] of thy mother; for they (shall be) a garland of grace for thy head, and chains about thy neck." vv. 7-9.

In Psalm 111: 10 the fear of Jehovah is declared to be the beginning of wisdom, as here of knowledge. Both are equally true, and each important in its place, though wisdom be the higher of the two, as built on the experience of the divine word and ways, which "knowledge" does not necessarily presuppose.

He who wrote for the reader's instruction was pre-eminent in both, though in his case there was extraordinary divine favour in the communication, and the keenest ardour in improving opportunities without parallel. In this general part of the book we have "wisdom" introduced (Prov. 9: 10), "the fear of Jehovah is the beginning of wisdom; and the knowledge of the holy [is] understanding." This gives the moral side its just prominence in both; and so it is in. Job 28: 28, where that chapter, full of interest throughout, closes with "unto man He said, Behold, the fear of the Lord [Adonai, not Jehovah as such], that is wisdom; and to depart from evil is understanding." He is feared as the Sovereign Master, who cannot look on evil with the least allowance.

But even where external knowledge is pursued, what a safeguard is in the fear of God! Assuredly, the Creator would be remembered, not only in the days of youth, but in those of age. Who that had the least real knowledge of God could confound the creature with Him who created it? To him the heavens declare the glory of God, and the expanse shows the work of His hands. If he beheld the light when it shone, or the moon walking in brightness, it was but to own and adore the God who is above, unless a deceived heart had turned him aside, that he could not deliver his soul, nor say, Is there not a lie in my right hand? How, with Him before the mind, deny creation for an eternal matter under Fate or Chance? for a desolating Pantheism, where all men and things are god, and none is really God, where is neither sin nor its judgment, nor grace and truth with its blessedness in Christ for faith to life eternal? where all that appears to our senses is Maya (illusion) and the diabolical substitute, but real death of hope, is Nirvana (extinction)? How true it is that the foolish "despise wisdom and instruction"!

What again were his last words to his judges,* of whom Westerners boast? "It is now time to depart — for me to die, for you to live; but which of us is going to a better state is unknown to everyone but God." What a contrast with the Apostle! "To me to live is Christ, and to die is gain." Certainty on divine warrant, and the deepest enjoyment everywhere and always, the beginning of which is the fear of God in Christ the power of God and the wisdom of God.

* I put Socrates at his best, without dwelling on his last words to his friends, "Crito, we owe a cock to Aesculapius; pay it, therefore, and do not neglect it." And this was the end of the best wisest. and most just of all men known to Plato.

This fundamental deliverance is followed up by the usual appeal of affection, "my son." For here the relationships God has made and sanctions are of as great value where His fear reigns, as they perpetuate sin and misery where it is not so. Parents are to be honoured and heard, the instruction of the father and the teaching of the mother. This the son first knows to form and direct obedience, if self-will oppose not; and they are his graceful ornament. How early they act on the heart, and how influential on the conduct and even character, many a son can testify. Alas, that men have forgotten the word of the wisest, and proved their folly, parents and children! And to this sad side we are now introduced.

"My son, if sinners entice thee, consent not. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause; let us swallow them up alive as Sheol, and whole as those that go down into the pit. We shall find all precious substance, we shall fill our houses with spoil: cast in thy lot among us; we will have all one purse. My son, walk not in the way with them, keep back thy foot from their path. For their feet run to evil, and they make haste to shed blood. For in vain is the net spread in the eyes of a bird; and they lay wait for their own blood; they lurk privily for their own lives. So (are) the paths of every one that is greedy of gain: it taketh away the life of its owners." vv. 10-19.

Here we have the soul warned against listening to the voice of enticement. For Satan has instruments, not a few, zealous to draw others into evil; and companionship is as natural as dangerous. "For also we were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another." Titus 3: 3. And in this the least scrupulous lead — their mouth full of cursing and bitterness — their feet swift to shed blood. The word is, Walk not in the way with them, keep back thy foot from their path. Covetousness, and robbery to gratify it, are vividly drawn; violence follows lust, and one's own life the forfeit. The day comes for judgment without mercy, the judgment of the flesh. Listen, for in vain is the net spread in the eyes of any bird. In reality they wait for their own blood, as surely as God knows how to deliver. How many a one that is plotted against escapes, while those greedy of gain lose their own lives, the end in this world of their wicked schemes!

It is a characteristic of this book, and exactly in keeping with its contents, that we have "wisdom" personified from the first chapter, rising up (as is well known) to the Person of Christ in Proverbs 8: 22-31. Even in this first introduction, though the form is plural, as in Proverbs 9: 1, and in later occurrences, the cry does not fail as it goes on to assume the solemnity of a divine warning of inevitable judgment, so that it is difficult to sever it from the voice of God Himself, as in verse 24 if not in 23, and in those that follow. Compare in the New Testament Matthew 23: 34 with Luke 11: 49.

"Wisdom crieth without, she raiseth her voice in the broadways; she calleth at the head of the noisy (streets), at the entry of the gates; in the city she uttereth her words, How long, simple ones, will ye love simpleness, and scorners delight them in scorning, and fools hate wisdom? Turn you at my reproof: behold, I will pour forth my spirit unto you, I will make known my words unto you." vv. 20-23.

Under the law there was nothing that properly, still less that fully, answered to the grace of the gospel in extending to every land and tongue, to be preached, as the Apostle says, "in all creation that is under heaven." Yet when not only Israel fell as a whole, but Judah, revolted to the uttermost and was swept away to Babylon, yea, when the rejection of Messiah added incalculably to their older guilt of idolatry, and brought on still worse and wider and longer dispersion, the Holy Spirit inspired the prophet to write of the richest mercy which should surely dawn on their ruined estate. After the triple call to "hearken," followed by the triple summons to "awake" (Isa. 51 and Isa. 52), we hear the cheering outburst, "How beautiful on the mountains are the feet of him that bringeth glad tidings, that publisheth peace, that bringeth glad tidings of good, that publisheth salvation, saying to Zion, Thy God reigneth." So in due time will the kingdom be restored to Israel in God's mercy and sovereign grace. But as this is displayed in another and yet profounder way now in the gospel, the Apostle does not hesitate to apply these glowing words to those now sent to preach the gospel of God's indiscriminate goodness, alike to Jew and Greek. For now there is no difference, and the same Lord of all is rich unto all that call upon Him. But if Israel be yet deaf to the report of those that believe, the gospel goes out like the voice of those heavenly orbs whose sound cannot be confined to one people or country, but went out unto all the earth, and their words unto the ends of the habitable earth, as Psalm 19 suggests.

Still here where Jehovah's law ruled, wisdom was not confined to parental discipline. still less was it shut up in philosophic schools, but "cries without." She "raiseth her voice in the broadways" instead of seeking only the refined and exalted; she "calleth at the head of the noisy places of concourse, at the entry of the gates." The moral profit was sought assiduously of those that had most need, if culture despises the vulgar. Not in the calm and quiet of the country is she said to utter her words, but "in the city" where is far more to attract and distract the mass of mankind. "How long, simple ones," says she, "will ye love simpleness, and scorners delight them in scorning, and fools hate wisdom?" There is thus a climax in these classes of careless, ungodly souls. The simple are the many weak ones who, lacking all moral discernment and object, are exposed to evil on all sides and at each turn; and by this easy indifference they become a prey. The scorners manifest more positive pravity, and reject all appeals to conscience and reference to divine things by unseemly jest and insolent sneer. It is an ever growing moral disease, never so prevalent as in these last days. The fools that hate knowledge may be more godless still, and become openly atheist, as Scripture shows. For the apostasy must come, and the man of sin be revealed, the son of perdition who will set himself and be received as God, and this in the temple of God, where the affront is deepest.

But Jehovah gives wisdom's remonstrances, and, if heeded, her gracious encouragement. "Turn you at my reproof: behold, I will pour forth my spirit unto you, I will make known my words unto you." It is an error, which goes beyond the purpose of the verse, to conceive that the gift of the Holy Spirit is here promised. There is undoubtedly an inward blessing promised which is ever by the Spirit, and an intelligence of wisdom's words. This is much, and Jehovah made it true from the time the book was written. But it is dangerous either to exaggerate what God always was to His people, or to undervalue those privileges which awaited redemption through our Lord Jesus. The Holy Spirit was not poured out as at Pentecost till Christ was glorified. But whatever of blessing there ever was for man is by the Spirit, and this too is in knowing the words of divine wisdom; and here it is amply assured, where the reproof was heeded.

Here it is not the gospel which is thus shown, but the call of God in the government of man on the earth. Hence it does not pass beyond the judgment which will be executed in the day that is coming here below. This is the more important to heed, because Christendom is as unbelieving about the judgment of the quick that Christ will surely enforce on the habitable world, as the Jews were about the judgment of the dead in the resurrection state. Both were revealed in the written Word, and both are to be in the hands of Him who loved to call Himself "the Son of man." But if He came, the Son of man in grace to the lost, He will assuredly return, the Son of man in judgment of all who despise Him, whether alive or dead. Thus there is the judgment of the wicked living at the beginning of His kingdom and through it, no less than the judgment of the wicked dead at the end, before He delivers it up to Him who is God and Father. Now it is the former which is treated here, though commentators and preachers are apt to see in it only the judgment at the close.

"Because I have called, and ye refused; I have stretched out my hand, and no one regarded; and ye have rejected all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as sudden destruction, and your calamity cometh as a whirlwind; when distress and anguish come upon you. Then shall they call upon me, but I will not answer; they will seek me diligently but shall not find me." vv. 24-28.

It is sad when Jews do not rise above Gentile moralizing on the life that now is or the death that terminates it; but how much sadder still when Christians are content with similar platitudes! Christ is the only true Light which on coming into the world casts light on every man. He, and He alone, gives us the truth of every thing. The divine judgment of man thus acquires proper definiteness and its full solemnity; and the light of the New Testament is thus thrown back on the Old, besides revealing what belongs to itself pre-eminently if not exclusively.

Take the picture the Lord in Luke 17 draws of the kingdom of God, when it is no longer a hidden matter of faith or of mere profession as now; but the Son of man shall be in His day as the lightning which lightens out of the one part under the heaven and shines unto the other. It will be in truth as in the days of Noah or in those of Lot — unexpected, inevitable, and utter destruction of the ungodly, as they are in the midst of their busy pursuits. When the Son of man thus comes, shall He find faith on the earth? How far is it to be found now?

Take again the view He gives in Luke 21, not only of signs in the sun and in the moon and in the stars, but of the moral state on the earth when the powers of heaven shall be shaken. It is not the end of the world, but of the age, when the Son of man is seen coming in a cloud, and the kingdom of God will be established manifestly and in power that will put down all opposition;

This "sudden destruction" is here before the inspiring Spirit, who maintains the edge of His sword unblunted by tradition and callous unbelief. The Word of God of old, all His Word, is good, wherein He calls man to hear; but He is refused. He stretched out His hand imploringly, but none regarded; His counsel was rejected, and His reproof no less. What remained possible under the law? Unsparing judgment. How terrible when Jehovah, patient and long-suffering, laughs at the calamity of those that despised Him, mocks the fears, distress, and anguish of those who mocked Him, and has no answer for their call, nor will He be found, though then sought diligently! To fear the judgment, especially when it falls, is not to fear Jehovah.

The warning of Jehovah was solemn, but not more solemn than sure. Impossible that He could lie. If faithful to His own in doing all He says to cheer them now, He is no less righteous in dealing with His enemies; He will recompense them.

"Because they hated knowledge and chose not the fear of Jehovah; they would none of my counsel, they despised all my reproof; therefore shall they eat of the fruit of their way, and be filled with their own devices. For the turning back of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely and be at rest from fear of evil." vv. 29-33.

Divine compassion is unfailing for the ignorant where it is not wilful. No less severe is the abhorrence of such as hate knowledge in the things of God, which of course is alone considered here. And what can be more sadly plain than to "choose not the fear of Jehovah"? It proves the enmity of the heart. Is He indifferent to man? It was only the vilest of the heathen who laid it down formally; but what was the general state of the Jews of old? What is that of professing Christendom in our own land and every other today?

Christ has shed better and perfect light, and the final revelation of God is fullness of grace and truth through Him. But what is the issue of slighting it and Him? It is more conspicuously true now than in Solomon's time that "they would none of my counsel, they despised all my reproof." When God came into the world in Christ's Person, they turned Him out of it. They hated Him without a cause. His grace only made Him more despicable in their eyes. His counsel irritated. His reproof was a laughingstock. What will the end be?

Jehovah is not mocked with impunity. "Therefore shall they eat of the fruit of their way and be filled with their own devices." Sowing to the flesh must be reaping destruction. He does not execute judgment as yet; but it will come assuredly and soon — tribulation and anguish for man — indignation and wrath on His part who judges. It is easy to turn away from grace and truth, from righteousness at any time; but the backsliding of the simple will slay them, and the prosperity of the foolish shall lure them to perdition.

"Hear, and thy soul shall live." So said the prophet Isaiah, and it is blessedly true under the gospel. "He that heareth my word, and believeth him that sent me hath life eternal, and cometh not into judgment, but is passed from death unto life." So declared He who is the Truth, as He is the Way and the Life. Or, as it is written here, "Whoso hearkeneth unto me shall dwell safely, and shall be at rest from fear of evil." Is it not a goodly shelter in a world of evil and danger? Christ is it now to every one that believes on Him, not only rest from evil but from the fear of it by grace.

Proverbs 2

Here the Holy Spirit turns from the sad end of impious indifference and contempt, to enter on a new part of His design. He shows how the moral wisdom and right understanding is to be obtained, which consists in the fear of Jehovah and the knowledge of God, at least by the submissive and docile heart.

"My son, if thou wilt receive my words, and lay up my commandments with thee; so that thou wilt incline thine ear to wisdom, and apply thy heart to understanding; yea if thou cry after discernment, [and] lift up thy voice for understanding, if thou seek her as silver and search for her as for hid treasures; then shalt thou apprehend the fear of Jehovah, and find the knowledge of God. For Jehovah giveth wisdom; out of his mouth come knowledge and understanding. He layeth up sound wisdom for the upright, a shield to those that walk in integrity; guarding the paths of just judgment and keeping the way of his saints. Then thou shalt understand righteousness and judgment and equity — every good path." vv. 1-9.

As we are begotten of God's will by the word of truth, so to receive His words, and lay up His commandments with one, is the constant condition of blessing. We see in Luke 10 our Lord deciding for Mary the good part which should not be taken from her. In this Martha complained of her sister's indifference. For she herself was wrong in judging Mary's sitting at His feet and hearing His word. It is really to incline the ear to wisdom, and to apply the heart to understanding. Yet this is not all, for at the beginning of Luke 11 our Lord shows the need and the value of earnest prayer also. So here to cry after discernment, to lift up the voice for understanding, follows according to God the reception of His words. We are called to dependence and to confidence in thus importunately looking up; for every good gift and every perfect giving is from the Father of lights, as Solomon could attest, who thus sought and found wisdom.

Our age can testify the zeal with which men seek silver and gold and other hidden treasures, as Solomon's day of magnificence and noble designs of an earthly sort was famous for its success; for that enterprise was conducted by his skill beyond any other monarch. Now it is the mere vulgar thirst for lucre to spend on vanity and self-indulgence to a degree without parallel in the breadth of its diffusion. But now, as then, the toils are immense, the dangers continual, the sufferings extreme, the experience full of bitter trial and frequent disappointment, the moral atmosphere shameless. But the quest demands in any case constancy and endurance and undaunted resolution; and thence does the Holy Spirit draw the lesson where no disappointment can be. "If thou seek her [wisdom] as silver, and search for her as for hid treasures, then shalt thou apprehend the fear of Jehovah and find the knowledge of God." Jehovah is full of goodness and mercy. So here He "giveth wisdom," when the heart is thus in earnest. It is the reversal of man's dream of education. Man is proud of his own acquisitions. "Jehovah giveth wisdom; out of his mouth [not of man's mind or heart] come knowledge and understanding." Where are we to find what "His mouth" gives out, but in His Word?

Solomon failed to maintain the brightness of his beginning; and old age found him foolish about his wives, and faithless about the glory of Him who had given him all that made him what he was at first. Still less could Solomon guarantee wisdom for the son that succeeded to his throne; none acted less wisely than Rehoboam, and his humiliation was not small. But "Jehovah giveth wisdom," He only and surely, to such as wait on Him with purpose of heart and diligently search into and value the treasures of that Word which He has magnified above all His name.

It is plain throughout that not intellectual activity is in question, but what is spiritual and for moral ends practically. Hence in verse 7 it is said, "He layeth up sound wisdom for the upright; a buckler [he is] to those that walk in integrity." There is assured a supply of what is valued most, and guardian care for those whose eye and heart are toward His revealed will in their ways. But it is wholesome to notice that He guards the path of just judgment; that is, His own chosen way, And He also preserves the way of His saints or godly ones. He knows the way which pleases Him, and He shows it to His own, who desire nothing more than to see and follow it. Christ it is who brought this out habitually and in manifold forms. See John 1: 44; John 8: 12; John 12: 26; John 14: 6. It is as real today as when He presented it in following Himself. Indeed the disciples far better knew its blessedness when He went on high and the Spirit came to be in them, who abides for us to know it now. "Then thou shalt know righteousness and judgment and equity — every good path." We ought to know it even better and in higher ways than a godly Israelite could.

The preservative power of wisdom is next shown in guarding from moral perils, whether of iniquity or of corruption.

"For wisdom shall enter into thy heart and knowledge be pleasant unto thy soul, discretion shall watch over thee, understanding shall keep thee: — to deliver thee from the way of evil, from the man that speaketh froward things; [from those] who forsake the paths of uprightness, to walk in the ways of darkness; who rejoice to do evil — delight in the frowardness of evil; who in their paths are crooked, and pervert in their course; — to deliver thee from the strange woman, from the stranger who flattereth with her words; who forsaketh the friend of her youth and forgetteth the covenant of her God. For her house inclineth unto death, and her paths unto the dead; none that go unto her return again, nor attain unto the paths of life; — that thou mayest walk in the way of the good and keep the paths of the righteous. For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the land, and the treacherous shall be plucked out of it." vv. 10-22.

How admirable is the wisdom Jehovah gives the heart! and not less on the negative or dark side than on the positive, especially where the knowledge that accompanies it is pleasant to the soul. Discretion and discernment follow with vigilance against an evil world. Violence and greed are not the only dangers but the way of evil through deceitful speech. Silence is not always golden; but "the tongue of the just is choice silver" (Prov. 10: 20); or, as the New Testament exhorts, "Let your speech be always with grace, seasoned with salt." How powerful is the soft and pure answer, not only to turn away wrath, but to check heat and pride and will! It is dangerous to hear froward things; it is wicked to speak them. How soon after this the paths of uprightness are forsaken to walk in the ways of darkness! — evil words allowed lead to a walk which God's light never illumines. How sad the descent in rejoicing to do evil! — delighting in the frowardness, or deceits of evil! It is to glory in the worst shame — how crooked in their paths and perverse in their course! Truly their judgment is just.

But the discretion that flows from wisdom is no less efficacious to guard from "the strange woman" (v. 16) and her flattering words, where lust reigns, not love, and selfish passion, not true affection and tender regard. Debauchery is all that could be expected from her that forsakes the guide of her youth, and forgets the covenant of her God.

We do not hear the glad tidings of grace in this Book. There is no gospel call throughout. It addresses those who are under the law and the covenant, whoever else may profit by it. It is very excellent for any man that has ears, and those who know most of grace and heavenly privilege will most prize it; its voice direct is to the ancient people of God, to Israel. For them all flows simply and easily. There is no strain of a single sentence or word, no need of accommodation, no lending it a sense which it does not truly contain or convey. In it therefore, "Jehovah" appears regularly, and "Elohim" rarely used has its exceptional force.

By the way, remark how the notion of various writers here or anywhere indicated by such designations is the shallowest of dreams. It may afford pleasant pastime to men who, not knowing God (or, at least, beguiled and blinded by such), find in its cultivation a field for imagination and ingenuity without truth, conscience, or love, a mere linguistic or intellectual tour de force whetted by the keen will to damage and deface every landmark of divine authority.

It is evident that corruption, especially when it takes the form of the violation of a holy relationship, is as hateful to God as it is destructive to man. See how Babylon and its counterpart is spoken of and dealt with in the Revelation. So here it is said that "her house inclineth unto death, and her path unto the dead." This, Israel as a people had to prove before Christendom existed to follow the fatal wake. It is no less true of individuals. "None that go unto her [the corrupting woman] return again, nor attain unto the paths of life."

Wisdom then from Jehovah it is that insures discretion to walk in the way of the good and to keep the paths of the righteous. So were led the faithful of old; but how much brighter is the light of life in following Him whose ways and words here below we know from God as of none else! Yet was Jehovah's word, before He shone in this world of darkness, a lamp to their feet and a light to their path. And the day hastens when it will be made manifest to every eye that "the upright shall dwell in the land, and the perfect shall remain in it." What was plainly attested in the days of David and Solomon is but a witness to the full display of this truth in the coming kingdom, when "the wicked shall be cut off from the land, and the treacherous shall be plucked out of it."

Proverbs 3

The opening chapters set out moral wisdom in the fear of Jehovah as the true and sure preservative in a world of self-will and its evils of violence and corruption. Redemption is not introduced any more than a new nature, but the duty primarily for the Israelite of subjection to divine instruction, with the consequent establishment in the land when the wicked perish out of it.

In verses 1-4 there is still more ample exhortation as well as admonition, that the discipline might issue in the happiest and most fruitful results.

"My son, forget not my teaching, but let thy heart keep my commandments: for length of days and years of life and peace shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the tablet of thy heart; and thou shalt find favour and good understanding in the sight of God and man." vv. 1-4.

We thus learn how far the Old Testament was from casting the people of God on the sentiments, emotions, or reasonings of their own hearts. It was but an imperfect, or at least partial, revelation. "For the law made nothing perfect." The first man was under process of trial; the Second had not yet appeared. There were dealings of God and testings of man; revelations from God, but not yet God revealed. For the Son of God had not come nor given us an understanding that we might know Him that is True.

Yet even in the days when faith waited for its Object and His work, and the best blessing then lay in promise, the heart was formed by the positive teaching afforded, and trained in the observance of commandments which came from God. They might come through a parent; and such no doubt was the due order in Israel, as it has been marked from their father Abraham, as Jehovah deigned to express His pleasure in his commanding his children and his household, that they might keep the way of Jehovah, to do justice and judgment. But what gave divine value was that it was His teaching, and that the commandments enjoined were His. This alone sanctifies — obeying God, obeying His Word, the effect and proof of love, when any are in relationship with God. Nor do we forget but remember what we love and value.

So the Lord puts it in His matchless way to His disciples. "He that hath My commandments, and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him and manifest Myself unto him." John 14: 21. What a contrast with dark superstition, forbidden to have His commandments through fear of making an ill use of them, and shut up to a sinful director, and to its tradition nobody knows whence, both human and precarious at best! What a contrast with the yet darker sin, which denies the authority of God to every scripture, and thereby would deprive His words of spirit and life!

Even a Jew was not so bereft of blessing. He was called not to forget what he had been taught, and his heart to observe commandments which were Jehovah's only through Moses or any other that communicated them. What a blessed picture Luke 2 sets before us of the Lord, thus obedient in the early days of His sojourn, subject to Joseph and Mary in Nazareth, yet conscious of a higher relationship and so occupied with His Father's things! And blessed were the fruits. Even then truly, as He said afterward, He kept His Father's commandments and abode in His love. So here it is written for the obedient Israelites, "length of days, and long life, and peace shall they add to thee."

But this is far from all. As we know that "grace and truth came by Jesus Christ," the Israelite was exhorted to cherish confidence in mercy, or loving-kindness, and truth. Let them "not forsake thee," is the word. He was entitled to believe and count on them habitually and evermore. "Bind them about thy neck, write them upon the tablet of thy heart." What ornament can compare with them? What inward lesson so cheering and invigorating! "And thou shalt find favour and good understanding [if this last be the shade of sense here meant] in the sight of God and man."

So we see in our perfect pattern. Our Lord assuredly found in His unequalled path of subjection "favour" with God and man, as we are told. Whether the word often rendered "good understanding" is not modified here, as sometimes elsewhere, may be questioned. But as it stands, it was a good and welcome stamp of divine approval through devotedness to God's will, without either self-seeking or men-pleasing. Happy, when as here, it comes as the answer without as well as on high, to grace and truth written on the heart! Now too one word, Christ, expresses all; and the Spirit of the living God is given to us who believe, that He may be written truly and deeply on those tablets of flesh, our hearts. How rich the grace wherein we stand! For we all, contemplating with unveiled face the glory of the Lord, are being changed into the same image from glory to glory as by the Lord the Spirit.

Confidence in God, and in the relationship He forms for us with Him, is the fruit of faith. It is the next call here, and it is found ever the sure answer of His grace. It ought to be still more easy for the Christian, seeing that how many soever be the promises of God, in Christ is the Yea; wherefore also through Him is the Amen unto the glory of God through us. This is just as it should be for the saints passing through a wilderness world. If all were fulfilled in us, the changed state of glorification would be incompatible with the needed trial. But that they are fulfilled in Him, that in Him is the Yea, is the ground of peace and joy and comfort; and victory for us is exactly what the God of all grace meant that we should have in the fullest measure by the Holy Ghost given to us. For we have in Christ's redemption the remission of our sins, and only await His coming for adoption, the redemption of our bodies, having already the Spirit of the Son sent into our hearts crying, Abba, Father. What a power of deliverance from leaning upon our own understanding!

"Trust in Jehovah with all thy heart, and lean not unto thine own discernment; in all thy ways acknowledge him, and he shall make straight thy paths. Be not wise in thine own eyes; fear Jehovah, and depart from evil; it shall be health for thy navel, and moisture for thy bones." vv. 5-8.

Worthily does the chapter open with the call to trust in Jehovah. As He, He only, is God, so was He the God of the fathers, the God of Israel. How blessed for the Israelite that he had Him to trust in! that He even demanded his trust! He was in no way exhorted to trust himself. He was but a creature whose breath is in his nostrils; what is he to be accounted of? It was wise to have done with man to lean on, wiser still to trust in Jehovah. Yes, He was and is the eternal God, merciful, gracious, slow to wrath, great in goodness and truth, keeping His goodness to thousands of generations, pardoning iniquity, transgression, and sin, yet holding no guilty one as innocent, but visiting the iniquity of the fathers on the sons and on the sons of sons, on the third and on the fourth generation. Not that this is His language to the Christian or the Church, but just His declaration of Himself to Moses the mediator for Israel, that they should know His governing character and principles.

Yes, it was good and right to trust in Jehovah with all the heart, and to lean not on one's own discernment, as the tempter always advises to ruin, sorrow, and shame. This is the divine counsel for the heart. But the Israelite needed also to "acknowledge Him" in all his ways. And the heart if loyal would prompt to honour Him thus. For practical inconsistency is a burden to the upright; and it is due to Jehovah to own Him where He is apt to be ignored or forgotten in each detail of walk, and in them all. Nor was it even without present fruit, for He could not be unmindful, who never slumbers or sleeps. "And He shall make straight thy paths." He is Lord of all, no less than He is the Eternal, and concerns Himself with every obstacle and difficulty for such as would walk unswervingly according to His will.

The great danger for all, though for some of thought and experience more than others, is to seek counsel from within. Yet experience should have taught the reflecting a less flattering tale. All Scripture re-echoes what is here written, "Be not wise in thine own eyes." The bait of Satan was to become so, and man has ever coveted it. How blessed when we learn our folly and find an incomparably better wisdom open to us! Certainly to the Christian, to them that are called both Jews and Greeks, the crucified Christ preached to us is God's power and God's wisdom. What they counted foolishness is wiser than men; and what looked the extremity of weakness is stronger than men. Of God are we in Christ Jesus, who from God was made to us wisdom and all things. Well may we glory in Him.

But there is a word for conscience as well as heart, and none the less now, but more when, having been purged once for all, we have no more conscience of sins. "Fear Jehovah, and depart from evil." Was there ever true fear of Him without pardon? Certainly Psalm 130: 4 makes clear that there is pardon with Him that He may be feared. Without it, what can the fear be but servile and tainted? This nerves the soul to "depart from evil." We hate it, because He hates it; and such doubtless it is in itself, intrinsically evil. We turn away from what the serpent commands, trembling at His word. A son honours his father, a servant his master. His honour, His fear, are no longer light things to us. And the effect is wholesome and blessed. "It shall be health for thy navel, and moisture for thy bones." The boast of altruism might perhaps in a way suit an angel, not a sinner nor a saint. We need to be blessed that we may be a blessing to others; we need and have God in Christ the Lord and Saviour. We love Him because He first loved us. Is it a wonder that all then goes on well? How sad when it is not so!

Read Job 1: 1-8; Job 2: 3 and think what pleasure God takes in him that fears Himself and abstains from evil. He knew all the while the weak point and danger for Job; but Satan failed to reach it by his hostile measures. Jehovah did through Job's friends, though they were beyond comparison more faulty than Job, and indebted to his intercession to shield them from His dealing according to their folly, wise as they had thought themselves.

Prosperity and chastening are treated, each in the next pair of verses respectively. Let us hear the wise king, inspired now with the best wisdom for man on earth, and first in view of earthly blessing on the due recognition of the living God.

"Honour Jehovah with thy substance, and with the firstfruits of all thine increase; so shall thy barns be filled with plenty, and thy vats shall overflow with new wine." vv. 9, 10.

Jehovah is precisely that designation of God which He gave to Israel that they might learn His ways and bear witness to Him in His earthly government. Things are sadly changed now, for His people played Him false, went after strange gods, and rejected His Anointed. But He abides the same, and will arise and have mercy on Zion; and when He does, the nations shall fear His name, and all the kings of the earth His glory. But when things looked fair, and Judah and Israel were many, and the king made silver to be in Jerusalem as stones; and cedars as sycamores for abundance, this was the word: "honour Jehovah with thy substance, and with the first-fruits of thine increase." It is always morally true, though then when the reality of direct divine judgment was being shown, the result was unfailing: "so shall thy barns be filled with plenty, and thy vats shall overflow with new wine." The rejection of Christ brought in the revelation of heavenly hopes for believers, and sufferings, persecutions, etc., with better spiritual blessings even while they were here. The text speaks of normal results for the earth, and Israel on it.

But, man being as he is, there is another side, which brings out divine goodness yet more strikingly. "His eyes behold, his eyelids try the children of men." Still more closely bearing on us, we read that "the eyes of Jehovah are upon the righteous, and his ears are toward their cry. The face of Jehovah is against them that do evil, to cut off the remembrance of them from the earth"; as on the other hand, "Jehovah is nigh to those that are of a broken heart and saveth those that be of a contrite spirit." Hence the need and the blessing of His ways with our ways.

"My son, despise not the instruction of Jehovah, neither be weary of his chastisement; for whom Jehovah loveth he chasteneth, even as a father the son in whom he delighteth." vv. 11, 12.

There is, as always, another and more intimate kind of divine government, and this wholly independent of the public state of things. It was true when Solomon reigned and wrote; it is only more fully disclosed and deeply known under the gospel. There is ever a government of souls, and here it is stated with all simplicity. How affectionate the call! "My son, despise not the instruction of Jehovah, neither be weary of his chastisement." For these are the snares of the enemy — either to make light of His training on the one hand, or on the other to sink under His reproof, as if He dealt hardly with us.

The epistle to the Hebrews (Heb. 12: 5, 6) appropriates this ancient order, and applies it to the Christian now, pointing out the love which acts unfailingly when we fail, as we too often do. Nor is the blessed object less which the Father of spirits has toward us; for it yields peaceable fruit in those thus exercised, though for the present it seems not joyous but grievous. There is therefore no ground in it for despondency, but the best reason for the lame that they be not turned out of the way, but rather be healed.

The first epistle of Peter (1 Peter 1: 15-17) is no less plain. "As he who called you is holy, be ye also holy in all manner of living; because it is written, Be ye holy, for I am holy. And if ye call on him as Father, who without respect of persons judgeth according to the work of each, pass the time of your sojourn in fear." It is now that the Father judges His children in the love that will make us hate our every inconsistency; for His grace has through Christ and His work exempted us from that future judgment which is appointed for all that believe not, and walk in evil and darkness (John 5: 23-28).

Even more explicit is the word in 1 Corinthians 11: 29-32. The Apostle explains that in the sickness and death that fell on not a few saints at Corinth, the Lord was judging those who did not discern or discriminate themselves, but walked carelessly, even as to the Lord's supper. But when thus judged now, "we are chastened [or, disciplined] of the Lord, that we may not be condemned with the world." It is a present moral dealing which might go as far as cutting off; but even so, it was His chastisement in love, that the saints should not share the world's condemnation, as all unbelievers must.

The reason given in our text and cited in the New Testament bears out fully the love from which present chastening flows. "For whom Jehovah loveth he chasteneth, even as a father the son in whom he delighteth." It is not always however because of evil done; His chastening may be to guard us from evil. It may be preventive, as well as corrective. Shall we not, as children confiding in Him, accept it with thanksgiving? We have the distinct proof of His love. Let us never doubt, but believe and bow.

But chastening or discipline is far from all, proof though it be of Jehovah's love. There is positive blessing to reap, and of a high order.

"Blessed [is] the man [that] findeth wisdom, and the man [that] getteth understanding. For the gain thereof [is] better than the gain of silver, and her revenue than fine gold. She [is] more precious than rubies, and all the things thou canst desire are not equal to her. Length of days [is] in her right hand, in her left hand riches and honour. Her ways [are] ways of pleasantness, and all her paths [are] peace. She [is] a tree of life to them that lay hold on her; and blessed [is] he that retaineth her. Jehovah by wisdom founded the earth; by understanding he established the heavens. By his knowledge the depths were broken up, and the skies drop down the dew." vv. 13-20.

It is God, we are told in a later revelation, that gives liberally to all, and without reproach. Yet He will be asked for it; not that any one adds to Him, or that He is beholden to man's hand. But He cannot deny Himself; and this it would be, if one found wisdom or got understanding elsewhere. The blessing comes through dependence on Him. Who of mankind knew this better than Solomon himself? Did not God say to him, "Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern judgment; behold, I have done according to thy word." Nor is there another means; and "blessed" indeed is he that proves afresh that God is true and faithful, as He ever is. Even the beloved Son, when He in grace deigned to become man, even Jesus, so walked here below from tender years, and increased in wisdom and stature, and in favour with God and man. He received all as man from His Father.

If it was so with the Jew before Jehovah, is the blessedness less now that the Son of God is come, and has given us an understanding to know Him that is true? Is He less accessible, or less gracious, now that He is revealed as Christ's Father and our Father, His God and our God? Has He not abounded toward us in all wisdom and prudence, and this of the highest character and largest hope, in accordance with our calling and inheritance? And if for the greatest things, does this kind of blessing fail for the least things day by day? How true that the gain thereof is better than the gain of silver, and the revenue than fine gold. Surely we can say that the wisdom that comes down from above is more precious than rubies, and that all the things one can desire are not equal to the rich boon of divine favour.

Willingly do we bow to Jehovah's promise of wisdom to the Israelite, of "length of days" to be in her right hand, and of "riches and honour" in her left hand. He that died and rose again has brought us deeper grace and shown us a yet more excellent way; so that what things were gain, one has in one's measure counted loss for Christ, and it may be, as it surely ought to be, to count all things loss for the excellency of the knowledge of Christ Jesus the Lord — to count them dung that one may win Him and be found in Him in that heavenly glory where He is, renouncing all righteousness save what is through the faith of Him, the righteousness which is of God by faith. This is indeed Christian privilege — that we may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death, if by any means, no matter how trying the way, one might attain unto the resurrection from among the dead, as Paul knew pre-eminently.

Not only is such experimental wisdom as the Apostle expresses in Philippians alien to all that flesh and blood values, but it rises unspeakably higher than all that was or could be revealed of old, as for instance in the Proverbs, or even the Psalms. It awaited the presence of the Son of God, the work of redemption, and the sending down of the Holy Spirit from the glorified Head. The wisdom and the understanding, of which this book treats, remain ever for man on the earth; and Jehovah will doubtless thus bless His people looking to Him for these good gifts in the day of power and glory; for the word He has spoken cannot fail, but shall stand everlastingly. But man's evil, and the Jews' in particular, has given occasion for God to bring "some better thing" in every way. Of this we see the basis and substance and exemplar in Christ crucified, risen, and set in the highest glory, quite above all Old Testament expectations. And we know that "the wisdom of God in a mystery" is not confined to His heavenly and universal exaltation, but in God's sovereign purpose embraces us too who have believed in Him since the cross. It is the hidden wisdom, as the Apostle adds (1 Cor. 2: 7), which God ordained before the world unto our glory; but a glory which now calls for, not length of days on earth, or riches or honour, but fellowship with Christ's sufferings, "always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh." It is just Christianity in contrast with all before, and its hope for the heavens in the day when the earth also shall be full of the knowledge of Jehovah as the waters cover the sea.

Still, whether the wisdom be of the general kind for the earth, or of that higher and heavenly kind which we now know in Christ, we can truly say that "her ways are ways of pleasantness, and all her paths are peace." When our Lord tasted rejection, and sufferings, the Man of sorrows and acquainted with grief beyond all, nonetheless was it His to say, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage"! It is ours thus to follow Him, living on account of Him, as He on account of the Father; but it can only be by making Him our constant food (John 6: 57). So here wisdom is said to be "a tree of life to them that lay hold on her; and blessed is he that retaineth her." How much more can we boast of what He is to our souls by faith! The oracle before us can add, "Jehovah by wisdom founded the earth; by understanding he established the heavens; by his knowledge the depths were broken up, and the skies drop down the dew" — blessed witness of His multifarious wisdom and unlimited understanding, as His knowledge directed the devastation of the deluge, and orders the kindly refreshings of a peaceful night. The one word, Christ, recalls to us heights and depths more wondrous far.

If Jehovah manifested wisdom, understanding, and knowledge in creation, and in its least things as well as the greatest, how vain in all to forego the quest, or the means open to them from on high!

"My son, let them not depart from thine eyes; keep true counsel and discretion: so shall they be life to thy soul, and grace to thy neck. Then shalt thou walk in thy way securely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid, but thou shalt lie down, and thy sleep shall be sweet. Be not afraid of sudden fear, nor of the desolation of the wicked when it cometh; for Jehovah shall be thy confidence, and shall keep thy foot from being taken." vv. 21-26.

Change is a snare to the young especially; hence Jehovah's wise ways were no more to depart from their eyes than they were to be wise in their own eyes; life inwardly, honour outwardly, would follow; the walk would be secure, the foot stumble not. Nor would the night bring fear, but sweet sleep. Nor would alarm surprise when the storm falls on the wicked, for Jehovah is the confidence against all snares and terrors.

"Withhold not good from those to whom it is due, when it is in the power of thy hand to do it. Say not unto thy neighbour, Go and come again, and tomorrow I will give, when thou hast it by thee. Devise not evil against thy neighbour, seeing he dwelleth securely by thee. Strive not with a man without cause, if he have done thee no harm. Envy not the man of violence, and choose none of his ways. For the perverse [is] an abomination to Jehovah; but his secret [is] with the upright. The curse of Jehovah [is] in the house of the wicked; but he blesseth the habitation of the righteous. He indeed scorneth the scorners; but he giveth grace to the lowly. The wise shall inherit glory; but shame shall be the promotion of fools." vv. 27- 35.

The heart is deceitful as well as suspicious in a world of evil. Hence the importance of the simplehearted integrity which confiding in Him gives. He that gives (exhorted the Apostle) in simplicity, which is liberality. The lack of looking to Jehovah brings crookedness in dealing with man; the bowels of compassion are closed. The same lack may be even mischievous, and quarrelsome, instead of, if possible, as far as depends on us, living peaceably with all. And why envy the violent man, or choose any of his short-cuts? All these ways are turned aside from God's will, which alone is good, acceptable, perfect, and which alone makes happy him who learns it in Christ. The perverse is an abomination to Jehovah, as His secret is with the upright. "Shall I hide from Abraham the thing that I do?" So His curse is not only on the person, but on the house of the wicked, as He blesses the habitation of the righteous. Neither wealth can avert the one, nor poverty prevent the other.

Yet there is an evil even lower, and never did it abound so much as now in these closing days. Scorn or mocking is prevalent, and self reigns unblushingly in contempt of all that is good and noble and generous, as well as holy and true. But "He indeed scorneth the scorners," as surely as "He giveth grace to the lowly." The wise shall understand, as Daniel assures; but, further, "the wise shall inherit glory," whereas "shame shall be the promotion of the foolish," whatever the deception of present appearances or of such as trust them. "Judge not according to sight [said the Lord], but judge righteous judgment."

Proverbs 4

Much depends on the way in which instruction is given. We see its perfection in the great Teacher as depicted opening His mission in the synagogue at Nazareth (Luke 4: 16-22). There He had been brought up, and there He read a prophecy which beyond doubt applied to Him alone, as soon appeared; and all bore Him witness and wondered at the words of grace which proceeded out of His mouth. Alas! they clashed with the will of man, and roused implacable anger, which showed itself even then murderously. But wisdom is justified of her children, whatever self-will may do or say. Let us then pursue the scripture before us.

"Hear, ye sons, the instruction of a father, and attend to know understanding; for I give you good doctrine: forsake ye not my law. For I was a son to my father, tender and an only one in the sight of my mother. And he taught me and said to me, Let thy heart retain my words; keep my commandments and live. Get wisdom, get understanding; forget not neither decline from the words of my mouth. Forsake her not, and she shall keep thee; love her, and she shall preserve thee. The beginning of wisdom [is], Get wisdom; and with all thy getting get understanding. Exalt her, and she shall promote thee; she shall bring thee to honour, when thou dost embrace her. She shall give to thy head a garland of grace, a crown of glory shall she deliver to thee." vv. 1-9.

The form chosen is that of a father, not of a legislator. It is not therefore even a catechism of the "ten words," but parental instruction; and attention is called in order to intelligence or discernment. The same Spirit who took His part in creation, who gave skill for the glory of Jehovah, who wrought in all that was good and great and holy, would here engage the young heart to hear. For He assuredly has good doctrine to give, and would guard against forsaking His law or teaching. The instrument employed can speak of the loving care bestowed on his own early days, when he was "a son to his father, tender and only beloved in the sight of his mother." The affections are thus recalled to awaken the new duties. It was not only that the teacher had himself been taught, but that he did so appealed touchingly. "Let thy heart retain my words; keep my commandments and live."

It is not language or letters or science, but that education of which the fear of Jehovah is the foundation. It supposes neither a state of innocence, such as once was, nor a prohibitory test when fallen man thought himself quite able to do all that Jehovah spoke against the evil he was prone to. Mercy, divine mercy, deigned to supply what neither the individual nor the race possessed. It is true that man has a conscience; he knows good and evil, but only as a sinful creature, not doing the good that he would, but doing the evil that he would not — a truly miserable state, from which redemption alone furnishes an adequate deliverance in the power of the Spirit of life in Christ Jesus.

This deliverance, we all recognize, is not the subject handled here, but the instruction that is addressed to subject hearts, like the rest of the Old Testament, within the ancient people of God. But now it is for the Christian to profit by it to the uttermost, for "all things are ours." The Book does not give the exalted Head nor the heavenly glory we are to share with Him as members of His body, nor the duties which flow from that relationship; but it does reveal divine wisdom for a saint here below, first in general moral principles (Proverbs 1-9), then in the greatest affluence of details to Proverbs 29, with a fitting close in Proverbs 30 and 31.

Thus the exhortation is, "Get wisdom, get understanding; forget not, neither decline from the words of my mouth." Obedience, heart obedience, is sought. Could Jehovah be content with anything short of it? Could one of His people desire otherwise? Undoubtedly self-will is the great and constant hindrance; and the enemy would excite it, and shut out God by the objects without and the passions within. All the deeper is the need of instruction, and in the varied way just indicated, which divine goodness here supplies. Here we have a father's authority urged, and the responsibility of sons claimed. This was always true for man here below, as the law long after recognized; and it holds good now that we are no longer under guidance as children.

They were not to forsake wisdom, which has preservative power to "love her, and she shall keep thee." The beginning of wisdom, as we are forcibly told, is to "get wisdom, and with all thy getting get understanding." Those who are of God pass through a world of evil and need wisdom from above to keep them; for it is a wilderness where is no way, save that which grace provides for faith. Suffering there will be for Christ's sake as well as for righteousness: but "exalt her [not self], and she shall promote thee; she shall bring thee to honour when thou dost embrace her, and she shall give to thy head a garland of grace: a crown of glory shall she deliver to thee." How sure will all this be in due time! David in his earlier days was a fine example. He went at his father's bidding in no pride or naughtiness of heart; and as he exalted wisdom in the fear of Jehovah, so was he promoted, and, embracing her, was brought to honour. He behaved himself wisely, so that his enemy was compelled to own him blessed — that he should both do great things and still prevail. Yet was he tried beyond most.

The way of wisdom is next contrasted with that of the wicked; and here the exhortation is individualized.

"Hear, my son, and receive my sayings, and the years of thy life shall be multiplied. I will teach thee in the way of wisdom; I will lead thee in the paths of uprightness. When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. Take fast hold of instruction, let her not go; keep her, for she is thy life. Enter not into the path of the wicked, and go not into the way of evil [men]; avoid it, pass not by it, turn from it, and pass away. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall. For they eat the bread of wickedness and drink the wine of violence. But the path of the righteous is as the shining light going on and brightening to the perfect day. The way of the wicked [is I as darkness: they know not at what they stumble." vv. 10-19.

It is not by the sight of the eyes nor by the activity of the mind, nor even by the cultivation of the affections, that the wisdom here commended comes. "Hear, and thy soul shall live," said Isaiah; and so the Apostle, "Faith [cometh] by hearing, and hearing by the word of God." No doubt the coming of the Son of God brought this truth and every other into an evidence before unknown. But the principle ever applied. Whoever obtained a good report, obtained it by faith; and faith rests on God's Word, as Christ is the main Object of it all, however much be corrective or disciplinary. Hence the word here is, "Hear, my son, and receive my sayings, and the years of thy life shall be multiplied." Nor is there uncertainty when Jehovah furnishes the means. "I will teach thee in the way of wisdom, I will lead thee in the paths of uprightness." The happy result is assured to such as believe that it is from Him, and doubt not His interest in His people and their blessing. "When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble." Nevertheless, earnestness of purpose is called for, and fidelity of heart. "Take fast hold of instruction, let her not go; keep her, for she is thy life."

Only we have to add that now the door of mercy is opened to those who have weighed money for that which is not bread. and earnings for that which satisfieth not — yea, have been children of folly, and have wallowed in sin. Grace can meet the deepest need, and Christ brings to God the most dark and distant. See wisdom in Luke 7, justified of all her children, eminently in one who might have been deemed hopelessly corrupt. But is anything too hard for the Lord? He assuredly and openly vindicated the persistent soul who hid herself behind His love that owned hers coming by faith. Indeed it was faith which produced that love, and saved her, as He bade her go in peace, which His blood would make unfailing and unbreakable, all in due time.

But we have the opposite way not less clearly for warning — the way where one turns off from God and wanders anywhere else. "Enter not into the path of the wicked, and go not into the way of evil [men]; avoid it, pass not by it, turn from it, and pass away." How urgent and importunate the voice of divine goodness and love! And it is none too loud, but most requisite; for the calls, and ties, and snares are many and manifold. But the word is unmistakably plain and pointed. And what a picture follows, of the zeal on the side of evil! "For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall. For they eat the bread of wickedness and drink the wine of violence." It is their life, nourishment, and joy, if joy it can be called, to mislead, injure, and destroy. But on the other hand, "the path of the righteous is as the shining light going on and brightening to the perfect day." How we can bless God that Christ is this way; and there is but One in, but not of, this world; for He is the true light. "But the way of the wicked is as darkness," and this so profound, and they so blind, that "they know not at what they stumble." Grace alone calls and keeps by faith.

The 4th chapter concludes with a renewed call to heed a father's words clothed with the authority of Jehovah.

"My son, attend to my words; incline thine ear to my sayings. Let them not depart from thine eyes; keep them in the midst of thy heart. For they are life to those that find them, and health to all their flesh. Keep thy heart more than all thou guardest; for out of it are the issues of life. Put away from thee perverseness of mouth, and corruption of lips put far from thee. Let thine eyes look right on, and thine eyelids look straight before thee. Ponder the path of thy feet, and be all thy ways well ordered. Turn not to the right hand nor to the left; remove thy foot from evil." vv. 20-27.

As parental affection in the fear of Him who deigns to teach young no less than old would bring lessons of wisdom before the child, the listening ear, the attentive mind, cannot be dispensed with. Personal respect, however due, is not enough; the ears, the eyes, and above all, the heart, have their part to do. Such training is to be kept "in the midst" of the heart. What else is to be compared with what has Christ for its source, character, object, and aim? "In him was life, and the life was the light of men." No wonder then that it can be added, "for they are life to those that find them and health to all their flesh"; or, as the Apostle says to his genuine son Timothy, "godliness is profitable for all things, having promise of the life that now is, and of that which is to come. Faithful is the saying and worthy of all acceptation." No doubt too Christianity has given immense accession to the truth by the coming of the Son of God. For "without controversy great is the mystery of godliness: he who was manifested in flesh, was justified in spirit, was seen of angels, was preached among Gentiles, was believed on in the world, was received up in glory." Yes, the secret of piety is in Him thus known as He is; and all else is but a fair show in the flesh, which flickers for a moment before it is extinguished forever.

Hence the call to "keep thy heart more than all thou guardest." The utmost vigilance is needed and due; "for out of it are the issues of life." Scripture ever and truly views the heart as the moral centre on which all outward conduct and walk depend. Hence the Lord in Luke 8 speaks of those who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience; as in John 15 He said, "If ye abide in me. and my words abide in you. Ye shall ask what ye will, and it shall be done to you." This indeed is piety: to abide in Him who is life and salvation and peace, to have His words, yea not only obeyed but constantly cherished, with prayers going up and answers coming down accordingly. No wonder then that His Father is glorified, much fruit borne, and the Lord Jesus not ashamed to own such as His disciples.

But there is meanwhile evil still allowed to go on around; and what is so trying, it is in our nature, the old man. That it was crucified with Christ in order that the body of sin might be annulled, so that we might no longer be slaves to sin, is our blessed knowledge by faith. This is no real reason that we should deny the existence of that evil thing in us but the best and most powerful ground why sin should not "reign" in our mortal body. For we are not under law but under grace. Hence, though this knowledge could not then be possessed, yet then as now the word is, "Put away from thee perverseness of mouth, and corruption of lips put far from thee." The Epistle of James is the plain proof of the importance attached to this, and yet more pressed, if possible, than of old; but how deplorable the unbelief that stood in doubt of its inspired authority and exceeding value in its own sphere! Nor did the Lord Himself slight the same need and danger when He taught — nor the great Apostle of the uncircumcision any more than those of the circumcision.

There is another call quite as urgent. "Let thine eyes look right on, and thine eyelids look straight before thee." Christ ever was the object of faith, and He is now revealed as the way, no less than the truth and the life. But, morally speaking, the eye is of great moment, the state of our spiritual vision. As Christ gives us eyes who were born blind, so only He makes and keeps our vision clear. "The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness" (Luke 11: 34, 35). Let us not forget the searching word. Christ guides safely but by the single eye.

Nor are we left without direction in detail. "Ponder the path of thy feet, and let all thy ways be well-ordered." Negligence is no more of faith than haste; and we slip in both ways through lack of dependence and attention to the Word of God.

The path of Christ is narrow, but direct through this world to Himself in glory. The saints were ever called to walk with God before their eyes; and His will is now declared thus to honour the Son. Hence, "Turn not to the right hand, nor to the left: remove thy foot from evil." For evil lies on both sides.

Proverbs 5

The call of the son is to attend to "my wisdom," before "a strange woman" is depicted vividly. Corruption demands and receives a yet deeper guard than violence.

"My son, attend to my wisdom, incline thine ear to mine understanding, that thou mayest keep reflection, and thy lips may preserve knowledge. For the lips of a strange woman drop honey, and her mouth [is] smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on Sheol. Lest she should ponder the path of life, her ways are unstable, she knoweth [it] not. And now, children, hearken to me, and depart not from the words of my mouth. Remove thy way far from her, and come not nigh the door of her house; lest thou give thine honour to others, and thy years to the cruel; lest strangers be filled with thy wealth, and thy labours [go] to the house of an alien; and thou mourn in thine end, when thy flesh and thy body are consumed; and thou say, How have I hated instruction, and my heart despised reproof; and I have not obeyed the voice of my teachers, nor inclined mine ear to those that instructed me! I was well nigh in all evil in the midst of the congregation and assembly." vv. 1-14.

Evil men were bad, a strange woman worse still. A higher wisdom is used, and an exercised understanding, that there may be discretion and knowledge so to apply the principle on the largest scale. The beast is lawless and shall perish utterly; but Babylon is even more loathsome, as to the Lord, so to all who seek His mind. There is nothing in nature so lovely as affection; but how ruinous and defiling, where the fear of God does not guide it! He it is that puts and keeps us in our relationships which are the ground of our duties. But a strange woman is such because she ignores and forsakes them, and seeks to entice others. Fair words of flattery may be the beginning, sweet to the flesh; but her end is bitterness extreme, and frequently deep wounds. Nor is it loss of present happiness only, but the end of those things is death; and after death comes the judgment. Satan employs her to hinder all reflection, and to shut out all light from above. The strange woman abuses the quick perception of her sex to baffle moral discernment by such changes as none else can know. Thus will works without check, and conscience is more and more numbed by self-indulgence.

And what is the counsel here given? Prompt and thorough steering clear. "And now, children, hearken to me, and depart not from the words of my mouth. Remove thy way far from her, and come not nigh the door of her house." So must every one act who would preserve moral purity. The path of life is far from her and her house. Christ alone gives life eternal and guides it; His word is for one in such a world as this, Follow Me. Is the warning not heeded? More follows to lay bare the paths of death. For there is a righteous government, whatever the complication in this life. Selfishness reaps its sad recompense. None can yield to it with impunity. Beware then of self-indulgence, "lest thou give thine honour to others, and thy years to the cruel; lest strangers be filled with thy wealth, and thy labours go to the house of an alien; and thou mourn in thine end, when thy flesh and thy body are consumed; and thou say, How have I hated instruction, and my heart despised reproof; and I have not obeyed the voice of my teachers, nor inclined mine ear to those that instructed me! I was well nigh in all evil in the midst of the congregation and assembly." Bitter self-reproach is the end of the honey and oil which captivated at the beginning; and no wonder, after a career of sin and shame. It is a retrospect of guilty self-pleasing, the headiness that valued no authority, yielding neither respect nor obedience. "What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death." Nor is it the least painful reflection that all the evil committed was "in the midst of the congregation and assembly." This was no doubt that of Israel wherein all then revealed was by Jehovah. There was hypocrisy therefore covering the sins. How much more is the similar wickedness, when and where the fullest light of God is enjoyed!

In contrast with the fleshly lusts which war against the soul, and even here have no result but shame, Jehovah set up the holy relations of marriage in the sinless paradise of Eden. What a safeguard for man when an outcast through his own sin! What folly and ungodliness the dream of a Plato, which would dispense with the reality of one's own wife, one's own husband, one's own children in his ideal republic! Certainly there was no wisdom, nor understanding, in such a scheme. It is vagrancy of the most debasing kind. How gracious of Him to warn and guard weak passionate man from his own ruinous will!

"Drink waters out of thine own cistern, and running waters out of thine own well. Should thy fountains be dispersed abroad, and rivers of water in the broadways? Let them be only thine own, and not for strangers with thee. Let thy fountain be blessed; rejoice in the wife of thy youth. A lovely hind and a graceful doe, let her breasts satisfy thee at all times; with her love be ravished continually. And why shouldest thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of man are before Jehovah's eyes, and he pondereth all his paths. His own iniquities shall take the wicked, and he shall be holden with the cords of his sin. He shall die for lack of discipline; and in the greatness of his folly he shall go astray." vv. 15-23.

Two things become man that fears God. There is the outgoing of heart that loves his neighbour, or, as we Christians add, that loves our enemies in the spirit of the gospel. There is also the centring of the affections within the family. This last the father here would impress on his son. Here therefore the due place of the wife comes before us. It is the human relationship that survives from the beginning when sin was not; it is quite as essential now that the offence abounds. Wandering affections are selfish, carry their own shame, and have a permanent sting. As Jehovah instituted the sacred enclosure of the family round the parents, so He sanctions and enjoins warm affections in the head toward his counterpart. It is the most intimate bond of society at large as of the home circle. Heathenism, as we know, conceived its deities jealous of human happiness; it is easily understood; for as the Apostle tells us, they were but demons, fallen spiritual creatures that sought to drag the human race into their sin and misery, and to keep their victims from the love that delights in reconciling and saving them. There is but one that is good, even God; and He has now fully shown His best good, His grace, in His only-begotten Son for eternity as well as the life that now is. But even before divine love thus shone out, the unmistakable goodness of Jehovah appears in these home precepts. "Drink waters out of thine own cistern, and running waters out of thine own well"; and all that follows is in keeping.

If verse 16 be rendered rightly in the Vatican Septuagint, it means, "Let not waters out of thy fountain be spilt by thee, but let thy waters go into the broadways." The Alexandrian text goes with the Vulgate and the Authorized English Bible in omitting the negatives, yielding the sense that the children will reflect the parents according to the atmosphere they all breathed. The R.V. prefers the form of query, rather confirming the concentration of the verse preceding, and not adding the dispersion abroad intimated in the ordinary versions. It may not be easy to decide, but the R.V. has the effect of greater homogeneity, and more naturally falls in with verse 17, "Let them be only thine own, and not for strangers with thee."

Then the passage becomes more narrowed to the partners of life. And very impressive it is that he who erred publicly in adding so many wives and concubines should be the one inspired to commend a single object of wedded love. "Let thy fountain be blessed; and rejoice in the wife of thy youth." The words supplied by translators to introduce verse 19 are not only uncalled for, but enfeebling to the sense. To be cheerful abroad and morose at home, is to be thankless and unholy. "Let marriage," exhorts the Apostle, "be honourable in all things." As the A.V. stands, the words read as a stamp of warrant. It is really a call to hold the tie in honour, and this in every respect; and the warning follows there in accordance with verse 20 here.

Nor are the verses that succeed (21-23) to be disconnected. It is wholesome to remember that Jehovah not only honours His own institution for man, but watches over every transgression against it. Very grave is the admonition on His part in verse 21, too surely descriptive is the sketch in 22, 23 of the sinful folly that goes astray in this. It has been pointed out that the word "shall go astray" is the same word translated "ravished" in a good sense in verse 19 and in a bad sense in verse 20. This last prepares for what verse 23 requires, especially when we compare it with Proverbs 26: 11, "a fool repeateth his folly." It is a departure, ever going on from bad to worse.

Proverbs 6

From these grave moral dangers we are next directed to matters of a very different complexion. But if on the surface they seem much less serious, their consequences are often ruinous. How gracious of Jehovah to take notice of things which might seem beneath Him! Is it not due to His deep interest in His people?

"My son, if thou art become surety for thy neighbour (or friend), — hast thou stricken thy hand for a stranger, thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself since thou art come into the hand of thy neighbour; go, humble thyself, and importune thy neighbour. Give not sleep to thine eyes nor slumber to thine eyelids; deliver thyself from the [hunter's] hand, and as a bird from the fowler's hand.

"Go to the ant, thou sluggard; consider her ways, and be wise: which having no chief, overseer, or ruler, provideth her bread in the summer, [and] gathereth her food in the harvest. How long, sluggard, wilt thou lie down? When wilt thou arise out of thy sleep? A little sleep, a little slumber, a little folding of the hands to lie down! So shall thy poverty come as a rover, and thy want as an armed man." vv. 1-11.

It was the more notable that Jehovah should counsel His own, who might feel embarrassed by His command to love the neighbour as oneself. Instead of leaving it to human judgment or its conflict with amiable sentiment, He warns of the dangerous consequence in yielding to impulse. If the unwise step has been taken, it is right to acknowledge it, and wrong to break the words which have passed though to hurt. What then is becoming? "Go, humble thyself, and importune thy neighbour." This is painful, but wholesome. Jehovah will not fail to bless subjection to His word, and make a way of escape for both, though each may have to suffer for his own measure of fault in the transaction.

Does this word then absolutely prohibit such an act of kindness? It assuredly admonishes against the inconsiderate rashness which enters into such an engagement too often. If you are prepared before God to lose all that is at stake, and believe it His will, you are free. But apart even from the claims of nearer relationship, are you not a steward? Are you sure that the undertaking will bear the light? Is it for speculation? But supposing that your words have been spoken, and you wake up to see your folly, do not yield to pride or obstinacy, "deliver thyself"; and this, not by scolding your neighbour, but by confessing the simple truth of your own heedlessness. "Give not sleep to thine eyes nor slumber to thine eyelids" till this is done; He who thus directs can give efficacy to His word, which is as wise as ours may be foolish.

In full contrast with the earnestness enjoined here is the indolent folly which is next portrayed vividly. The sluggard is sunk so low, that Jehovah bids him learn of the tiny "ant" as his sufficient monitor; so the lilies of the field are made in the New Testament to rebuke anxiety for raiment. Not a word is said of hoarding store for winter, as in fact like many animals they are then torpid for the most part. But their unceasing industry and good order and even care for others in the summer and harvest while activity is open to them, may well put to shame the self-indulgent slumberer. If moral weakness in its easygoing has exposed its prey to the hunter and the fowler, so on the listless and lazy, poverty comes like a tramp or an armed man that will not be denied. What goodness on Jehovah's part to guard His people from both snares along their earthly pathway! How salutary for such as are called to higher things!

The Septuagint adds without warrant a lesson from the bee in verse 8, and gives a quite different turn to verse 11, making it a promise rather than a threat. One need not say that, however such words got into this Greek version, they are without warrant in the Hebrew. The Latin Vulgate follows the latter, not the former.

Unworthy as slothfulness is, bad and unwise for one to be idle, it is far worse to be active in evil, for this works mischief to others without end. The Holy Spirit first draws a portrait of the dangerous man in verses 12 to 15, and then presents the evils impersonally, save at the close, which are emphatically hateful to Jehovah in verses 16 to 19.

"A man of Belial, a wicked person, walketh with a perverse mouth. He winketh with his eyes; he speaketh with his feet; he teacheth with his fingers. Deceits [are] in his heart; he deviseth mischief at all times; he sendeth out discords. Therefore shall his calamity come suddenly, in a moment shall he be broken, and without remedy. Six [things] Jehovah hateth, yea, seven [are] an abomination of his soul; haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that are swift in running to mischief, a false witness breathing out lies, and he that sendeth out discords among brethren." vv. 12-19.

The first term reveals the evil source, the second characterizes him humanly and in general, whatever his position. The tongue, given to praise God and to help our fellows, too surely indicates what he is; he walks with a froward and perverse mouth. It is not merely that he feels no affection, but he has only things awry to say. He likes to differ and to insinuate what is painful. Nor is there candour even in his perverse expression, "he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers." He plies his pertinacious and evil activity with the utmost skill. Not only practicing ill, but having pleasure in those that do it, he in an underhand way loves to make others his instruments; a wink of his eyes suffices for one; a shuffle with his feet influences another and even his restless fingers give a signal to the third. The evil has a root deeper than his perverse mouth; "deceits are in his heart." Other bad men may seek money, pleasure, ambition. His heart has it in frowardness; and to gratify this perverse spirit is his business and life; "he deviseth mischief at all times." His pleasure is to set people by the ears; "he sendeth out, or soweth, discords." He that bows to the written Word cannot doubt what will be the issue of a course so ungodly and malicious; but even now how often a blow falls on evil in this world! "Therefore shall his calamity come suddenly; in a moment shall he be broken, and without remedy." The day of the Lord will display this judicial dealing publicly, and far and wide; but from time to time there may be a witness that God is not mocked.

To impress the abhorrence with which Jehovah regards malignant iniquity, we have special evil qualities. They are set forth in a more abstract style, which might not be in the same person, that in the mouth of these two divine testimonies every word should be the more established. "These six Jehovah hateth, yea, seven [are] an abomination to him." Haughty eyes are first, or a proud look; what a contrast with Him who made heaven and earth, and all that in them is, when He deigned to become man here below! The dependent and obedient man, meek and lowly in heart, who ever looked up and did only what pleased His Father, full of compassion toward suffering man, ready to forgive the sinful. "A lying tongue" comes next; Jesus was not true only but the truth; He alone. Far from Him "hands that shed innocent blood," Himself the holy sufferer to the utmost. But in man there may be worse still? "a heart that deviseth wicked imaginations," in hateful and unmistakable resemblance to the evil one. What can be more opposed to Jehovah and His Anointed? "The counsel of peace shall be between them both."

Do we read of men's "feet swift and running to mischief"? The Son tells us of the father running to meet the prodigal. But man under Satan's power, if he cannot kill or injure physically, may inflict a worse wrong as "a false witness breathing out lies." The goodness of God who discovers to us the truth about ourselves, leads to repentance; and He is the God of peace, in the fullest contrast with him "that sendeth out discords among brethren." "Behold, how good and how pleasant it is for brethren to dwell together in unity!" How hateful to Jehovah is he that soweth discords among brethren!

Proverbs 6: 20-26 turns to another snare of more than usual danger, especially though by no means exclusively for the young. Hence the tenderness of the appeal to influence; hence memories, which did not fail to warn of so insidious a snare in the lusts of the flesh.

"My son, observe thy father's commandment, and forsake not thy mother's law. Bind them continually on thy heart, tie them about thy neck: when thou walkest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee. For the commandment [is] a lamp, and the law a light, and reproofs of instruction the way of life: to keep thee from the evil woman, from the smoothness of the tongue of a strange woman. Lust not after her beauty in thy heart, nor let her take thee with her eyelids; for by means of a whorish woman [one cometh] to a piece of bread, and another's wife doth hunt for the precious soul."

When men bearing the Lord's name are characteristically self-lovers, and disobedient to parents, it is the more urgent for the young and inexperienced to beware of the spirit of the age, and to recognize the place that Jehovah gave to a father's command and a mother's teaching. For those who fail in natural affection soon become implacable, slanderers, without self-control, fierce; instead of love for good, they are traitors, headstrong, and puffed up, lovers of pleasure rather than lovers of God. If they hold a form of piety, they deny its power, and are to be promptly turned from.

Here the Son is exhorted to lay to heart those precepts to purity from early years, from the mother no less than the father. Indeed it falls to the mother most of all to form the bent of the young. Bind these words therefore "continually on thy heart, tie them about thy neck." They are both shield and ornament in a world as evil as is the fallen nature. When one walks, do we not need direction? When one sleeps, do we not need to be guarded? And when one awakes alone, is it not good and pleasant to have such a word shining and talking with us?

"For the commandment is a lamp, and the law (or teaching) a light." "A lamp" is excellent in a squalid place, as we are told of the prophetic word, which came when things went wrong, tells of even worse at hand, but assures of divine judgment when least expected. There we are also told of a still better light in the truth fully revealed and crowned by the blessed hope of Christ's coming for scenes more glorious. Here, if it rise not high, the teaching appears to exceed the commandment in breadth, positiveness, and intimacy too; how well then called a "light"! And we are reminded of "reproofs of instruction" as the way of life. How much do we not owe to that which, humbling as it is to our good opinion of ourselves, takes pains with us in love, and turns even our faults to profitable account!

At length comes the main point here — "to keep thee from the evil woman, from the smoothness of the tongue of a strange woman." How many a one trusting himself has been decoyed! A little license rapidly betrays into shameful sin. "Lust not after her beauty in thy heart, nor let her take thee with her eye-lids." If the Jews were God's people, much closer is our relationship as His children, and bought with a price, which they in their blindness despised. We are not our own, and are called to beware of a whorish woman, and yet more of another's wife, an adulteress; for here the evil is still more heinous, ruin both of soul and body, object too of God's especial judgment.

Still more emphatic is the warning here given, which deals with a more aggravated and destructive evil. It is not only the evil woman, or a strange woman, or a whorish woman. It is the wife of another, as in the last clause; and the language rises in severity, for marriage is a divine tie; and God hates its breach and judges those who break it.

"Can a man take fire in his bosom, and his garments not be burned? Can one go upon hot coals, and his feet not be scorched? So he that goeth in to his neighbour's wife: whosoever toucheth her shall not be innocent. They do not despise a thief, if he steal to satisfy his soul when he is hungry; and [if] he be found, he shall restore sevenfold; he shall give all the substance of his house. Whoso committeth adultery with a woman is void of understanding; he [that] doeth it destroyeth his own soul. A wound and contempt shall he get; and his reproach shall not be wiped away. For jealousy [is] the rage of a man, and he will not spare in the day of vengeance; he will not regard any ransom, neither will he rest content though thou multiplieth gifts." vv. 27-35.

There is a baseness peculiar to itself, even among the dissolute, for a man to tamper with the wife of another. But lust is insidious on either side, and little beginnings, where that relationship subsists, are apt to go on to great evils. For Satan acts on the flesh, and leads souls which forget God's presence to venture in the vain hope of escape. But can a man take fire to his bosom, and his garments not be burned? Can one go upon hot coals and his feet not be scorched? That corruption will not escape the fire of human vengeance, how much less of divine judgment? Any approach, however small or passing, is dangerous and evil.

The inspired writer contrasts it with stealing even, though men are extremely sensitive of any loss in their property. If dire need were evident, men extenuate a thief when he steals a little rather than perish of starvation. But what is so senseless, no less than abominably sinful, as adulterous iniquity? Pity mingles with blame in the one case, but nothing can excuse the other. It is the foulest dishonour of the husband; it is the lifelong ruin of the entrapped wife; it is the shame of the house and of its connections; it is the abhorrence of God who judges it. And what must be his resentment who is chiefly wronged? No wonder that the evildoer is said to lack understanding or heart, and to destroy his own soul. The law laid down fines fourfold, fivefold, and sevenfold, for rising guilt in stealing; but death Moses commanded in Jehovah's name for adultery. If Christendom, pretending to judge the world, betrays its wicked levity by a lenient sentence, it tells its own tale of corruption, which will draw down the strong hand of the Lord God in judgment.

Even in this world, a wound and dishonour will the adulterer get, and his reproach shall not be wiped away, spite of the heathenism which dared to consecrate this enormity and every other — spite of Christendom which did once adopt heathen ways and seems now returning to them, even where Protestant zeal once chased them out in a large measure, though never up to the true Christian standard. Here it regards man's feelings. "For jealousy is the rage of a man: therefore he will not spare in the day of vengeance." The overture of any ransom is vain; to give many gifts, contents not him who cannot rest without wrong's condign punishment.

Proverbs 7

Chapter 7 opens with a fresh paternal appeal to his "son" individually (vv. 1-5). Then is drawn the graphic picture of a young man void of understanding drawn into the worst corruption by an adulterous woman (vv. 6-23). The close is a call to the "sons" generally — a terse, earnest, and solemn warning (vv. 24-27) of similar character, but deeper still.

"My son, keep my words, and lay up my commandments with thee. Keep my commandments and live; and my teaching as the apple of thine eye. Bind them upon thy fingers, write them upon the tables of thy heart. Say to wisdom, thou [art] my sister, and call intelligence kinswoman; that they may keep thee from the strange woman, from the stranger that flattereth with her words." vv. 1-5.

In this individual appeal, the value of the word is urged as the great preservative means. "My son, keep my words, and lay up my commandments with thee." There is not only the need of dependence on God when trial comes, but the positive value of the truth and the divine will infusing one beforehand. Thus is the soul inwardly strengthened within against the snares without, which find the father's precepts in possession of the field. The words are therefore to be kept, and the commandments laid up.

Therein is the path of life; for it is not by bread alone that man lives, but by every word that proceeds from God's mouth. Hence here we read, "keep my commandments and live." Yet the teaching that comes from God, though alone nourishing, is easily injured by self- will, and needs to be vigilantly guarded from a world of evil where defilements abound. Therefore must the teaching be kept as the apple of one's eye. What more jealously prized as invaluable and irreparable? What more exposed to sudden damage?

Other figures are employed to impress the all-importance of heeding the words which express Jehovah's will. "Bind them upon thy fingers; write them upon the tables of thy heart." Old and New Testaments indicate that rings were worn for weighty use and high authority, not mere show or ornaments. Besides, the precepts here were to be written on the heart.

Nor does this suffice the care with which grace forearms those exposed to temptations suited to a fallen nature. In Old Testament times little was known of a new life from God. Still it was there, and implied if not clearly taught. Hence the new call: "Say to wisdom, Thou art my sister, and call intelligence kinswoman." For the reception of God's word made this true. In contrast with one born of the flesh, "that which is born of the Spirit is spirit." We are begotten by the word of truth, and thus become a sort of first fruits of His creatures. Our new relationship is with wisdom and understanding, as near of kin, suited, beloved, and necessary.

Thus does God work in His goodness to keep one "from the strange woman, from the stranger that flattereth with her words." That she was a "stranger" who sought familiarity is enough for any soul with the fear of God. So is man constituted that it should ever be a signal of danger. When formed originally, there was no strangership; but out of the man was she built who was meant to be his wife, his counterpart. How much greater the peril when, in a fallen condition, "the strange woman" abandons the propriety of her sex, and appeals with flattering words to the vanity, the pride, or the lusts of man!

In the closeness of the Christian relationship, where all are brought by the grace of Christ into the endearing tie of God's children the danger is enormously increased. For the "neighbourhood' of Israelites mutually was a comparatively distant connection, and a man's "brethren" meant less in every way than "brethren" in a Christian's life — a term that included sisters as well as brothers. Undoubtedly there are the deepest moral principles in the gospel, and the Church; where the law was partial, obscure, and feeble, truth is brought clearly and graciously to view in Christ Himself for those whose it is to walk in the light as God is in the light. But if we are not in the flesh through the deliverance Christ has wrought and given us, the flesh is still in us, and is ever ready by Satan's wiles and the world's influence to ensnare us into self-gratification. Only each walking in faith as having died and as crucified with Him, in continual self-judgment and lively sense of His loving me and Himself given for me, are we kept by God's power. Where this has been forgotten, what dismal falls have been even to the strong! What sad gaps every now and then, where few know the dark histories which lie at their back!

Next is given a, graphic sketch of the evil against which the son is warned earnestly. It is a picture divinely drawn from life.

"For at the window of my house I looked forth from my lattice; and I beheld among the simple ones, I discerned among the sons, a young man void of understanding, passing through the street near her corner; and he went the way to her house, in the twilight, in the evening of the day, in the blackness of night and the darkness. And, behold, there met him a woman [in] the attire of a harlot, and subtle of heart. She [is] clamorous and ungovernable; her feet abide not in her house; now [she is] in the streets, now in the broadways, and lieth in wait at every corner. And she caught him and kissed him; with an impudent face she said to him, I have pence offerings; this day have I paid my vows. Therefore came I forth to meet thee, diligently to seek thy face; and I have found thee. My bed I have decked with tapestry coverings, with variegated cloths of yarn from Egypt. I have perfumed my couch with myrrh, aloes, and cinnamon. Come, let us revel in love until the morning; let us delight ourselves with loves. For the husband [is] not at home and he is gone a long journey; he hath taken the moneybag with him; he will come home at the day of full moon. With her much fair speech she beguiled him; with the flattery of her lips she constrained him. He goeth after suddenly, as an ox goeth to the slaughter, and as in fetters to his correction the fool; till an arrow strike through his liver, as a bird hasteth to the snare, and knoweth not that [it is] for its life." vv. 6-23.

On the one side is a young man, idle and thoughtless rather than of evil or profligate habits; on the other is a woman given up to shameless immorality; and when a woman abandons all pretension to modesty, who can be so recklessly corrupt or seductive? But the warning impressed is all the more telling because in the youth there is no purpose of lust, any more than of passion in particular, no thought or room for sapping the moral principles generally, no old undermining of the barriers which warded off improper advances. A weak character, hitherto harmless, as men say, vain and self-pleasing, is seen in the way of temptation, and gradually verging near the point of danger, as the twilight grows and the darkness favours shameful deeds. For his youth and inexperience make him the more attractive prey to the woman who is sunk to the lowest depths, as regardless of human order as of God the Judge of all.

The "strange woman" has even the attire of a harlot, with a heart more subtle still, yet clamorous and ungovernable. Her house is no home; her unsatisfied will drives her feet into the streets and the broadways; and at every corner she lies in wait. The heedless youth fixes her choice; and giving him the fullest credit for a vacant heart, for a void of understanding, she scruples not at once to storm one so unarmed and unestablished. She caught and kissed him, and strengthening her face to the utmost effrontery, she tells him of her peace offerings, her vows paid that day. He was the delight of her eyes and soul. Him she came to meet (whom she probably never saw before); his face was diligently sought ; and now she had found him. Providence smiled on them, and the feast upon a sacrifice was a happy omen. None could deny that she was a religious woman; she must pay her vows duly when she ventured on a delicate affair of the heart. Yet she, the wanton, did not blush to speak of the utmost lengths without disguise. "I have decked my bed with tapestry coverings, with variegated cloths of yarn from Egypt; I have perfumed my couch with myrrh, aloes, and cinnamon. Come, let us revel in love until the morning; let us delight ourselves with loves." How terrible and how true is this picture of ritualism and luxury in league, prostituting the name of love to illicit amours and debauchery more guilty than the most brutal!

Nor does she fail to quiet the fears which might cow even the most thoughtless and audacious. For she declares that the man, the husband, was away from home, gone on a long journey, provided with ample funds, and not to return before full moon. It was not a Joseph that listened, but a match for Potiphar's wife that enticed. Who can wonder that the foolish youth, spite of conscience, surrendered! But oh, what pathos in the language which describes him giving himself to ruin of soul and body! "He goeth after her suddenly." He does not dare to think of Jehovah, or of his own relation to Him, nor yet of father and mother, of brothers or sisters; of the irreparable wrong to the absent husband; of his own sin and crime, to say nothing of yielding to so vile a paramour, or of the affront to society, degraded and godless as it is. It is truly "as an ox goeth to the slaughter, and as in fetters to his correction the fool; till a dart strike through his liver, as a bird hasteth to the snare and knoweth not that it is for its life."

The close of the 7th chapter is a short, touching, and solemn appeal.

"And now, sons, hearken to me, and attend to the words of my mouth. Let not thy heart decline to her ways; go not astray in her paths: for she hath cast down many wounded; and all slain by her are strong. Her house [is] the way to Sheol, going down to the chambers of death." vv. 24-27.

Youth is prone to impulse and self-confidence, as we have seen the danger not for the depraved only, but for the idle, because of the corruption in the world through lust. Hence the earnestly affectionate summing up of what has gone before with a fresh warning of uncommon grace. "And now, sons, hearken to me, and attend to the words of my mouth." A father's call to heed his words in the face of inward propensity and outward seduction is entitled to the gravest attention. There is but one such friend in the nearest degree who has passed through like snares. His wise love no son can slight with impunity.

What then are the words of his mouth on that head? "Let not thy heart decline to her ways, go not astray in her path." Joseph had no father near to counsel him when the temptation arose, and persistently, through his master's wife. But he refused utterly her shameless blandishments as one seeing the Unseen. The ten words were not yet spoken; but he feared God, and he was jealous for his master's honour. "How shall I do this great wickedness, and sin against God?" Good reason had a father to counsel sons to steer clear. If the whole world lies in wickedness, or in the wicked one, one needs dependence to pass through the streets safely, and obedience with the worthy object in view. Emptiness exposes the soul for evil to enter and take possession. "Abide in me, and I in you." "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall come to pass to you"; so spoke the Holy, the True. Nor is there any other way of fruit agreeable to the Father. In this is He glorified that we bear much fruit, and not merely that we be kept from sin and shame and ruin. Evil begins not with the steps, but the heart declining to such ways; to follow them is to stray.

And who has lived a while here below without the saddest memories and most humbling sights in confirmation? "For she hath cast down many wounded, and all slain by her are strong." Such seems the force of the latter clause, which is illegitimately rendered in the A.V., for "all" in such a sentence at least cannot be reduced to "many," as in the former clause. But it is difficult to understand that "all" her slain should be strong. The R.V. suggests that "all her slain are a mighty host." This, whether or not accepted, is assuredly true, and an advance on the words which preceded, according to the Hebrew style. No wonder that the words recall not only Samson, but even David, who if not slain himself, brought the sword on his house, and caused the enemies of Jehovah to blaspheme.

And how energetic the words that follow! "Her house is the way to Sheol, going down to the chambers of death." They are words of truth and sobriety, so they exaggerate in nothing.

Proverbs 8

In full contrast with evil, which is folly to the utmost, is the description of wisdom's ways as here brought before us.

"Doth not wisdom cry, and understanding put forth her voice? On the top of high places by the way, where paths meet, she standeth; beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud. To you, O men, I call, and my voice [is] to the sons of man. O ye simple, understand prudence; and, ye foolish, be of understanding heart. Hear, for I will speak excellent things, and the opening of my lips [shall be] right things. For my palate shall meditate truth, and wickedness [is] an abomination to my lips. All the words of my mouth [are] in righteousness; [there is I nothing crooked or perverse in them. They [are] all plain to him that understandeth, and right to them that find knowledge. Receive my instruction, and not silver, and knowledge rather than choice gold; for wisdom [is] better than rubies, and all the things that may be desired are not comparable to her." vv. 1-11.

Here is no courting of the dark, no flattery of the heedless, no fair speech to seduce into foul deeds and illicit indulgence. The wisdom which has its root in the fear of Jehovah is aboveboard and earnest with man. "Doth not wisdom cry, and understanding put forth her voice? On the top of high places, where paths meet, she standeth; beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud." John the Baptist not only bore witness to Jesus, but "cried" (John 1: 15). So did our Lord in the temple as He taught (John 7: 28), and notably at the close of His rejected testimony (John 12: 44) in importunate love.

How often in the Old Testament as in the New we are reminded of divine favour to mankind! Not with angels but with the human race does God plead, that they may hear and live. "The life was the light of men." So it is here when wisdom cries aloud: "To you, O men, I call, and my voice is to the sons of men"; nay more, it beseeches the weak and the unwise. "O ye simple, understand wisdom, and ye fools, be of understanding heart."

There are objects of desire in men's eager eyes. Oh the ardour, when they learn that there is here a mine of silver, and a place for gold which they refine! Seas are crossed, deserts are penetrated, swamps and mountains drear are crossed, and heat or cold or famine is defied. And man puts an end to the darkness, and the utmost limit is explored. A shaft is opened far from human haunts; they are forgotten of the traveller, they hang afar from men, they swing to and fro. Out of the earth cometh bread, and underneath it is turned up as by fire. The stones of it are the place of sapphires; and it hath dust of gold; a path no bird of prey knows, nor vulture's eye hath seen, nor sons of pride have trodden it, nor the fierce lion passed over it. The engineer puts forth his hands on the flints; he overturns mountains by the roots; he cuts out channels in the rocks; and his eye sees every precious thing. He binds the streams that they drip not, and the hidden things he brings forth to light. But wisdom, where shall it be found, and where is the place of understanding? Man knows not its value, neither is it found in the land of the living. The deep says, It is not with me; and the sea says, It is not with me. Neither gold nor silver, nor precious stones as onyx, sapphire, ruby, topaz, with gold most fine, nor jewels can procure or equal it. Whence then comes it, and where is its place? For it is hidden from the eyes of all living and concealed from the birds of the heavens. Destruction and death say, We have heard its report with our ears. God understands its way, and He knows its place. And to man He said, "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding" (Job 28). Christ alone is its fullness.

Our exhortation encourages souls. "Hear, for I will speak excellent things, and the opening of my lips shall be right things. For my palate shall meditate truth, and wickedness is an abomination to my lips." Where else can this be found? Outside the inspired Word, religion makes men worse than if they had none, and substitutes demons for the true God. Here the writer can say with assurance, All the words of my mouth are in righteousness; there is nothing crooked or perverse in them. Man's uncertainty and fallen nature expose him to both if he sets up to be an oracle. Whereas God's words are all plain to him that understandeth, and right to him that findeth knowledge. Hence is the call. Receive my instruction, and not silver, and knowledge rather than choice gold; for wisdom is better than rubies; and all the things that may be desired are not comparable to her. We can go no farther, now that the Son of God is come and given to us to know Him that is true. For He Himself is the true God, no less than the Father; and He is eternal life. Compare John 17: 3.

We are in a world dominated for the present by a subtle spirit of evil that has access to every heart. There is therefore constant need of a wisdom above man's. For the Christian it descends from above; it is Christ, God's wisdom no less than His power. Here, as being for Israel, the Holy Spirit presents wisdom for the earth. For the heaven and the earth belong to God, who in due time will expel the usurper and put all things under Him in fact and manifestation, as they are now in principle to faith. Meanwhile we have God occupying Himself with what is heavenly for His children, in the New Testament before the day arrives, as for His ancient people renewed to profit ere long by the Old Testament as here.

"I wisdom dwell in prudence, and find out knowledge of reflection. The fear of Jehovah [is] to hate evil: pride, and arrogancy, and the evil way, and the froward mouth do I hate. Counsel is mine, and sound wisdom: I [am] intelligence; I have strength. By me kings reign, and rulers make just decrees; by me princes rule, and nobles, all the judges of the earth. I love those that love me; and they that seek me early (or, diligently) shall find me. Riches and honour [are] with me; durable wealth and righteousness. My fruit [is] better than gold, yea than pure gold; and my revenue than choice silver. I walk in the way of righteousness, in the midst of the paths of judgment; that I may cause those that love me to inherit substance, and fill their treasuries." vv. 12-21.

The Christian, though a heavenly man, walks on earth; and both needs to, and can, avail himself of such words as these, coming under the moral government of God as his Father (1 Peter 1: 17). Wisdom makes prudence its dwelling place, and there finds knowledge, if not of witty inventions, assuredly of reflections, a better thing. Thus are subtle adversaries met by a wisdom and its resources deeper than every snare. Its base is that fear of Jehovah which hates evil, for which intellectual sharpness and craft are no match. For divine wisdom in the Word forms the godly in obedience, not in the cleverness that outwits craft by profounder craft; for this would only dishonour God and sully the soul. Hence pride and arrogance on the one hand, and on the other the evil way and the perverse mouth, are hateful to God and His people. They are the ways and the words of self, far from Him who leads in the path of obedience, and gives counsel and sound wisdom to those who wait on Him and keep His word and with Him is not only intelligence but strength — all we need in this tangled and shifty scene.

None need wisdom so much as those in authority, the monarch in particular. "By me kings reign, and rulers make just decrees; by me princes rule and nobles, all the judges of the earth." But this very language aptly discriminates the difference between the Old Testament, and the New Testament, that is the entirely new state of things under the gospel as compared with the law. For there is instruction in the New Testament only for subjection to authority, in the Old Testament for those who wield it also. The Christian waits to reign with Christ, content meanwhile to suffer with Him and for Him. No exhortation, no principle, no fact supposes him exercising worldly power where Christ was rejected, till He appears to judge the world. It was quite another condition before the princes of this age crucified the Lord of glory. But it is now a time of great and growing unbelief, and it is a hard trial for most believers to forego present power and honour. Indeed, since the apostles passed away, the true heavenly glory of the Christian and the Church has been well nigh forgotten and ignored.

But wisdom goes out far beyond rulers and the great, even to all that seek and prize it. "I love those that love me; and those that seek me earnestly shall find me." So it ever is in divine pursuits. Those that are of faith are blessed with faithful Abraham. God has no blanks for the real. Wisdom from Him secures riches and honour — not for the Christian of a material sort, but better far, durable wealth, truly, and righteousness. Its fruit is indeed superior to pure gold or choice silver. Wisdom walks in the way of righteousness. Not "leading" but "walking" is the point here. To reason, to common sense, it may seem utterly foolish; for it often entails loss, and sacrifice, and suffering. But "he that doeth the will of God abideth for ever." Christ to us is the way; and Him we follow whatever the case. Wisdom walks therefore in the midst of the paths of judgment, not outside them. And there only is blessing enjoyed, though it is not for the Christian in the basket and the store, in the bank or in stocks, but higher and unchanging.

From verses 22-31 we have the plainest and the brightest testimony of this Book to Christ's glory. Who can fail to discern that He is here viewed as the Wisdom of God. The personality of His Wisdom is as marked here as of the Life in 1 John 1. This suits God if it does not man.

"Jehovah possessed me in the beginning of his ways, before his works of old. I was set up from everlasting, from the beginning, before the earth was. When no depths were, I was brought forth, when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth, while as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world. When he prepared the heavens, I [was] there; when he set the circle upon the face of the deep; when he established the skies above; when the fountains of the deep became strong; when he imposed on the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth: then I was by him, a nursling [or artificer], and I was daily his delight, rejoicing always before him; rejoicing in the habitable world of his earth, and my delights [were] with the sons of men." vv. 22-31.

The remarkable truth here signalized is the Wisdom portrayed with Jehovah before creation, and not merely in that display of almighty power guided by wisdom and goodness. More than this attribution of eternal wisdom, as Jehovah's cherished companion before His works of old, a special object of His affection is carefully shown in mankind, even as He Himself was to Jehovah. This and this only explains why the earth should be so near and conspicuous an object to the love of God — often a theme of unbelieving wonder, if not for unworthy and thankless scorn.

"Jehovah possessed me in the beginning of his way." There was Wisdom, not simply in Him, but with Him, as is said of the Word in John 1:1: "the Word was with God," just as surely as He "is God"; and such too is the account of Him as Life in 1 John 1: 2, before He was manifested in flesh. "I was set up [lit. anointed] from everlasting, from the beginning before the earth was." He was no creature of God, but was in being before His works. When depths were not nor fountains abounding with waters, He was brought forth; before mountains or hills were settled; while as yet He had not made the earth or the fields or the beginning of the dust of the world. He was there for the making and ordering of all, as He was before any. Nor did He thus precede the lower scene only, but the heavens which contain all. When Jehovah prepared the heavens, Wisdom was there; when He set the circle upon the face the deep, when He established the skies above. When the fountains of the deep became strong, when He imposed on the sea its decree, that the waters should not pass His commandment; when He appointed the foundations of the earth: then was Wisdom by Him, a nursling [or artificer], and a delight He was, rejoicing always before Him, rejoicing in His habitable world; and His delights were with the sons of men. It is a grand, true, and highly poetic description, worthy of Him who was proclaimed in its season the Worthy One.

But whatever wisdom wrought on earth or sea, if the heavens declare the glory of God, and the expanse shows the work of His hands, there was a counsel deeper still, a love far beyond intelligence and power; and this we learn in the marvellous description. It is not the Wisdom of God in a mystery, the hidden wisdom, which was ordained before the ages unto our glory (1 Cor. 2: 7). Nothing do we find of God's sovereign love in choosing out souls to partake of heavenly relationship. It is His good pleasure in men, to be effectuated another day by His Son becoming man, and in that redemption which secures His glory and opens the way for all His dealings of grace. What we have here is no revelation of the secret that was hid in God till Christ rejected went back to God, and the Holy Spirit was sent to reveal it. But we have the inestimable purpose of God's goodness toward man plainly stated, and distinct from the election of Israel for the earth, or of the saints who compose the Church for the heaven, and indeed for the universal inheritance with Christ.

Hence the force here of Wisdom being by Jehovah, His delight day by day, not only rejoicing always before Jehovah, but rejoicing Himself in the habitable parts of His earth, and His delights were with the sons of men. Though it be not Christ glorified on high, nor therefore our union with Him as His body, yet it is an expression of divine love in and toward man, far beyond what Israel ever realized, as it will be in the days of the kingdom here below when He reigns and all the families of the earth are blessed in Him. For it is divine delight in Him whose delights were and will be with the sons of men. Hence beautiful is the praise of the heavenly hosts at His birth heard by the lowly shepherds by night. ""Glory to God in the highest, and on earth peace, goodwill in men" beautiful in itself, and in their unjealous delight in His ways who made men, not angels, the especial object of His complacency.

The chapter concludes with a fatherly application to impress the blessedness of wisdom's ways on the young, but from Jehovah.

"And now, sons, hearken to me, and blessed are [those that] keep my ways: hear instruction and be wise, and refuse it not. Blessed [is] the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of Jehovah. But he that sinneth against (or, misseth) me doeth violence to his own soul: all that hate me love death." vv. 32-36.

When He who was afterward to become flesh and dwell among us was brought (so distinctly for the Old Testament) before the hearer of the written Word, we can understand that His grace makes itself deeply felt and calls special heed to communications meant to deal with the inner man. They rise far above ordinary obligation; they are not clothed with the thunder and lightning of Sinai, nor do they consist of typical pictures which illustrated the provision of divine mercy, when men failed and would own their sins suitably, the shadows of the good things to come. A divine personality (the daily delight to Jehovah, whose delights were with the sons of men who calls Himself, though set up from eternity, Wisdom dwelling with prudence) appeals peculiarly to heart and conscience. For who dues not feel the need of such guidance? Sons of men must be welcome to Him; and He, because He is divine, must be able to render Himself acceptable to them.

Doubtless the lack of known forgiveness and of life eternal in the Son of God left much to be desired, which we enjoy through the gospel. But what clearly appears in such a chapter as this was an immense favour; and none need wonder at the exhortation which follows it up, that the "sons" should hearken. But such words, like those of our Lord on the mount are meant to be done as well as heard. Indeed every one that hears and does them not can only be likened to a foolish man that built his house on the sand — great the fall when it comes — worse than if no house were built.

Here accordingly we are told that "blessed are those that keep my ways." The glory and grace of Him who deigns to point out the ways of wisdom act on living faith and make it energetic through love. Where faith is not, all else fails ere long. "Hear instruction and be wise, and refuse it not." How touchingly wisdom pleads while we only are the gainers! What can we add to divine majesty? The love of God delights in blessing; but blessing cannot be for sinful man, but in hearing instruction from Him who was made to us wisdom from above.

Again we have it applied to the individual. "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." Here we have the earnestness day by day and perseverance like a beggar in need that will not be denied, and waits in the face of what would discourage others less importunate. We find in the beginning of Luke 11 the value of prayer on His part who prayed as none else did, and led a disciple to seek of Him to teach them to pray. But the Spirit of God at the close of Luke 10 makes us know the need of His word antecedently — that we may not trust our own reasonings or imaginations, instead of all resting on the groundwork of divine truth received in faith. Of this the blessed sample is Mary, who also sat at the Lord's feet and heard His word, and reaped endless and deep profit in comparison with her sister, Martha, who, loved of Him, and doubtless loving Him, was cumbered with much serving, and hence anxious and troubled about many things. Mary's part is the good one which shall be taken away from none who value it.

"For (on the one hand) whoso findeth me findeth life and obtaineth favour of Jehovah." So the prince of prophets writes: "Wherefore do ye weigh money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently to me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come to me; hear, and your soul shall live." What better was known than "life" above that of nature through the faith of the divine Word, and Jehovah's favour enjoyed also? It was not blessing in the city and in the field, or in the kine and in the flock, in the bucket and in the kneading-trough, nor even in being made the head rather than the tail. Old Testament believers knew and possessed by grace the blessing, though far from that fullness which we have now through and in Christ.

On the other hand. the way of self-will is ruinous for the life that now is, and for that which is to come. It is just the path of sin. "And he that sinneth against me (Wisdom) doeth violence to his own soul: all they that hate me love death." There is not, nor ever was, true living, living to God but by every word that proceedeth out of the mouth of God Therefore it is that the just shall live by his faith. For faith comes of hearing, and hearing by the divine Word. Outside the path of faith on either side are the ways of death, and many are those who take them in the pursuit of man's thoughts or present objects, of human religion or human irreligion, apart from the true God and Him in whom He reveals Himself by His Word and Spirit.

Proverbs 9

In the beginning of chapter 9, it is not wisdom in eternal relations, or in founding and building up the earth, preparing the heavens, and imposing on the sea the decree that the waters pass not the prescribed limits, yet withal delighting in the sons of men. Here the fruit of these delights appears. Wisdom acts among men.

"Wisdom hath built her house; she hath hewn out her seven pillars; she hath slaughtered her slaughtering [or, sacrifice], she hath mingled her wine, she hath also furnished her table. She hath sent forth her maidens; she crieth upon the summits of the high places of the city, Whoso [is] simple, let him turn in hither. To him that is void of understanding she saith, Come, eat ye of my bread, and drink of the wine I have mingled. Forsake follies [or, simplicities] and live, and go in the way of understanding." vv. 1-6.

We had wisdom's cry in the preceding chapter — her active testimony that her voice might be heard. Here we have much more, for Jehovah strenuously and elaborately adopted means for the well-being and true enjoyment of man, so ready to turn aside and perish in the ways of the destroyer.

Hence, and in Israel when in possession of the land under Solomon it was above all conspicuous, that Jehovah drew public attention to His commandments as the sole wisdom and condition of blessing on the earth. This is what Moses yearned for, as their entrance there approached, that the surrounding peoples might say, Verily this great nation is a wise and understanding people; for what great nation is there that hath God near to them, as Jehovah our God is in everything we call upon Him for? And what great nation is there that hath righteous statutes and ordinances, as all this law which I set before you this day?

Only more is said in Solomon's day, and by the king in this Book where wisdom is personified so admirably by the Spirit who had the Son of God in view. And who so well could introduce the figure of wisdom's house as he who was given to build the house for Jehovah's name! a settled place for Him to abide in forever? Yet how much the past or the present says to the contrary! as indeed Jehovah warned was to be because of their apostasy, even to a proverb and a byword among all peoples.

"Wisdom hath built her house." Nowhere on earth was there a suited habitation. She could find no dwelling, but has prepared one for herself; for wisdom had to promote the entire life and the most intimate relations and the habits of every day. Hence the necessity for "her house," to which she liberally invites. "She hath hewn her seven pillars." There is a completeness of support exhibited in no other, and due to the divine aim herein sought.

Then the provision is no less bountiful. "She hath slaughtered her slaughtering, she hath mingled her wine, she hath furnished her table." How could it be otherwise if divine love undertake to entertain worthily of God? There is no more intelligible or common figure of communion than that which is expressed by eating and drinking under the same hospitable roof. So the Lord repeatedly set forth the welcome of grace in the gospel; so He signifies our feeding on Himself by faith to life eternal; so He instituted His supper for our habitual remembrance of Himself till He come. It is presented here that His people might know the pleasure Jehovah took in their enjoyment of wisdom as He revealed it.

But there is more. "She hath sent forth her maidens, she crieth upon the summits of the high places of the city, Whoso is simple, let him turn in hither." Wisdom had her messengers, who are fitly represented as maidens whom she dispatched on the errand of loving-kindness. But she spares no pains personally; for there she stands on the loftiest vantage ground, whence she may invite. And who are the objects of her appeal? Not the rich or great; not the wise or prudent; but whoso is simple, let him turn in hither." God is ever the giving God when truly known. He may test man for a special purpose; but as God loves a cheerful giver, so is He the most liberal of all Himself; and so wisdom here makes known. "To him that is void of understanding she saith, Come, eat ye of my bread, and drink of the wine that I have mingled." In the world that is, such generous unselfish love is unknown and hence the need and value of reiterated welcome.

Still in the same world admonition is requisite, and the word follows, "Forsake simplicities [or follies] and live; and go in the way of intelligence." Wisdom does not admit of inconsistency. If received notwithstanding our folly, it is that we may become wise according to a wisdom above our own; and this is truly to "live" where all else is death, and, as living, to walk in the way of intelligence, looking up to Him who is above, and not as the beasts that look down and perish.

How blessed for us that to those that are called, both Jews and Greeks, Christ is God's power and God's wisdom! And how fitting that he who was of old endowed with wisdom beyond all others should be the one to reveal in the Old Testament Him who is that Wisdom in His own eternal Person!

Chapter 9 began with wisdom, or the wise woman; the Holy Spirit turns aside to point out how disappointing it is to instruct the scorner — a very aggravated form of evil, though increasingly common as Christendom hastens in its unbelief and moral ruin to judgment.

"He that correcteth a scorner getteth to himself shame; and he that reproveth a wicked [man], a blot to himself. Reprove not a scorner, lest he hate thee; reprove a wise [man], and he will love thee. Impart to a wise [man], and he will become yet wiser; teach a righteous [man], and he will increase learning. The fear of Jehovah [is] the beginning of wisdom, and the knowledge of the Holy [is] understanding. For by me thy days shall be multiplied, and years of life shall be added to thee. If thou art wise, thou shalt be wise for thyself; and [if] thou scornest, thou alone shalt bear [it]." vv. 7-12.

Every scripture, we know, is not more surely God-inspired than profitable for teaching, for reproof, for correction, for discipline that is in righteousness; but we need wisdom to apply it. Faith needs not only the Word, but the God who gave it, to direct the heart and mouth livingly; and for this we have by grace the Holy Spirit's guidance. So the Apostle commended those who watched over souls to God, as well as to the word of His grace. While the simple and unintelligent are invited, the foolish must be shunned and the way of understanding followed. Then freely we are warned against meddling with the scorner. To correct such! is vain; they willingly put on you shame. Let them alone, said the Lord to the disciples. You may only gain a blot in reproving a wicked person. They have a deeper need — to be born again. Where no life is, hatred is the result. There is no wisdom in reproving a scorner, more than in giving that which is holy to the dogs or in casting pearls before the swine. The upshot may be that they will trample the misdirected word under their feet, and turn and rend you.

Now the Christian has the gospel to urge on the heedless but this is the glad tidings of what God has done in Christ for him, wicked as he may be, to bring him to Himself. Thus all is harmonious. Correction and reproof are for those who have an ear to hear, that they walk not inconsistently with their profession. Hence we are told here to "reprove a wise man, and he will love thee." A wise man may not always pursue the path of wisdom; he may need reproof. A fool is one who never hears, though always ready to find fault. A wise man listens and weighs; when he recognizes what is of God, he will love you.

Another thing which distinguishes wisdom is the appreciation of what is good and helpful. Egoism is necessarily unwise and evil, because man is sinful, and God is unknown and untrusted. It is self-satisfied and refuses to learn, having no distrust of its own dark, selfish, and sinful state. On the other hand, "impart to a wise man, and he will be yet wiser, teach a righteous man, and he will increase learning." It is not the great that are wise, nor does age of itself understand judgment. Every good giving and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor shadow of turning. Dependence on God is our only right attitude habitually, and hearing from one another what approves itself to our consciences as His truth; for we are members of one another; and He despiseth not any, let him be ever so lowly. But He hateth the proud and will punish the scorner.

The secret of it all is plain. "The fear of Jehovah is the beginning of wisdom; and the knowledge of the Holy is understanding." Creature intelligence is of no value for the soul, for eternity, for relationship with God. It begins, and must begin with fearing Him, the True and the Good, the Righteous and the Holy. There is repentance no less than faith, and therefore trembling at His Word, the direct reverse of judging it and trusting in self, justifying ourselves instead of God. But growth belongs to life in our present condition; and growth is by the right knowledge of God, who has communicated it in His Word for this purpose. The Christian readily knows why "Holy" should be in the plural, without allowing that it means "holy things." The knowledge of such things is not the intelligence that grows from the enlarging knowledge of God.

The pious Jew addressed looked for long life here below, through divine favour. As things were, much might come in to modify this, as we see in Josiah and many another. But when divine principles have their just and unimpeded result, every word will be fulfilled, as when Christ reigns over all the earth. We Christians have a far different calling new, and look for a higher glory. Nevertheless, we can say and do believe that piety is profitable for everything, having promise of life — of the present one, and of that to come.

It remains true also that "if thou art wise, thou shalt be wise for thyself; and if thou scornest, thou alone shalt bear it." God remains in changeless majesty; but in His righteous judgment, each shall bear his own burden, and reap as he sows, from the flesh corruption, from the Spirit life everlasting.

In full contrast with wisdom, and quite distinct from the scorner, is "the foolish woman." Here we have the picture of herself and her ways, her guests, and their end. Only we must not think that the folly in question means a feeble intellect, but rather the absence of care or thought, of heart or conscience, toward God, which Satan fosters in benighted man. "The fool hath said in his heart, There is no God," and therefore neither seeks nor calls on Him. This at the last is antichrist. Here it is "the foolish woman," the state of things that entices, fleshly corruption rather than the haughty antagonist that sets it up.

"The foolish woman [is] clamorous; senseless (or, simplicity), and knoweth nothing. And she sitteth at the door of her house, on a seat in the high places of the city, to call those that pass by who go right on their ways. Whoso [is] simple, let him turn in hither. And to him that is void of understanding she saith, Stolen waters are sweet, and the bread of secrecy is pleasant. But he knoweth not that the dead [are] there, [that] her guests [are] in the depths of Sheol." vv. 13-18.

Wisdom pleads for Jehovah and therefore in the true interests of man, no less than for the divine glory. The foolish woman is zealous only for the indulgence of sinful pleasure, regardless of all consequences. Yet it is remarkable how similar are the thoughts and words the Holy Spirit uses in speaking of each. Not that wisdom is "clamorous" as is folly; but she does cry and put forth her voice, for understanding is hers,

and the immense value she has to communicate from God and for Him, no less than to man. She does not sit on a seat or throne at the door of her house. But she yet more than folly stands in the top of high places by the way, a cheerful giver, who knows the ample resources for all that come. Not so the foolish woman. What house had she built? No pillars had she hewn out. She had neither beasts to kill, nor had she mingled wine, nor furnished her table, like wisdom with a heart delighting in good and in doing good where need abounded and dangers are without end and evil without measure.

Wisdom had her maidens to send forth, as she herself cried; for she was earnest to win for Jehovah and warn from Him, and sought the highest places of the city. Folly had no such maidens, any more than the generous provision of wisdom. Maidens indeed! She might well be ashamed and blush if she could before maidens, as they would assuredly blush for her words and ways. Yet both are represented as making appeal in terms of strong resemblance, but how opposite their wish and aim! "Whoso is simple, let him turn in hither" (vv. 4 and 16). And it is to be remarked, that the foolish woman in particular addresses her call to those that pass by, who go right on their ways. What malicious pleasure to lead such astray!

The difference comes out strongly in what wisdom, as compared with folly, says to him that is void of understanding. "Come, eat ye of my bread, and drink of the wine which I have mingled. Forsake follies, and live; and go in the way of understanding." All was open, sound, holy, and unselfish on wisdom's part. How sinister the speech of the foolish woman! "Stolen waters are sweet, and pleasant is the bread of secrecy." But the appeal of wisdom needs grace to make it palatable; her rival's invitation is just suited to the dark heart of man as he is. He enjoys what is prohibited, and can only be snatched guilefully or by cunning; he suspects what is given freely, and cannot understand the greatest good as a matter of grace. Wisdom's gifts are therefore distrusted and despised; folly's call to stolen waters is as sweet to fallen nature as to drink them, and the bread of secrecy is as pleasant in prospect as to the taste.

How solemn when the curtain is drawn enough to let us see the dread reality! "But he knoweth not that the dead (or departed, shades) [are] there; that her guests [are] in the depths of Sheol." As the language about wisdom rose in the chapter before into a living and glorious person, an incomparable object of delight to Jehovah, and with no less incomparable delight of love going out to the sons of men, so here chapter 9 ends with a more awful view than is at all usual in the Old Testament of the lot that befalls those that lend their ear, and follow the tempting words of the foolish woman. What a contrast with leaving off folly and going on the way of intelligence!

Proverbs 10

Chapter 10 begins with the less consecutive communications of the Book, after the rich presentation of sententious wisdom of more general character seen in the previous nine. We are now introduced to those detached and pithy moral axioms given to instruct the mind and fasten on the memory for profit day by day.

"The proverbs of Solomon. A wise son maketh a glad father; but a foolish son [is] the grief of his mother.

"Treasures of wickedness profit nothing; but righteousness delivereth from death.

"Jehovah suffereth not the soul of the righteous to famish; but he repelleth the craving of the wicked.

"He cometh to want that dealeth [with] a slack hand; but the hand of the diligent maketh rich.

"He that gathereth in summer [is] a wise son; he that sleepeth in harvest [is] a son that causeth shame.

"Blessings [are] on the head of the righteous; but violence covereth the mouth of the wicked.

"The memory of the righteous [is] blessed; but the name of the wicked shall rot.

"The wise in heart receiveth commandments; but the foolish of lips shall fall.

"He that walketh in integrity walketh securely; but he that perverteth his ways shall be known.

"He that winketh with the eye causeth grief; but the foolish of lips shall fall." vv. 1-10.

In the first verse is stated the importance of cultivating wisdom in a son, not the acquisition of such knowledge as distinguishes among men, or promotes the interests of the family or of himself. Vanity and pride, selfishness and greed, are thus guarded against. That is commended which cannot be without the fear of Jehovah. How sad if God's people were as indifferent as the Gentiles that know Him not! Is Christendom really better new? Is wisdom the aim of the school board or the education council? It makes "a glad father"; as its absence cannot but fall as grief to the "mother" especially. How many sons, bright, applauded, and successful, end in shame and ruin!

The second carries out the warning of the first verse. "Treasures of wickedness profit nothing." They may dazzle, and furnish the amplest means of self-gratification. But the end of these things is death; and God is not mocked, who will judge by Him in whom was no sin, but only obedience in love. Righteousness is consistency with our relationships, the first of which is with Him who is out of sight and forgotten. Now, as Solomon owned publicly when at the height of his earthly blessing, "there is no man that sinneth not"; righteousness cannot be for any man without looking out of himself to Him whom God ever meant to send, as all that feared Him knew. The prophets here but emphasized what the faithful acted on from the beginning. To be self-satisfied, or indifferent, is to be unrighteous radically. To believe God and look for the Saviour is alone right. He gives one to be righteous as well as justified; "he shall live by his faith"; and there is no other way. Righteousness, therefore, it is that "delivereth from death."

Verse 3 appropriately adds the comforting assurance that Jehovah, who tries the righteous for their good in an evil age, "will not suffer the righteous to famish; but he repelleth the craving (or, the desire) of the wicked." There is a righteous government in the midst of all sorts of difficulties, snares, and moral contradictions, the most wilful finds himself checked, as the most tried is sustained and cared for.

In verses 4 and 5, heedlessness is shown to work ruin, no less than more pronounced evil. It was not for such indifference that God made man in His image after His likeness; and when he fell, he got a conscience to know good and evil, as was not nor could be in a state of innocence. So we have, "He cometh to want that dealeth with a slack hand; but the hand of the diligent maketh rich." As man, it is good for him to eat bread in the sweat of his face. An idler is open to evil as well as poverty; the diligent works not in vain. Again, when all is bright and abundant, folly takes its ease and enjoyment; but he is a wise son that gathereth in summer. Thus, he that sleeps when he ought to reap diligently, must inevitably cause shame, whatever the love of those who are nearest.

Then verses 6 and 7 contrast the portion and the memory of the righteous with the wicked. While blessings are upon the head of a righteous man, to adorn and protect him, the mouth of the wicked is covered by violence, or violence covers it. They proceed farther in ungodliness, and their folly at length becomes evident. Whereas the memory of the righteous man lives as blessed, and the very name of the wicked shall rot.

Wisdom is manifested in lowly obedience (vv. 8, 9). "The wise in heart receiveth commandments; but the foolish of lips (the marked contrast) shall fall." Man's true elevation is in looking up to Him who deigns to guide the needy by His counsel. The foolish of lips proves that he neither knows whence wisdom comes, nor distrusts his own emptiness; and therefore shall he fall. But wisdom of heart does not stop at hearing, but receives to obey, and is blessed in his doing; and so we are told here, "he that walketh in integrity walketh securely; but he that perverteth his ways shall be known." He may be sly, and hope to lie concealed; but He who sees all discloses the evildoer even in the dark day or night.

Very pregnant is verse 10. "He that winketh with the eye causeth grief." He may be ever so on his guard, he may not go beyond a sign of his evil eyes; but he "causeth grief," and without defining it farther. It may be grief to himself as well as to others. As before, here it is added that the foolish of lips shall fall. He is not a crafty dissembler, but falls through his outspoken folly.

In the verses that immediately follow, "the mouth" has a predominant place for good will, though labour or its fruit is noticed by the way, no less than heed to instruction, as in verses 15-17.

"The mouth of a righteous one [is] a fountain of life; but the mouth of the wicked covereth violence.

"Hatred stirreth up strifes; but love covereth all transgress ions.

"In the lips of one intelligent wisdom is found; but a rod [is] for the back of him that is void of understanding (or, heart) .

"The wise lay up knowledge; but the mouth of the fool [is] near destruction.

"The rich one's wealth [is] his strong city; the poor's destruction [is] their poverty.

"The labour of righteousness [tendeth] to life, the revenue of wickedness to sin.

"Keeping instruction [is] life's path; but he that forsaketh reproof erreth.

"He that covereth hatred hath lying lips, and he that uttereth slander [is] a food (or, vile).

"In the multitude of words there wanteth not transgression; but he that restraineth his lips doeth wisely.

"The tongue of the righteous [is as] choice silver; the heart of a wicked one [is] little worth.

"The lips of the righteous feed many; but fools die for want of understanding." vv. 11-21.

The mouth has a widely different intent and character in man from the beast, where it expresses animal need, innocuous or baneful to others. Man's mouth has a nobler purpose and unique, as the means of expressing his inner nature in relationship, not with the realm of nature which he is set to rule, but, in subjection, with God whom he represents, or, alas! misrepresents. Here it is the mouth of a righteous man, and is said to be a fountain of life; for this is the divine mind as to such a one in the desert world. He is not merely seen of God providentially as Hagar by a fountain of water in the wilderness, which was called accordingly. He endures as seeing Him who is invisible. He becomes thereby an active source of blessing to others, and of blessing toward that nature which has in it now the taint of death through the sin of man, its first typical head, before the second Man (the unfailing and true Head) restores all things as He surely will in due time. Meantime the righteous man's mouth by grace is a fountain of life. He is a witness of God in Christ; and as he believes therefore so he speaks. With the wicked it is wholly otherwise. His mouth not only utters the violence of self-will and ungodliness, but does yet worse in covering the violence he feels, which if disclosed might lead to wholesome caution or restraint and solemn warning.

"Hatred" is next brought before us, the precise reverse of God in His love, the transcript of Satan in his malice. So evident is its association, that it is needless to state its parentage; it is "as Cain," who was of the evil one, and slew his brother. But, even if in its lightest form, it "stirreth up strifes," resenting all interference with man's will, as God is nowhere in its thoughts. "But love covereth all transgressions." Such is the deep feeling of the divine nature in a man of God. Personal resentment is far from the heart. He is pleased to forgive and forget. So the Apostle repeats (1 Peter 4: 8) that love covers a multitude of sins, as James similarly concludes his epistle. Yet even Israel, not Christians only, were to be holy; and if a false witness rose up and was convicted, when both stood before Jehovah, then, instead of covering, they were bound to do to him as he meant against his brother, and so put the evil away from among them. Any other course is Satan's work by setting one scripture to annul another, instead of obeying all. To bring human feeling into such a case is as contrary to the gospel as it was to the law. "Do ye not judge them that are within?" "Holiness becometh thy house, O Jehovah, for ever." This is as inalienable as love's privilege to cover all transgressions personally. When our Lord on the mount taught His disciples not to resist evil (Matt. 5: 38- 42) according to the law of retaliation, it was for Christian life in its individual walk. The same Lord insisted on unsparing judgment of evil in the Church. So we all know how wrong it is to efface 1 Corinthians 5 in practice by forbidding the uprooting of the tares in Matthew 13: 29. How unintelligent and blind!

Again, we are told that "in the lips of one intelligent, wisdom is found; but a rod is for the back of him that is void of heart" (or, understanding). How true is this, and evident experimentally! It is not only that every intelligent man has wisdom, but in his lips it is found. How self is betrayed in seeking it otherwise! Who would look for wisdom elsewhere unless he (perhaps unconsciously) wanted his own way? On the other hand, he that lacks heart in the moral sense deserves the rod for his own chastening. If his eye were single, he could not want light.

Another blessing comes to wisdom. It does not lose what it has' but grows by grace. "The wise lay up wisdom." Acuteness or originality may not and often does not turn to profit the most brilliant and useful ideas; but wisdom keeps and uses what is given from above. Just as the fool's mouth, however voluble, utters nothing of real value, but has ever at hand ample elements for mischief and "near destruction."

The next couplet seems to state this simple fact, and not without irony. "The rich man's wealth is his strong city; the destruction of the poor is their poverty." So they think, and others say; yet riches have wings and may fly away; as the poor, if godly and content with the will of God, have great gain.

Compared with the rich, we have now "a righteous man's labour," which has the stamp on it of tending "to life." On the other hand, "the revenue" (it is not said, the labour) of a wicked man tendeth "to sin." How cheering for him who accepts the portion, though it be in a ruined world, of eating bread in the sweat of his face! and how sorrowful is the course of a revenue, were it ever so abundant, flowing into sin!

Then follows the practical test: "Keeping instruction is the path of life," as surely as "he that forsaketh reproof erreth." For not to hear only, but to keep instruction, is of great price; whereas to dislike, and so forsake, the "reproof" of our manifold faults, is the way to go astray, one knows not how far.

Next, we hear the yet more solemn warning against hypocritical ill will, its character and natural issue, and God's judgment of it, whatever men say. "He that covereth hatred hath lying lips; and he that uttereth slander is a fool." So He says who searcheth reins and hearts, which we cannot do and so need to profit by His word. Malevolent lies, when laid bare, thus prove hatred that was covered up, and the sending forth of slander evinces the fool. The divine oracle does not stoop to the deceiving politeness of society, but speaks out that all saints may hear, whether for comfort or for admonition.

Further, we are cautioned against overmuch speaking, as our Lord denounced vain repetitions in prayer like the Gentiles, and long prayers in public like the Jews. It is well at all times to watch and refrain, save in peremptory duty. "In the multitude of words there wanteth not transgression; but he that restraineth his lips doeth wisely." Let us not fail then to ask the Lord to set a watch before our mouth, and keep the door of our lips, as in Psalm 141:3. Our evil nature is too ready to watch our neighbour's mouth to the shame of faith and love.

The tongue of the righteous, as we are told in verse 20, is as choice silver. This is apposite and suggestive. We might have thought other metals might have suited not less well. Many a tongue that is not righteous cuts like the brightest and sharpest steel. But as silver in sanctuary associations pointed to grace, and gold to righteousness divine, so in usage among men silver is specially adapted for probing wounds without corrosion or festering. So is the tongue of the just, always with grace, seasoned with salt. Hence the apostolic call on "the spiritual" to restore one overtaken in any trespass; the unspiritual is apt to be severe, the carnal would be careless and resent true judgment.

The following verse (21) pursues and defines the positive blessing. "The lips of a righteous man feed many." On another side we hear, "but fools die for want of understanding." The bread which Jesus made and gave through His disciples fed the multitude, with more at the end than at the beginning; and this is what the righteous soul finds in Him for many in their many wants and in a thousand ways. Him they are called to testify, and their "lips" will as certainly "feed many." Just as certainly do foals who believe not in Him, though they may hear with their ears, "die for want of understanding." His flesh, which the Son of man gave us to eat, and His blood to drink, is the most precious grace on His part, and the most needed truth on ours; but upon this many of His disciples went back and walked no more with Him. How true and sad to say that "fools die for want of understanding"! It is the perverse heart, insensible alike to its own sinfulness and to the goodness of God, who in Christ went down to all depths to save the lost at all cost.

To the end of the chapter we have the blessing of Jehovah in contrast with the fool, the wicked, and the sluggard, in their respective paths; the fear of Jehovah, and again the way of Jehovah, and the effects compared with the opposed evil.

"The blessing of Jehovah. it maketh rich, and he addeth no sorrow to it.

"[It is] as sport to a fool to do wickedness; but a man of understanding hath wisdom.

"The fear of the wicked, it shall come upon him; but the desire of the righteous shall be granted.

"As a whirlwind passeth, so [is] the wicked no I more]; but the righteous [is] an everlasting foundation.

"As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to those that send him.

"The fear of Jehovah prolongeth days; but the years of the wicked shall be shortened.

"The hope of the righteous [is] joy; but the expectation of the wicked shall perish.

"The way of Jehovah [is] strength to the upright one; but destruction to the workers of iniquity.

"The righteous one shall never be removed; but the wicked shall not dwell in the earth (or, land).

"The mouth of the righteous one putteth forth wisdom; but the froward tongue shall be cut off.

"The lips of a righteous one know what is acceptable; but the mouth of the wicked [is] frowardness." vv. 22-32.

The Israelites were here called to remember that their God, Jehovah, the only unerring moral governor, is the blesser, and that His blessing makes rich. The day comes when Messiah shall reign in righteousness, and princes shall reign in judgment. In that day, as the role, false appearances shall not flourish. The vile person or fool shall be no more called liberal, nor the churl said to be bountiful. The work of righteousness shall be peace, and the effect of righteousness quietness and confidence forever. The very wilderness and the solitary place shall be glad; and no wonder, when He reigns who made all very good, before the sin of man brought in confusion and every evil work. But then shall the wolf dwell with the lamb, and the leopard lie down with the kid; and the calf and the young lion and the fatling together. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp (or adder), and the weaned child shall put his hand on the viper's den. They shall not hurt nor destroy in all My holy mountain. In that day will it be seen by every eye that the blessing of Jehovah makes rich, and He adds no sorrow to it. But even in this day of man when sin still reigns in death, godliness with contentment is great gain, whatever be the outward circumstances.

On the other hand, the lively pleasure of moral folly is to do wickedness for a little while. What is the end of such sport, but death as part wages, and judgment as full? A man of understanding has wisdom, and the fear of Jehovah is his constant part as well as beginning. Moreover, the fear of the wicked is far from groundless, and if it heed not the goodness of God that leads to repentance, the suspended blow falls, "it shall come upon him." Just so, even while it is still the evil day, the desire of the righteous shall be granted; for he asks of God what is according to His will, judging himself where, seeking more or otherwise, he yielded to vain thoughts. Why should he doubt care and mercy in any trial from Him whose grace justified the ungodly? No doubt, even now there are hours of exceeding pressure, here compared to a whirlwind. When it passes, where is the wicked? "No more." The very distress which overwhelms him discloses that "the righteous is an everlasting foundation." "Sluggishness" may not have the dark character of "wickedness" or of "folly" in the moral sense; but it is a twofold wrong of no small dimensions. It is unworthy in itself, and dishonours the failing man by its purposeless ease; it is as vexatious to others "that send him" "as vinegar to the teeth, and as smoke to the eyes." How sad when lack of heed and diligence in a Christian exposes his Master's name to be ill spoken of!

The Apostle Peter cites a word kindred in substance to verse 27 from Psalm 34, though the form differs. The fear of Jehovah is the source of strength and security for the weak in a world of evil and anxiety and danger. It "prolongeth days" for him who trembles at His word, not at the enemy; as "the years of the wicked" who has no such fear "shall be shortened." For the same reason "the hope of the righteous is joy" now as well as at the end; whereas "the expectation of the wicked shall perish." Not only is there the wearing chagrin and worry of disappointment to shorten his days, but he cannot shut out his dread of inevitable judgment; and his mockery of perdition ends in the blackest despair.

In bright light shines out verse 29. "The way of Jehovah is strength to the upright, but destruction to the workers of iniquity." It is not here His "end" as in James 5: 11, but His "way"; though they are alike worthy of Him, and also the reliance and comfort of faith, as His Word reveals both. Oh, what patience and long-suffering in His way, however dark and afflicting it seemed to Job and his friends! but what was the end? Could Satan deny its compassion and mercy? But His way corrected error for the upright, while its forbearance gives occasion to the destruction of such as work iniquity. They shall no more inhabit the earth, than the righteous be removed, in the judgment. They may foam out their own shames now; but "the froward tongue shall be cut out," as surely as "the mouth of the righteous putteth forth wisdom." It is the single eye to the Lord that gives the lips to know what is acceptable to God as well as man. The mouth of the wicked speaks frowardness according to the abundance of his heart; the good man speaks out of his good treasure, and this is Christ Himself.

Proverbs 11

The saving grace of God instructs us to live righteously in the present age. It is far from all that He looks for in a saint. Sobriety He claims, and godliness also. But honesty in our dealings with men is indispensable, the lack of which wholly discredits any profession of piety. It betrays a covetous man, whom the Holy Spirit brands as an idolater (Eph. 5: 5), and without inheritance in the kingdom of Christ and God. How hateful it was to Him of old, we see in the opening of our chapter.

"A false balance [is] abomination to Jehovah, but a just weight his delight.

"Pride cometh, then cometh shame; but with the lowly [is] wisdom.

"The integrity of the upright guideth them; but the crookedness of the treacherous destroyeth them.

"Wealth profiteth not in the day of wrath; but righteousness delivereth from death.

"The righteousness of the perfect maketh plain his way; but the wicked falleth by his own wickedness.

"The righteousness of the upright delivereth them; but the treacherous are taken in their own craving.

"When a wicked man dieth, expectation shall perish; and the hope of evil ones perisheth.

"The righteous is delivered out of trouble, and the wicked cometh in his stead.

"With the mouth a hypocrite destroyeth his neighbour; but through knowledge are the righteous delivered." vv. 1-9.

"A false balance" is much more than an act of dishonesty; it implies the pretension to integrity, and withal deliberate purpose to cheat. It is therefore an abomination to Him whose eyes behold, whose eyelids try the children of men, as a just weight is His delight. Trickery in trade is a corroding evil, most of all fatal to such as gain a sullied or a seared conscience.

Pride readily comes in this poor world, where man poses as something when he is nothing and worse. But its shadow is close at hand; "shame cometh"; and this even here, before the judgment. For God resists the proud, and proclaims their abasement. But with the lowly is wisdom. He is not ever on the tenterhooks of self. He looks above the petty ways of men, and refuses to be irritated even if wronged. The wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy.

It is not only unworthy devices in trade, or a self-exalting spirit, that we need to watch against, but perverseness in our heart and ways. Christ could designate Himself as "the truth." He was absolutely what He also spoke. His ways and His words perfectly agreed. Are we begotten by the word of truth, and sanctified by the Spirit? Let us follow Him, finding it is our sin and shame if we turn aside in aught. How blessed to be truthful in love! "The integrity of the upright shall guide them; but the crookedness of the treacherous destroyeth them." A tortuous path ends in ruin.

Nor can "riches" avail to avert or stay God's displeasure, however they may shield and deliver in man's day. "Riches profit not in the day of wrath; but righteousness delivereth from death." The just have a special resurrection (Luke 14: 14). "Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power." Death is now our servant (Rom. 8: 38; 1 Cor. 3: 22).

Nor is it only that righteousness delivers from death; "the righteousness of the perfect shall direct his way; but the wicked shall fall by his own wickedness." The man to whom grace has given a single eye sees the way straight before him, while the wicked needs no executioner, as he shall die by his own evil.

Death ruins the flattering expectation of a wicked person. In hades he lifts up his eyes, being in torments; they had been closed before, save to the lie of the enemy. "When a wicked man dieth, expectation shall perish; and the hope of evil ones perisheth." "Thou fool" is then heard and felt in his despair.

How different is the lot of the just! "The righteous is delivered out of trouble, and the wicked cometh in his stead." Even here the believer proves that God is his great Deliverer; how much more when the morning dawns without clouds! The wicked even here are not without evidence that God's eye is on them, to let them taste the fruit of their own way. "In the net which they hid is their own foot taken."

"With the mouth a hypocrite (or, impious one) destroyeth his neighbour; but through knowledge are the righteous delivered." Violence is not so dangerous as deceit, and no deceit is so evil as that which clothes itself with the name of the Lord and His Word. But God causes all things to work together for those that love Him, and this "through knowledge," through that which faith is now to learn, because God gives it in His grace. Thus is the righteous kept, yea garrisoned, by God's power, whatever ill will may plot to destroy.

The use and abuse of the mouth has a large place in the verses which come into review. Yet how small is the circle pursued compared with the vast range which Scripture touches elsewhere! There is much in the Old Testament which sets forth its evil; but in the New Testament it is exposed more deeply still, and in no part so much as the epistle of James.

"When it goeth well with the righteous, the city rejoiceth; and when the wicked perish, [there is] shouting.

"By the blessing of the upright the city is exalted; but it is overthrown by the mouth of the wicked.

"He that despiseth his neighbour is void of heart; but a man of understanding holdeth his peace.

"He that goeth about tale-bearing revealeth secrets; but he that is of a faithful spirit concealeth the matter.

"Where no advice [is] the people fall; but in the multitude of counsellors [there is] safety.

"It goeth ill with him that is surety for a stranger; but he that hateth suretyship is secure." vv. 10-15.

The impious person of verse 9 described as ruining his neighbour with his mouth must have been as deceitful as mischievous. We can understand therefore why it should be narrowed to "a hypocrite." ("Hypocrite" here and elsewhere seems defined unduly. The cognate verb is rendered to "profane," "defile," "pollute." Why should another force be given to the appellative?) Certainly he covers his neighbour with his defiling imputation so as to injure and destroy, as far as his intention could. But God takes care of the righteous in their unsuspecting simplicity, and gives knowledge, so that they are delivered.

Again, whatever may be the ill will of men provoked by a course of life which silently condemns them, conscience is forced to justify the truehearted. Hence, when it goes well with the righteous, the city rejoices. Compare Esther 8: 15-17. Just so, when downfall comes to the notoriously wicked, men cannot disguise their loud satisfaction.

Further, good fruit is expected to others from the upright. "By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked." Here the public ruin is attributed to the same source as that which destroys private reputation. A veil of piety but adds to the iniquity and to the mischief.

Next, we are told where silence is golden, both by contrast and directly: "He that despiseth his neighbour is void of heart." Where is his sense, where is propriety, to say nothing of the love and fear of God? It is certain that the Highest despises not any. What can a creature's state be who forgets either the body made of dust, or the soul from the inbreathing of Jehovah Elohim? Least of all does it suit Him who died to save the lost. "A man of understanding holdeth his peace" in such a case, unless there be a divine obligation to speak out. "He that is of a faithful spirit concealeth the matter; whereas he that goeth about as a slanderer revealeth secrets." To receive nothing so said, and to reprove the talebearer, will soon check and put such to shame; to repeat slanderous tales is to share the guilt and the mischief.

On the other hand there are those whom God sets as watchmen, and who are therefore bound to warn; as again the humble rejoice to be helped in their difficulties, instead of decrying those who have more discernment than themselves. "Where no advice is, the people fall; but in the multitude of counsellors there is safety." Whatever the haughty spirit of independence may aspire to, there are chief men, or guides, among God's people; and none can ignore or slight them but to their own loss. The Holy Spirit does not lead to self-conceit, but to unfeigned humility and to cordial value for fellowship.

But to be surety for another is quite another thing from either giving or taking counsel. "It goeth ill with him that is surety for a stranger; but he that hateth suretyship is secure." Yet He who was best and wisest deigned to be surety for us where suffering followed to the uttermost; but as He knew beforehand, so He endured it all for us to God's glory. In our way and measure we too may incur the risk; but we should do it only where we are prepared to stand the forfeit, and can do it considerately and honourably. Otherwise it is right as well as safe to refuse. But speculation without or beyond means is wholly unjustifiable; it is not kindness, but rather dishonesty.

The next verses open with a contrast, a gracious rather than graceful woman, and violent men; but in verse 22 it is the very different image of a fair woman without discretion with its painful incongruity.

"A gracious woman retaineth honour, and the violent retain riches.

"The merciful man doeth good to his own soul, but the cruel troubleth his own flesh.

"The wicked earneth deceitful wages, but he that soweth righteousness a sure reward.

"As righteousness [tendeth] to life, so to death he that pursueth evil.

"The perverse in heart [are] abomination to Jehovah, but the upright in way [are] his delight.

"Hand in (or, for) hand, evil man shall not be unpunished; but the seed of the righteous shall be delivered.

"As a gold ring in a swine's snout [is] a woman fair and indiscreet.

"The desire of the righteous [is] only good; the wicked's expectation [is] wrath (or, arrogance)." vv. 16-23.

The spirit that is "virtuous" is quite distinct from "gracious"; but the picture given in the latter part of Proverbs 31 is of a woman of whom the latter might be predicated as the former is. They are but different aspects of the same person. How can there be found a more vivid answer to one who seeks the meaning of her retaining honour? In fact it is well illustrated in the history of Abigail the Carmelite, as her husband Nabal shows how the violent retain riches. For the one a meek and quiet spirit is not only of great price in God's sight, but a blessing that endures; whereas what are the stoutest in holding their wealth before death? There is no discharge in that war.

It is obvious to everyone how blessed mercy is to the needy and wretched. Here is shown the good it does to the man's own soul. Who that reflects can dispute this, or its moral importance? On the other hand, equally certain it is that the cruel person does trouble not only his victims but his own flesh. Far from meaning it, he becomes in divine retribution a self-tormentor even now.

The force of verse 18 seems to be not only the deceitful work that the wicked man does, but the kindred and disappointing wages he earns. It deceives himself as much or more than those he injures. But he that walks consistently with his relationship to God and man sows and reaps accordingly. He has a sure reward. How fully the New Testament bears both out, is evident from Romans 8 and Galatians 6.

This is carried farther in terms still more general but no less sure and weighty in the verse that follows. Righteousness certainly tends to life, as he that pursues evil to his own death. The devil is not only a liar but a murderer from the beginning till his end come; and those who are swayed by him must share his doom, as they reject the Righteous One who alone gives life to those that believe.

Then we hear of a class whose aggravated evil makes them offensive to God. For the froward or perverse in heart are declared to be "an abomination to Jehovah." But it is a comfort to know from Himself that such as are perfect (or, upright) in way are His delight. It was man, independent and rebellious, that departed from Jehovah Elohim, before He drove him from the earthly paradise. Yet does His goodness lead the guilty to repentance, and by revealed grace render him upright and guileless, but this only through His Son becoming not only the pattern man, but the sacrifice for our sins. What a joy to the believer that His complacency in man is beyond doubt, and according to His Word! Yes, He delights in those whose way is marked by integrity.

"Hand to hand," here and in Proverbs 16, is a phrase open to a variety of explanations. Even, to all generations, and certainly, have been suggested by some, while another refers it to terms in making a bargain. Whichever it be, an evil person shall not be scatheless in one version; in the other, not only the righteous but their seed shall be delivered. Israel, as they have been, attest the one; Israel, as they shall be, will be the plain proof of the other. Jehovah can by redemption forget iniquities, but will remember and bless for the fathers' sake; in Christ He can afford to do so.

But how unseemly a sight is a fair woman without that discretion which the weaker vessel needs in the world and the race as they are! Truly a jewel of gold in a swine's snout — a phrase purposely framed to convey incongruity and disgust.

Again, the desire of the righteous is only good. Begotten as they are of incorruptible seed through God's word, their affections flow from that new life. They have another nature prone to evil; but this they judge before God who watches over His husbandry for good and the repression of evil. The expectation of the wicked is according to their unremoved evil and their deadly opposition to God, which only vexes them to wrath, and must end in outer darkness with its weeping and gnashing of teeth. Who can wonder that in chapter 11 we read, "the hope of the righteous shall be granted," and that the fear of the wicked shall come upon him no less than his expectation?

A deathblow seems struck at selfishness in the following verses. They open with a maxim expressly framed to startle souls and call for reflection. But the more the words are weighed, their certainty appears all the clearer and the more important.

"There is that scattereth, and yet increaseth; and there is that withholdeth more than is right, but only to want.

"The blessing soul shall be made fat; and he that watereth shall be watered also himself.

"He that withholdeth corn, the people curse him; but blessing [shall be] upon the head of him that selleth [it].

"He that is earnest after good seeketh favour; but he that searcheth after mischief, it shall come upon him.

"He that trusteth in his riches shall fall; but the righteous shall flourish as a green leaf.

"He that troubleth his own house shall inherit wind; and the fool [shall be] servant to the wise of heart.

"The fruit of the righteous [is] as a tree of life; but the wise winneth souls.

"Behold, the righteous shall be requited on the earth: how much more the wicked and the sinner!" vv. 24-31.

Even agriculture, trade, and commerce illustrate faith in the unseen, however severed from that sovereign grace which is the spring of blessing in the spiritual realm. But increase as the result cannot be without judgment along the way. On the other hand, niggardliness and fear cannot ward off want, nor do they deserve it. He who is alone worthy of all trust, and even in a scene of confusion, holds the reins, is entitled to form and guide the heart, and He loves a cheerful giver.

Hence the blessing or liberal one is richly blessed; and the waterer of others, according to this expressive figure, gets watered himself. Have we not known it here and there, if we have not proved it as we ought? See its perfection in Him who at the well of Sychar touched the core of the fatal evil, that the Spirit might act as the fountain of His living water springing up to life eternal, Himself finding His food in doing the will of the One who sent Him.

Next we hear the people, on the other side, cursing the withholder of corn in the time of want and suffering to enrich himself, as surely as blessing does not fail to be on his head that fairly disposes of it. See it in the beautiful tale of Joseph during Egypt's years of famine. Alas! the sad story prevails today too often where the glad one should be heard.

Now we are shown a larger and higher application. He that is earnest, or rises early, after good seeks favour, nor does he fail as the rule to procure it. How pleasant it is in His eyes who alone is absolutely and essentially good! But what can one look for in divine government, but that mischief shall come upon him that is industrious in devising it? What a solemn and sudden witness of it in Haman, the Jews' enemy, during their servitude to the Gentile, as of no less favour is in Mordecai!

Precarious indeed is confidence in riches, as we are next told; for they certainly make for themselves wings and flee away as an eagle toward heaven. No wonder then that he that trusts in them shall fall. On the other hand, righteousness endures, whatever comes from without; so the wise man can say that the righteous shall flourish as the branch or green leaf. He, as David sang, is like a tree planted by rivers of water, that brings forth fruit in season, and with leaf also that withers not. "Your bones," said the prophet, "shall flourish like the tender grass." For the Christian, this is through abiding in Christ.

Verse 29 brings before us the man "that troubleth his own house." This might be by one or other of the aforesaid objectionable ways — undue scattering, or undue withholding. By either course, not only is his own house made a scene of vexation, but the end for himself is the wind, a heritage of nothing but disappointment. "The fool" seems to sink still lower, and becomes servant to those who are "wise of heart," the very reverse of his own heartless inconsiderateness.

How contrasted with persons so failing in righteous wisdom is that which is next set before us. "The fruit of the righteous is as a tree of life; and the wise winneth souls." A tree is a noble object in the landscape, but the fruit of the righteous is far beyond such a comparison; it is as "a tree of life." They are blessed and a blessing. But the wise rises yet higher, and wins souls; or he that wins souls is wise — a work impossible without divine love constraining, a divine fear communicated by the Word and Spirit of God. How richly the gospel of His grace now produces both! How sad where it does not!

The chapter closes with a vivid call to "behold", and what then? A cardinal principle for Israel: "the righteous shall be requited on the earth: how much more the wicked and the sinner!" It has been but imperfectly seen, for rulers and subjects have alike fallen short. For a full witness it awaits His kingdom who will come in power and glory, whose right it is. He has spoken, and He will do it. And the time is short; the end of all things is at hand.

Proverbs 12

We have next the contrast distinctly drawn between the course, character, and end of those that are open to divine discipline, and of such as refuse it; of him that obtains Jehovah's favour, of the malicious too, and of the righteous unmoved by that which sweeps away the wicked. Nor is the woman of worth unnoticed any more than the one who makes ashamed. The thoughts and words of both classes are confronted with the dread issue.

"Whoso loveth correction loveth knowledge, but he that hateth reproof [is] brutish.

"A good [man] obtaineth favour of Jehovah, but a man of mischievous devices will he condemn.

"A man shall not be established by wickedness, but the root of the righteous shall never be moved.

"A woman of worth [is] a crown to her husband, but she that maketh ashamed [is] as rottenness in his bones.

"The thoughts of the righteous [are] judgment, the counsels of the wicked deceit.

"The words of the wicked [are] a lying-in-wait for blood, but the mouth of the upright shall deliver them.

"Overthrow the wicked, and they [are] no more; but the house of the righteous shall stand." Prov. 12: 1-7.

As original uprightness was lost in the fall, even if there be a new nature by grace, soul discipline is ever needed, and blessed in the genuine humility that values knowledge from on high. Pride and vanity are alike disdainful of reproof, and therefore go from bad to worse. Those unwilling to own their faults or to submit to faithful dealing sink below humanity.

He that is good in his measure (Rom. 6: 7) has been so formed by his faith in Jehovah's loving-kindness, and obtains fresh favour, whereas He condemns the man who yielding to his evil nature lives in spiteful devices.

Nor is it in the nature of wickedness to establish a man, for it makes slippery the high place he may reach; but the righteous have a root which, however assailed, shall not be moved.

If you wish a full-length portrait of a woman of worth, it is furnished in the last chapter of this Book. Such a woman is not only a blessing but "a crown" to her husband. For even if naturally or spiritually beyond him, she will not fail to hide herself behind and help efficiently under him as her head, to the good order of children and servants, as well as in the circle of their friends or foes. On the other hand, what a curse is she that makes ashamed, however it may be! It is an evil ever felt to be hopeless in itself. How truly described as "rottenness in his bones"!

As righteousness means consistency with our relationships to God and man, "the thoughts" are a main part of it. Self-righteousness is really its opposite, and consists of outward observances if there be any pretence of ground for it. What value can these have, where the heart is far from Jehovah proving it by disregard of His Anointed, and by hopes resting on their own ways according to the precept of men? True righteousness is inseparable from being begotten of God; and thus the thoughts are right, as being the inward effect of a new life which comes from God's object of faith on whom they rest. The counsels of the wicked, who know Him not, are deceit; for they flow from an evil nature assuming to be good.

And what are "the words" of the wicked but, as they are here characterized, "a lying-in-wait for blood"? If they have not life in Christ, they are the habitual prey of him who is from the beginning a liar and a murderer. "My soul," says the Psalmist, "is in the midst of lions; I lie down among those that breathe out flames, the sons of Adam, whose teeth are spears and arrows, and their tongue a sharp sword." Smooth was the milk of his mouth, but his heart was war; his words were softer than oil, yet are they drawn swords. On the other hand the mouth of the upright speaks to the conscience and heart, and God knows how to give it effect so that it shall deliver them.

As the wicked build on the sand, overthrow comes and is fatal; but the house of the righteous, being built on the rock, shall stand. Rain may descend, and floods come, and winds blow, but only to prove that it is founded and preserved. So is he who hears and obeys the Word.

There is no danger that besets men, and even the righteous, more than too keen a regard to their reputation. Here we begin with the secret of that which gives a quiet spirit, and of what calls forth contempt.

"A man shall be commended according to his judgment (or, wisdom), but he that is perverse of heart shall be despised.

"Better [is] he that is lightly esteemed, and hath a servant, than he that aimeth after honour and lacketh bread.

"A righteous [man] regardeth the life of his beast; but the tender mercies of the wicked [are] cruelty.

"He that tilleth his ground shall be satisfied with bread; but he that followeth worthless [persons] is devoid of sense.

"The wicked desireth the net of evil [men]; but the rout of the righteous yieldeth [fruit].

"In the transgression of the lips is an evil snare; but a righteous [man] shall come out of trouble.

"A man shall be satisfied with good by the fruit of the mouth; and the doings of a man's hands shall be rendered to him." vv. 8-14.

If the eye be single, the whole body shall be full of light, said the Lord. This gives a man to have a godly aim, and to seek it by faithful means. The same spirit imparts a sound judgment, which commends itself and him who makes it. A perverse heart leaves God, likes to oppose, and seeks self only. Such a one only makes difficulties and stumbling blocks, and gets despised in spite of his vain efforts to rise.

As the rule, man walks in a vain show, and this deceives many. Hence he who despises appearances often gets despised, though of weight in a lowly way and able to relieve his labour by the help of a servant; while he who strains in paying honour to himself outwardly may come to want necessaries.

Next we find men tested by their treatment of the creation which God put into subjection to the race. Indifference to one's beast is unworthy; cruelty is worse. Hence the righteous is concerned for his beast's life, while even the wicked's tender mercies are cruelty. Jehovah's tender mercies are over all His works, and the day comes when everything that has breath shall praise Him.

We turn then to the contrast of diligence in one's duty with the companionship of idlers. He that tills his land shall have plenty of bread; whereas the follower of the worthless betrays his want of sense. In a fallen condition it is a mercy to eat bread in the sweat of the face. Idleness is not only profitless but a misery.

Verse 12 confronts the desire of the wicked with the righteous in this, that the former yearns after the net, or prey, of men still more wicked, for his own advantage; but the latter has a root of stability which does not fail to produce good fruit in its season.

Words too as well as doings have their just place in moral government here below. The transgression of the lips is not only a great offence in God's sight; it is an evil snare to the guilty (v. 13). Boast as they may that their tongues are their own, they learn to their cost that neither God nor man will suffer it. The righteous know what trouble is; but, instead of being snared by it, they come out of it. So of the Christian it is written that through many tribulations we must enter into the kingdom of God.

On the other hand, the fruit of the mouth is of real account, not only for the good of others but for him who is enabled thus to speak. Giving of thanks becomes him who knows the Lord Jesus. It is no wonder if those who never speak for the use of edifying decry the communication of grace and truth. If it be so with our words, how much shall the excellent doings of a man be recompensed to him? God assuredly concerns Himself with our ways and our words. Let each of us please his neighbour for that which is good unto edifying. For Christ pleased not Himself; but as it is written, The reproaches of them that reproached Thee fell upon Me. Hence the need of patience, and the value of the comfort of the Scriptures, while we wait for the fruition of our hope. The other side is no less sure; evil ways and words God will bring into judgment.

A fool's way and a fool's vexation introduce the verses which now claim our heed, where the utterance of truth and wisdom follows with weighty instruction in righteousness.

"The way of a fool [is] right in his own eyes; but he that is wise hearkeneth to counsel.

"The vexation of the fool is known presently (in that day); but he that concealeth shame is prudent.

"One uttering truth showeth forth righteousness, but a false witness deceit.

"There is that babbleth like the piercings of a sword; but the tongue of the wise [is] health.

"The lip of truth shall be established for ever; but a lying tongue [is] but for a moment.

"Deceit [is] in the heart of those that devise evil; but to the counsellors of peace [is] joy.

"No evil shall happen to the righteous; but the wicked shall be filled with mischief.

"Lying lips [are] an abomination to Jehovah; but those that deal truly are his delight." vv. 15-22.

For man with a fallen nature and in a fallen world to confide in himself is to play the fool. God is not in any of his thoughts. He is sure he needs no advice; he is right in his own eyes. What can his eyes do but help him to judge according to sight, which the Lord contrasts with judging righteous judgment? and what so dangerous as every question of self? For there is nothing a man dislikes more than thinking ill of himself, unless it is of believing good of God. Truly the way of a fool is right in his own eyes. He that is wise distrusts himself and hearkens to counsel; nor does he cheat God and his conscience by seeking counsel of the weak and easy-going, but of the godly.

The vexation of the fool breaks out in immediate and uncontrollable anger. He forgets God, himself, and everybody else. On the other hand, he is prudent who conceals rather than exposes shame; he feels the insult, instead of despising his brother, and steeling his own breast in worldly pride. But his quiet spirit adds no fuel to the flame, and helps the offender perhaps to judge his unbridled impropriety. How prudent to ignore such provocations, to conceal shame not only from others but from ourselves!

To utter truth simply and characteristically in a world where men walk in a vain show, is a real display of righteousness, and the righteous Jehovah loves righteousness. There may be higher and deeper truth now that the Son of God is come and has given us understanding to know Him that is true. But righteousness is indispensable; without it, pretension to grace is a delusion. Again, a false witness is an evident slave of Satan. To mistake we are all liable; but deceit is quite a different and a most evil thing, as mischievous to man as offensive to God.

Babbling or rash speaking is compared most aptly to the piercings of a sword; it inflicts wounds and pain; it flows from levity if not malice, and it has no aim of good. The tongue of the wise carries conviction to every upright heart. It may smite if duty call for it righteously, but it is a kindness; such wounds heal, as they prove and remove what only harms. The tongue of the wise is health.

The lip of truth may be gainsaid and disliked by such as have reason to dread it, but it shall stand forever. There is no need therefore to spend time in defending it or exposing those that are its adversaries. If one waits quietly, the more will its reality and importance appear; whereas a lying tongue is but for a moment save among such as love it, and where will the end be?

Of falsehood deceit is the essence; and here it is written that it is in the heart of those that devise evil. Thus it is equally akin to malice as to untruth. How awful that the heart that should be the spring of affection is really given up to devise evil! If others are deceived, still more is that heart. "But to the counsellors of peace is joy." Blessed are they, said the Lord; they shall be called sons of God. Theirs is joy now — theirs to enter into their Lord's joy by-and-by.

How triumphant is the Christian answer in Romans 8, to verse 21! "No evil shall happen to the righteous." Suppose "tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? But in all these things we more than conquer through Him that loved us." Christ has changed all things to us. How terrible to reject, despise, or even neglect Him! For then all our evil falls on our own heads. Truly the wicked are not fuller of mischief now than of misery in that day and forever.

Jehovah concerns Himself about every lie. Lying lips are an abomination to Him, even as an idol that is set up to rival and ruin His glory. So those that not only speak but deal truly are His delight. How precious to Him was the One who when asked, Who art Thou? could answer, "Absolutely what I also speak to you" (John 8: 25). He is the truth.

In this group of moral maxims we have the value of prudence, and of diligence; depression compared with even a good word, the righteous contrasted with the wicked, the slothful with diligence; and the way of righteousness all through.

"A prudent man concealeth knowledge; but the heart of the foolish proclaimeth folly.

"The hand of the diligent shall bear rule; but the slothful [hand] shall be under tribute.

"Heaviness in the heart of man makes it stoop; but a good word maketh it glad.

"The righteous guideth his neighbour; but the way of the wicked misleadeth them.

"The slothful roasteth not what he took in hunting; but man's precious substance [is] diligence.

"In the path of righteousness [is] life; and in its pathway is no death." vv. 23-28.

Few things betray the lack of common sense more than the habit of displaying any bit of knowledge one may have. But it meets just as habitually with a sharp and disagreeable corrective; for those who knew more fully are apt to expose its shallowness and vanity. Ostentation characterizes such as have a smattering which often lets out how little is really known. The fault is more serious in a Christian, whose standard is, and ought to be, Christ the Truth.

The attention that takes pains is far more important and reliable than any ability where that is lacking. Ruling is the consequence without being sought. But the slothful neglect their duty and alienate their friends, gaining contempt and distrust on all sides, while sinking ever lower and lower. Who can wonder?

Heaviness in the heart renders the hand powerless, and hinders the eye from seeing the opportunities which God takes care to present. A good word gladdens the heart in the midst of manifold trials; and what an unfailing supply does Scripture afford! If it be so with the Old Testament, characterized as it is by the law, how much is it with the New Testament where the gospel gives the tone! The very word means glad tidings; and this is truly beyond question, save to such as, believing in their wretched and guilty selves, have no faith in God. Its blessedness is not only that it comes forth from the infinite love of God, giving His only begotten Son and in Him life eternal, but that He as Son of man meets all that could hinder or disable, in the cross where God made the sinless One sin for us. It is therefore directly and expressly for those who have neither goodness nor strength, but are sinners and enemies, breaking their hard hearts with grace, to fill them with His light and love. As He said who told it out with matchless simplicity and fullness, "Come unto me, all ye that labour and are heavy-laden, and I will give you rest." "Him that cometh to me I will in no wise cast out."

Righteousness has great weight to man's conscience, aware if honest of his own failure, and keenly alive to its absence where he fondly expected it. For moral consistency is rare. Hence the righteous, not the bright, still less the crafty, guides his neighbour. It inspires confidence when a dilemma arrives or a danger threatens. But the way of the wicked does not impose on those who discern it. They may seek to flatter themselves, because it is easy, that it will pass and give them their desired ends. It misleads themselves, who often wake up to their own deceitful folly and sin too late.

Another trait of the slothful man is here pointed out. He may be active in the pursuit of his pleasure, but his sloth prevents his turning what he may have gained to any good account. He roasts not what he took in hunting, and has to sponge on others, whereas the precious substance of men is diligence. This is what avails in the long run, where the means and the opportunities may be ever so small.

But industrious diligence, though it may go with righteousness, is not always righteous, and often misses what is still better. "In the way of righteousness is life." Therefore said the Lord, Take heed and keep yourselves from all covetousness; for not because a man is in abundance is his life in the things which he possesses. We cannot serve God and mammon. Therefore He bade us not be anxious about our life, what to eat, and what to drink, or what to put on. The very birds of the sky and the lilies of the field teach men a weighty lesson; yet the birds have no consciousness of God, though beholden to His continual care; and not a sparrow falls to the ground without Him.

Hence there must be total deadness toward God and His Word, heart indifference to Him whom God has sent, if there be not a life beyond the creaturely existence of the day and the earth; and it is in the way of righteousness, not merely at its end, though it will have a glorious character above the present shifting scenes. Its pathway has no death. We cannot talk of its end; or, if we do, we can say it is life eternal. The end of unrighteousness is death; and its pathway is strewn every stop with those things whereof men who take note must be thoroughly ashamed. And how many souls has grace led by their sorrows to think of their sins, and to find in the Lord Jesus their Deliverer and joy, while awaiting another and enduring scene which has nothing to darken it!

Proverbs 13

In chapter 13: 1-6, we have the temper, the means, and the traits of blessing in contrast with those of evil and shame; and we do well to weigh the words of Jehovah.

"A wise son [hath] his father's instruction; but a scorner heareth not rebuke.

"A man shall eat good by the mouth's fruit; but the soul of the treacherous [ is for] violence.

"He that guardeth his mouth keepeth his soul; he that openeth wide his lips [shall have] destruction.

"A sluggard's soul desireth, and hath nothing; but the soul of the diligent shall be made fat.

"A righteous one hateth lying; but the wicked maketh himself odious and cometh to shame.

"Righteousness guardeth him that is upright in the way; but wickedness overthroweth the sinner." vv. 1-6.

A wise son bows thankfully to the divine provision of the family circle, and heeds his father's correction, and the more when forced to feel folly is bound up with a child's heart, not excepting his own. But what hope can there be of a scorner? of one who cannot conceive himself to blame, and counts him as an enemy who is faithful enough to tell him the truth?

The next case is not the duty of receiving, but the privilege of communicating good. Yet here too a man shall eat good by the fruit of a mouth that utters what is good to the use of edifying. And Jehovah of old impressed this on Israel by Moses, and on their sons. "Thou shalt talk of them [his words] when thou sittest in thy house, and when thou goest on the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign on thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and upon thy gates." Deut. 6: 7-9. Were any words to compare with His? If this were irksome, what a tale it tells! The soul of transgressors brooks no superior, no restraint. Violence is its issue; and what can its end be?

But there is a bridle needed also. Hence he that guardeth his mouth keepeth his soul. As a good man said, one should think twice before speaking once. If any offend not in word, he is a perfect man (of thorough integrity), able to bridle the whole body also. How much of sorrow and shame he spares himself, and others who avenge a little folly by despising the wisdom they themselves lack! On the other hand, he that goes about blatant, opening his lips wide to tell all he thinks, feels, or hears of others, shall have the destruction which his malicious folly deserves.

Then we have the person too indolent to take trouble for good or ill, the sluggard. "A sluggard's soul desires, and hath nothing." All begins and ends in wishes, with which the Apostle dealt trenchantly in 2 Thessalonians 3: 10. How different the lot of the diligent! They shall be made fat, says the wise man. In every sphere it is true in the main — unfailingly so in the things of God who raises above many a mistake, and values purpose of heart and ways.

There are men of the world who would be ashamed to lie in daily life, and are severe against it in others; yet they blink at it in politics and — religion! But "the righteous hateth lying" wherever it may be, and most of all in that which concerns Him who is the Truth. Nor can one wonder, seeing that "he is begotten by the word of truth," is sanctified by the truth, and grows by it day by day, as he is set here in the responsible testimony of the truth. Yet no one is more tempted by Satan to betray the truth. Never was there a more pernicious cheat than to fancy that a Christian has immunity from falsehood, and is sure to speak the truth always. Still he is called to be truthful in love. This goes much farther. He that does not hate lying is a wicked person, "maketh himself odious" to all right-minded souls, "and cometh to shame."

"Righteousness guardeth the upright in the way." Such a one is not only bold as a lion, for what is man to be accounted of? Consistency in his relationship with God and man is the shield which Satan assails in vain; yet, as a Christian, he loves to be kept by God's power through faith, for grace is dear to his soul, and he knows well that he is indebted to Him for all. On the contrary, "wickedness overthroweth the sinner." Self and sin are all that he takes pleasure in; and the end of those things is death. No one is so terrible to him as God, no name hated so much as Christ, if he only told out the secret of his heart. The more he hears of Him, the more he hates his Judge, and spurns the hand meanwhile stretched out to save even him.

Walking in a vain show is natural to man as he is, but it does not always put on the same mask. The most prevailing snare is to pretend to have more than one possesses; but we must be prepared also for some pretending to have less than they have, in order to escape a duty, or from other selfish motives.

"There is that feigneth himself rich, and [hath] nothing; [there is] that feigneth himself poor, and [hath] great wealth.

"The ransom of a man's life [is] his riches; but the poor heareth no threatening.

"The light of the righteous rejoiceth; but the lamp of the wicked shall be put out.

"By pride cometh only contention; but with the well-advised [is] wisdom.

"Wealth [gotten] by vanity diminisheth; but he that gathereth with the hand shall have increase.

"Hope deferred maketh the heart sick; but a desire [that] cometh to pass [is] a tree of life." vv. 7-12.

The knowledge of Christ who is the Truth is the only sure means of making the believer truthful in deed as in word. But even he has no force beyond the constant dependence of faith. To be content with the fact that one believed is a snare and may be ruinous; faith is unreal, if it be not a living faith and a believing life.

The richest and wisest of men was a fitting oracle to tell men how greatly they err that count riches to be happiness. They make him envied and plotted against; so a rich man's life, even if otherwise well spent, is one of exposure to dangers and deceits, and hence of no little uneasiness to the sensitive. What a sad use of riches to be the ransom of one's life! Here at least the poor man lives in peace. To the wicked, it is aimless to threaten him who has nothing to lose, nothing to excite the covetous. He that has mercy on the poor, happy is he; while he that oppresses them, reproaches his Maker, and shall give account of his ways. When Christ reigns, He will satisfy the poor with bread. Even in the evil day his poverty protects him largely, while the rich man is proportionately exposed.

What a true and striking contrast between "the light" of the righteous, and "the lamp" of the wicked! Their course and end are according to their source. There is no real righteousness in God's estimate apart from Him who revealed Himself and justifies us by the faith of Christ. The light of the righteous therefore rejoiceth, as in it sins are effaced, and sorrows turned into profit and consolation. The lamp of the wicked may flare widely for a while during the pleasures of sin for a season; but ere long it dims, flickers, and shall be quenched.

Pride is the root of contention. What is emptier than self-applause and self-seeking? What so rules, not only those who affect great things in high life, but among the most debased of mankind? So it works in every circle of the world, and still more disgustingly in the Church, to which Christ has given the exemplar of what perfectly pleases God and edifies man by love in the truth. Pride leads to confusion, contention, and every evil work. The old man is ever proud in one way or another, being as self-sufficient as he is regardless and forgetful of Christ. Faith alone makes a man "well- advised" in a divine sense. With those led of the Spirit is wisdom, for Christ is before their eyes and their heart. He indeed from God is made to us wisdom, and all else we need; yet, whatever we have, what do we not need?

Then again we are reminded how wealth goes as it came. If got by light, unworthy, or dishonest ways, how it flies! For in such a case it has wings, not weight, and vanishes by no less vanity than it appeared for awhile. "But he that gathereth with the hand shall have increase." God honours industry; and some that are great lords add lustre to their rank by being more truly working men than those who live by it and are too apt to boast of it. Such should every believer be, and put to shame those that eat without work! How happy too when "increase" enables one to give to the needy! how sad that any should take advantage of grace, instead of seeking to eat their own bread!

Next we are told of the blight created by disappointment, and the cheer given by receiving what the heart sought. "Hope deferred maketh the heart sick; but [when] desire cometh, it is a tree of life." Some may have proved both experiences, and know how true it is. But we do well in the things of this life to judge our thoughts and desires before God by His Word, and ever to say in truth, "Thy will be done."

Slighting the Word is of the most serious import. It is near akin to unbelief in the Lord, and its commonest occasion is also akin. For men doubt the deity of the Lord, because in His grace He deigned to become man; and they, because they see Him to be man, refuse Him to be God. This is heinous iniquity; for it takes advantage of His love, in glorifying God and thereby saving our souls by His redemption by suffering for our sins, to dishonour Himself and deny His personal glory as the Son. Similarly, the word comes through the human vessel from Moses to the Apostle John; and men lay hold of the human element to deny the divine, thus depriving it, as far as the hostile will can, of its divine authority.

"Whoso despiseth the word destroyeth himself; but he that feareth the commandment shall be rewarded.

"The teaching of the wise [is] a fountain of life, to turn away from the snares of death.

"Good understanding procureth favour; but the way of the treacherous [is] rugged.

"Every prudent one acteth with knowledge; but the foolish layeth open folly.

"A wicked messenger falleth into evil; but a faithful ambassador [is] health.

"Poverty and shame [shall be to] him that refuseth instruction; but he that regardeth reproof shall be honoured." vv. 13-18.

Verse 13 admits of an alternative rendering, though in effect it may come to the same sense. But competent persons understand the opening clause to mean "shall be held accountable" or "fall in debt to it." The Septuagint strangely translates the verse, and adds to it: "He that slighteth a matter shall be slighted by it; but he that feareth a command hath health. To a crafty son there shall be nothing good; but a wise servant shall have prosperous doings, and his way shall be directed aright." The Latin Vulgate departs still more widely from the Hebrew and hardly calls for citation save in a note.* What God exalts above all His name man despises at the peril of his own ruin; but to stand in awe of injunction is to insure recompense in due time. What a man sows he assuredly reaps.

*"He that disparageth anything bindeth himself for the future but he that feareth the commandment shall dwell in peace. Deceitful souls go astray in sins: the just are merciful, and show mercy."

The word lends to and forms the teaching of the wise man, which is here described as a fountain of life. Such teaching refreshes as well as quickens, and guards from the destructive temptations which beset the path.

Again, the value of "good understanding" makes itself felt in a scene where folly abounds and the levity which so often veils our happiness. It procures favour, because it morally commends itself without an effort; whereas the way of the treacherous is indeed "hard" or rugged, as they themselves, and all that are ensnared by them. Fidelity is a jewel in a world of pitfall through deceit.

But "knowledge" has its use as well as a good understanding; and every prudent man works with it, instead of trusting himself unaided by it, or being content to go forward blindly. The foolish one spreads out folly; what else has he to lay bare? How blessed for Christians that, whatever be the personal deficiency of each, of God are they in Christ, who was made to them wisdom from God, and righteousness and sanctification and redemption! Yet no man is so foolish as one professing the Lord's name, who depends on and seeks himself to the dishonour of his Master.

Next, we have the strongly drawn opposition between "a wicked messenger," and "a faithful ambassador." The one comprehends the widest class of varying degree; but even its most insignificant member falls into evil, and he can do nothing but mischief. The other is not only a messenger of the highest rank, but discharges his office with integrity, as "a faithful ambassador." If the former by his wickedness can but fall into evil by his wickedness, the latter "is health" wherever he goes in a world of sin and misery.

Verse 18 contrasts the refusal of instruction with the readiness to take reproof to heart — a rare and precious trait in anyone. Poverty and shame must be his who has no ear for the instruction which enriches all, and which all need. But what honour falls to the wise and lowly mind that welcomes and weighs reproof! Grace alone can make it real.

As hope deferred makes the heart sick, so the fruition of what is desired is pleasant, but not unless the desire be governed by the fear of God. Without His will, not anything is wise, good, or sweet. Hence we read what follows.

"The desire accomplished is sweet to the soul; but [it is] abomination to the foolish to depart from evil.

"He that walketh with wise [men] becometh wise; but a companion of the foolish will be destroyed.

"Evil pursueth sinners; but to the righteous good shall be repaid.

"A good [man] leaveth an inheritance to his children's children; but the sinner's wealth [is] laid up for the righteous.

"Much food [is in] the tillage of the poor; but there is [that is] lost through injustice [or, want of judgment].

"He that spareth his rod hateth his son; but he that loveth him seeketh him early with discipline.

"The righteous eateth to satisfy his desire; but the belly of the wicked shall want." vv. 19-25.

There is no sweetness for the soul at God's expense. He it is that is looked to, instead of leaving Him out. But when He leads and sanctions, sweet is the accomplishment of what is desired. If He chastens what is wrong or leads to it, He has pleasure in gratifying His children beyond any earthly father. But to the natural heart, foolish in excluding Him and His will, what is so repulsive as to depart from evil?

As the fear of Jehovah is the beginning of wisdom, so the heart values the company and counsel of the wise; and walking with them furnishes good lessons. But a companion of the foolish too surely proves where his heart is, cannot avoid being depraved by their evil communications, and unless delivered shall be destroyed.

For who can evade the witness that "evil pursueth sinners," whatever their apparent prosperity for awhile? The leaving them for a season only precipitates and makes more terrible the end of unavailing sorrow and despair. How truly shall good be repaid to the righteous? God will be no man's debtor. The Christian without doubt is called to share Christ's sufferings, not perhaps for Him, but assuredly with Him. No such earthly prosperity is promised him as was to the pious Jew. On the contrary, they that desire to live piously in Christ Jesus must endure persecution. But the sufferings of this present time are not worthy to compare with the coming glory to be revealed unto us. In every way and time good shall be repaid to the righteous. God can never cease to be God.

A good man resembles Him who found him evil, and by grace made him a partaker of a divine nature, escaping the corruption that is in the world through lust. Blessed of God, he leaves an inheritance, if not of gold and silver, better still, and abiding to his children's children. The wealth of the sinner, great as it may seem, is laid up for the just. Ungodliness may prepare, devise, and entail; but God cares for those who serve Him. Thus the just shall put on the clothing meant for others, and the innocent shall divide the silver if He think fit.

Again, how true it is, in God's ways, that "much food is in the tillage of the poor"! The soul that looks to Him does not murmur nor aspire after greater things. The little that is given is accepted with thankfulness: and diligent labour is applied, with the result of "much food." On the other hand who does not know of great possessions squandered for want of judgment, if not for actual injustice? There is that is destroyed for lack of judgment. The language is divinely accurate, and in no way exaggerated. It may not as yet appear always; but it is the fact, and often plain enough to warn the heedless.

There is another form of following God's ways in the due correction of the family. How many of the godly have spared the rod, and thus failed in love to their sons! Here is laid down the warning and the sort of love: "He that spareth his rod hateth his son: but he that loveth him chasteneth him, or seeketh him early with discipline." To spare is really to please oneself, and harm deeply one's son.

Further, the little things of daily life test whether we have God and His will before us. "The righteous eateth to satisfy his desire [or, soul]; but the belly of the wicked shall want," as the retribution even here of this selfish indulgence. "Whether then ye eat or drink, do all things to God's glory." This keeps us and pleases Him.

Proverbs 14

Here it is mainly a contrast between wisdom and folly in varied points of view, with no little instruction for such as fear the Lord and desire abiding fruit.

"The wisdom of woman buildeth the house; but folly plucketh it down with her hands.

"He that walketh in his uprightness feareth Jehovah; but the perverted in his ways despiseth him.

"In the fool's mouth [is] a rod of pride; but the lips of the wise shall preserve them.

"Where no oxen [are], the crib [is] clean; but much increase [is] by the strength of the ox.

"A faithful witness will not lie; but a false witness breatheth out lies.

"A scorner seeketh wisdom; and [there is] none for him; but knowledge [is] easy to the intelligent.

"Go away from a foolish man, in whom thou perceivest not the lips of knowledge.

"The wisdom of the prudent [is] to understand his way; but the folly of fools [is] deceit.

"Fools make a mock at trespass; but among the upright [is] favour." Chap. 14: 1-9.

If man has his place in authority and external activity, not less real is that of the woman, and especially in the "home" of which she is the chief bond. Yet there is even there the need of a better foundation than man can lay, else it will surely fail, and it cannot be the house that the wisdom of woman builds. Keeping at home is good; working at home, as in the critical reading of Titus 2: 5, is still better. And how true that folly plucks down the house with her hands!

Though wisdom be not expressly named in verse 2, yet does it underlie all walking in uprightness. As the fear of Jehovah is the beginning of knowledge, so he that walks in his uprightness, which is its fruit, does fear Him, out of whose mouth is knowledge and understanding, as He lays up sound wisdom for the upright. On the other hand, where there is perversity in ways, will be found despising of Him. To lean to our own intelligence is the very reverse of knowing Him in all our ways, who alone can and will make our paths plain.

Then we have to remember how large a part the mouth has in the display of folly as well as of wisdom. "In the fool's mouth is a rod of pride." Haughty as it may be in its self-indulgence, what retribution for the fool's back! The lips of the wise, as they help others, shall preserve themselves from strife, dangers, and difficulties.

No credit is due to the cleanness which attends idleness and shirking labour. "Where no oxen are the crib is clean"; but what of that? It is mercy, as well as a judgment, that a man is to eat bread in the sweat of his face. Not only is labour, but sorrow, and suffering, better than sin. Pride, fullness of bread, and careless ease lead to ruin and judgment, as industry, using means, such as the strength of the ox, brings in much increase; so God ordains for man that wisely hears and obeys.

Next, how often a person seeks to be thought wise by his independent spirit and detraction, which constantly expose himself to exaggeration and falsehood! It is folly and mischief all the while. Our own business is to do God's will; and "a faithful witness will not lie" to exalt self or to disparage others. But a false one breathes out lies — a remarkable and frequent phrase in Scripture. To breathe out lies is more effective and ensnaring than vehement denunciation, which would arrest attention and insure speedy refutation. But breathing them out spreads the malice effectively and widely too, through imposed-on confidants, while the maligned are kept ignorant of the mischief. It is a picture of utter corruption.

A scorner is more boldly evil and presumptuous; he "seeketh wisdom," but in his own way (which is as far as possible from the Lord), and hence, as is here said, there is none for him. "For Jehovah giveth wisdom" (Prov. 2: 6); and blessed is he that finds it (Prov. 3: 13). Even God Himself is no exception. "Jehovah by wisdom founded the earth; by understanding He established the heavens. By his knowledge the deeps were broken up, and the skies drop down the dew." He indeed scorns the scorners and gives grace to the lowly; the wise shall inherit glory, but shame shall be the promotion of fools. Had not Verulam this sounding to his heart, when he wrote, "He that comes to seek after knowledge, with a mind to scorn and censure, shall be sure to find matter enough for his humour, but none for his instruction." How true on the other hand, "that knowledge is easy to the intelligent"!

What is one to do when in presence of a foolish man "in whom thou perceivest not the lips of knowledge"? Get away. He can do you no good and may do you no little harm. He will receive no reproof, and you risk provocation and loss of temper.

"The wisdom of the prudent" is not in lofty claims or unproved theories, but "to discern his way"; the pretended wisdom but real "folly of fools is deceit." For as there is no power, it lies in ever changing devices and tricks to evade.

The end, if not beginning, of such a path is that "fools make a mock of trespass," the road to destruction; whereas "among the upright is favour." It is the upright only who have true pity as well as horror of transgression. Grace alone made them upright, after being far from God; and they turn to Him, not only for the favour they need and have found, but to seek it for others too insensible to judge themselves.

At verse 10 we begin with moral truth as to the heart, and thence come to manifested words and ways.

"The heart knoweth its own bitterness, and a stranger intermeddleth not with its joy.

"The house of the wicked shall be overthrown, but the tent of the upright shall flourish.

"There is a way that seemeth right to a man, but the end thereof [is] the ways of death." vv. 10-12.

It is an evil age, the world far from God and knowing Him not; and man, its chief, chief in guilt and pride, yet liable to wrongs and vexations without end. How exposed then is the heart, whatever the position, to bitterness, unknown to others! So too it refuses a share in its joys to a stranger. Yet if grief before God isolates to God, "every family apart and the wives apart," joy overflows willingly to congenial souls, as the man and the woman in the parables of Luke 15 call friends and neighbours to rejoice on regaining what was lost.

In verse 11 it is not "the heart" but "the house" which may rise aloft from deep foundations. But the wicked dwell there, and no security can be for them or theirs in the moral government of God. It shall be overthrown, though the fear of God would not hasten the moment. On the other hand, how exposed to wind and rain is "the tent of the upright"! Yet the unseen hand protects, and it shall flourish.

Next we come to man's "ways," and the danger of trusting his own estimate of it. If it seems right to him, men say, Why blame him? He is sincere; and none is entitled to judge him wrong. Is there then no divine standard by which we may try our thoughts, no means of forming a sound and sure judgment? Why did God then reveal His Word, and early enough in an experimental shape? And why did His Son as man tabernacle long enough among men to reveal his nature and relationship in living perfection to such as have eyes to see and ears to hear? No; man is accountable for his thoughts and his feelings no less than his words and his ways; "and the end thereof is the ways of death." Man departed far from God and disliked Him, as Christ fully proved. Though He never was far from each one of us, God was in Christ reconciling the world to Himself, for which the world gave Christ the cross. Man is accountable, whatever he thinks.

It is truly a dreary world of grief, where man seeks pleasure and mirth in lieu of a happiness which cannot be where the conscience is not purged after a divine sort, and the heart has not Christ before it — God's object, as ours too.

"Even in laughter the heart is sorrowful, and the end of mirth [is] sadness.

"The backslider in heart shall be filled with his own ways, and the good man from himself.

"The simple believeth every word, but the prudent heedeth his going.

"The wise one feareth and departeth from evil; but the foolish is overbearing and confident.

"One soon angry dealeth foolishly, and a man of mischievous devices is hated.

"The simple inherit folly; but the prudent are crowned with knowledge.

"The evil bow before the good, and the wicked at the gates of the righteous.

"The poor is hated even of his own neighbour; but the rich have many lovers.

"He that despiseth his neighbour sinneth; but he that is gracious to the afflicted [or, meek] happy [is] he.

"Do they not err that devise evil? But mercy and truth [are] for those that devise good.

"In all labour there is profit; but the talk of the lips [is] only to want.

"The crown of the wise [is] their riches; the folly of the fools [is] folly.

"A true witness delivereth souls; but deceit uttereth lies.

"In the fear of Jehovah [is] strong confidence; and his children shall have a place of refuge.

"The fear of Jehovah [is] a fountain of life, to turn away from the snares of death." vv. 13-27.

"Even in laughter the heart is sorrowful, and the end of mirth [is] sadness." So it is till man receives Christ. All otherwise is hollow, and the passing levity leaves its sting. "Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart and in the sight of thine eyes, but know thou that for all these God will bring thee into judgment."

Still darker is "the backslider in heart." Terrible is the promise to him: he "shall be filled with his own ways"; and all the more terrible because he had outwardly known the lines in pleasant places, and the way of peace. On the other hand, "the good man" by grace shall have his boast in what belongs to himself alone, and not what belongs to another. He shall be filled from himself. God has freely given him all he values most the unseen and eternal in the promised One.

In such a world as this, few greater follies can be than credulity. Believing God is the effectual safeguard. "The simple believeth every word; but the prudent heedeth his going." We are exhorted to "prove all things," but to hold fast the good (the comely).

Next, it is for us to use "fear and depart from evil," as a wise man does; to be "overbearing and confident" is arrant folly. "honour all," says not the least of the apostles; as a greater still loved to style himself, and in truth was, "a 'bondman' of Jesus Christ."

And what folly to be soon angry? Even a wise man "deals foolishly" who is easily provoked; but "a man of mischievous devices" makes himself odious when found out as he is.

"The simple" again "inherit folly." This is what descends to man naturally. "The prudent" are lowly enough to receive and learn from the Highest; and theirs it is to be "crowned with knowledge." "He giveth wisdom unto the wise, and knowledge to those that know understanding."

Here we have not the simple or the foolish, but the evil and the wicked (v. 19); and their failure even before a King shall reign in righteousness, and princes rule in judgment. God is never without a testimony in the evil day, if it be only here and there, now and then. Yet things are as yet far from what they ought, and are, to be.

What men sow they reap, and soon sometimes. Nor are the evil without conscience, so that they bow to the good, as the wicked court the favour and the help of a righteous man.

Poverty is dreaded more than sin; and hence the poor is hated even by his own neighbour, while the rich man has many who make up to him. Such is the covetousness of the heart, and the hollowness of the world.

To despise one's neighbour, what a sin in His sight who despises not any? Let us lay to heart what Christ was to needy men, women, and children. What an example to us! Who ever showed such kindness to the afflicted? May we have the happiness found in grace like His!

Yet proud heartlessness may go to greater evil in despising evil, but not escape His eyes who sees cunning mischief and every secret of the heart. How profound and fatal the error! For judgment slumbers not, any more than His mercy and truth fail for those that devise good unobtrusively.

For man as he is, labour is as useful as idleness is worthless. Hence we are told here that in all labour is profit, while the talk of the lips tends to want.

The crown, not of the foolish, but of the wise, is their riches, for these turn their wealth to the account of unselfish goodness and the relief of human misery, and the furtherance of God's will and glory. They would be rich toward God. The folly of fools on the contrary is folly. God is in none of their thoughts, and all they express or do is folly all the more seen, if they have riches to attract a crowd of witnesses.

We pass through a world of evil and error. Hence the value of a true witness in delivering souls open otherwise to be mistaken and misrepresented by the false. But not many are willing to speak out at all cost. One there was who never failed, the Faithful and True Witness, and He the great Deliverer of souls. May we cleave to Him, and represent Him in this! But deceit, what can it utter but lies? It were sad to think that there could be no repentance for a deceiver; but it must be hard for a deceiver to gain credit for his self-judgment. Nevertheless, if real, God would not fail to vindicate what His grace effects.

So we read next, that in the fear of Jehovah is strong confidence. For this fear takes away all other fear, and becomes a tower of strength; and it avails for others who tremble at His word, especially His children. What place of refuge so sure and near?

But the fear of Jehovah is much more than a protection from enemies. It is a fountain of life — not a well that may fail when most needed, but a perennial spring of enjoyment to strengthen the heart, ever so timid and dejected without it, to turn away from the snares of death with which Satan overspreads the world, and which are dangerously nigh to every heart of man.

Next follow maxims, public and private, of great weight (vv. 28- 35).

"In the multitude of people [is] the King's glory; but in the lack of people [is] the ruler's downfall.

"One slow to anger [is] of great understanding; but the hasty of spirit holdeth up folly.

"A sound (or, tranquil) heart [is] the life of the flesh, but envy the rottenness of the bones.

"He that oppresseth the poor reproacheth his Maker; but he that honoureth him is merciful to the needy.

"The wicked is thrust down by his evil doings; but in his death the righteous trusteth.

"Wisdom resteth in the heart of the intelligent; but [what is] in the inwards of foals is made known.

"Righteousness exalteth a nation; but sin [is] a reproach to peoples.

"The King's favour [is] toward a wise servant, but his wrath to him that causeth shame."

To have a numerous population is the king's glory; but David made it his pride, and persisted in a tainted public measure, notwithstanding the earnest protest of his chief servant, a mere worldling, to his own sin, shame, and chastening in the very point of his glorying. Yes, David who owed everything to God's favour, not to an arm of flesh! But a dwindling people prepares for a ruler's destruction.

Again, it is a sure sign of a great understanding morally to cultivate slowness of anger, though never to be angry before the Lord evinces total want of right feeling in the presence of evil. How slow was He Himself, yet could and did He kindle to God's glory. The hasty of spirit only exposes his own folly.

Then again, a sound or placid heart is a general healing power, just as envy rots even the bones — a corroding evil, without doubt.

And what is it to oppress the poor, but to reproach Him that made him and his lot? Whereas he honours the faithful Creator, that shows compassion to the needy.

It is his own evil that expels or thrusts down the wicked, while even in his death the righteous retains his confidence. Even if a feeble believer be before us, there is no moment in his life so happy as his departure to be with Christ. Gloom, on the other hand, is unbelief.

The intelligence here commended began with the fear of Jehovah, and grew by hearing and gaining wise counsels which fools despise. Wisdom accordingly rests not on the tongue merely, but in the heart which prizes it.

In the foolish, even when deeply wounded, is nothing to make known but lack of sense. Jehovah, God, is nowhere within such a spirit.

On the other hand, it is not only a man but a nation which righteousness exalts; and righteousness is a just sense of relationship to God and man, the very reverse of absorption in our own interest which ere long ruins those blindly devoted to it. Sin is a real reproach to peoples as well as to men.

It is also no small contribution to national well-being that the king should not forget, but heed and honour, a wise servant, no less than frown on him that causes shame.

Proverbs 15

The chapter opens with the great moment of our words in a variety of ways, under the controlling sense of Jehovah's eyes, or indifference to Him.

"A soft answer turneth away fury; but a grievous word stirreth up anger.

"The tongue of the wise useth knowledge aright; but the mouth of fools sputtereth out folly.

"In every place [are] the eyes of Jehovah, keeping watch upon the evil and the good.

"The healing of the tongue [is] a tree of life; but perverseness therein [is l a breaking of the spirit.

"A fool despiseth his father's correction, but he that regardeth reproof becometh prudent.

"In the house of a righteous one [is] much treasure; but in the revenues of a wicked one is trouble.

"The lips of the wise disperse knowledge, but not so the heart of the foolish." vv. 1-7.

In the first case fury is presupposed. As this dishonours God and misbecomes man, a soft answer disarms it. On the contrary, a grievous or mortifying word excites anger. Christ is our example, into whose lips grace was poured; and, when reviled, He reviled not again. Yet who so withering to the proud and hypocritical (Matt. 23)? Who so unsparing even of an apostle when a stumbling block (Matt. 16: 23)?

Next, wisdom is requisite for the tongue in order to use knowledge aright or make it acceptable; whereas, what can be expected from the foolish but to sputter out folly? Such is the contemptuous rebuke. They should escape censure if they held their peace.

But there is a far mightier and worthier principle to guide wise or foolish — the realizing of Jehovah's eyes, which without an effort act on every place, beholding the bad and the good. How cheering to those that are wise! How solemn for the foolish evildoer!

Then benignity, or healing, of the tongue is a fruitful source in a world of death. How many pitfalls does it not save from, and rough places smooth? But perversity or crookedness in the tongue is provocative of griefs and wounds without end. How truly a breaking of the spirit!

God ordered the parental relationship to regulate the family; and as a father is responsible to instruct his children, so is he a fool who ignores his responsibility and despises that instruction. To regard reproof, though painful to self-love, is to get prudence. It is not confined to a father's reproof, and where incurred, to heed it is a real gain morally.

A righteous man secures much treasure, not in himself alone, but in his house; for it brings far better than much of this world's goods. A just sense and carrying out of relationship to God and man is the righteousness here intended, and never fails of blessing, even in the midst of trials however keen. On the other hand, what can the revenue of a wicked man be but trouble that disturbs and denies godly order and comfort?

Again, the lips of the wise not only exhibit and use knowledge, but disperse it in a world where it is as needed as rare. What a blessing to others! Far beyond the lavish giving of silver and gold, which might bring with it a curse. But the heart of the foolish, to say nothing of his lips, has nothing of the sort to bestow.

In verses 8-17 we have admonition of still graver character.

"The sacrifice of the wicked [is] an abomination to Jehovah, but the prayer of the upright [is] his delight.

"The way of the wicked [is] an abomination to Jehovah; but him that pursueth righteousness he loveth.

"Grievous correction [is] for him that forsaketh the path; he that hateth reproof shall die.

"Sheol and destruction [are] before Jehovah; how much more then the hearts of the children of men!

"A scorner loveth not that one reprove him; unto the wise he will not go.

"A joyful heart maketh a cheerful countenance; but by sorrow of heart the spirit is broken.

"The heart of the intelligent [one] seeketh knowledge; but the mouth of the foolish feedeth on folly.

"All the days of the afflicted [are] evil; but a cheerful heart [hath] a continual feast.

"Better [is] little with the fear of Jehovah than great treasure and disquiet therewith.

"Better [is; a meal of herbs where love is, than a fatted ox and hatred therewith."

It was natural and a plain duty for a Jew, in case of a transgression, to bring the appointed offering to Jehovah. But this however was not only unavailing for the godless, but added fresh insult to God, unless with self-judgment before Him, and that hatred of the evil committed which would work deeper care and vigilance against repeating it. If it were only to get rid of uneasiness, the man would be weaker than before, and more ready to sin afresh, and offer his sacrifice again. Integrity of repentance was indispensable. Accordingly, the heinousness of such self-deception as compounding with God for sin is here strongly pointed out. "The sacrifice of the wicked is an abomination to Jehovah." This is as certain as that He has delight and favour in the prayer of the upright. He looks into the heart.

Nor is it only the perversion of a religious duty that is abominable in His eyes, but "the way of the wicked" in general; whereas He loves one that pursues righteousness, that is, practical consistency with his relation to God and man. This never was nor can be for fallen man unless he be born of God. Such were those that looked on to the Messiah. Blessed are all those who have their trust in Him, said Psalm 2: 12; and only those.

Meanwhile there is a righteous government of God who ever concerns Himself with the state, and not only the delinquencies and iniquities, of His own, even if not within the Abrahamic covenant. This and its present consequences even the patient and pious Job had to learn, and yet more his three "comforters of distress" and "physicians of no value." He disciplines those He loves for their good. Here we read of "grievous correction for him that forsaketh the path," leaving the time and way rather indefinite; but all is plain for him that hateth instruction — he "shall die."

It is indeed a serious thing, but withal blessed if in faith, to have to do with a living God who searches, as the Lord Jesus does, the reins and the heart. When His grace is really known, it is a joy to welcome His search against unconscious self-love or levity; and one can plead, Search me, O God. and know my heart; prove me, and know my thoughts; and see if there be any grievous (or idolatrous) way in me; and lead me in the way everlasting. Here it does not go so far as Psalm 139, but says, "Sheol and destruction [Abaddon] are before Jehovah: how much more then the hearts of the children of men!" All things are naked and laid bare to His eyes with whom we have to do.

A scorner is a bolder sinner against God and his own soul. He loves not to be reproved; "unto the wise he will not go." Self is his aim and practically his God, and folly his life, which makes him a contemptuous refuser of all wisdom from above.

But next we read that a joyful heart maketh a cheerful countenance, just as the spirit is depressed or broken by sorrow of heart. Otherwise life is hollow, and a vain show. There can be no reality in the joy, and no rising above sorrow of heart, unless we are open and right with God. He would have us depend on Him with confidence — in His mercy and favour in Christ. We wrong Him if we so yield to the sorrow as to break the spirit.

Then, how true it is that a man of understanding seeks knowledge! He knows his shortcoming, and desires to fill the gap. But the mouth of the foolish feeds on folly, as he has no care for, and no perception of, wisdom.

There is danger for the afflicted to give up all their days to their grief; but this is to occupy one with nothing but circumstances of sadness. How wise to turn to Him who makes all things work together for good! This makes the heart cheerful, which is or has a continual feast.

Then one proves that "better is little with the fear of Jehovah than great treasure and disquiet therewith"; and "better a meal of herbs where love is than a fatted ox and hatred therewith." The fear of Jehovah is the beginning of wisdom; and many waters cannot quench "love," neither do the floods drown it. Love, as the N.T. pronounces, is the bond of perfectness.

God is the God of peace, and Christ will be Prince of peace when He shall have taken His great power and reigned. Meanwhile He has made peace through the blood of His cross, that the believer should have peace with God and walk in the spirit of peace, whatever the turmoil of man. Nor need one wonder that man, in the misery and selfishness of sin unjudged and unforgiven, should be swift to speak and swift to wrath.

"A furious man stirreth up contention; but one slow to anger appeaseth strife.

"The way of the sluggard is as a hedge of thorns; but the path of the upright is made a causeway.

"A wise son maketh a glad father; but a foolish man despiseth his mother.

"Folly is joy to him that is void of heart; but a man of understanding maketh his walk straight.

"Without counsel purposes are disappointed; but in the multitude of counsellors they are established.

"A man hath joy in the answer of his mouth, and a word in season, how good it is!

"The path of life [is] upward for the wise, that he may depart from Sheol beneath.

"Jehovah plucketh up the house of the proud, but he establisheth the border of the widow." vv. 18-25.

Whence come wars and whence fightings among you? asks James the Just. Is it not thence — from your pleasures which war in your members? Ye lust and have not; ye kill and are full of envy, and cannot obtain; ye fight and war; ye have not because ye ask not. Ye ask and receive not because ye ask amiss that ye may spend it in your pleasures. How truly a furious man stirreth up contentions! Whereas one slow to anger not only gives no occasion to strife, but appeases it. Peacemaking begins in the heart bowing to God in Christ through grace, and characterizes the spirit and walk.

The slothful fear a painful obstacle in their way, put off their duty, and seek not grace for seasonable help, if it were even a real difficulty or trial. The upright see a plain road, because the eye is single in obedience.

So in family life a father's heart is gladdened by a son who begins and goes on in the fear of the Lord. A foolish one shows what he is by despising her who bore him and watched over his years of weakness, who wastes his strength on himself or what is no better.

Again, how sad yet certain it is that folly is joy to the senseless heart, Not even a brute lives so despicably. A man of understanding looks up and walks straight with purpose in his heart.

Hence the importance of counsel (v. 22); for where there is none, purposes are disappointed. It is wise to be swift to hear, for in the multitude of counsellors purposes are established. Self-confidence is a sorry guide.

Thus too one learns to help others, when speech is well considered, timely, and sought for. "A man hath joy (not pride) in the answer of his mouth." Others too reap the profit, as he desires; for "a word in season, how good is it!"

Nor does the good end in this life; for "the path of life is upward for the wise, that he may depart from Sheol beneath." The end is life everlasting, as all saints knew, though none could forecast that life now quickening the soul here below. This Christ revealed as clearly as a future hour when the body shall be instinct with the same life at His coming.

Jehovah is righteous and good in His ways; for He will pluck up the house of the proud who scorn Him, and will establish the border of the widow whom He compassionates in her sorrow and defends in her weakness and exposure.

Outward as was the life of an Israelite compared with that of a Christian, which had its first pattern and fullness in Christ Himself, God did not leave His people without the light of deeper things. So we find here in the first maxim (v. 26), and not less may we discern elsewhere on fitting occasion.

"Evil thoughts [or, devices are] an abomination to Jehovah; but pure words [are] pleasant.

"He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.

"The heart of the righteous studieth to answer; but the mouth of the wicked poureth out evil things.

"Jehovah [is] far from the wicked; but he heareth the prayer of the righteous.

"That which enlighteneth the eyes rejoiceth the heart; good tidings make the bones fat.

"The ear that heareth the reproof of life shall abide among the wise.

"He that refuseth instruction despiseth his own soul; but he that heareth reproof getteth heart [or, sense].

"The fear of Jehovah [is] the instruction of wisdom; and before honour [goeth] humility." vv. 26-33.

It is sad enough when evil appears, and we cannot but recognize it. But evil thoughts without a ground for them are the deepest offence to Him before whom all is manifest, and who will have His people simple concerning it, and confiding in Himself. Pure words contrariwise are pleasant not to Him only, but to all save the wicked.

Greed of gain troubles everyone with whom it comes in contact, and especially those nearest him that indulge it, his own house. He that hates gifts, instead of looking out for them, has chosen the good part. It is the path of faith, pleases God, and awaits another, a better, day.

Our answers need divine wisdom, for around us is an evil world; and neither Law, Psalms, nor Prophets failed to warn of a nature prone to evil, though only the gospel pronounces us lost. Hence the need for the righteous that the heart should study to answer, lest a wrong or deceitful word should provoke a hasty word or elicit no better. Where fear of God controls not, from the mouth of the wicked flows a stream of evil things.

As the wicked has no thought of Jehovah, so is He far from such; but how precious and sure is His ear in listening to the prayers of the righteous!

Even before as well as after this, how much, how constantly, He supplies words of goodness to cheer and guide! Thus are the eyes enlightened from above and the heart rejoiced; good tidings make the bones fat, as is said here, without any counterpart of evil to warn.

And so it is in the next adage. Very great is the blessing to the love that welcomes, instead of disdaining, the reproof of life; it ensures abiding among the wise. Otherwise it is an easy thing to turn, and turn again, to folly.

On the other hand, great is the danger and the sin of refusing instruction; but he that hears it even in the painful form of reproof acquires heart, which is surely better than silver and gold.

Then the fear of Jehovah is the instruction of wisdom. What can exceed or equal its gain? With it goes humility' and from it honour; as we read in the instructive trial of Job who had to unlearn every good thought of himself, and in the humiliation of his friends who trusted in their evil thoughts, based on appearances, and unrighteous. Thus let him that glories glory in the Lord.

Proverbs 16

The maxims brought together in verses 1-8 fitly follow up the fear of Jehovah as the discipline of wisdom, and the path of humility before honour. Heart and ways are alike affected thereby.

"The preparations (or plans) of the heart [are] of man, but the answer of the tongue [is] from Jehovah.

"All the ways of a man [are] clean in his own eyes; but Jehovah weigheth the spirits.

"Commit thy works to Jehovah, and thy thoughts shall be established.

"Jehovah hath wrought every thing for his (or, its) own end yea, even the wicked for the day of evil.

"Every proud heart [is] an abomination to Jehovah, hand in (or, for) hand (or, certainly) he shall not be held innocent (or, go unpunished).

"By mercy and truth iniquity is purged, and by the fear of Jehovah they depart from evil.

"When a man's ways please Jehovah, he maketh even his enemies to be at peace with him.

"Better [is] a little with righteousness than great revenues without righteousness." vv. 1-8.

Too well we know how readily the heart devises this way or that, and how constantly this fails to meet the difficulty. Happy he that waits on Him who sees the end from the beginning, and deigns to guide aright when the need arises. Then one can speak the right words in peace, and humbly; but the answer of the tongue is from Jehovah.

The same reference to Him delivers from the bias that regards all the ways of a man as clean in his own eyes. Jehovah weighs the spirit; who but He? Dependence on Him and confidence in Him are indispensable to judge, as for all else.

What a comfort that it is He who bids one to commit his works to Himself (literally, roll them upon Him), "and thy thoughts (not merely thy works) shall be established"! His goodness answers to our trusting Him with what is outward, and graciously establishes our "thoughts," so apt to vacillate and pass away. How slow are even His own to learn the loving interest He takes in those that confide in Him!

Next is set before us the solemn truth, easily overlooked in the busy world of man, that Jehovah has wrought everything for His, or its, own end. Yet, is anything more certain? Is it not His reign? for evil abounds and the righteous suffer. Still His moral government is unfailing, whatever appearance may promise for awhile. The day will declare all. This is so true that He can add, "yea even the wicked for the day of evil." How manifest all this will be in the coming judgment!

But even now He would have His people feel how offensive "every proud heart" is to Him — "an abomination," and nothing less, to Jehovah. Yet how common pride is, and how little do men believe that God hates it, and will judge accordingly! The Highest despises not any. Hence, whatever the seeming support or the delay, beyond doubt one who so lives shall not be held innocent.

The next word is striking as only to be understood aright when a brighter light shone. Even before then no believer would have allowed that the mercy and truth were on man's part to atone for his sins. It is in Christ and especially in His cross that they meet for the purging of the guilty and defiled. Anywhere else they are irreconcilable. Men plead "mercy" to escape the condemnation of "truth"; but if truth pronounce the just judgment of the wicked, what can mercy do to arrest the execution? The Lord Jesus alone bore the curse in all its truth, that the iniquities might be blotted out in the richest mercy. The grace of God appeared in Christ that His merciful remission of our sins might be His righteousness new manifested in the gospel. Truly, by the fear of Him is departure from evil.

This is it which, by a new nature as well as redemption, teaches those who believe to walk so as to please God, worthily of His calling and kingdom. In spite of natural enmity, the fruit of righteousness tells on conscience, so that even adversaries are made to be at peace with them.

Plain it is then that even here "better is a little with righteousness than great revenues without right." Much more when the veil was lifted by Christ to let in the light of the eternal day on the present scene of flesh and world, alike enmity against God.

In verses 9-15 are given a fresh cluster of apothegms, in which we start with Jehovah as the sole power of directing the Israelite's steps, and of maintaining equity in daily life. But there is next withal a striking enforcement of the honour due to the king.

"The heart of man deviseth his way, but Jehovah directeth his steps.

"An oracle is on the lips of the king; his mouth will not err in judgment.

"The just balance and scales [are I of Jehovah; all the weights of the bag [are] his work.

"[It is] an abomination to kings to commit wickedness; for the throne is established by righteousness.

"Righteous lips [are] the delight of kings; and they love him that speaketh aright.

"The fury of a king [is as] messengers of death; but a wise man will pacify it.

"In the light of the king's countenance [is] life, and his favour [is] as a cloud of the latter rain."

The heart of man away from God is lawless; and, shaking off the restraint of Him to whom he belongs and must give account, is fruitful of devices. As he loves his own way, so he changes it according to the object before him, or, it may be, some passing fancy. Jehovah alone can direct his steps; but this supposes dependence on Him and obedience to His Word, when it is His way, and not the man's own. So Moses (Ex. 23: 13), when Israel forsook him and bowed down to the golden calf, prays, Show me Thy way.

Jehovah would have His people honour the king, especially in Israel, and to look for a wise and righteous decision. "An oracle is on the lips of a king." It was no less a remembrancer to the king, that it should be said of him, his mouth will not err in judgment. How often alas! both king and people failed utterly. But a morning comes without clouds, when One of that very house shall rule over men righteously and in the fear of God; for man He is, though infinitely more. But David's house was not so with God, either when he lived, or after his death when succeeded even by the favoured son who wrote these words. Judgment must act as well as sovereign grace, before Jehovah will make it grow. All honour to Him who once for all suffered for sins, and has given us life eternal, and will reign righteously.

Properly subjoined is that equity in the least things which Jehovah will have. "The just balance and scales are of Jehovah; all the weights of the bag are his work." If Jehovah showed His interest in instructing man aright, when it was even the details of the fitches and the cummin, of the barley and the wheat, and not in the sowing only but in their due treatment at the harvest, so did He feel for the constant administration of every day's exchange among men, to ensure right and guard against wrong. How much more does He feel their readiness to overlook sin and judgment for eternity!

Again would He set before all, that to commit wickedness is an abomination not to Himself only but to kings. What a standing rebuke if the throne were not established by righteousness! What an exposure if the king indulged in wickedness himself, instead of abhorring it in others! It is throughout here assumed that the king recognizes his place before Jehovah as His anointed.

Further we hear that kings take pleasure in those who in their speech vindicate what is right. "Righteous lips are the delight of kings; and they love him that speaketh right." Flattery is natural at court, but contemptible to him that rules in the fear of God. Righteous lips may not always speak agreeably; but righteous kings appreciate the man who cleaves to justice and sound principle.

Just as terrible is the wrath of a king. He holdeth not the sword in vain. That he is incensed "as messengers of death," especially to such as have reason to fear. "But a wise man will pacify it." So we see in both Jonathan and David, who appealed not in vain to the monarch, even though unjust in his anger.

On the other hand, no less powerful is the effect of the king's favour after alienation. "In the light of the king's countenance is life, and his favour is as the cloud of the latter rain." But what is any such privilege to compare with the place of stable nearness and grace which the believer even now enjoys through the Saviour, and looks on in assured hope of His glory! "Being therefore justified by faith we have peace with God through our Lord Jesus Christ; through whom also we have had the access by faith into this grace wherein we stand; and we boast in hope of the glory of God." Rom. 5: 1, 2.

The precepts and warnings impressed on us in verses 17-24 are of a wider range and a more general moral character. The upright, the humble, the heedful, the wise, the pleasant of speech are pointed out and encouraged, with grave admonition to those who are otherwise.

"The highway of the upright [is] to depart from evil: he that taketh heed to his way keepeth his soul.

"Pride [goeth] before destruction; and a haughty spirit before a fall.

"Better [is it to be] a humble spirit with the poor [or, meek], than to divide the spoil with the strong (or, proud).

"He that giveth heed to the word shall find good; and whoso confideth in Jehovah, happy [is] he.

"The wise in heart is called intelligent (or, prudent), and the sweetness of the lips increaseth learning.

"Wisdom [is] a fountain of life for him that hath it; but the instruction of fools [is] folly.

"The heart of the wise instructeth his mouth, and addeth learning to his lips.

"Pleasant words [are as] a honey-comb, sweet to the soul, and health to the bones."

In a world of evil, and the multitude following evil, it is no small thing to depart from evil. For the believer was once like the rest; and it is the grace of God which acts on conscience through Christ, in whom was no sin, and who died for us and our sins, that we might be forgiven and delivered. It is indeed the highway of the upright to depart from evil; but there is the positive side too: he that taketh heed to his way (and Christ is the way to the Christian) keepeth his soul.

Pride on the other hand is most offensive to Jehovah, and dangerous, yea, destructive, to man; and he is apt to be most lifted up when the blow falls; as we may see throughout Scripture, a haughty spirit before a fall. So Nebuchadnezzar, where mercy interceded; so Haman, where was only judgment.

Next we have the good portion of the humble spirit with the meek; just as the Lord pronounced such souls blessed whether for the kingdom of the heavens, or inheriting the earth when the Heir of all things takes it, even He then sharing with the great, and dividing spoil with the strong. For it is the inauguration of the King reigning in righteousness, in contrast with this evil age.

Then we have a fine climax. He that gives heed to the word without a doubt shall find good; but if he also confide in Jehovah, which is better, happy is he.

The wise in heart is called intelligent; and so he is, and inspires confidence. It differs much from what men call a long head, feared rather than trusted. And the sweetness of lips which accompanies that wisdom increases learning all round.

Wisdom is truly a fountain of life to him that has it, as he begrudges not its waters for those that have it not. The instruction of fools can be nothing but folly, and is fully exposed, because of the vain assumption to teach.

How different when the heart of the wise instructs his mouth, as it does, and adds learning to his lips. For there is not only profit but growth.

Such are indeed "pleasant words," and they are as a honeycomb, sweet inwardly, and strengthening outwardly.

Verses 25-33. The first of these apothegms we have had before, in Proverbs 14:12. The repetition indicates its importance, and our aptness to forget it. We may therefore consider it again.

"There is a way that seemeth right to a man, but the end thereof [is] the ways of death.

"The appetite (or, soul) of the labouring man laboureth for him, for his mouth urgeth him on.

"A man of Belial diggeth evil, and on his lips [is] as a scorching fire.

"A froward (or, false) man soweth contention; and a talebearer separateth chief friends.

"A violent man enticeth his neighbour, and leadeth him a way [that is] not good.

"He that shutteth his eyes, [it is] to devise froward things; he that biteth his lips bringeth evil to pass.

"The hoary head [is] a crown of glory; it is found in the way of righteousness.

"The slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city.

"The lot is cast into the lap, but the decision [is] of Jehovah."

Self-love and self-will lead into self-deception, whatever be the honesty that would oppose a conscious wrong. We need therefore to look to Him who is greater than our heart, that we be guided by a wisdom above ourselves. How terrible to have trusted what one should have judged, lest, to one following a way that seemed right, its end should he only a way of death! He that hears and knows and follows the voice of Jesus finds Him not only the way but the truth and the life. Nor can one be too simple in listening to His words open to all. This is the Christian highway, and therefore is peace and joy, whatever the suffering and danger.

Humanly speaking, as idleness is a peril and misery, labour is good for a man as he is. He that is truly a working man has a need that impels him on his course of daily toil. His soul (appetite, or life) has wants that call for supply, or, as it is here put, "his mouth urgeth him on." Others understand that "the soul of him that is troublesome shall suffer trouble; for his mouth turneth it on him."

Verse 27 vividly sketches the ungodly. Not content with what appears on the surface, a man of Belial diggeth up evil, and on his lips is as a scorching fire. As James says of the tongue, it sets on fire all the course of nature, and is itself inflamed by hell. What can one think of the comment by a learned Romanist expositor (Maldonat), which Bishop Patrick cites? — "This is apparent by the example of the Spanish Inquisition, whereby he who speaks anything rashly against the faith is deservedly delivered to the fire, which I wish were done everywhere." Romanism ignores and reverses Christianity.

The next form of mischief is a perverse or froward man sowing contention, and a talebearer separating chief friends. May we have grace not only to refuse such a spirit, but to reprove it, whenever it betrays its injurious and often insinuating way.

The violent man may not be so insidious; but the openness of his course, with apparent honesty, may entice his neighbour, and lead him into a way that is not good, possibly beyond his misleader.

The picture in verse 30 describes one of those that shut the eyes in their evil work; but it is to devise froward things, and one biting his lips, that he may bring evil to pass.

Nor must one be deceived by age, though it claims reverence. But how deplorable if it help on evil! "The hoary head is a crown of glory; it is (or, if it be) found in the way of righteousness."

What a testimony to the patient and the self-restrained in verse 32! If he walk in the light, as every Christian does, even more than this should flow freely. Yet slowness to anger and self-control are admirable in their place.

The Jew resorted to the lot (v. 33), till the Spirit was given the believer in the gospel. But he was reminded that Jehovah directed. Christianity in this, as in all things, shows God providing some "better thing," faithful though God was of old, and is still, now that in Christ He is far more intimately revealed and known.

Proverbs 17

The blessing of quietness at home, the value of wisdom there and elsewhere, the hearts tried by Jehovah, the evildoer's heeding wicked lips, and falsehood listening to mischief, the reproach done to the Maker by mocking the poor, the mutual honour of parents and children in their due place, and the congruity of speech with those who speak, are here (Prov. 17: 1-7) severally dealt with.

"Better [is] a piece of dry bread and quietness therewith than a house full of the sacrifices of strife.

"A servant that dealeth wisely shall have rule over a son that causeth shame, and shall have part in the inheritance among the brethren.

"The crucible [is] for silver and the furnace for gold; but Jehovah trieth the hearts.

"An evil-doer heedeth iniquitous lips; falsehood listeneth to a mischievous tongue.

"Whoso mocketh a poor [man] reproacheth his Maker; he that is glad at calamity shall not be held innocent.

"Children's children [are] the crown of old men; and the glory of children [are] their fathers.

"Excellent speech becometh not a fool: much less do lying lips a prince!" vv. 1-7.

The opening word contrasts the immense superiority of a peaceful household with hard fare, over one where plenty is found, embittered by contention, or, as is here energetically said, "full of the sacrifices of strife." Love and peace may abound through Christ where is little else; only unhappiness abides where He is unknown, were all there that wealth can supply.

Then again, who has not known one from the lowliest place promoted for his wisdom over a son that bringeth shame, and even to share the inheritance of the family? A son crushes the family with his disgrace; a wise servant, especially in such circumstances, acquires love, respect, and honour with his full share.

But there is a moral government ever carried on by Him who is alone capable of trying the hearts, with a goodness and wisdom and patience not wanted for refining silver and gold, which man can do. For the Christian it is as Father; for the Jew it was and will be Jehovah, the one true God.

There is also no small trial from those who wish and do evil; and we are here shown how close is the connection between malice and falsehood. If an evildoer heeds false and unjust lips, falsehood listens to a mischievous tongue. Such is mankind without God, each in his own way, but all astray and malicious.

Nor is Jehovah indifferent to the pride that mocks the poor out of an overweening value for the passing advantages of this life. It is to reproach, if not to blaspheme, his Maker. There is another ill feeling hateful to God — gladness at calamities not our own. He that indulges in such heartlessness shall not remain unpunished.

Quite different from these is what follows, where family relations are maintained as Jehovah intended. "Children's children are the crown of old men, and the glory of children are their fathers." How blessed when the aged feel their descendants an honour, and they no less delight in their parents!

The last of these verses glances at a twofold moral incongruity: when a fool (in the serious light of that word according to Scripture) utters "excellent speech" out of all harmony with his character and life; and when a prince or noble, instead of being a pattern of probity in his exalted position, gives himself up to shameless deception. Yet such stumbling blocks occur in this evil day. What a contrast with Christ who is the truth, and came to do the will of God!

But it is not a question of speech only, excellent or deceptive. Acts are still more serious and influential; and to this we are now led on.

"A gift [is] a precious stone in the eyes of the possessor; whithersoever it turneth, it prospereth.

"He that covereth a transgression seeketh love; but he that bringeth a matter up again separateth chief friends.

"A reproof entereth more deeply into him that hath understanding than a hundred stripes into a fool.

"The evil seeketh only rebellion; but a cruel messenger shall be sent against him.

"Let a bear robbed of her whelps meet a man rather than a fool in his folly.

"Whoso rewardeth evil for good, evil shall not depart from his house.

"The beginning of contention is [as] when one letteth out water; therefore leave off strife before it become vehement." vv. 8-14.

The law and the later Old Testament writings, the gospels and the epistles, bear ample witness to God's love of liberal and cheerful giving. But there may be a gift when it becomes a bribe, and even the law loudly warns in this case. Accordingly here its influence is asserted to be as a precious stone in the eyes of him that obtains it, as the giver too knows its power, where Jehovah was not before the soul.

But in a world of contrariety and evil, there is a mightier power and of a higher source. "He that covereth transgression seeketh" not a bribe, but "love"; as on the other hand, "He that bringeth up a matter again," without any motive higher than idle talk, with no positive aim of edification, "separateth chief friends." Love is not at work.

There might be error or evil, and this continued. In such a case to be indifferent for the sake of peace is a sin; and reproof is called for, especially where a man of sense was concerned. For a reproof penetrates such a one more than a hundred stripes would a fool. How timid even Christians are in this office of love, even when a worldly mind does not make them unfeeling!

It is an evil man that indulges a spirit of revolt; for rebellion is hateful to God, and His Word gives it no quarter. Circumstances on earth yield constant opportunity, and hence such a one "seeketh only rebellion." It gives an unhappy self-importance, which to vanity is irresistible. But God is not mocked, though it be the acceptable year, and not yet the day of His vengeance; and a "cruel messenger" will not fail to be "sent against him." Even now is there moral government.

But a fool in his folly goes a great deal farther and bursts through all bounds. To be met by a she-bear robbed of her cubs is a dangerous thing for any man; but a fool in his folly is worse still, as not the wise alone know to their cost. It is difficult also for the considerate to conceive what a fool may dare in his folly.

Ingratitude too is an evil of no small magnitude, and the face of God is set against such sheer baseness as rewarding evil for good. If one be thus guilty, evil shall not depart from his house. Even if it were but the snare of Satan for the highest in the land, himself most generous habitually, Jehovah did and could not overlook it; the sword departed not from his house, who gratified his passion at the cost too of a faithful servant's blood to hide his own sin. How Solomon must have felt as he remembered this!

And who has not seen to what a blaze a little spark may come, if godliness and grace do not role? It is as the letting out of water when one begins contention; mere drops trickling at first till the opening enlarges for a flow that sweeps all before it. "Therefore leave off strife before it become vehement."

There is an evil still worse than the selfish love of contradiction or contest, bad as this is in itself and its consequences. Unrighteousness is ungodly.

"He that justifieth the wicked, and he that condemneth the righteous, even they both are abomination to Jehovah.

"Wherefore [is there] a price in the hand of a fool to get wisdom, seeing [he is] void of sense (or, hath no heart)?

"The friend loveth at all times and is a brother born for adversity.

"A man void of sense striketh hands, becoming surety for his friend.

"He loveth transgression that loveth a quarrel: he that raiseth high his gate seeketh destruction.

"He that hath a perverse heart findeth no good; and he that shifteth about with his tongue falleth into evil.

"He that begetteth a fool [doeth it] to his sorrow; and the father of a vile [man] hath no joy." vv. 15-21.

On either side the guilt described in verse 15 is grievous in Jehovah's eyes. Not only is it sympathy with evil men and heartlessness as to the righteous, but direct antagonism to every principle of divine government. For men are put to the test in this life by the concrete facts of the wicked man here and the righteous there. To judge only in the abstract is to deceive oneself, injure others, and be an abomination to Jehovah on both sides.

Jehovah is a God full of compassion and gracious, slow to anger and plenteous in mercy, even when man is under law. Thus He does not fail to put purchase money in a fool's hand. How kind to the unthankful and the indifferent, the infatuated and evil! To what purpose is it but that such may acquire wisdom? Seeing he is devoid of sense draws out his pity. What folly to frustrate all goodness by slighting Him who alone is good, and trusting the old serpent, the evil one!

Fine is the description of the friend and precious just as far as it is realized. He loves at all times; sad the blank of not having one uncapricious and constant, whatever the changes of this passing scene, nearer still of a brother born for adversity, where the strain is greatest! None fills up the sketch to perfection but our Lord Jesus, who indeed in His infiniteness went beyond what lips can utter or heart conceive.

Man's capacity and resources are so limited, and the changes of human life so frequent and fast, that it would be hard to name a more dangerous error than a rash pledge or suretyship. Grace no doubt is free to lose indefinitely for another, but not thereby to dishonour the Lord by one's own debt, or to injure others, whether one's family or strangers. This were indeed to play the part of a senseless man, not of a brother born for adversity.

How blind men are to their own spirit that love a quarrel under the plea of faithfulness to truth, right, or custom! He loves transgression that loves a quarrel, says the Word. It betrays itself in little and outward things, and stops not of ending in the ditch. Near akin to it is the aspiring spirit which seeks self-exaltation, or, as is here the figure, raiseth high his gate. In God's sight it is to seek destruction. So was the angel that, inflated with pride, fell, and became the devil.

Again, it is the just lot of him who has a perverse heart, so that, as he looks for evil, he finds no good; and he whose tongue shifts about in like perversity is doomed to fall into real evil. God is not mocked by bad thoughts or words, and he that indulges in either will surely have to eat the bitter fruit of his own ways.

Solomon had not to look beyond his father's house or his own in order to prove the truth of verse 21. Jehovah took pleasure in the families of His people. So we read in a well-known Song of degrees, "Lo, children are an heritage from Jehovah, the fruit of the womb a reward. As arrows in a mighty man's hand, so are the children of youth. Happy the man that hath his quiver full of them; they shall not be ashamed, when they speak with their enemies in the gate." Yet did David taste of bitter sorrow when he set his heart overmuch on them. What irony in the issue of him whom he called "Father of peace," who rose up as a vain and unscrupulous pretender against himself and to his own destruction? Nor was he by any means the only one that yielded a crop of sin and shame and blood. Yes, "he that begetteth a fool doeth it to his sorrow: and the father of a vile man hath no joy." Whether the father of such a one be prince or pauper makes little difference, save that the eminence of degree makes the grief more conspicuous and perhaps more poignant. Only he who is begotten of God has life everlasting.

In verses 21-28, folly, wisdom, and righteousness are compared in their effects on the heart and life of man.

"He that begetteth a fool [doeth it] to his sorrow; and the father of a fool hath no joy.

"A joyful heart causeth good healing; but a broken spirit drieth up the bones.

"A wicked [person] taketh a gift out of the bosom to pervert the ways of judgment.

"Wisdom [is] before the face of him that hath understanding; but the eyes of a fool [are] in the ends of the earth.

"A foolish son [is] a grief to his father, and bitterness to her that bore him.

"Also to punish the righteous [is] not good; [nor] to strike nobles for uprightness.

"He that hath knowledge spareth his words; a man of understanding [is] of a cool spirit.

"Even a fool when he holdeth his peace is reckoned wise, he that shutteth his lips is prudent."

The inspired writer has seen, without looking far afield or minutely, the humbling truth of which verse 21 reminds us. It received a manifest verification among his own brethren, especially those two who wrought sin and folly in Israel, and came to an end no less violent than disgraceful to themselves, and full of anguish to his father and theirs. He was spared the witness of its repetition in his own son and successor, whose folly rent the kingdom, never to be reunited till He comes to reign, who is the repairer of breaches, the bearer of sins upon the tree, whose name shall be called Wonderful, Counsellor, Mighty God, Father of eternity, Prince of peace. For increase of the government and peace shall be no end, upon the throne of David and over his kingdom, to establish and uphold it with judgment and with righteousness henceforth and forever. The zeal of Jehovah will perform this.

It is His purpose to glorify the Christ who at all cost glorified Him to His own shame and suffering, but moral glory, and this on earth, and especially the land where He was put to the death of the cross. It was God's wisdom in Christ, the blessed contrast of sin-stricken man, even in the highest place, who has so often to endure the pain of a fool begotten to his sorrow. But if here the responsibility is traced, and the father knew the reverse of the joy that a man was born into the world, because of his foolish son, the rejected Christ to his faith turns the temporary sorrow into a joy that never ends, though this was not the place or season to speak of it.

On the other hand, a joyful (not a vain or thoughtless) heart is an excellent medicine in this world of aches and bruises; as surely as a spirit shattered by affliction and charged with grief and fear dries up the bones, making one a skeleton rather than a human being (v. 22). Man lives not by bread alone, still less bitter herbs, but by God's Word that reveals His grace in Christ.

A gift to pervert the ways of judgment blinds the eyes, and betrays as a wicked man him who takes it, no less than him that gives it (v. 23). To take it "out of the bosom" ought to be a signal of danger. No other eye of man sees, but God who abhors the wrong is not mocked.

The wisdom here spoken of (v. 24) is that of a single eye, and is before the face of him that has understanding; for he has God in his thoughts, not persons or things to govern him, but all subjected to divine light. On the contrary, the eyes of a fool are in the ends of the earth and liable to fluctuation under every breeze of influence. How blessed those to whom Christ is made to us wisdom from God, not the least of Christian privileges for present need, saving, and joy.

Again, in verse 25, is "a foolish son" brought before us; but here it is not only a grief to the father, but a bitterness to her who bore him; the father's authority thwarted and despised, the mother's affection tried and abused. How little such a son feels their anguish!

The next maxim bears on more public matters, and supposes a totally different fault, to which "also" appears to be the link of transition. Those who bear the character of just men must incur obloquy, and should be esteemed. To punish such in any respect is not good; to smite the noble for uprightness exhibits an unworthy spirit; it is a man forsaking his own mercy, and base enough to lower what is above himself. Men, not some only but as a class, are senseless, as we read in 1 Peter 2: 15. Sin breeds independence, which chafes and blames, rails and rebels, against excellence and authority, formal or moral.

The chapter closes with two verses which show the value of that silence which is said to be golden, and even of that which is but leaden, not positive but merely negative or seeming. He that has knowledge spares his words, aware of what is far better; the man of understanding is of a cool spirit, knowing the mischief of inconsiderateness and impetuosity. And this is so true, that even a fool, when by his experience of many a buffet profits to hold his tongue, gains credit for wisdom he does not deserve; as he that shuts his lips habitually is counted prudent. The day is not yet come for the earth when a king, the King, shall reign in righteousness, and princes rule in judgment. Then a man, for indeed there is but One on whose shoulder the weight of such government rests, shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. Then the fool shall no more be called noble, nor the crafty said to be bountiful. But the day is at hand, dark as its dawn must be and terrible for the ungodly, Jews, Gentiles, and above all those that now name the Lord's name in vain.

Proverbs 18

The first verse seems difficult, and certainly has been rendered differently. The sense in the A.V. does not resemble that given by the revisers any more than the ancients. The Septuagint and the Vulgate construct alike, but Leeser has another view.

"He that separateth himself seeketh pleasure, he rageth against all wisdom.

"A fool hath no delight in understanding, but only that his heart may reveal itself.

"When the wicked cometh, there cometh also contempt, and with ignominy reproach.

"The words of a man's mouth [are] deep waters, the fountain of wisdom [is] a gushing brook.

"To accept the person of the wicked is not good, — to wrong the righteous in judgment.

"A fool's lips enter into contention, and his mouth calleth for blows.

"A fool's mouth [is] his destruction, and his lips [are] a snare to his soul.

"The words of a tale-bearer [are] as dainty morsels, and they go down to the chambers of the belly.

"He also that is slack in his work is brother to him that is a destroyer.

"The name of Jehovah [is] a strong tower: the righteous runneth into it, and is set in a high retreat.

"The rich man's wealth [is] his strong city, and as a high wall in his own imagination.

"Before destruction the heart of a man is haughty, and before honour [is] humility." vv. 1-12.

The separation with which the chapter opens is in no way from evil, but rather from others to indulge his own desire and pleasure. Such selfishness enrages him against all wisdom.

This is confirmed by the verse that follows. For such a one is pronounced to be a fool, and to have no delight in understanding, but only that his heart may reveal itself. How far he is from knowing himself! His heart is the chief seat of his folly.

But there is worse among men than vanity; for it is truly said, "when the wicked cometh, there cometh also contempt, and with ignominy reproach." God despiseth not any; but what care they for God? They have only contempt for their betters, and ensure it for themselves, or, as it is here said, "with ignominy reproach."

The contrast appears next. "The words of a man's mouth are deep waters, the fountain of wisdom a gushing brook." Here it is a man who has looked up and learned wisdom, instead of trusting himself. His words are therefore deep waters; and they are fresh as well as deep, even as a gushing brook. For Jehovah is the living God, and man under the power of death.

But there are dangers too even for the wise. It is not good to favour the person of the wicked, and just as bad to subvert the righteous in judgment. Strict integrity is a jewel. Prejudice must not be allowed, any more than partiality. Our sufficiency is of God.

There is another way in which folly displays itself. "A fool's lips enter into (or, with) contention, and his mouth calleth for blows." The way of pence is unknown. His words are for war, and his mouth therefore calleth for blows, even if he escape sometimes. But it is all the worse for him in the long run; for "a fool's mouth is his destruction, and his lips the snare of his soul." Had he profited by rebuke and other humiliations, it might have been otherwise (vv. 6, 7).

Quite as evil as the foolish talker is the tale-bearer, of whom we next hear. "The words of a tale-bearer [are] as wounds, and they go down to the chambers of the belly." Even if they were strictly true, which is rarely the case, they are in every respect injurious, and fall under the censure of evil speaking. They wholly lack a moral object or a loving way. It is at best gossip, and for the most part the mere indulgence of talking of things which right feeling would rather conceal. The issue is to inflict wounds which pierce very deep, and where they are least curable.

Then we have a maxim of great force in verse 9. The slothful also, or slack in his work, is near akin to the destroyer, or great waster. Both arrive at the same end of misery, one by idling, the other by careless prodigality. See the blessed contrast of Christ as Mark traces His service; "and straightway," "and immediately," "and forthwith."

What a resource in such dangers, and in all others, is the name of Jehovah! A strong tower truly, whither the righteous betakes himself and is secure (v. 10). For the enemy is still in power, and those who return to God need protection.

How poor in comparison is the rich man's wealth (v. 11)! He thinks it a strong city, and a high wall in his own conceit. But it will fail him utterly when his need is extreme.

So when the heart of man is haughty, destruction is nigh; whereas humility is the pathway to honour that lasts (v. 12). Here Christ is the blessed Exemplar. For He, as high as the Highest, took the lowly place of bondman to obey, and having gone down so low that none could follow to the utmost, is now indeed exalted. The Christian is called to follow; and on none did the Lord lay it more than on the apostles who by grace were faithful.

The weakness and need, the dangers and difficulties, as well as the helps, of man are here remarkably set out (vv. 13-24).

"He that giveth answer before he heareth, it [is] folly and shame to him.

"The spirit of a man will sustain his infirmity; but a wounded spirit who can bear (or, raise up)?

"The heart of the intelligent getteth knowledge, and the ear of the wise seeketh knowledge.

"A man's gift maketh room for him, and bringeth him before great men.

"He that pleadeth first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.

"The lot causeth contentions to cease, and parteth between the mighty.

"A brother offended (or, injured) is [harder to be won] than a strong city; and contentions [are] as the bars of a castle.

"A man's belly is satisfied with the fruit of his mouth with the increase of his lips is he satisfied.

"Death and life [are] in the power of the tongue; and they that love it shall eat the fruit thereof.

"[Whoso] findeth a wife findeth a good thing, and obtaineth favour from Jehovah.

"The poor speaketh supplications, but the rich answereth roughly.

"A man of friends cometh to ruin; but there is a lover sticking closer than a brother."

Haste or vanity leads men to confide in themselves and to slight what others have to say. Thus it is that they get the discredit of folly and shame to their surprise and pain.

When one is enabled to bear up courageously in conscious integrity, it is all well; but when the spirit is broken, despair is apt to ensue, and all is over, while that lasts.

Everyone can see that those who lack intelligence ought to get knowledge, and that the unwise should seek it. But in truth the reverse is the fact as here. The intelligent have it at heart to get knowledge, as the wise do seek it. So the Lord assured when here: Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you. Who seeks of God in vain for our real good?

But now we hear of the way of a man with men, and without God, as we heard in the chapter before. Gifts go far with most, and make way for the least honourable before great men, who are often, like those who court them, neither good nor wise. There are marked exceptions.

The next apothegm is a sort of converse to verse 13. It is a man first in his own cause; what can be plainer than its justification? But his neighbour comes and searches him; and how does the matter look then?

There are cases however where both sides have so much to plead, that a fair decision is beyond men, who if stiff give themselves over to contention, as there are those outside the dispute whose sad interest it is to keep it up. The Israelite had the resource of the lot, no matter how mighty the contenders might be; for Jehovah did not fail to decide thereby. But the Christian is entitled to look to his Father in Christ's name, and never without an answer of grace if he wait on Him. How great the value of the written Word and of free intercourse with Him who is higher than the highest!

But there is as there ever was a great difficulty here; and it might seem strange, if we were not too familiar with the fact, that it is with a brother offended. How unapproachable and unreasonable! Yes, he is harder to win than a strong city; and such contentions are as the bars of a castle. What strength is needed to break through!

"The belly" has a bad name in both Old Testament and New; but not always, as John 7: 38 conclusively proves. And so it may be here, where it seems employed in its twofold application for the innermost affections, good or evil. The mouth indicates the heart, as the Lord tells us both of the good man and of the wicked. Out of its abundance the mouth speaks. Here it is the other side — a man's inwards satisfied with the fruit of his mouth, with the increase of his lips. How weighty then our every word if we bring in God! But if this satisfies man, the child of God can be satisfied with nothing less than God's Word and grace. Hence too are life and death said to be in the power of the tongue, and so the issues in both good and evil. All Scripture declares it; all experience confirms and illustrates it.

Does the finding of good in a wife, in one worthy of that name, join on to this? Certainly no one has such opportunity of intimate knowledge and of giving help. She can avail as none else; and if for God, what a treasure to her husband, who might resent fidelity in another! What a favour from Jehovah!

The poor naturally resort to supplication, the rich as naturally answer roughly. Grace exalts the one, and abases the other, to the happiness of faith, and to the Lord's pleasure who sees and weighs all.

A man who depends on many friends pays for it to his own ruin; but One is become more than a friend, a lover beyond all others, that sticketh closer than a brother. Well we know Him; yet how little, alas!

Proverbs 19

Chapter 19: 1-7. In a general way these maxims of divine wisdom are meant to comfort the upright and considerate poor, apt to be despised by others of less moral worth. They are instructive to all who have the fear of God, and to the Christian especially, who is told to honour all men as such (1 Peter 2: 17). There is nothing akin to the assertion of man's rights and the exclusion of God's, seeking one's own will, advantage' honour, and power.

"Better [is] the poor that walketh in his integrity than one perverse in his lips (and) who is a fool.

"Also a soul (person) without knowledge [is] not good; and he that hasteth with [his] feet maketh false steps.

"The folly of a man perverteth his way; and his heart fretteth against Jehovah.

"Wealth bringeth many friends; but the poor is separated from his friend.

"A false witness shall not be unpunished, and an utterer of lies shall not escape.

"Many court the favour of a prince; and every one [is] a friend to him that giveth

"All the brothers of the poor hate him; how much more do his friends go far from him? he pursueth [with] words: they are not (or, these hath he not)." vv. 1-7.

To walk in integrity is the fruit of divine grace. Faith alone can thus enable anyone in a world of vain show and with a nature corrupt or false, and vain or proud, either way given to self-complacency and open to self-conceit. If ever so poor, how much better is the upright walker than the man however rich that talks crookedly and is a fool (v. 1).

There is no excuse for anyone who hears the Scriptures to be without knowledge, and knowledge of the deepest value, perfectly reliable and accessible. What is to be compared with the written Word of God, even when it was but partially given? To be without that knowledge was not good but evil in an Israelite; how much more in a professing Christian! Without knowledge, one is apt to act precipitately and fall into sin — how often through haste! Man needs to weigh his words and ways (v. 2).

The foolishness of a man exposes him to evil ways; and all the more, because the more foolish, the less is there self-judgment. If one but felt his folly before God, and therefore looked up for wisdom, how surely He would give it without upbraiding, if he trust himself, he perverts his way more and more. What is worse still, his heart frets or rages against Jehovah. His folly grows impious at length even to casting the blame on Him who only is absolutely wise and has never done him harm but good. It is a common case (v. 3).

The covetousness of man betrays itself in the eagerness of men in general to be friends of the wealthy; nor less in the coolness that separates the poor man from his neighbour's interest and care (v. 4). How little is God in their thoughts! Yet withal they may flatter themselves with loving God and man. Let them think of the good Samaritan.

False witness is a heinous sin in Jehovah's eyes, who pledges Himself that it shall not go without punishment, and that the untruthful man shall not escape. A Jew was no doubt more guilty than a heathen if he thus boldly ignored Him who hears every word; and much more inexcusable is the Christian, now that Christ has come, the true and faithful Witness. Israel was called to be the arena of Jehovah's government; but it utterly failed through their forgetting the ground of promise to faith, and resting all on their own obedience of the law. No sinful man, nor indeed any, can stand on such a tenure. For as many as are of law-works are under curse, as it had been so strikingly anticipated in Deuteronomy 27 where the Spirit records the curses on Ebal, and does not notice the blessings on Gerizim, though no doubt proclamation was made historically on the latter as much as on the former. But all men who take this ground of their obedience reap not blessing, but curse. Blessing for a sinful man can come only by faith. And we find men after the law even more heedless of truth than they were before the law, yea, even saints. But in Christianity we have not only the truth, but truthfulness consequently, as never before.

The selfishness of human nature is shown out in verses 6 and 7. "Many court (or, entreat) the favour of a prince; and every man is a friend to him that giveth" (v. 6). It is not all that can get the ear of a prince to curry favour. But a liberal man is as the rule easy to reach and ready to listen. No doubt it is a temptation even to a Christian in distress. But why forget that He whose is the earth and its fullness has His heart ever open to his cry? How comely then it is to be anxious for nothing; to let our gentleness be known to all men, self-assertion to none; but in everything by prayer and supplication with thanksgiving to make our requests known to God!

What a graphic picture verse 7 presents in following up hateful self-seeking! "All the brothers of the poor hate him; how much: more do his friends go far from him! he pursueth with words: they are not." Even the nearest ties of relationship break before the needy one. Still less are friends faithful to him who sinks into poverty. The very sight of such a one is a bore, and a signal to be off. In vain the debtor pursues with his words of appeal. The old friends disappear, and all fails. Such the prodigal found the world, when his profusion left him nothing more to spend; no man gave to him. God is the gracious giver, and the only One changeless and effectual, when every resource is gone, and the sinner bows to Him, though he have nothing but sins. But for him, however ruined, that believes, God has Jesus and with Him freely gives all things, as the day will manifest. It is of importance to realize this by faith now, that we may honour Him in thanksgiving and praise, and in willing service, as it becomes every Christian to do.

The value of right feeling ("heart" literally, or sense) is enforced and contrasted with the folly and evil of deceit, both for the life that is, and for that to come; the uncomeliness of self-indulgence, and the admirableness of forbearance; the comfort of royal favour, as against the fear of its displeasure; the grief where family relationship is in disorder, and the manifest blessing where she who shares the guidance walks and judges wisely.

"He that getteth sense loveth his own soul; he that keepeth understanding shall find good.

"A false witness shall not be held innocent, and one uttering lies shall perish.

"Luxury is not seemly for a fool; much less for a servant to have rule over princes.

"The discretion of a man maketh him slow to anger; and [it is] his glory to pass over a transgression.

"The king's wrath [is] as a lion's roaring; but his favour [is] as dew upon the grass.

"A foolish son [is] the calamity of his father; and the contentions of a wife [are] a continual dropping.

"House and riches [are] an inheritance from fathers; but a prudent wife [is] from Jehovah." vv. 8-14.

It is not only lax and dissolute ways that lead to ruin. How many perish by the indifference which gives a loose rein to folly! There is no fear of God in either; and where this fear is lacking, all must be wrong. Before, we were told that the fear of Jehovah is the beginning of wisdom, as it also tends to life. This may be even now before peace with God is enjoyed; for such peace comes only through the faith which rests on Christ and His work. But it remains true, that he that heareth reproof getteth sense; and he that getteth sense loveth his own soul. The other word that accompanies this is of great value — "he that keepeth understanding shall find good," and good better than silver or gold. It is well to get, and better still to keep, what is so excellent.

Those who hear and say much have to lay to heart the next solemn warning: "a false witness shall not be held innocent, and one uttering lies shall (not merely be punished, but) perish." It is most hateful to God and most injurious to man. No one can say where the evil may spread, or how it may end here, but we do know how the Lord judges it forever.

Luxury is good for none; but it is above all unseemly for the fool who makes it his enjoyment and his god. The wise man was given to add that worse still is it for a servant to have rule over princes: who so vain and tyrannical?

To indulge in anger hastily is ever a danger, as it is true discretion to be slow in yielding to it. Better still is it to pass over an offence however real. It is his glory. He that is higher than the highest sets the pattern of grace.

On kings it is peculiarly incumbent how they dispense their censure or their favour. If they mistake either way (and there is no small danger of it), the effect is pernicious beyond measure. How happy for the believer to have to do readily and directly with the Highest who never errs, though we are so prone to make mistakes.

The next words take up the afflictions of family life, and give us salutary judgment. It is not merely a fool here, but "a foolish son," and he surely is "the calamity of his father." There is another who brings the calamity nearer still and more constantly, a contentious wife. Her cross and fractious spirit is a continual dropping. Not a spot in the house is safe from her turmoil.

Hence the importance of so looking to the Lord for a gracious and faithful counterpart. If house and wealth are an inheritance of fathers, as it generally was in Israel. a prudent wife was from Jehovah. What were the rest, however choice or abundant, where the meekness of wisdom failed in her who shared it all? If all else materially lacked, what comfort and happiness in having one from Jehovah who had His light within and around her!

Dangers and helps are plainly pointed out; for the fallen earth is full of the one, and Jehovah fails not for the other. There is a great need of vigilance, and man is shortsighted, to say the least.

"Slothfulness casteth into a deep sleep; and the idle soul shall suffer hunger.

"He that keepeth the commandment keepeth his soul; he that despiseth his ways shall die.

"He that hath pity on the poor lendeth to Jehovah; and his bestowal will he pay him again.

"Chasten thy son, seeing there is hope; and let not thy heart cause him to die.

"A man of great wrath shall suffer punishment; for if thou deliver [him], thou must do it yet again.

"Hear counsel and receive instruction, that thou mayest be wise in thy latter end.

"Many thoughts [are] in a man's heart, but the counsel of Jehovah, that shall stand.

"The charm of a man [is] his kindness, and a poor man [is] better than a liar." vv. 15-22.

Even when man was unfallen, he had responsibility. He was called to till and keep the garden, planted exceptionally by Jehovah Elohim with every tree that is pleasant to the sight and good for food. When fallen, as the ground was cursed on his account, he had to eat of it all the days of his life with toil. Thorns and thistles it yielded unbidden, so that man had to eat bread in the sweat of his face all his diminishing life. Slothfulness therefore ill became his position, and all the more when he faced adversity through his own fault. The sun arises, and the wild beasts get away to their dens, but man goeth forth to his work till the evening; and, as he is, it is well ordered for him. But slothfulness traverses all, and casts into a deep sleep while it is day, and pays the penalty. If any will not work, neither let him eat. The idle soul shall suffer hanger.

Man was made in God's image, after His likeness. He had dominion given him over fish and fowl, cattle and reptile, and over all the earth too. Yet was he put under commandment. And "he that keepeth the commandment keepeth his soul; as he that despiseth," or is reckless of, "his ways shall die." So Adam proved, and no less Adam's race. Even when no open sin was, man must bow to God. To seek independency of God is his ruin. To look up in gratitude and obey Him is not only the first of human duties, but vital to man whose breath is in his nostrils, and his life but a vapour. When sin entered and death through sin, how very evident and urgent it was that he should be dependent on that God who forthwith held out a Deliverer from the power of evil before banishing him from the paradise he had lost by his disobedience!

In such a world of disorder, of violence and corruption, we have always with us the poor, whom no man that has eyes or ears can fail to meet. This tests the heart practically; for to say, Go in peace, be ye warmed and filled, and to give them not the things needful for the body, is to cheat ourselves quite as much as them. Man was to represent God who loves a cheerful giver in a wilderness world, and here encourages the man to pity those that have not. "He that pitieth," or is gracious to, "the poor lendeth to Jehovah," as He deigns to count it; "and what he bestoweth He will pay him again." What security can match this? Think too of the honour of being creditor to Him!

But there is also another duty in which a parent ought to resemble Him, care for his offspring. "Chasten thy son, seeing there is hope." The young twig is pliant, and may be bent aright or pruned to bear fruit. Love is not indifferent but takes pains, and chastening is a greater sorrow to a father than to the son that needs it. To allow evil, whatever the plea, is to set one's soul on causing "him to die." We, Christians on earth, endure for chastening, which, though painful for the moment, afterward yields peaceful fruits of righteousness to those exercised thereby.

Look next at one not accustomed to bear the yoke in his youth. He is "a man of great wrath," overcome by any word or work which does not please his rash mind; what is the result? He "shall suffer punishment"; and the sad thing is that neither he nor anyone else can say what may come next. Love him as you may, his hasty temper is constant danger. "For if thou deliver, thou must do it yet again." Christ is the sole adequate Deliverer, and this not only by His redemption but by the virtue of abiding in Him. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall come to pass for you."

Very fitting accordingly is the next word: "Hear counsel, and receive instruction, that thou mayest be wise in thy latter end." What counsel can compare with that which God gives; what instruction equals the Scriptures? Speculative men talk of the Bible as fragmentary and occasional; but under such an appearance there is the completest provision, and suited to every need that ever did or can arise. Men of faith find it out to their everlasting comfort, and are responsible to show its treasures to those who fail to see; but they reap the blessing in wisdom from the first to their latter end, as every believer proves.

Outside the field of divine teaching is the perplexity of man's thoughts, let him be ever so abundant in ideas or devices. "Many thoughts are in a man's heart, but the counsel of Jehovah, that shall stand." This is what makes wise; and firm as well as happy is he who learns and cleaves to His counsel. It is the great lie to deny the truth; and Christ the Personal Word, Scripture the written Word, is the truth, which the Holy Spirit makes a living thing to the believer.

Nor is this all the comfort he enjoys. "The charm of a man (or that which maketh a man to be desired) is his kindness." There too he is privileged to follow in the wake of God, who is good and doeth good. For this reason its claim too often is substituted for the reality; and good words usurp the place of good deeds. Nor do any fail more than those whose large purse accompanies a narrow heart and a polite tongue. Hence we have the pithy adage that "a poor man is better than a liar." It is God's Word which strips men of their robes and lays bare their true character. May we have grace to be truthful and loving, without pretension.

As it has been already laid down that the fear of Jehovah is the beginning and the discipline of wisdom, so does it prolong days, whereas the years of the wicked shall be shortened. Here (vv. 23-29) we have more said of its virtue.

"The fear of Jehovah [tendeth] to life; and he shall abide satisfied; he shall not be visited with evil.

"A sluggard burieth his hand in the dish, and will not even bring it to his mouth again.

"Smite a scorner, and the simple will become prudent; and reprove the intelligent, he will understand knowledge.

"He that ruineth a father [and] chaseth away a mother is a son that causeth shame and bringeth reproach.

"Cease, my son, to hear instruction [causing] to err from the words of knowledge.

"A witness of Belial scorneth judgment, and the mouth of the wicked swalloweth iniquity.

"Judgments are prepared for scorners, and stripes for the back of the foolish." vv. 23-29.

Now that we know the manifestation of life eternal in Christ and its gifts to the believer, how greatly is the maxim enhanced! What satisfaction can there be outside Him? "He that hath the Son hath life"; and Christ is the food of that life, both as the true bread out of heaven, giving life to the world, and not to Israel only, by faith, and in raising up at the last day. But there is the further privilege since His death, even to eat His flesh and drink His blood, and thus to dwell with Him, as He dwells in the Christian. He is the Deliverer; what shall man or Satan do to hurt? How shall not God also with Him freely give us all things?

The faith that fears Jehovah is earnest. The sluggard on the contrary is so besotted to self as to bury his hand in the dish, and will not so much as raise it to his mouth again. So he lives, dies, and perishes.

To smite a scorner may and will be lost on him; but the simple take heed, gather profit, and become prudent. The man of intelligence lays admonition to heart, and apprehends a knowledge before unknown. Thus simple and wise are gainers.

As a scorner is worse than a sluggard, more guilty still is the son that plunders a father and chaseth away a mother and her loving appeals. What shame and dishonour he brings!

In such a world of sin the enemy finds no lack of mischievous men and women, who not only stray away from the words of knowledge, but take pleasure to misguide the unwary. Cease, my son, to hear such fetal instruction.

Still more daring a witness of Belial is he that mocks at judgment; and the mouth of the wicked drinks down iniquity. But soon or late God is not mocked, if man is deceived; for whatsoever a man shall sow, that also shall he reap.

Therefore it is true that "judgments are prepared for scorners, and stripes for the back of the foolish." It is not that God desires any man to be reprobate; but what if He, willing to show His wrath and to make His power known, endured with much long-suffering vessels of wrath fitted unto destruction? They gave themselves up to their own will, which is nothing but sin, and had a ready helper in the arch enemy who makes them his slaves. But that God might make known the riches of His glory upon vessels of mercy, He in His grace prepared them before for glory. All the sin is in and of the creature; all the good is of God. This is the truth as to both God and man, whose only resource is by grace in Christ.

Proverbs 20

Here are brought together the great danger of certain follies on the one hand, and the value of wisdom and fidelity on the other.

"Wine is a mocker, strong drink a brawler; and whoso erreth thereby is not wise.

"The terror of a king is as a lion's roaring; he that provoketh him to anger sinneth against his own soul.

"It is for a man's honour to keep aloof from strife; but every fool will rush in.

"The slothful will not plow by reason of the winter: in harvest shall he beg and have nothing.

"Counsel in man's heart [is] deep water; and a man of understanding draweth it out.

"Most men will proclaim every one his own kindness; but a faithful man who can find?

"A righteous one walketh in his integrity: blessed [are] his children after him." vv. 1-7.

There is no creature of God which has not an important place if used aright. But men blind to His will seek their pleasure heedlessly, and are thus enticed to open sin and grievous hurt. This is eminently the case with wine and strong drink; the one deceives, the other maddens. The warnings are so many and evident on every side, that such as err thereby have only to blame their own folly and self-will.

Rulers are not a terror to good work but to the evil. Nor does the king bear the sword in vain. He is ordained as God's servant, an avenger for wrath to him that does evil. The terror he inspires is therefore as a lion's roar. To provoke his anger is to sin against one's own soul. That again is sheer folly and wrong. Would you then have no fear of an authority so able to punish? Do that which is good, and you shall have praise from it.

Nor is there a more common snare than meddling where we have no business or duty. To this the self-sufficient are prone. Their vanity leads them to accredit others with failure, and themselves with wisdom. They are the men of common sense and of righteousness, if others are more brilliant. Hence in their folly they rush into that strife from which the right-minded hold aloof to their honour.

But there is also danger from one's own slothfulness, which is exemplified in its paralyzing the ordinary call to labour. It is ordered of God as the rule that plowing time should not be when things grow, and still less when they ripen. But a sluggard finds an excuse for putting off his duty in the cold weather which invites him to strenuous industry. Does he plead the winter against plowing? Then shall he beg in harvest and have nothing.

If there be thus from laziness danger of neglect in the proper season, and from officious vanity whenever a thorny question arises, it all goes to show the worth of intelligence, and the need of taking pains in order to arrive at it. For the truly wise are not superficial; but counsel in their heart is "deep water," instead of bubbling over on every occasion, however slight. And few things mark a man of understanding more than discerning ability to draw it out.

It is the common failing of men to affect a world-wide benevolence, and to cheat themselves into the belief that their talk and tears over the widow and the orphan are real kindness of no ordinary sort. Let us beware of walking in so vain a show, and remember that the Word of God raises the question whether the reality is in deed and truth. "A faithful man who shall find?"

Such souls however there are in a world where faith is rare, and most love glory from men rather than glory from God, though the one be as evanescent as it is vain, and the other as everlasting as it is substantial. "The righteous walketh in his integrity: blessed [are] his children after him." God is a rewarder of them that seek Him out; nor is it only the blessing of a good conscience in his walk; but God does not forget his children after him. So even King David could not but feel toward Chimham, if Barzillai sought nothing for himself.

In verses 8-14 we have maxims laid down from the king on his throne down to the commonest trickery of life in everyday transactions, with moral cautions salutary to all.

"A king that sitteth in the throne of judgment scattereth away all evil with his eyes.

"Who can say, I have cleansed my heart, I am pure from my sin?

"Divers weights (a stone and a stone), divers measures (an ephah and an ephah), both of them [are] alike abomination to Jehovah.

"Even a child is known by his doings, whether his work [be] pure, and whether right.

"The hearing ear, and the seeing eye, Jehovah made even both of them.

"Love not sleep lest thou come to poverty; open thine eyes — thou shalt be satisfied with bread.

"Naught, naught, saith the buyer; but when he is gone his way, then he boasteth." vv. 8-14.

If ever there was a king sitting on the throne, whose eyes in large measure scattered away all evil, it was he who wrote these words in the Spirit. Yet we have the sad tale of failure, so characteristic of man, and his eyes at length sanctioning evil most dishonouring to Jehovah and destructive to Israel. But He that inspired Solomon has ever a greater in view. "Behold, a king shall reign in righteousness, and princes shall rule in judgment." The time hastens.

Righteous souls may and do meanwhile groan; but they murmur not, still less resist the power, which is God's ordinance, nor plead conscience to evade law, but contrariwise are willing to suffer in obeying God. They know what man's state is, and that none can truly say, I have cleansed my heart, I am pure from my sin. Their boast is in God through our Lord Jesus Christ, by whom they now received the reconciliation.

But there is no excuse for cheating; against which high and low, poor and rich, yea, and dishonest no less than honest, exclaim loudly. What is more than all, such deliberate roguery is an abomination to Jehovah, who is infinitely removed from all selfish feeling.

Evil may for a time be hidden under many a plea or cloak. But good needs no commendation. Even a child is known by his doings; a pure or a right work is plain.

The hearing ear is a wonderfully beneficent mechanism, the seeing eye of still wider scope for the race in matters of this life. How humbling is the unbelief of the would-be wise who try to persuade themselves and others that Jehovah made neither! Even a heathen like Galen felt and confessed that the hand which made them was divine. If Gnosticism is impious pride, Agnosticism is man sinking to the brute, yet boastful withal.

If man has no heart to thank God for his rest by night, and to seek His guidance and blessing by day, the very sun that performs His bidding calls man to go forth to his work till the evening, as much as he chases the beasts of the forest into their dens. To be an idler, a sleeper, during the hours of light, is to court poverty. To open one's eyes fittingly; that is, for work, is to be satisfied with bread. None needs to beg if in earnest.

How low is the effort to deceive the seller by depreciation! How false to boast of the mean advantage, if it succeed (v. 14)! But such are the ways of covetousness, as common a snare as can be found for the heart of man, and most hateful to the God of all grace.

In verses 16-23 we are shown what is of real value, far beyond gold, the object of most men, and rubies, the desired prize of rich folk.

"There is gold, and a multitude of rubies; but the lips of knowledge [are] a precious jewel.

"Take his garment that is become surety [for] another, and hold him in pledge for a strange woman.

"Bread of falsehood [is] sweet to man, but afterward his mouth shall be filled with gravel.

"Purpose is established by counsel, and with wise guidance make war.

"He that goeth about tale-bearing revealeth secrets: therefore meddle not with him that openeth (enticeth with) his lips.

"Whoso curseth his father or his mother, his lamp shall be put out in the blackest darkness.

"An inheritance hastily gotten at the beginning will not be blessed at the end.

"Say not, I will recompense evil: wait on Jehovah, and he will save thee.

"Divers weights [are] an abomination to Jehovah; and a false balance [is] not good."

Never was there a day in the world's annals when men might more easily possess themselves of gold than when Solomon reigned, never one when precious stones so freely poured than then into Jerusalem. But knowledge duly expressed was far rarer and yet more valuable; and so it is still.

Inconsiderateness is a direct road to ruin, even if one listens to spendthrifts of one's family. But what happens when a man is so weak as to become surety for a stranger? Yet worse is it, when he listens to a strange woman. You may relieve him of his raiment at once.

Again, if one eat the bread of deceit, and instead of trembling at the sin, find it sweet, what will the end be? Surely to fill the mouth with gravel; God is not mocked.

Counsel is requisite to form and execute a purpose, and especially if one go to war. But if one needs wise guidance, what more dangerous than to listen to an active talebearer, unless it be to a flatterer?

To honour one's parents was the first commandment with promise; what can be the issue but deepest darkness to him that curses either?

So too the hastily gotten inheritance is apt to slip soon, having no blessing from God.

But it is a dangerous thing to keep a grudge, and hope to repay it. God is jealous, but withal gracious. On Him let one wait and prove His saving mercy, as David did.

Cheating is His abomination, and a balance of deceit is not good, but for destruction.

It is very certain that dependence on God alone secures a clean or righteous walk. So it was of old; so it is now. Man needs direction from above, and grace too, that in this world of pitfalls and confusion his ways may please the Lord. This is most impressively pointed out in verses 24-30.

"The steps of a man [are] from Jehovah; and how can a man understand his own way?

"[It is] a snare to a man rashly to say, [It is] holy, and after vows to make inquiry.

"A wise king scattereth the wicked, and bringeth the wheel over them.

"Man's spirit [is] Jehovah's lamp, searching all the chambers of the belly.

"Mercy and truth preserve the king, and his throne is upholden by mercy.

"The glory of young men [is] their strength; and the beauty of old men the hoary head.

"Wounding stripes purge away evil, and strokes [purge] the chambers of the belly."

It is not a weak one's goings but a strong man's which are here said to be from Jehovah; how blessed, as well as necessary to know Him who knows the end from the beginning to whom the night shines as the day, and the darkness is as the light! Him faith can count on to direct the steps.

Jephthah was rash in the vow he made, but he stood to it and bore the consequence. Not so Ananias and Sapphira; but their deception did not shield them from death. We are bound to weigh seriously what we say before God, and not to retract for selfish reasons.

A wise ruler is not one who is too amiable to punish the wicked. The very aim and reason of his office is to be God's minister in externals, and a terror not to a good work, but to an evil one. It is the more imperative, if men conspire, to scatter them and crush their power fearlessly.

Man's spirit is Jehovah's lamp, and so, far beyond that of a beast that goes downward. But it is going beyond Scripture to boast of the great soul of man, and against Scripture to say that it is the light which lighteth every man. For this is Christ alone; and the real meaning of John 1: 9 is, that the True Light is that which, coming into the world, lightens, or sheds light on, every man. It had been another state before He came thus. The Incarnate Word so deals with every man, high or low, Jew or Gentile. Conscience is a solemn inward monitor for God against sin. Christ when He came did incomparably more — made every one and thing manifest in due character. Divines for ages are apt to talk like the Friends or the heathen; how little they have learned Christ!

Here again we learn that the king is preserved, not by inflexible firmness against the wicked, but by "mercy and truth." Negative qualities fail to sustain. "His throne is upholden by mercy" — a godlike prerogative. He needs love as well as fear, not only for the people's happiness, but for the stability of his rule.

It is folly and blindness to set young against old, instead of helping them to profit by an experience of great value which they lack. Let the old admire the energy of the young, and the young fail not to own the beauty of the grey head.

Stripes that wound, we all need from time to time, for nothing less probes and cleanses the hidden evil that is at work. The deeper the mischief, the more painful the corrective that must pierce to its core. Such a chastening is not pleasant, but causes grief. Afterward it yields peaceful fruit of righteousness to those exercised thereby.

Proverbs 21

In Jehovah's hand is here (chap. 21: 1-8) shown to be the heart, whether of the highest or of the least; then what pleases and displeases Him, with the issues, for the evil or for the good.

"The king's heart in Jehovah's hand [is] brooks of water: he turneth it whithersoever he will.

"Every way of a man [is] straight in his own eyes; but Jehovah weigheth the hearts.

"To exercise justice and judgment [is] more acceptable to Jehovah than sacrifice.

"A high look and a proud heart, the lamp (or, tillage) of the wicked [is] sin.

"The thoughts (or, plans) of the diligent [tend] only to plenteousness; but every hasty one only to want.

"The getting of treasures by a lying tongue [is] a fleeting breath of them that seek death.

"The robbery of the wicked sweepeth them away, because they refuse to do judgment.

"Very crooked [is] a guilty man's way; but [as for] the pure, his work [is] right." vv. 1-8.

Of all men a king's heart from his position and duty might instinctively seem reserved and inflexible, but who resisteth Him that secretly rules as He will, even in the worst of circumstances? He will reign righteously and for the largest blessing, when the world kingdom is taken. But even now the king's heart is in His hand whom he may not know, or disdain. Little as he thinks it, he subserves Him, as brooks of water the man who controls every rill for his gardens, his vineyards, or his fields. It is turned as He pleases.

It is natural to man as he is to count right every way of his, but the solemn truth for everyone is that Jehovah weighs not the acts only, but the heart. All things are naked and laid bare to His eyes with whom we have to do; let us never forget it.

Unless men be reprobate, they are apt to be religious after a sort and a measure; and their sacrifices are a resource too often for indulgence in sin. The sacrifice to God who gave Christ to suffer for our sins is a wholly different matter, the resting place of faith, and the start of holiness. To do judgment and justice flows from it, and is indeed acceptable to God if with faith; as sacrifice without faith is nauseous and presumptuous.

Haughty eyes, and a proud heart, how abhorrent to God and unbecoming in man! It is sin unequivocally; the tillage of the wicked, their business or their glory; their lamp or sinful field. The meek shall inherit the earth; Christ's time is their time. The present is the evil age.

Diligence, directed by thought or plan, tends to plenteousness, as haste destines everyone that so acts only to want; for haste leads to mistake, and mistake to loss, and loss to ruin.

On the other hand, the getting of treasure by a tongue of falsehood, even if it succeed for a while, as it may, ends in worse ruin, like the fleeting breath of those that seek death, happy neither here nor hereafter. Truly they seek death without knowing it.

Others, who are bolder than to deceive, resort to robbery in their wickedness; because they refuse to do judgment, their end is destruction. It will drag or sweep them away whence is no return. Christ is the only true and safe way; and we can now say He, the Son, is the way to the Father.

The guilty man's way is not evil only, but perverse or strange; for he does not stick at anything. The pure man, on the contrary, is upright in his work, carrying conscience with it, and pleasing God. Blessed are the pure in heart; for they shall see God.

Next we have the vivid sketch of one who has to do with a helpmate whose wilful temper is the source of continual chagrin and shame. Yet the word of wisdom gives good counsel to relieve and comfort, notwithstanding such a calamity.

"Better to dwell in a corner of the housetop than with a contentious woman in a wide house [or, house of society].

"The soul of the wicked desireth evil, his neighbour findeth no favour in his eyes.

`'When the scorner is punished, the simple becometh wise; and when the wise is instructed, he receiveth knowledge.

"The righteous considereth the house of the wicked; the wicked are overthrown to ruin.

"Whoso stoppeth his ears at the cry of the poor, he also shall cry and not be heard.

"A gift in secret pacifieth anger; and a present in the bosom, vehement wrath.

"[It is] joy to the righteous to do justice, but destruction to the doers of iniquity." vv. 9-15.

A contentious woman is of necessity a trial to every member of the household, but most of all to her husband. The house may be roomy, but only jars follow her; and if visitors call, it is but to increase his pain. No better place is there for him than to find a corner in the housetop; there can quiet be found, and, for piety, access to the Highest.

The soul is the living man's centre; it is himself, the seat of his will. If this be unrenewed by grace, and therefore under the enemy's dominion, he has pleasure in evil, not only himself doing things worthy of death, but enjoying the evil of others. What room is there in such a heart for loving another, whatever his need or distress? There is no favour in his eyes, even for the nearest neighbour.

The scorner has not only no respect for what is excellent, but affects to despise it and actively hates it. When such a one meets an exemplary retribution, it is a wholesome lesson to the simple who takes warning against that wicked way. But the wise, when he is instructed, receives positive knowledge for good.

So again the righteous is not merely grieved at the house of the wicked but considers it to solemn profit. And no wonder; for the wicked are overthrown to ruin, even in this world.

Then the world is full of want, suffering, and misery. Is anyone disposed to stop his ears at the cry of the poor? God is not mocked, but resents hardness of heart; for "he also shall cry, and shall not be heard."

On the other hand, even the angry are not insensible to a gift if it be in secret. It would be resented if others saw or knew, or if the donor were prominent, or talked. It is not only bad men whose anger is thereby pacified. See the effect on David when Abigail brought to his bosom a reward that exercised his conscience.

To the righteous, it is their life and joy to do what is right, as it is a great sorrow when through any lack of care they may fail. But nothing is so uncongenial to the workers of iniquity, ever in quest of gain through wrong. And destruction must be their portion. For there is not a creature unapparent before God, but all things are naked and laid bare to His eyes.

In verses 16-23, a cluster of observations are found, of divine value for warning and wisdom in practical life.

"The man that wandereth out of the way of intelligence shall rest in the congregation of the departed (or, shades).

"He that loveth pleasure (or, mirth) [shall be] a poor man; he that loveth wine and oil shall not be rich.

"The wicked [is] a ransom for the righteous, and the treacherous in the stead of the upright.

"[It is] better to dwell in a desert land, than with a contentious and irritable woman.

"[There is] a desirable store and oil in the dwelling of the wise one; but a foolish man swalloweth it up.

"He that followeth after righteousness and mercy findeth life, righteousness, and honour.

"A wise one scaleth the city of the mighty, and casteth down the strength of its confidence.

"Whoso guardeth his mouth and his tongue guardeth his soul from troubles."

The goodness of God leads to repentance, and the fear of Jehovah is the beginning of wisdom. Christ attracts the heart the one Mediator between God and men. He is the way, the truth, and the life, always the Object of faith to the believer. Here is the way of wisdom, and the man that wanders out of that way shall abide in the congregation of the dead, far from God (v. 16).

Next, we have the man that, loving mirth or pleasure, and wasting life's time and work in that vain pursuit, must pay the penalty of indigence. Just so he that devotes himself to wine and oil, or enjoyable living, cannot acquire wealth for any worthy or legitimate end (v. 17). Present indulgence forbids future profit.

Then a still more pronounced character comes before us — a wicked person as such. Even in the then and present evil age, when the divine government is not yet in manifested power, who but the blind can fail to see in the downfall of the wicked a ransom for the righteous from destruction, and the transgressor laid in the pit he dug for the upright? Everyone acquainted with Scripture will remember how its history teems with such proofs. But outside its range, and in rather modern times (little beyond two centuries ago), take the return of the cruelly banished Waldenses, who were enabled to make their way back to their fatherland, few in number and with no external military aid, against French and Italian armies of disciplined soldiers, against the Pope, the priesthood, their Romanist countrymen, and even their own sovereign of Savoy, till he was ashamed to destroy the bravest and most loyal of his own subjects. Not that I for one defend fighting for rights; but God pities the oppressed that cry to Him, even if mistaken like most of their fellow-Christians (v. 18).

Further, we hear of the sad hindrance to peace and comfort in the home from the presence of a contentious and irritable woman. Who has not seen the misery of having to do with such a one presiding? To dwell with a termagant of this kind is worse than living in a desert land (v. 19).

Next, we are told of what is good and wise, and the advantages which ensue. The wise, as the rule, lack no good thing, even in their earthly dwelling; for they aspire not nor covet, contrary to wisdom and the fear of Jehovah. The foolish live in ease, and swallow all up; and who is to blame but themselves (v. 20)?

Again, he that pursues righteousness and mercy (that is, faithfulness in relation to Jehovah and to mankind according to their true place, as well as kindness also), finds "life, righteousness, and honour" — his own at compound interest. "His own," did I say? say rather God's excellent gift. For none can so walk without faith in God and pleasing Him (v. 21).

Nor is it only that the dwelling of the wise has a desirable treasure therein; but if danger threaten, a wise man surmounts all opposed — scales the city of the mighty, and cuts down the strength of the confidence thereof. What can force avail against wisdom (v. 22)?

Moreover, valuable a faculty as good speech is, it is wise to spare the tongue as well as the mouth. The time, the tone, the way, and the end, have all to be considered, lest a fair intention might not only fail, but provoke. As the mouth has to beware of taking in beyond what is right and good, so the tongue of letting out what is not edifying. To keep one's mouth and tongue as in God's presence is to keep the soul from troubles without end (v. 23).

We have seen that "slow to speak" is a safeguard against troubles; we now hear how evil it is to be swift to wrath and its expression (vv. 24-31).

"A proud [and] arrogant one, scorner [is] his name, dealeth in haughtiness of pride.

"The longing of the sluggard killeth him; for his hands refuse to work.

"He longeth greedily all the day; but the righteous giveth and withholdeth not.

"The sacrifice of the wicked is an abomination; how much more [when] he bringeth it with a wicked purpose!

"A false witness shall perish; but the man that heareth shall speak enduringly.

"A wicked man hardeneth his face; but the upright, he ordered (or, considereth) his way.

" [There is] no wisdom nor understanding nor counsel against Jehovah.

"The horse [is] prepared for the day of battle, but deliverance [is] of Jehovah."

If self-control in speech protects from many a trouble, how different is the scorner's lot and reputation! For pride and arrogance can brook no difference — haughty to superiors and disdainful where they can dare it. O what a blessed relief to learn of Him who was meek and lowly in heart! Yet He was the Son of the Highest, who bowed absolutely to His will, when despised, rejected, and loathed of men. "Even so, Father, for so it seemed good in thy sight"!

Honest labour has its duty, its interests, and its satisfaction. Sloth, which shirks from the work of the hands, leaves all the more room for carking care, because of its fruitless desires, disappointed even to death.

The empty longing fills the day, in vain for the man himself and everyone else. The righteous on the contrary, with a conscience exercised in the duties of his relationship, has the means through his diligence to open both heart and hand ungrudgingly to the need around him.

Jehovah has respect to the person before his offering. If it be a wicked person, how could his sacrifice be other than an abomination? So in Isaiah 66: 1-4 we read of the apostate Jews in the latter day; they may trust in the temple they build, where once the Lord of glory filled it; they may sacrifice a lamb, and offer an oblation, and present a memorial of incense; but they are no better than a dog's neck or swine's blood, or blessing an idol, in His eyes who looks for and to the afflicted and contrite that tremble at His word. Worse still it is to bring a sacrifice with wicked aim, as superstition does.

Witness-bearing is the more solemn, because done with deliberate purpose, and before God avowedly as well as man. To be false thus is indeed ruinous; but to hear the call and speak the truth is to honour God and serve man, and such a one speaks unchallenged and abidingly.

A wicked man has no shame; he acts and speaks with no restraint. Not so the upright, who looks up for the direction of his way, and considers well his steps.

No axiom so sure as that every claim to wisdom, understanding, or counsel against Jehovah, is utter folly. Only destruction can be the end of such a policy.

And vain it is to trust in ordinary means without Him. The horse may be prepared for the battle, but the victory is with neither the rider nor his horse. Deliverance is of Jehovah.

Proverbs 22

Even in a day when Israel was under probation and the earthly government of Jehovah with present results for good or ill, there could not but be the working of great moral principles in those that feared His name, far beyond what the natural man covets.

"A name [is] rather to be chosen than great riches, loving favour rather than silver and gold.

"Rich and poor meet together: Jehovah [is] the maker of them all.

"A prudent one seeth the evil and hideth himself; but the simple pass on and are punished.

"The reward of humility, the fear of Jehovah, [is] riches and honour, and life.

"Thorns, snares, are in the way of a perverse one; he that guardeth his soul keepeth far from them.

"Train up the child in accordance with his course, and when he is old, he will not depart from it.

"The rich ruleth over the poor, and the borrower [is] servant of the lender." vv. 1-7.

It is usual to supply the word "good" in the version of the opening clause of the 22nd chapter. But this is so necessarily implied as to seem needless. For who could suppose that a false pretension is of any value? One's name in Scripture is the manifestation of what one is; the object of the heart determines the character; and here it is supposed to be what is excellent in God's eyes as well as man's. Hence, loving favour accompanies it, which is far from due to silver and gold, often the portion of the worthless.

In the essentials, how little is the difference! Alike they come into the world, and alike they stand when the world passes away. "Rich and poor meet together; Jehovah is the maker of them all." This the poor man is entitled to remember, and the rich man ought not to forget. Job had it distinctly before him: "If I despised the cause of my bondman or of my bondmaid, when they contended with me, what then should I do when God riseth up? and if he visited, what should I answer him? Did not he that made me in the womb make him? and did not one fashion us in the womb?"

The value of prudence in a world like this is next urged. The circumspect sees the evil and seeks timely shelter; the heedless goes boldly forward and suffers the consequence.

Humility of a true sort, the fear of Jehovah, has its reward in riches and honour and life, which greater ability misses for the lack of it.

The crooked or perverse man finds painful experience on his way, thorns, snares; whereas he that guards his soul keeps aloof from all such trials.

Early training, whatever the exceptions, has its good result. Train up the lad according to his course; and when he is old, he will not depart from it. So it was with Isaac thus trained by his father. Solomon's course was a much more chequered one, though we may hope there was repentance.

It is a difficult thing for a man of money to avoid airs with him that has none, and particularly if the latter puts himself under obligation to him. But faith delivers from this snare, and still more when there is a real living Christ.

In verses 8-14 we have an alternating series of characteristics to strive against or to cherish, with only evils following, which call for our attention.

"He that soweth unrighteousness shall reap vanity; and the rod of his wrath shall have an end.

"He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor.

"Cast out the scorner, and contention shall go out, and strife and ignominy shall cease.

"He that loveth pureness of heart [with I grace of his lips, the king [shall be] his friend.

"The eyes of Jehovah preserve knowledge, but he overthroweth the words of the treacherous.

"The sluggard saith, A lion without, I shall be killed in the streets!

"The mouth of strange women [is] a deep ditch; he with whom Jehovah is indignant shall fall therein."

To begin with here, injustice is to end with mischief and disappointment; yet if this sours the temper and leads to wrath, its effect is neither great nor long. It is the Old Testament analogue to Galatians 6: 7, 8: "Be not deceived. God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap life eternal."

The bountiful eye, on the contrary, does not wait for the appeals of want, but looks out for it in this world of disorder and distress; and his hand and heart go with the good will of his eye, for he giveth of his bread to the poor. And such a one is and shall be blessed.

The scorner is not only ungodly and a sinner, but a source of mischief where he enters. Would you have contention to disappear, you must get rid of his presence; for it surely brings strife and shame along with it.

How different with a man who joins love of a pure heart to grace on his lips! He is a treasure, not only in private but for public complications. The king seeks such a one for his friend. It is the combination that is so rare.

Even in a world of deception, before the king shall reign in righteousness, when eyes are dim and ears dull, where the vile is called liberal and the churl bountiful, the eyes of Jehovah preserve knowledge, which otherwise would perish from the earth; and He overthrows the words of the treacherous, were they as high as Haman in the eyes of Ahasuerus.

Again, the sluggard who likes to lie abed says in his foolish fancy, A lion is without. I shall be killed in the streets! He is blind to the worst enemy that besets his chamber and enchains his soul.

But the mouth of strange women is yet more dangerous to the unwary, "a deep ditch" for such as yield to her snares. He who falls therein is apt to sink indeed to utter ruin; or, in the energetic phrase of this book, he is one against whom Jehovah hath indignation.

These brief moral axioms here (vv. 15-21) close with the following pair — the thoughtless child, and the calculating adult — which we do well to lay to heart.

"Folly [is] bound in the heart of a child: the rod of correction shall drive it far from him.

"He that oppresseth the poor to increase his [wealth], he that giveth to the rich, surely [cometh] only to want.

"Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge.

"For [it is] a pleasant thing if thou keep them within thee: they shall be together fitted to thy lips.

"That thy trust may be in Jehovah, I have made [them] known to thee this day, even to thee.

"Have not I written to thee excellent things in counsels and knowledge

"That I might make thee know the certainty of the words of truth; that thou mightest report words of truth to them that send thee?" vv. 15-21.

It is a sure and solemn thing that folly is no calamity from without, but bound in the heart, and this not only when in the conflicts of busy life, but from our early days, departed as all now are from God by nature. "Folly is bound in the heart of a child"; exemption there is none from the most tender age. Nor does the utmost love or care adequately restrain folly. There is the rod of correction to drive it far away by Jehovah's prescription and with His blessing. It is the folly of a father or mother to think their way better than God's.

With the grownup another snare is too common: to oppress the poor in any form of increasing one's means — very especially to commend oneself to the rich by gifts they do not need. God's eye is on this folly too; and such "come to want" as such selfishness deserves.

To give heed to the words of the wise is itself a wise thing — to apply the heart as well as the ear to such as know better than ourselves. How sad the self-sufficiency that doubts it!

These words, if kept within, give satisfaction and pleasure; whereas all else palls and becomes distasteful, if not a shame. Nor is this all. They contribute to our own growth and the help of others by the help they render and the confidence they inspire. Thus do they become "together fitted to thy lips."

But there is a better effect still, "that thy trust may be in Jehovah." Therefore are such words made known, for who otherwise is sufficient for them? and what good is there that we have not received? Surely we do well to mark precisely the debt of each of us, "this day, even to thee."

Further, let us not overlook the enhanced value of "excellent things in counsels and knowledge" by their being "written" to us. However good oral instruction, there is no small danger of mistake in the hearer, and still more of letting slip even what we understand. But we can read again and again what is written, and make it our own more fully. Hence the signal profit of Scripture as the permanent Word of God to our souls, as nothing else can be.

A similar advantage. here noted next. Scripture possesses, is "that I might make thee know the certainty of the words of truth." Pure science has nothing moral in it, still less an affection, and least of all makes God known to the soul, and in His true relationship to me. This is just what His Word does communicate in all certainty, for His Word is truth of that spiritual kind. Unbelief makes the truth of God the most uncertain of all things, like heathenism with its gods many and lords many, but the one true and living God unknown.

How good too is the fruit resulting to others! "That thou mightest report words of truth, to them that send thee" as a trusty representative, or that "send to thee" for advice in difficulty. Does not God give songs in the night, who teaches us more than the beasts of the earth, and makes us wiser than the birds of heaven?

The apothegms in verses 22-29 all have a prohibitory character, save the last, which is a positive example to be followed and honoured.

"Rob not the poor, because he [is] poor, neither oppress the afflicted in the gate; for Jehovah will plead their cause, and despoil the soul of those that despoil them.

"Make no friendship with an angry man, and go not with a furious man; lest thou learn his paths, and get a snare to thy soul.

"Be not of those that strike hands, of those that are sureties for debts; if thou hast nothing to pay, why should he take away thy bed from under thee?

"Remove not the ancient landmark which thy fathers have set."

"Hast thou seen a man diligent in his work? He shall stand before kings, he shall not stand before the obscure." vv. 22-29.

It may seem singular to say, "Rob not the poor," and in particular "because he is poor"; but it is a warning especially, so base, selfish, and cruel as human nature is now. The rich who might appear the more inviting prey to the unscrupulous are able to take care of themselves in ways that the poor would or could not essay. Hence, bad men flatter the rich for gain, while they also rob or oppress those who ought to be objects of pity. But Jehovah has His eye on such villainy, at the very gate whence justice should flow, pleads the cause of the poor and the afflicted, and repays heavily those who despoil them.

With one given to anger, it is hard to keep friends, and unsafe to make a friend; and to go with a furious soul is to run the risk of learning his ways, and thus to get a snare instead of a deterrent. Let not the sun go down upon your wrath, says the Apostle; not to hear him in this is to give place to the devil. Even if we have grave reason, the only right Christian feeling is to forgive; and if you forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. You who are slow to forget your wrongs, perhaps imaginary, do you believe Christ's words?

If one realized the duty of having to pay, in any bargain that is made, or suretyship which one agrees to, there would be a serious consideration whether God approves and leads the way. But as drowning men catch at a straw for life, so the imprudent lose their own means, and then seek to draw to their help their trusting friends, even if these have little or nothing to spare. It is a trifle, say they, or a mere form without risk; for it is sure to answer. The sanguine and the improvident thus ensnare themselves into their own ruin. How homely and pungent the hint! If thou hast nothing to pay, why should he take away the bed from under thee?

Another dishonesty is then held up to censure, in which men are apt to cheat craftily rather than with open violence. The ancient landmark set by thy fathers is to be kept contentedly, and without allowing a covetous desire.

Last, it is well to regard a man diligent in his work in a world where so many begrudge their time, care, and labour. No wonder that one who does his business with conscience despatch, and skill, makes himself at length an object for the king's honour if not need, leaving behind the obscure with whose company he began. Those who rule value industrial integrity.

Proverbs 23

In chapter 23: 1-8 we have the cautions of wisdom against self-gratification and seeking the riches which furnish its means.

"When thou sittest to eat with a ruler, consider well who is before thee, and put a knife to thy throat, if thou [be] a man given to appetite. Be not desirous of his dainties; for they fare] deceitful food.

"Weary not thyself to become rich; cease from thine own intelligence. Wilt thou set thine eyes upon what is not? For indeed it maketh itself wings, and it flieth away, as an eagle toward the heavens.

"Eat thou not the meat of [him that hath] an evil eye, nor desire his dainties. For as he thinketh in his soul, so [is] he. Eat and drink, saith he to thee; but his heart [is] not with thee. The morsel thou hast eaten thou shalt vomit up, and waste thy sweet words."

In Luke 16 our Lord depicts the easygoing gentleman — not an infidel, but orthodox — who lived to indulge himself, clothed in purple and fine linen, and making good cheer in splendour every day. But, dead and buried, in Hades he lifted up his eyes, being in torments, the immediate consequence of living to self and not to God. But here it is rather the danger to one not used to luxury; and he is told to consider what or who is before him, and to put a knife to his throat rather than yield to self-indulgence. "Give us this day our sufficient (or necessary) bread," as the Lord told His disciples to pray. Dainties are deceitful food even for a Jew, how much more for a Christian!

If possible, more insidious and absorbing is the danger of seeking and setting the mind on being rich. Here it is not the mere appetite one has to guard against, but to cease from one's own understanding, so apt to find good reasons for an evil and selfish thing. The Apostle declares that those who desire to be rich, even if they avoid by-paths to it, fall into temptation and snare, and many unwise and hurtful lusts which plunge men into destruction and ruin. For the love of money is a root of every evil, after which some having aspired have wandered from the faith and pierced themselves through with many sorrows. Hence it is their uncertainty, as well as our own self-confidence, that is graphically described. Our wisdom is to set our mind on the eternal weight of glory where Christ is, and to look not on the things that are seen; for how transitory these are, while the unseen are eternal. Wealth, says the wise man, does indeed make itself wings and fly away as the eagle to the skies.

There appears to be a link of connection between the counsel in verse 6, not to eat the bread of one that has an evil eye, with setting the mind on what is not in a covetous way, as in verse 5. And this tends to bind up verse 4 both with what precedes and with what follows. For the desire for money is far less commonly for its own sake than in order to enjoy with more ease the things of the world and of human life. And the table forms no small part of these in general. But the point here pressed is to beware of accepting the hospitality of the insincere, who really begrudges the guest what he eats or drinks while with his lips urging him to partake freely of his store. Far otherwise is such a host as he thinks in his soul. He says to thee, Eat and drink; but his heart is not with thee. The prophet Isaiah, looking to the King's reign in righteousness, lets us know that so it will not be in that future day of bliss for the earth. The vile person or fool, like Nabal, shall no more be called liberal, nor the churl or crafty be said to be bountiful. The wicked now strive to appear what they are not, and not to manifest what they are. For at heart men are ashamed of what they know themselves to be.

Can any discovery among professed friends be more sickening than to find that one's welcome was a vain show, after being taken in by it? This is here represented energetically in verse 8. The morsel thou hast eaten thou shalt vomit up, and thou shalt waste thy sweet words: that is, the thanks you expressed when you thought his invitations were as cordial as kind. From ordinary life up to the most solemn acts of reverent faith and love, to eat and drink together is regarded as an act of hearts united. So much the more painful when one finds it wholly insincere.

In verses 9-18 we hear maxims of wisdom and probity; then of the value of instruction for oneself, and of discipline for the child; next of joy over the wise heart and lips; last, of guarding against envy and cherishing the fear of Jehovah.

"Speak not in the ears of a fool, for he will despise the wisdom of thy words.

"Remove not the ancient landmark, and enter not into the fields of the fatherless; for their redeemer [is] strong; he will plead their cause against thee.

"Apply thy heart unto instruction, and thy ears to the words of knowledge.

"Withhold not correction from the child: if thou beat him with the rod, he shall not die; thou shalt beat him with the rod, and shalt deliver his soul from Sheol.

"My son, if thy heart be wise, my heart shall rejoice, even mine; and my reins shall exult, when thy lips speak right things.

"Let not thy heart envy sinners; but [be thou] in the fear of Jehovah all the day; for surely there is a [latter] end, and thy hope shall not be cut off."

If grace has given us wisdom, inseparable from Christ who is God's wisdom no less than His power, who from God is made to us wisdom, it is vain and unseemly to speak its words in the ears of a foolish man. He needs to judge himself instead of listening to words which his folly prevents him from understanding, and exposes him to the sin of despising. The Lord put the same mistake in a still more pungent form when He told His disciples not to cast the holy thing to the dogs, nor to cast pearls before the swine.

Heartless dishonesty toward any and especially the fatherless draws out a far graver warning. It matters not whether it take the crafty shape of removing the ancient landmark, or the open boldness of entering into the fields of the fatherless. If they have no father, they need no lawyer any more than taking the law into their own hands. Their Kinsman, their Redeemer, is strong; He will plead their cause against the rogue, high or low.

Again, if instruction can be had, it needs application, and the application of the heart, without which the head avails not. When right affection guides and governs, the ears profit by the words of knowledge, instead of knowledge puffing up.

Then comes the serious question of training, and not merely teaching the young; and the word is, "Withhold not correction from the child." But if he needs chastening for moral delinquency, there must be self-restraint as well as holy resoluteness. He is not to be beaten with a scourge to his great pain or injury, but "with the rod." So beaten, "he shall not die," but live the better. On the other hand, the parent must not shirk pain to natural feeling — "thou shalt beat him with the rod, and shalt deliver his soul from hell." Let the father fear the end of laxity, and look for blessing on a godly beginning.

Hear the touching encouragement, if the child bow dutifully. "My son, if thy heart be wise, my heart shall rejoice, even mine; and my reins shall exult, when thy lips speak right things." Thus the fruit of righteousness in peace is sown for those that make peace.

But let no saint's heart envy sinners; whatever their appearance, they are set in slippery places, and cast down to destruction as in a moment. To be in the fear of Jehovah all the day is the true, safe, and happy place. "For surely there is a latter end," and the saint's "hope shall not be cut off." "Cast not away therefore your confidence which hath great recompense of reward. For ye have need of endurance, that, having done the will of God, ye may receive the promise. For yet a very little while he that cometh will come and will not tarry."

In Proverbs 23: 19-28, the wise man begins with warning his son against association with the self-indulgent in drinking and eating. Next he commends heed to parents. Then he counsels to truth and understanding through it, with the joy it gives to the father and mother. Last, he warns against corruption as utterly ruinous on all sides.

"Thou, my son, hear and be wise, and direct thy heart in the way.

"Be not among wine-bibbers, among gluttonous eaters of flesh.

"For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe with rags.

"Hearken unto thy father that begot thee, and despise not thy mother when she is old.

"Buy the truth, and sell [it] not — wisdom and instruction and understanding.

"The father of the righteous one shall greatly rejoice, and he that begetteth a wise [child] shall have joy of him.

"Let thy father and thy mother be glad, and let her that bore thee rejoice.

"My son give me thy heart, and let thine eyes observe my ways.

"For a whore [is] a deep ditch; and a strange woman [is] a narrow pit:

"She also lieth in wait as a robber, and increaseth the treacherous among men."

The first part consists of parental advice against social dangers (vv. 19-25). The second (26-28) rises to Jehovah who warns of a still deeper personal danger. All opens with an affectionate appeal of a general kind.

"Thou, my son, hear and be wise, and direct thy heart in the way." Not talking but hearing is the path to wisdom, and the heart is as much concerned at least as the ears.

Love of company outside, and free from home proprieties, is no little snare. Hence it is said, "Be not among wine-bibbers, among gluttonous enters of flesh" — a temptation to the fast growth of youth, apt to be impatient of restraint, and full of impetuous energy.

Both eating and drinking expose to lack of moderation, especially if either become a habit. "For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe with rags." Shame and suffering must be the end of so unworthy a way; and where is the fear of Jehovah in it?

Hence the more earnest expostulation of verse 22, and from both sides. "Hearken to thy father that begot thee, and despise not thy mother when she is old." How sad to fail in reverence to parents, and especially to the one who had the chief care and love unfailing when the child most needed both! Oh! the shame of despising one's mother when she is old, and ought to have still more honour!

Then comes weighty counsel, and in particular at the start of public life. "Buy the truth, and sell it not, — wisdom, and instruction, and understanding." No money, it is true, can buy the truth, but the heart's desire and waiting on Him who gives freely and upbraids not. But there are many temptations to sell it for fleshly and worldly attractions, from which He alone can preserve. We may observe how truth leads to and is shown in the practical shape of wisdom, instruction, and understanding.

How emphatic too is the effect on the father's heart when this is so! "The father of a righteous one shall greatly rejoice, and he that begetteth a wise one shall have joy over him."

This is repeated, and yet more, in verse 25: "Let thy father and thy mother be glad, and let her that bore thee rejoice." How happy too for the child!

But verse 26 brings in Jehovah, it would seem, who claims the heart unreservedly. "My son, give me thy heart, and let thine eyes observe (or, delight in) my ways." He, rather than the natural father, can speak thus without limit; and where the heart is thus given to Him, the eyes do verily delight in His ways; for they are goodness and mercy, truth and faithfulness.

On the other hand, the snare from a harlot is perilous indeed. Lost to shame, her intrigues are subtle and varied. She "is a deep ditch," as "a strange woman in a narrow pit," out of which extrication can only be through divine mercy and power.

The peril is further pointed out in verse 28. "She also lieth in wait as a robber, and increaseth the treacherous among men." It is not only that she has her insatiable ends, but that it leads on the other side to no end of wicked advantage and demoralization in every form.

Now follows (vv. 29-35) the picture of him who loves strong drink to the life, aye, and the death.

"Who hath (or, oh!) woe? Who hath (or, alas!) sorrow? Who hath contentions? Who hath complaining? Who hath wounds without cause? Who hath redness (or, darkness) of eyes?

"They that tarry long at the wine; they that go to try mixed wine.

"Look not thou upon the wine when it is red, when it sparkleth in the cup, when it goeth down smoothly.

"At the last it biteth like a serpent, and stingeth like an adder.

"Thine eyes shall behold strange women, and thy heart shall utter froward things.

"Yea, thou shalt be as he that lieth down in the midst of the sea, and as he that lieth down on the top of a mast.

"They have smitten me [thou wilt say], I am not sore; they have beaten me, I felt not: when shall I awake? I will seek it yet again."

As the chapter began with the evil of self-indulgence in eating, especially in a ruler's house, so it ends with the still more evident danger of hard drinking, no matter where it may be. How graphic is the wise man's sketch!

Of all the lusts of the flesh, none from first to last exposes so much to shame and grief as intoxication. Others may be fatally ruinous to oneself or to our partners, but this is more stupefying, insensate, and disposed alike to folly and violence. "Who hath woe? Who hath sorrow? Who hath contentions? Who hath complaining? Who hath wounds without cause? Who hath redness of eyes?" The question is readily answered: "They that tarry long at the wine; they that go to seek out (or, try) mixed wine." For intemperance ever seeks more and stronger incentives, till the thirst after them becomes overpowering.

No less wise is the advice given to nip the inclination in the bud. "Look not thou upon the wine when it is red, when it sparkleth (or, giveth its colour) in the cup, when it goeth down smoothly (or, moveth itself aright)." Resist the beginnings; be not caught by the attractive look. "Avoid it, pass not by it, turn from it, and pass away." "The wine of violence" is not the only danger, but the bright and the agreeable also.

What is the end in this world, of which the preacher here warns? "At the last it biteth like a serpent, and stingeth like an adder." As this is true of all our own will, so it particularly is the effect of yielding to this debasing gratification. What bodily anguish it entails, what self-reproach for conscience!

The follies too, which are among its results, are so stupid as to expose the victims to derision, as well as to excited feelings and expressions alien to them at ordinary times. "Thine eyes shall behold strange women, and thy heart shall utter froward things" — conduct which they themselves deplore when sober, hardly believing that they can have committed themselves to such disgrace.

But this is not all. "Yea, thou shalt be as he that lieth down in the midst of the sea" — all sense of danger is gone in this temporary madness, only exceeded by an opposite peril, "and as he that lieth down on the top of a mast."

The talk too is no less idiotic: "They have smitten me"; yet, "I am not sore"; "They have beaten me", yet, "I felt not"; "When shall I awake?" they babble out, but even so, they are not ashamed to say, "I will seek it yet again."

Proverbs 24

The value of wisdom is the main topic in chapter 24: 1-9; but here, not as we have already seen, in the fear of Jehovah, but as the strength of the faithful in the midst of evil men given to destruction and mischief. Why should any envy their lot or like their company?

"Be not thou envious of (or, against) evil men, neither desire to be with them; for their heart studieth destruction, and their lips talk of mischief.

"Through wisdom is a house built, and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant wealth.

"A wise man [is] in strength, and a man of knowledge increaseth strength. For with wise counsels thou shalt make thy war; and in the multitude of counsellors [is] safety (or, victory) .

"Wisdom [is] too high for a fool: he will not open his mouth in a gate. He that deviseth to do evil shall be called a master of intrigues.

"The thought of foolishness [is] sin, and the scorner [is] an abomination to men."

Men may be clever and interesting; but what of these qualities, if they are "evil"? They may flourish for a while; but they are enemies of God, and just objects of horror, but pity too, and no more to be envied in any respect than their company to be sought. Underneath wit on the surface is their study of destruction, so that their lips cannot conceal the mischief they talk.

It is wholly different with the wisdom that begins with fearing Jehovah, which instead of active mischief builds up a house for family use, and by understanding establishes it. And as He prospered the wise in their projects, so He gave knowledge to furnish richly and pleasantly. For this book contemplates His people on earth, not present suffering with Christ and glory on high. How different Christ's part here below, and the lot of His faithful ones!

A wise man is strong, we are told. It is moral strength, the reverse of Samson's physical strength with moral weakness and folly. Hence too a man of knowledge increaseth strength, instead of losing its advantage by heedlessness. As it is prospered in peace, so wise counsel is of the greatest weight in war (v. 6), where, as danger thickens, safety is in multitude of counsellors, not in self-confidence.

How well it is said that "wisdom is too high for a fool!" He is self- satisfied, knows not his emptiness, and asks not of God what he lacks. So far, he does well not to open his mouth where counsel is sought; for what could a fool say?

But there is a man more to be dreaded and avoided than the senseless — such as devises evil doings. Hence he earns the character of a master of intrigues. These men are truly mischievous.

To a godly soul another consideration arises still more serious: "the thought of foolishness is sin, and the scorner is an abomination to men." It is not only the carrying out of mischief, but the thought of foolishness is sin. How sad when the heart allows it, instead of fleeing at once to God against it! But the scorner is odious above all, as one who is not only evil in mind and heart, but he takes pleasure in lowering and maligning the righteous.

Courage is tested in the day of trouble, which gives the occasion to show its worth. But it shines better in delivering those who are in it; and this with integrity before Him who sees, to whom each owes his preservation, and who takes account of man according to his work. He would have one to enjoy the good He gives, but consider wisdom and the issue. A wicked man is warned against lying in wait against the righteous man, who, if he fall, will surely rise, while his enemy stumbles into ruin. Nor does it become one to rejoice at the fall even of an adversary, lest Jehovah see it, and not for nothing.

"[If] thou losest courage in the day of trouble, thy strength [is] small.

"Deliver those taken forth to death, and withdraw not from them that stagger to slaughter.

"If thou sayest, Behold, we knew it not, will not he that weigheth the hearts consider it?

"And he that preserveth thy soul, he knoweth [it]; and he rendereth to man according to his work.

"Eat honey, my son, for [it is] good; and a honeycomb [is] sweet to thy taste.

"So consider wisdom for thy soul; if thou hast found [it], there shall be a result, and thine expectation shall not be cut off.

"Lay not wait, wicked [man], against the dwelling of the righteous; lay not waste his resting place.

"For a righteous man falleth seven times, and riseth up again; but the wicked stumble into disaster.

"Rejoice not when thine enemy falleth, and let not thy heart be glad when he stumbleth;

"Lest Jehovah see [it], and it be evil in his sight, and he turn away his anger from him." vv. 10-18.

A day of trouble naturally alarms and bewilders one who has not faith and hope in God. Even the believer, distressed after the word of Christ emboldened him to join his Master on the sea, "when he saw the wind boisterous," was afraid and began to sink. Had he looked off to Jesus, his strength had been great, for there only it lay. Little faith is little strength. Jesus is the same to us whatever the sea or the wind; and Peter apart from looking to Jesus would have sunk equally on the smoothest sea without a puff of wind.

To use strength for ourselves has no worth; but to deliver those who are in peril of death unjustly, from whatever source, public or private, becomes a righteous soul. It is a duty independent of either friendship or neighbourly claim. The Samaritan was the Lord's answer to the lawyer's question, Who is my neighbour? Without the least thought of justifying himself, he becomes neighbour to the sufferer who needed his help.

In vain did the priest and the Levite say of the man lying half dead on the opposite side of the road, We knew it not: Jehovah considered it.

The conviction that He preserves one's soul brings His knowledge of all before the heart, as we may believe it moved the Samaritan to mercy, besides the certainty that He renders to man according to his work.

Honey is a good thing naturally where God made all things good, nor did He begrudge the honeycomb sweet to the taste in a land flowing with milk and honey. He had pleasure in providing good things freely for man, though He knew man would abuse them all.

But what is wisdom to thy soul? The communications of Jehovah are sweeter still, says Psalm 19. If thou hast so found it, "there shall be a result, and thine expectation shall not be cut off." He that does the will of God abides forever.

The next is a warning to a wicked man to beware of craft or violence against the house of the righteous. Does not Jehovah see?

It is true that the righteous may fall ever so often — "seven times" — yet he riseth again; as the wicked do not stumble into disaster. Look on the one hand at David; at Shimei, Ahithophel, Absalom, and Joab on the other.

How selfish and base to rejoice in the fall of an enemy! It may please the subtle enemy and the flesh too; but let not your heart be glad that he stumbles, else Jehovah will surely see and be displeased, and turn away His anger from him. And to whom? Let your conscience answer.

In order to walk righteously before Jehovah, both faith and hope are very requisite. Present results are no real standard of judgment, and too apt to do harm to our spirits as well as to deceive others. And what does He see fitting?

"Fret not thyself because of evil-doers, be not envious of the wicked;

"For there shall be no future (or, reward) to the evil [man]; the lamp of the wicked shall be put out.

"My son, fear Jehovah and the king; meddle not with those that are given to change;

"For their calamity shall rise suddenly; and who knoweth the destruction of them both (or, of their years)?

"These [things] also [are] of the wise.

"To have respect of persons in judgment is not good.

"He that saith to the wicked, Thou [art] righteous, peoples shall curse him, nations shall abhor him;

"But to those that rebuke [him] shall be delight, and a good blessing cometh upon them.

"He kisseth the lips who giveth a right answer." vv. 19-26.

It is a great thing for a believer to occupy himself and his lips with the good, especially now that God has revealed Himself in the Son incarnate, that he may not be overcome of evil, but overcome it with good. The Jew was expressly separated from the Gentile, devoted as he was to his gods that were in no sense God. But the Christian who is surrounded by evil men and impostors is called to bear witness to Him who came in grace and truth, a divine Person as truly as He was manifested in flesh, and this that his soul might receive of His fullness. He is thus enabled to pity and seek the blessing of the wicked instead of envying them.

The awful end of rejecting the Saviour to his own ruin is present to one's own spirit, humbled by the known grace of God who will send the Lord Jesus shortly to execute a judgment which will extinguish the lamp of the wicked.

Therefore all the more does the believer fear God and the king in the form of honouring him who is His representative in earthly things, and to be obeyed in all things save to the dishonour of God and His Word. Even then he is to suffer the consequences, never to resist or rebel like those given to meddling and change. For even here their calamity rises suddenly when they least expect it; and who knows the ruin that impends till it falls far and wide? "Fear God, honour the king," says 1 Peter 2: 17.

In a sort of appendix that follows the opening maxim is the value and duty of impartiality in judgment, which with respect of persons is but a mockery. But this undue favour assumes its worst form when the wicked person is complimented as righteous. Such a reversal of equity provokes whole peoples to curse the perpetrator, and draws out the abhorrence of the nations in hasty likes and dislikes.

Honest rebuke of the wicked, or of any unprincipled favour shown them, as the rule, wins delight and the cordial desire for a blessing upon such. It draws out the strongest mark, not only of respect but affection, when a right answer is given, whereas self curries favour by compromise.

Verses 27-34 counsel practical wisdom in postponing one's comforts to the providing things honest outwardly, forbid unkindness and deceit in testimony, and denounce paying off old scores of ill feeling, as they portray graphically the issue of the slothful at the close.

"Prepare thy work without, and make it ready for thee in the field, and afterwards build thy house.

"Be not a witness against thy neighbour without cause, neither deceive with thy lips.

"Say not, I will do so to him as he hath done to me; I will render to the man according to his work.

"I went by the field of the slothful, and by the vineyard of the man void of understanding; and, behold, it was all grown over with thorns: nettles had covered its face, and the stone wall thereof was broken down.

"Then I beheld with set heart; I saw [and] received instruction.

"A little sleep, a little slumber, a little folding of the hands to sleep;

"So shall thy poverty come, [as] a robber; and thy want as a man in armour."

Consideration of others and personal honesty are entitled to have a place superior to providing personal or family comfort.

How often too the question of a neighbour comes up, and the danger of a prejudice! But the word is distinct: "be not a witness against thy neighbour without cause." Things might not be as one would desire, but "deceive not with thy lips." As the Lord put it, "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." He makes it positive duty, even if the neighbour failed on his side.

Still less should a righteous person venture on retribution. Who is he to assume God's place, and say, I will do to him as he has done to me? How awful if He only rendered to us what we deserved!

The slothful man is an object of pity as well as censure. He might be estimable this way or that, but his field and his vineyard proclaim the fault, and presage his ruin. Thorns and nettles hold the field where the good grain should wave; and the wall is so broken down as to invite injurious man and beast. Is it not an objective lesson to him that beholds all with the least attention? Certainly it is no example, but a serious warning. The outward discloses the inward. The heedless man lives to sleep his life away: "a little sleep, a little slumber, a little folding of the hands to sleep." He may be innocent of strong drink, or of sensual pleasure, or of wasteful company. His laziness ensures his ruin. "So shall thy poverty come as a robber and thy want as a man in armour."

The true remedy is not industry for self, or activity in the world and the things of the world, but Christ the life eternal and sole propitiation for our sins to God's glory, the Lord of all, saints or sinners, the fullness of blessing and pattern of service.

Proverbs 25

Avowedly here (chap. 25: 1-7) is a supplement of "proverbs of Solomon" not contained in the preceding collection. What is there in this to demur to? Those we have had abide in their excellence. If more be added of no less divine excellence, why be ungrateful to God? Is our eye evil because He is good? Let us not be faithless, but believing.

"There also [are] proverbs of Solomon which the men of Hezekiah king of Judah copied out.

"[It is] the glory of God to conceal a thing; but the glory of kings [is] to search out a matter.

"The heaven for height, and the earth for depth, and the heart of kings [is] unsearchable.

"Take away dross from the silver, and there cometh forth a vessel for the finer.

"Take away the wicked [from] before the king, and his throne shall be established in righteousness.

"Put not thyself forward in the presence of the king, and stand not in the place of great [men].

"For better [is it] that it be said to thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen."

What an illustration of God's glory in concealing is that which the Apostle Paul has unveiled at last by the Spirit when the fit moment arrived for its revelation! A great mystery, truly, for it concerned Christ, and with Him the Church as His body. It was hid in God from the ages and generations when God was dealing first with individuals, then with His ancient people, while the great experiment was made in every way whether man by himself could be- brought to God or worthily represent Him. The end of such dispensations was the rejection of Christ on the cross, which His grace made the ground of salvation by the gospel. Nor this only, but setting the risen and glorified Christ in the new and unparalleled glory of Head over all things heavenly and earthly, and uniting with Him those who now believe, in the closest union of His body, would show His love in the Father's house, and His glory at His appearing. It is a most wonderful proof that it is His glory to conceal a thing; but the principle applies widely, that we may be exercised in all dependence on what He alone can impart in His ways with us.

With kings it is the other side of sifting out, on behalf of their subjects, good or evil to reward or punish it. They are ordained by God and alike are the fountain of earthly honour, and bear the sword not in vain to punish evildoers. Hence the need of searching out a matter.

No sovereign better than Solomon exemplifies that the heart of kings is unsearchable. See his decision of the dispute between the mothers, whose was the dead child, and whose the living one. Was there one soul that penetrated his heart when he asked for a sword and said, Divide the living child in two, and give half to the one and half to the other? The false mother was as willing as the true was not, but who could have anticipated it but the king? What sounded cruel, turned out wise and kind. "The heaven for height and the earth for depth, and the heart of kings is unsearchable."

All the more important, if there be precious metal, that the base alloy be taken away. Then only comes forth a thing of beauty and for use.

So is it that the wicked should not enjoy court favours. Righteous repudiation of evil ones establishes a throne in men's consciences.

But there is another moral element of great moment there and everywhere else — not self-seeking, but a truly humble mind. As our Lord said, If it were but about a place at a feast, go and take the last, that when the host comes he may say, Friend, go up higher. So here, "Put not thyself forward in the presence of the king nor in the place of great [men]." What a reproof of vanity to be thrust lower, and in the prince's presence too! Let us not forget Him who lived what He said, and said for our edification, "everyone that exalteth himself shall be abased, and he that abaseth himself shall be exalted."

Nor is it only the self-conceit which pushes forward among the great that is reproved, lest a greater humiliation befall one. A contentious spirit is also to be shunned.

"Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.

"Debate thy cause with thy neighbour, but reveal not the secret of another;

"Lest he that heareth disgrace thee, and thine ill report turn not away.

"Apples of gold in baskets (or, pictures) of silver [is] a word spoken in season (or, fitly).

"An earring of gold and an ornament of fine gold [is] a wise reprover on an attentive ear.

"As the cold of snow in the time of harvest [is] a faithful messenger to those that send him; for he refresheth the soul of his masters.

"Clouds and wind without rain is whoso boasteth of a false gift." vv. 8-14.

Haste exposes to all sorts of mistakes, especially when it takes the form of strife with another, who can soon convict of error where it was least suspected, to the shame of the too confident censor, when he looks in vain for a retreat and hiding place.

One may discuss with a neighbour what concerns us deeply, but must beware of betraying what is somehow learned to his injury.

Otherwise its disclosure will disgrace him that spreads it, so that the ill effect will long abide.

On the other hand, a word spoken to the point, or in season, is here compared to apples of gold in baskets of silver — fruit of divine righteousness served up with befitting grace.

Nor is it so with so blessed a display of what is precious; for a wise reprover on an attentive ear is a prized object and an ornament of great value.

Again, a faithful messenger in a world of unfaithfulness is an exceeding comfort to those that send him, here compared to the cold of snow in the time of harvest. He does indeed refresh the soul of his masters.

Whereas he who boasts of a false gift, or falsely giving, convicts himself as a sham, like clouds and wind without rain.

These painful, mischievous, and disappointing qualities are among the still more numerous evil ways of the first man. Whatever the good things set in contrast, they are seen in full perfection in the Lord Jesus, the second Man. And they are the exercises and manifestations of the new life in the believer, which our Father would have us diligently to cultivate.

In verses 15-20 we are reminded of the great profit in a patient spirit and a gentle tongue, even with men of high authority.

"By long forbearing is a ruler persuaded, and a soft tongue breaketh the bone.

"Hast thou found honey? Eat so much as is sufficient for thee, lest thou be surfeited therewith, and vomit it.

"Let thy foot be seldom in thy neighbour's house, lest he be full of thee and hate thee.

"A man that beareth false witness against his neighbour [is] a maul, and a sword, and a sharp arrow.

"Confidence in an unfaithful man in time of trouble is a broken tooth and a foot out of joint.

"One that taketh off a garment in cold weather, vinegar on nitre, so is he that singeth songs to a sad heart."

That a ruler should be hard to move from his resolve, one easily understands. Yet by long forbearing he is persuaded, where opposition would only fix his will. More generally still a soft tongue breaks the bone. Though proverbially, as men say, Hard words break no bone, gentle ones bend and break the strongest.

Sweetness is not all; one may have too much of it. A little honey is excellent; but if you have found it, eat enough and no more, lest you prove it an untoward feast, and sickness ensues, disagreeable to others no less than to yourself. But honey, or natural sweetness, must not enter an offering to the Lord. In divine things, seasoning with salt is essential, not sweetening to suit the natural palate.

Neighbourly kindness becomes us, and promotes good will. But here again danger lurks, if one overdo. It is apt to degenerate into a thoughtless or a meddlesome habit; and instead of love, hatred ensues. We must not give occasion, especially to those that seek it.

But false witness against a neighbour is quite another thing, and extremely heinous. He that bears it is here said to be mischievous in ever so many different ways — a maul to crush, a sword to pierce when the object is at hand, and an arrow to wound at a distance.

Confidence in an unfaithful man is a fault altogether opposed, especially if it be in time of trouble, when you reckon on the support you had vainly expected. It fails your spirit as a broken tooth does the mouth, or a foot out of joint the body.

Then, again, what is it to remove a wrap in cold weather? Does it not aggravate the chill? as vinegar acts on nitre, not to soothe but to irritate. So are both like him "that singeth songs to a sad heart." Prayer is seasonable for the afflicted, sympathy is suited; but singing songs is for the merry, not the sad. Mirth and its outflow must jar, as being wholly incongruous.

In verses 21-28, is a miscellaneous group of weighty counsel or observation.

"If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink;

"For thou shalt heap coals of fire upon his head; and Jehovah shall reward thee.

"The north wind bringeth forth rain; and an angry countenance a secret (or, backbiting) tongue.

"Better to dwell in a corner of the housetop, than with a contentious woman and a house in common.

"Cold waters to a thirsty soul — so good news from a far country.

"A troubled fountain and a defiled well [is] a righteous one that tottereth before the wicked.

"To eat much honey [is] not good; and to search weighty things [is] a weight.

"He that [hath] no rule over his own spirit [is] a city broken down, without wall."

The first of these maxims must have startled an Israelite ordinarily; it rises above nature and law which deals with the evil feeling and ways as they deserve. Here it is "the kindness of God," and His call to act on a goodness which is seen in Him and can only flow from Him. We see it literally acted and on a large scale when divine power drew a Syrian host, sent to apprehend Elisha, blindfolded into the capital city of Israel, and the king asked the prophet, Shall I smite? shall I smite? But the mouthpiece of God said, No; "set bread and water before them, that they may eat and drink and go to their master." No wonder that the bands of Syria came no more into the land of Israel. What was strange then, and always must have been to man's mind, is now so congenial to the Christian that the Apostle was led to cite the words as a rule for any and every day. "Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head." Rom. 12: 20. It was God in Christ, it is God in the Christian. Is it obsolete in Christendom? May it not be in Christians? It is too precious to lose.

Verse 23 has elicited very different senses from translators, as we may see in the text and the margin of the A.V. Even here the converse of the last clause seems preferable — that as the north wind brings forth rain, so an angry countenance provokes a secret or backbiting tongue. If this be right, it is a call to gentleness even in the look, and a warning of the consequence of failure in that respect.

The next verse expresses the wretchedness of having to share a house with a contentious woman, which made a corner of the housetop an agreeable escape from such a din.

On the other hand, good news from a far country is no less refreshing than cold waters to a thirsty soul. One looks for pleasant sounds at home, instead of noisy strife or murmurs. But if one receives good news from a far land, it is all the sweeter.

There is a report or a fact, however, that is calculated to give pain and to stumble — when a righteous one totters before the wicked. Thence one hoped for a fountain springing up, and a clear river flowing out perhaps. How sad that one can find only a troubled fountain, and a defiled well!

To eat too freely of what is sweet to the palate is not good, as we may have proved to our cost through lack of subjection to the Word; but there is the opposite danger of excessive search after weighty things, which is a weight instead of a pleasure or profit. The Hebrew word translated glory, as is well known, means also weight. As the retention of the sense "glory" does not yield any result of a satisfactory nature, and requires even a negative strangely forced to give any good meaning, the other rendering is here adopted which seems to supply easily what seemingly is wanted.

There remains the last warning of wisdom, to beware of an ungoverned spirit. He that has no control over his own spirit exposes himself to all sorts of surprise, inroad, and ruin. Is he not like a city broken down and without a wall?

Proverbs 26

"The fool" has an unenviably large place in the first part of this chapter; that such as are not unwise may take warning, steer clear of thoughtlessness, and know how to act toward such a one.

"As snow in summer, and as rain in harvest, so honour is not seemly for a fool.

"As the sparrow in wandering, as the swallow in flying, so a curse causeless cometh not.

"A whip for the horse, a bridle for the ass, and a rod for the back of fools.

"Answer not a fool according to his folly, lest thou also be like him.

"Answer a fool according to his folly, lest he be wise in his own eyes.

"He that sendeth a message by the hand of a fool cutteth off [his own] feet [and] drinketh damage.

"The legs of the lame hang loose: so [is] a proverb in the mouth of fools." vv. 1-7.

There is an evil that I have seen under the sun, says the royal preacher (Eccles. 10: 6, 7), as an error that proceedeth from a ruler; folly is set in great dignities, but the rich sit in a low place. I have seen bondmen upon horses, and princes walking as bondmen upon the earth. But both sights are unseemly, as anomalous as snow in summer or rain in harvest.

Next, the figure is taken from the restless change of the sparrow, and the seemingly aimless flights of the swallow, to express the emptiness of the folly that indulges in undeserved curse.

Again, the horse and the ass which need the whip and the bridle are taken to show that a rod is no less requisite to chastise fools if nothing less can restrain them.

But verses 4 and 5 are strikingly instructive save for those who know not to look for a guidance which is. above appearances, and guides according to the realities in eyes that see where man cannot. To man's mind it is a contradiction; and no wonder, for he eschews a divine Master, who owns one that may be called to act rightly but provides a standard like Himself, and deals with the senseless in apparent inconsistency. In one case he leaves folly without notice, as it deserves; in another he exposes it, if he may convince even a foal of his folly, or caution another too easily imposed on, a thing not uncommon in this world.

Even to send a message through a foolish person is to incur such certainty of error that it is nothing short of cutting off one's own feet, which had better have undertaken the trouble — and well if it be not also to drink damage. It risks harm as well as total failure.

A parable is a wise saying, but it demands wisdom in its application. In the mouth of a fool, it is as incongruous as a cripple's legs which hang about or do not match.

Admonition is continued, how to deal with the senseless; and it is the more needed as such men abound, and wisdom from above is requisite to deal with them for good. Nor are sluggards left unnoticed.

"As a bag of gems in a stone-heap, so is he that giveth honour to a fool.

"A thorn that goeth up into the hand of a drunkard, so is a proverb in the mouth of fools.

"An archer that woundeth all, so is he that hireth the fool, and he that hireth them that pass by.*

"As a dog that returneth to his vomit, a fool returneth to his folly.

"Hast thou seen a man wise in his own eyes? More hope of a fool than of him.

"The sluggard saith, A lion in the way; a lion in the streets!

"The door turneth on its hinges, so the sluggard on his bed.

"The sluggard burieth his hand in [a] dish; it wearieth him to bring it again to his mouth.

"The sluggard [is] wiser in his own eyes than seven that answer discreetly." vv. 8-16.

*This verse is by others rendered, "A master roughly worketh every one; he both hireth the fool and hireth passers-by." Nor are these the only varieties.

As one devoid of sense is unfit for trust and incapable, so is he unworthy of honour, and as much out of place as a bag of gems in a heap of stones — or, as the A.V. renders it, a stone bound up in a sling, a danger to those at hand.

Again, a pointedly wise saying, a proverb in the mouth of the senseless, is as a thorn going up into a drunkard's hand. Instead of instructing others, it torments himself to no profit.

So also he that hires the fool or untried casual, is as an archer that wounds everyone, instead of hitting the mark. He is a source of hurt and danger to all.

Nor is there any hope of better things, unless the fool repent and learn wisdom from above. Left to himself, he is as a dog that returns to his vomit, so he to his folly.

The wise are lowly and dependent on the only wise God. The foolish man is wise in his own eyes; he who only adds conceit to folly is the most hopeless of men.

But slothfulness is an evil to be dreaded, even if a man be far from a fool. And it is no uncommon thing for one in other respects wise to be apprehending a peril where there is none. It is because he is a sluggard, and because he shirks a duty to be done; he sees imminent danger, and cries, A lion in the way! a lion in the streets!

And what more graphic of the sluggard on his bed of ease than the door turning on his hinges! The believer has his new nature of Him, apart from whom no sparrow falls, and who counts the very hairs of his own head. The sluggard yields to the nothingarianism of self-pleasing in its lowest form.

Another vivid likeness is of the sluggard when he rises to take his meals. In his listlessness he buries his hand, not in his bosom but in a dish; and he is weary of so much as lifting it to his mouth. From such a one, who could look for gratitude to God or kindness to a suffering fellow man?

And the sluggard, like the fool, does not fail to be wise in his own eyes, yea, to count himself wiser than seven men that answer with discretion. He is so satisfied with himself that he avoids any diligence to learn, which is all well for men, but needless for him! He is a genius, and can afford to take his unfailing siesta. So it is that self-conceit flatters those who dislike work and are ambitious of a position only due to those who do not shirk labour, which is a wholesome discipline for man as he is; but it generally ends in their own ruin and the trial of those related to them.

Sluggishness is not the only fault to be shunned. There may be activity to dread of a still more mischievous sort, and it is graphically set out in verses 17-22. We have to beware of being meddlesome, or in sympathy with such ways.

"He that passingly vexes himself with strife not [belonging] to him is one that taketh a dog by the ears.

"As a madman who casteth firebrands, arrows and death;

"So the man [that] deceiveth his neighbour and saith, Am I not in sport?

"Where no wood is, the fire goeth out, and where no whisperer, the strife ceaseth.

"[As] coals to hot embers, and wood to fire, so a contentious man to kindle strife.

"A whisperer's words [are] as dainty morsels, and they go down into the innermost parts of the belly."

The New Testament reveals Christ for the lost soul's salvation by faith, for the heavenly privileges of the Christian and for the communion with God and His Son that we are called to, as well as the walk on earth befitting those who are so blessed. But there is the utmost care to urge vigilance against busybodiness, that working quietly we may eat our own bread. and be diligent too so as to help others also. But to trouble ourselves with other people's quarrels where no duty of ours lies, is like taking a dog by the ears, which either threatens a bite when he is loosed, or keeps us indefinitely to avoid it. And who is to blame?

Such uncalled-for activity grows the more it is indulged in, and is likely to end in playing the madman casting combustibles and causes of wound and even death, while he deceives his neighbour by the pretence that he meant no more than jest.

But there is a very insidious form of evil, and if possible more mischievous still, where the harm is done slyly by evilly affecting others. What worse than the whisperer or talebearer here compared to the wood that acts as fuel to the fire? So we are told, where no wood is, the fire goes out; and where is no whisperer, strife ceaseth.

On the other hand, coals to hot embers, and wood to fire, is a contentious man to inflame strife. How often have we not known it to our pain! Happy is he who hates it so as to shun its beginning by dwelling in love!

For such is the flesh even in believers, as to make the whisperer's insinuations too easy and welcome; and once received, instead of being rejected, they go down and take possession of our souls to the innermost. It is a grievous danger when the guard sleeps at wisdom's gate; and our very simplicity exposes us to be misled cruelly.

To the end of the chapter are denunciations of like mischief under the guise of fair speech and flattery. It is deceit in various forms, against which we are energetically put on our guard — a needful caution in this evil age, especially for the Christian who walks in grace and refuses to avenge himself

"Ardent lips, and a wicked heart fare] an earthen vessel overlaid with silver dross.

"He that hateth dissembleth with his lips, but he layeth up deceit within him:

"When his voice is gracious, believe him not, for [there are] seven abominations in his heart.

"Though hatred is covered by dissimulation, his wickedness shall be made manifest in the congregation.

"Whoso diggeth a pit shall fall therein; and he that rolleth a stone, it shall return upon him.

"A lying tongue hateth the injured by it, and a flattering mouth worketh ruin." vv. 23-28.

There is no real difficulty, no sufficient reason to doubt the force of the opening words of verse 23. They do not in the least imply in this connection the heat of wrath, which might well go with "a wicked heart" ordinarily; but here is meant the extraordinary combination of expressing ardent affection with the desire to do evil. This, not that, is fitly compared to an earthen vessel overlaid not with silver, but its "dross."

So the hatred (v. 24) which is eminently dangerous is not what explodes in violent words, but would work out unawares, and therefore dissembles with the lips. The benevolent words only conceal the deceit within the man.

Therefore (v. 25), when such a one's voice is gracious, there is the strongest reason not to believe; for there is no sure faith, save in a testimony altogether reliable. Hence the blessedness to a Christian, that his faith and hope too are in the God who cannot lie, who has spoken to us in His Son, come in love as sure as the truth. But as to fallen man, how different! "for there are seven abominations in his heart." It is filled with every evil of corruption no less than violence, as the Saviour testified. Jehovah did not fail to make hidden evil manifest in the most public way.

"Dissimulations" (v. 26) may succeed among men for a season; but even before the kingdom of God appears in displayed power. He knows how to check Satan and expose malicious craft during the evil day. Thus from time to time is the covering stripped from hatred, and "wickedness made manifest in the congregation."

Again, when mischievous man (v. 27) digs a pit for others, therein he is caused to fall; and where he rolls a stone for the head of his neighbour, it recoils on himself. Even the heathen expressed their sense of such retribution here below, though they knew not God.

The last verse tells us of the extreme wickedness of fallen man, that is not content with deceiving; "a lying tongue hateth those injured by it"; and "a flattering mouth worketh ruin" for subject as well as object. "Let the righteous smite me, it is a kindness; and let him reprove me, it is an excellent oil which my head shall not refuse." This is to humble oneself under God's mighty hand and be exalted in due time.

Proverbs 27

The group of counsels before us in chapter 27: 1-6 is levelled at self-confidence, which takes the place of dependence on God, the first principle of the life of faith which the enemy seeks to annul, whether for earth, in Messiah's kingdom by-and-by, or for heaven as with Christians. Yet we need also to be on guard against folly and ill feeling, and to welcome the plain truth as real kindness.

"Boast not thyself of tomorrow, for thou knewest not what a day may bring forth.

"Let another praise thee and not thine own mouth, a stranger and not thine own lips.

"A stone [is] heavy and the sand weighty; but a fool's vexation [is] heavier than them both.

"Wrath [is] cruel, and anger outrageous; but who [is] able to stand before jealousy?

"Open rebuke [is] better than hidden love.

"Faithful [are] a friend's wounds; but an enemy's kisses are profuse." vv. 1-6.

Very vivid is the word in James 4: 13-16 in its appeal to beware of similar boasting. "Go to now ye that say, To-day and to-morrow we will go into this city and spend a year there, and trade and make gain, yet that know not what [shall be] on the morrow. What [is] your life? For ye are a vapour, appearing for a little while, and then vanishing away; instead of your saying, If the Lord will, and we live, we shall also do this or that. But now ye glory in your boastings: all such glorying is evil." In these moral matters both the Old Testament and the New bring in the Lord to judge and displace self.

Then again the Old Testament saint knew quite enough of his failure and of his need of sovereign grace to banish high thoughts of himself, and to attribute every right word to God. How inconsistent to sound his own praise! how becoming to be silent as to any good on his part. If a stranger praised him, it was more than he deserved. Here too the New Testament reveals the truth more deeply in Christ for lowliness of mind, esteeming one another as more excellent than ourselves, not as a sentiment but as a living truth of faith.

There is however the other side to try our hearts. We can not, ought not regard "a fool's vexation" with complacency, but feel its grievous impropriety. "A stone is heavy, and the sand weighty," little as its particles be. But that, groundless as it is, exceeds both in its dead weight and intolerable unbecomingness.

Nor has one to face before God such frivolous complaints only, but also the cruelty of wrath and the outrageousness of anger; for surely the sun ought not to set on either outburst or reserve in this way. But there is another evil feeling still more unworthy and dangerous: "Who is able to stand before jealousy?" Let us look up for grace to value anything good in another, and the more if conscious that we claim not that particular good ourselves. To allow jealousy in ourselves, or to let others insinuate it, is to give room to the great enemy.

It is the property of real love, to prove its activity; if it abide hidden when called to speak or work according to the heart, it betrays self rather than true affection. Even if there is a faultiness, love is bound to give "open rebuke." Indifference passes for much in this world, but it is the reverse of love, and cares for self, when it hides to spare danger and yet pretends affection.

A friend's wounds, on the contrary, are faithful, for God's will is thus done, even though misunderstood and resented for a while. An enemy betrays himself by the very profuseness of his kisses. God is not in such a display, but too often no more than partisanship in a human cause.

The group before us in verses 7-13 pursues the warning against dangers from our own selves, as well as from without.

"The full soul trampleth on (or, loatheth) a honeycomb; but to the hungry soul every bitter thing is sweet.

"As a bird that wandereth from her nest, so [is] a man that wandereth from his place.

"Ointment and perfume rejoice the heart; so the sweetness of a man's friend from hearty counsel.

"Thine own friend, and thy father's friend, forsake not; and go not to thy brother's house in the day of thy calamity: better [is] a neighbour near than a brother far off.

"My son, be wise, and make my heart glad, that I may answer him that reproacheth me.

"A prudent [man] seeth the evil [and] hideth himself; the simple pass on [and] suffer for it.

"Take his garment that is surety for a stranger, and hold him in pledge [that is surety] for a strange woman."

Whatever be the means of one who fears God, self-indulgence is unworthy of one who now lives in a scene where we have the poor always with us, and many and sudden reverses to call forth special compassion. What a lesson for the Christian when on the two occasions the Lord fed the multitude miraculously, it was on barley loaves and small fishes. How far from show or appetizing! And the prayer taught the disciples to ask for "sufficient bread." The full soul is unworthy of His name, and the honeycomb he loathes convicts him of following the Lord of glory afar off. It is happy when one is hungry enough to relish every bitter thing put before us by our God and Father.

When God pronounced Cain a fugitive and a vagabond because he slew his righteous and accepted brother, well for him to have heeded the word of the Lord, but there is no such call for one ordinarily. The family is the place appointed as the rule in the world as it is. Even the bird owns the attraction of her nest. Wandering from either is a picture of wretchedness.

God has constituted the earth and man, that the very desert does not refuse to produce unguent and perfume, which singularly refresh the heart when depressed, not merely there but in lands where abundance reigns. But no less sweet-is the hearty counsel from one's friend.

Yet more should one make of one's own friend, of one's father's friend also, in a world of forgetfulness. Nevertheless, in the day of one's calamity, it is unwise to rush for sympathy, even to one's brother. A neighbour near one is apt to prove better than a brother afar off. Claim irritates; love is free and holy.

When a son walks wisely, what joy to a parent's heart! It is the best answer to the reproach which watchfulness must expect from such as are lax.

Prudence sees evil beforehand and hides from it; the simple is blind, goes forward and suffers.

None should become surety unless he be prepared to lose; and this, true in case of a man, is still more dangerous for a strange woman.

(Concluded)

The Psalms.

(This translation of the Psalms has not been proof read. Compare with Bible Treasury Vols. 8, 9 & 18, 19 if text is unclear or apparently wrong.)

PREFACE.

No apology is offered for the close rendering of the Hebrew, often no doubt uncouth to western ears. The aim of a version for public use is wholly different. But the more literal reflection is also full of interest and instruction to those who would weigh the form as well as the substance of the inspired word, whether Old or New; and this is what has been essayed here, however inadequately. This I say for myself in particular, for time failed me with many calls on it to do more than supply what one [Mr Kelly's wife] ever dear to me began, but was compelled by sickness to give up just beyond the first fifty psalms. These first sheets lay for many years in the printer's hands, which it was a little labour of love to complete, with brief notes also on the distinctive aim of each of the hundred and fifty as I understand it. The critical eye may discern slight differences of rendering as to the words translated nation, peoples, and Gentiles. For I felt bound on the one hand not to alter a letter of hers, on the other to be faithful in my part to give, what I believe the precise sense. Also this memorial is given anonymously as all to whom it is of interest will understand that one or other name would not be quite true; and to put both savours to me too much of sentiment, which I dislike publishing especially in divine things.

THE BOOK OF PSALMS.

BOOK FIRST.

Psalm 1.

1 Blessed [is] the man who hath not walked in the counsel of the wicked, and hath not stood in the way of sinners, and hath not sat in the seat of scorners.

2 But in the law of Jehovah [is] his delight, and in his law doth he meditate by day and by night.

3 And he is as a tree planted by the waterbrooks, which yieldeth its fruit in its season, and its leaf fadeth not; and all that he doeth prospereth.

4 The wicked [are] not so, but [are] like the chaff which the wind scattereth.

5 Therefore the wicked shall not stand in the judgment, nor sinners in the assembly of the righteous.

6 For Jehovah knoweth the way of the righteous; but the way of the wicked shall perish.

Psalm 2.

1 Why have the Gentiles raged, and do the nations meditate a vain thing?

2 The kings of the earth set themselves, and the princes have consulted together, against Jehovah and against his anointed:

3 "Let us break their bands, and cast away their cords from us."

4 He who sitteth in the heavens laugheth: the Lord derideth them.

5 Then he speaketh unto them in his anger, and in his wrath he confoundeth them:

6 "Yet have I anointed my king upon Zion the mountain of my holiness."

7 "Let me declare the decree; Jehovah said unto me, 'Thou art my Son; this day have I begotten thee.

8 Ask of me, and I will give the Gentiles [for] thine inheritance, and the ends of the earth [for] thy possession.

9 Thou shalt break them with a rod of iron; as a potter's vessel shalt thou dash them in pieces.'"

10 And now, O ye kings, be wise; be admonished, ye judges of the earth;

11 Serve Jehovah with fear and rejoice with trembling;

12 Kiss the Son, lest he be angry and ye perish in the way when his anger consumeth but a little: blessed [are] all who trust in him.

Psalm 3.

1 A Psalm of David, on his fleeing from the face of Absalom his son.

2 Jehovah, how have my persecutors multiplied! Many are rising up against me.

3 Many are saying concerning my soul, "There is no deliverance for him in God." Selah.

4 But thou, Jehovah, [art] a shield round about me; my glory and the lifter up of my head.

5 I cry [with] my voice unto Jehovah, and he answereth me from the mountain of his holiness. Selah.

6 I have lain down and slept, I have awaked; for Jehovah sustaineth me.

7 I will not be afraid of myriads of people which round about have set themselves in array against me.

8 Arise, O Jehovah, save me, O my God; for thou hast smitten all mine enemies [on] the cheek: thou hast broken in pieces the teeth of the wicked.

9 To Jehovah [belongeth] salvation: thy blessing [is] upon thy people. Selah.

Psalm 4.

1 To the chief musician upon stringed instruments a Psalm of David.

2 When I call, answer thou me, O God of my righteousness; in adversity thou hast made room for me: be merciful to me and hear my prayer.

3 Ye sons of men, how long [shall] my glory [be] for a shame? ye love vanity, ye seek a lie. Selah.

4 But know ye that Jehovah hath set apart him that is godly for himself: Jehovah heareth when I call unto him.

5 Tremble and sin not; commune in your heart upon your bed and be still. Selah.

6 Sacrifice the sacrifices of righteousness, and trust in Jehovah.

7 Many are saying, "Who will show us good?" Lift thou up the light of thy countenance upon us, O Jehovah.

8 Thou hast put joy into my heart more than at the time their corn and their wine were increased.

9 In peace I will both lie down and sleep, for thou alone, O Jehovah, causest me to dwell safely.

Psalm 5.

1 To the chief musician upon Nehiloth; a Psalm of David.

2 Give ear unto my words, O Jehovah; consider my meditation.

3 Hearken unto the voice of my cry for help, my King and my God; for unto thee will I pray.

4 O Jehovah, in the morning thou shalt hear my voice, in the morning will I set in order [my prayer] before thee and will look out [for help].

5 For thou art not a God delighting in wickedness: evil dwelleth not with thee.

6 The proud shall not stand before thine eyes: thou hatest all workers of iniquity.

7 Thou wilt destroy those that speak lies: a man of blood and deceit Jehovah abborreth.

8 But as for me, in the greatness of thy mercy I will come into thy house, I will worship towards the temple of thy holiness in thy fear.

9 Lead me, O Jehovah, in thy righteousness, on account of mine enemies, make thy way straight before me.

10 For there is nothing certain in his mouth their inward part [is] wickedness; an opened sepulchre, [is] their throat; they make smooth their tongue.

11 Treat them as guilty, O God; they shall fall from their counsels; in the multitude of their transgressions cast them down; for they have rebelled against thee.

12 But all those who trust in thee shall rejoice for ever shall they shout for joy, and thou wilt protect them, and those who love thy name shall exult in thee.

13 For thou, O Jehovah, wilt bless the righteous like the shield with favour thou wilt encompass him.

Psalm 6.

1 To the chief musician on stringed instruments, upon Sheminith;* a Psalm of David.

2 O Jehovah, rebuke me not in thine anger, and chasten me not in thy hot displeasure.

3 Be merciful unto me, O Jehovah, for I am languishing; heal me, O Jehovah, for my bones are terrified.

4 And my soul is greatly terrified; and thou, O, Jehovah, how long?

5 Return, O Jehovah, deliver my soul; save me for thy mercy's sake.

6 For in death there is no remembrance of thee in Sheol† who shall praise thee?

7 I am weary with my sighing; all the night make I my bed to swim; I cause my couch to flow down with my tears.

8 Mine eye is consumed through grief, it has grown old because of all mine adversaries.

9 Depart from me, all workers of iniquity; for Jehovah hath heard the voice of my weeping.

10 Jehovah hath heard my supplication, Jehovah will receive my prayer.

11 All mine enemies shall be greatly ashamed and terrified; they shall turn back, they shall be ashamed suddenly.

*The eighth, or octave.

†Called in Greek Hades, the place or state of departed spirits.

Psalm 7.

1 A Shiggayon* of David which he sane, unto Jehovah because of the words of Cush, the Benjamite.

2 O Jehovah, my God, in thee have I trusted; save me from all those who persecute me, and deliver me.

3 Lest like a lion he tear my soul, tearing it in pieces, and there is none to deliver.

4 O Jehovah, my God, if I have done this; if there be iniquity in my hands;

5 If I have recompensed with evil him that is at peace with me;† if I have spoiled mine adversary without a cause;

6 Let the enemy pursue my soul and overtake it, and let him tread down my life to the ground, and let him cause mine honour to lie in the dust. Selah.

7 Arise, O Jehovah, in thine anger, lift up thyself because of the wrath of mine enemies, and wake up for me the judgment which thou hast commanded.

8 And the congregation of the nations shall encompass thee; because of it return thou to the height.

9 Jehovah will govern the peoples: judge me, O Jehovah, according to my righteousness and according to mine integrity [that is] upon me.

10 Let now the evil of the wicked come to an end, but establish thou the righteous [man]: and one who trieth hearts and reins [art thou], O righteous God.

11 My shield [is] upon God who saveth the upright in heart.

12 God judgeth righteously, and God‡ is angry every day.

13 If he turn not, he will whet his sword; he hath bent his bow and made it ready.

14 And at him he hath aimed the weapons of death;§ he maketh his arrows to be burning.

15 Behold he travaileth [with] iniquity, and he hath conceived mischief and brought forth falsehood.

16 He hath dug a pit, and enlarged it, and he falleth into the pit which he maketh.

17 His mischief shall return upon his own head, and upon the crown of his head shall his violence come down.

18 I will praise Jehovah according to his righteousness, and I will sing praises unto the name of Jehovah, Most High.

*A Psalm composed on an occasion of wandering.

†Or (yea I have delivered him who without cause is mine adversary).

‡El.

§Or, he prepareth his arrows against the hot pursuers.

Psalm 8.

1 To the chief musician upon Gittith; a Psalm of David.

2 O Jehovah our Lord, bow glorious [is] thy name in all the earth! Thou who hast set thy majesty above the heavens.

3 From the mouth of children and sucklings hast thou ordained praise* because of thine adversaries, to still the enemy and the revenger.

4 When I behold thy heavens, the work of thy fingers, the moon and the stars which thou hast established,

5 What [is] man that thou rememberest him, and the son of man that thou visitest him?

6 And thou makest him a little lower than the angels† and [with] glory and honour thou crownest him.

7 Thou makest him to rule over the works of thy bands; thou hast put everything under his feet.

8 All sheep and oxen, and also the beasts of the field.

9 Birds of heaven and fishes of the sea, [that which] passes through the paths of the sea.

10 O Jehovah our Lord, how glorious [is] thy name in all the earth!

*Or, the ascription of strength.

† Or, God. It may also mean For a little-time lower, etc.

Psalm 9.

1 To the chief musician upon Muth-labben,* a Psalm of David.

2 I will praise Jehovah with all my heart, I will tell all thy marvellous works.

3 I will be glad and exult in thee, I will sing praises to thy name, O most High.

4 When mine enemies turn back, they stumble and perish from before thee.

5 For thou hast maintained my cause and my right; thou satest upon the throne, judging righteously.†

6 Thou hast rebuked the Gentiles, thou hast destroyed the wicked, their name hast thou blotted out for ever and ever.

7 O enemy, the desolations are completed for ever, and thou hast destroyed cities; the remembrance of them hath perished.

8 But Jehovah sitteth for ever; he hath established his throne for judgment.

9 And he, even he, will judge the world in righteousness; he will judge the nations in righteousness

10 And Jehovah will be a refuge for the oppressed, a refuge in times of distress.

11 And they who know thy name will trust in thee; for thou hast not forsaken those who seek thee, O Jehovah.

12 Sing praises unto Jehovah, who inhabiteth Zion; declare ye among the peoples his deeds.

13 For he who inquireth after bloodshed hath remembered them; he hath not forgotten the cry of the afflicted.

14 Be merciful unto me, O Jehovah; look upon mine affliction from those who hate me, lifting me up from the gates of death;

15 In order that I may recount all thy praises in the gates of the daughter of Zion, [that] I may rejoice in thy salvation.

16 The Gentiles have sunk into the pit [which] they made; in the very net [which] they hid is their foot taken.

17 Jehovah is become known; he hath executed judgment: in the work of his own hands the wicked [man] is ensnared. Higgayon.‡ Selah.

18 The wicked shall turn back into Sheol§ all [the] Gentiles [that are] forgetful of God.

19 For not for ever shall the poor be forgotten, nor shall the expectation of the humble perish everlastingly.

20 Arise, O Jehovah: let not man¶ become strong; let the Gentiles be judged before thy face.

21 Put thou fear into them, O Jehovah; the Gentiles shall know that they are but men.¶ Selah.

*Or, the death of the son.

†Or, a judge of righteousness.

‡Meditation.

§Hades.

¶Enosh, frail man, mortal.

Psalm 10.

1 Wherefore, O Jehovah, standest thou afar off? hidest thou thyself in times of distress?

2 In the pride of the wicked he doth hotly pursue the poor; they are taken in the very devices they devised.

3 For the wicked [man] boasteth of* his soul's desire; he blesseth the plunderer, he despiseth Jehovah.

4 The wicked [man] according to the pride of his anger seeketh not; all his thoughts [are], There is no God.

5 His ways are firm at every time; thy judgments [are] a height away from him; all his adversaries — he puffeth at them.

6 He hath said in his heart, I shall not be moved; to generation and generation [I am] he which shall not [be] in any evil.

7 Of cursing his mouth is full, and of deceits and violence; under his tongue [is] mischief and iniquity.

8 He sitteth in the place of ambush of the villages; in the lurking places he slayeth the innocent; his eyes lurk for the wretched.

9 He lieth in wait in the secret place like a lion in his covert; he lieth in wait to catch the afflicted; he catcheth the afflicted when he draweth him into his net.

10 And he is crushed, be is brought low, the wretched hath fallen by his might.

11 He hath said in his heart, God† hath forgotten, he hath hidden his face; he will not see for ever.

12 Arise, O Jehovah; O God, lift up thy hand; forget not the afflicted.

13 Wherefore hath the wicked [man] despised God? He hath said in his heart, Thou wilt not require.‡

14 Thou hast seen; thou beholdest mischief and provocation to requite it with thy hand;§ the wretched committeth himself to thee; [of] the orphan thou hast been the helper.

15 Break thou the arm of the wicked [man] and the evil [man]: thou shall search out his wickedness, [till] thou shalt find nothing.

16 Jehovah is king for ever and ever; the Gentiles have perished from his land.

17 The desire of the afflicted; thou hast heard, O Jehovah; thou strengthenest their heart, thou causest thine ear to hearken,

18 To judge the orphan and the oppressed: he shall continue no more to terrify man¶ from the earth.

*Or, praiseth.

†El.

‡Or, inquire, search into.

§Or, Thou beholdest trouble and grief to place [it] in thy hand.

¶Frail man.

Psalm 11.

1 To the chief musician, [a Psalm] of David. In Jehovah have I trusted. how say ye to my soul, Flee to your mountain [as] a bird?

2 For, lo, the wicked bend the bow; they have fixed their arrows upon the string to shoot in darkness at the upright in heart.

3 For the foundations are broken down. What hath the righteous [man] done?

4 Jehovah [is] in the temple of his holiness; Jehovah, his throne [is] in the heavens; his eyes behold, his eyelids prove, the sons of men.

5 Jehovah proveth the righteous [man]; and the wicked [man] and him who loveth violence his soul hateth.

6 He will rain upon the wicked snares, fire and brimstone and a burning tempest — the portion of their cup.

7 For righteous [is] Jehovah; he loveth righteousness; his face beholdeth the upright.

Psalm 12.

1 To the chief musician upon Sheminith,* a Psalm of David.

2 Save, O Jehovah, for the godly [man] hath ceased, for the faithful have failed from the sons of men.

3 They speak falsehood, every one with his neighbour; [with] a flattering lip, with a double heart do they speak.

4 Jehovah will cut off all flattering lips, [the] tongue speaking great things.

5 Which have said, With our tongue will we be mighty; our lips are our own: who is lord to us?

6 Because of the oppression of the afflicted, because of the groaning of the needy, now will I arise, saith Jehovah; I will place in safety [from] him that puffeth at him.

7 The words of Jehovah [are] pure words, silver refined in a crucible of earth, sevenfold purified.

8 Thou, O Jehovah, wilt keep them; thou wilt preserve him from this generation for ever.

9 The wicked walk round about when vileness is exalted among the sons of men.

*The eighth, or octave.

Psalm 13.

1 To the chief musician, a Psalm of David.

2 Until when, O Jehovah? Wilt thou forget me for ever? Until when wilt thou bide thy face from me?

3 Until when shall I lay up counsels in my soul, grief in my heart daily? Until when shall mine enemy be lifted up above me?

4 Behold, answer me, O Jehovah, my God; enlighten mine eyes lest I sleep the [sleep of] death.

5 Lest mine enemies say, I have overcome him, [and] mine adversaries exult when I am moved.

6 But I in thy mercy have trusted; my heart shall rejoice in thy salvation; I will sing to Jehovah, for he hath dealt well with me.

Psalm 14.

1 To the chief musician, by David. The fool hath said in his heart, There is no God. They have acted corruptly, they have acted abominably [in] work; there is none doing good.

2 Jehovah hath looked down from heaven upon the sons of men to see if there were [one] acting wisely, seeking God.

3 They all have* turned aside, they have together been corrupted; there is none doing good, there is not even one.

4 Have they not known, all [the] workers of iniquity, eating my people [as] they have eaten bread? Jehovah they have not called upon.

5 There have they greatly feared;† for God [is] in the generation of the righteous.

6 Ye put to shame the counsel of the afflicted; because Jehovah [is] his refuge.

7 Who shall give out of Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice, Israel shall be glad.

* Or, the whole hath.

†Literally, feared a fear.

Psalm 15.

1 A Psalm of David. O Jehovah, who shall sojourn in thy tent? who shall dwell in the hill of thy holiness?

2 He who walketh uprightly, and worketh righteousness and speaketh truth in his heart.

3 [Who] hath not slandered with his tongue, hath not done evil to his neighbour, and hath not taken up a reproach against his neighbour.

4 Despised in his eyes [is] the contemned [one], and the fearers of Jehovah he honoureth; that hath sworn to the injury of [himself] and hath not changed.

5 His silver he hath not given for usury, and a bribe against an innocent [person] he hath not taken. He who doeth these things shall not be moved for ever.

Psalm 16.

1 Michtam* or David. Preserve me, O God,† for I have trusted in thee.

2 Thou hast said unto Jehovah, Thou [art] the‡ Lord: my goodness [is] not to thee;

3 Unto the saints which are upon the earth, [even] them, and the excellent, All my delight [is] in them.

4 Their sorrows shall be multiplied; they have hastened [after] another; I will not pour out their drink-offerings of blood, and I will not take their names upon my lips.

5 Jehovah [is] the portion of mine inheritance and my cup; thou maintainest my lot.

6 The lines have fallen unto me in pleasant places, yea, the portion hath been fair to me.

7 I will bless Jehovah who hath counselled me; also by night my reins have admonished me.

8 I have set Jehovah before me always; because [he is] at my right hand, I shall not be moved.

9 Therefore my heart hath been glad, and my soul rejoiceth; my flesh also shall lie down in confidence.

10 For thou wilt not leave my soul in Sheol;§ thou wilt not suffer thine holy one to see corruption.

11 Thou wilt show me the path of life, fulness of joys in thy presence, pleasures at thy right hand for ever.

*An uncertain word, variously rendered by ancients and moderns as "golden Psalm, or Jewel," or, as some consider it, "hidden or mystery."

†El.

‡Grammarians disagree as to the force of the Hebrew termination. Some regard it as a plural form; others, as the suffix of 1 pers. with pl. nouns; and others again, as an adjective termination.

§Hades.

Psalm 17.

1 A prayer of David. Hear, O Jehovah, righteousness; attend unto my cry; give ear unto my prayer [which is] not from lips of deceit.

2 My judgment goeth forth from thy presence; thine eyes behold that which is right.

3 Thou hast proved my heart, thou hast visited [me] by night; thou hast refined me; thou shalt find nothing; I have purposed, my mouth shall not transgress.

4 As to the works of man, by the words of thy lips I have watched the paths of the violent,

5 To hold fast my feet in thy paths; my footsteps were not moved.

6 I have called upon thee, for thou answerest me, O God;* incline thine ear unto me, hear my speech.

7 Distinguish thy mercies, [O thou] who by thy right hand savest those who trust from those rising up against them.

8 Keep me as the apple of the eye; under the shadow of thy wings thou wilt hide me,

9 From the face of the wicked who have oppressed me: mine enemies in soul will surround me.

10 Their fat they have closed; [with] their mouth they have spoken in pride.

11 [In] our steps they have now surrounded us; their eyes they set to stretch out over the earth.

12 His likeness [is] as a lion; he longeth to tear in pieces, and as a young lion sitting in secret places.

13 Arise, O Jehovah, go before his face, cause him to bow down; deliver my soul from the wicked [man] thy sword:

14 From men, thy hand, O Jehovah, from men of the world: their portion is in this life and [with] thy treasure thou fillest their belly; they are satisfied with sons, and they leave their abundance to their children.

15 As for me, in righteousness I shall behold thy face; I shall be satisfied in awaking [with] thy likeness.

Psalm 18.

1 To the chief musician, by a servant of Jehovah, by David, who spake unto Jehovah the words of this song in the day Jehovah delivered him from the ban

of all his enemies, and from the hand of Saul.

2 And he said, I love thee, O Jehovah, my strength.

3 Jehovah [is] my rock and my fortress and my deliverer; my God,* my rock, I will trust in him; my shield and horn of my salvation, my refuge.

4 Worthy to be praised will I call Jehovah, and from mine enemies shall I be delivered.

5 Pains of death encompassed me, and streams of wickedness terrify me.

6 Pains of Sheol† surrounded me, snares of death fell upon me.

7 In my distress I call upon Jehovah, and unto my God do I cry for help; from his temple heareth he my voice, and my supplication before him cometh into his ears.

8 Then the earth shaketh and trembleth, and the foundations of mountains are moved; they are shaken because he was angry.

9 There went up a smoke in his anger, and fire from his mouth devoureth; coals were kindled by it.

10 And he boweth the heavens and cometh down, and darkness [is] under his feet.

11 And he rideth upon a cherub and flieth, yea, he flieth upon the wings of the wind.

12 He maketh darkness his covering, his tent round about him, darkness of waters, thick clouds of the skies.

13 From the brightness before him his thick clouds passed away: hail, and coals of fire.

14 And Jehovah thundereth in the heavens, and the Most High giveth his voice, hail and coals of fire.

15 And he sendeth his arrows and scattereth them, and lightnings in abundance,‡ and discomfiteth them.

16 And the channels of waters are seen, and the foundations of the world are made bare through thy rebuke, O Jehovah, through the breath of the wind of thy wrath.

17 He sendeth from on high, he taketh me, he draweth me out of great waters.

18 He delivereth me from my strong enemies and from my haters, for they were stronger than I.

19 They fell upon me in the day of my trouble; but Jehovah was for a stay to me.

20 And he bringeth me forth into the wide place; he delivereth me because he delighted in me.

21 Jehovah recompenseth me according to my righteousness; according to the cleanness of my hands he requiteth me.

22 For I have kept the ways of Jehovah and have not acted wickedly against my God.

23 For all his judgments [are] before me, and his statutes I will not put away from me.

24 And I am upright§ before him and keep myself from mine iniquity.

25 And Jehovah requiteth me according to my righteousness, according to the cleanness of my hands before his eyes.

26 With the merciful thou showest thyself merciful, with the upright§ man thou showest thyself upright.§

27 With the pure thou showest thyself pure, and with the perverse thou showest thyself perverse.¶

28 For thou savest an afflicted people, and lofty eyes thou bringest down.

29 For thou lightest my lamp; Jehovah my God enlighteneth my darkness.

30 For by thee I run [through] a troop, and by my God* I leap [over] a wall.

31 [As for] God, his way [is] perfect; the word of Jehovah [is] tried;|| a shield [is] he to all those who trust in him.

32 For who [is] God besides Jehovah? and who [is] a rock except our God?

33 [It is] God* that girdeth me with strength, and he maketh my way perfect.

34 He maketh my feet like binds; and upon my high places he causeth me to stand,

35 Instructing my bands for the war; and a bow of brass is bent [by] mine arms.

36 And thou givest unto me a shield, thy salvation; and thy right hand upholdeth me, and thy meekness maketh me great.

37 Thou enlargest my steps under me, and my ankles have not slipped.

38 I pursue mine enemies and overtake them, and I turn not back until they are destroyed.

39 I break them in pieces and they are not able to rise; they fall under my feet.

40 And thou girdest me with strength for the battle, thou causest to bow down under me those that rise up against me..

41 And wine enemies, thou turnest their back to me; and my haters — I will destroy them.

42 They cry for help, but there is no deliverer — unto Jehovah, but he answereth them not.

43 And I bruise them as dust before the wind, and as mire of the streets I pour them out.

44 Thou deliverest me from the strivings of the people; thou placest me at the head of Gentiles, a people that I have not known serve me.

45 At the hearing of the ear they show themselves obedient to me; sons of a stranger feign submission to me.

46 Sons of a stranger fade away,** and they tremble out of their enclosed places.

47 Jehovah liveth, and blessed [is] my rock and exalted the God of my salvation,

48 The God* who giveth revenges unto me and subdueth peoples under me,

49 My deliverer from mine enemies: yea, thou liftest me up from among those who rise up against me, from a man of violence thou deliverest me.

50 Therefore I give thanks to thee among the Gentiles, O Jehovah, and to thy name I sing praises,

51 That maketh great the deliverances of his king and showeth kindness to his anointed, to David and to his seed for ever.

*El.

†Hades.

‡Or, he shot forth lightnings

§Or, perfect, clear.

¶Or, contrary.

||Or, refined.

**Or, sink down.

Psalm 19.

1 To the chief musician; a Psalm of David.

2 The heavens [are] telling the glory of God,* and the expanse [is] showing the work of his hands.

3 Day unto day uttereth speech, and night unto night showeth knowledge.

4 [There is] no speech and [there are] no words; their voice is not heard.

5 In all the earth their line has gone forth, and their speech unto the end of the world; in them hath, he set a tabernacle for the sun;

6 And it [is] as a bridegroom going forth from his bridal chamber; it rejoiceth as a mighty man to run a course.

7 From the end of the heavens [is] its going forth, and its circuit unto their ends, and nothing is hidden from its heat.

8 The law of Jehovah [is] perfect, restoring the soul; the testimony of Jehovah [is] true, making wise the simple.

9 The precepts of Jehovah [are] right, rejoicing the heart; the commandment of Jehovah [is] clear, enlightening the eyes.

10 The fear of Jehovah [is] pure, enduring for ever; the judgments of Jehovah [are] truth, they [are] righteous altogether,

11 To be desired more than gold, and more than much pure gold; and sweeter than honey and the dropping of the honeycomb.

12 Also thy servant is admonished by them, in keeping them [is] great reward.

13 Errors — who discerneth them? cleanse thou me from secret [ones];

14 Also from presumptuous [ones] keep back thy servant; let them not have dominion over me: then shall I be upright, and be clear from much transgression.

15 Let the words of my mouth and the meditation of my heart be acceptable before thee, O Jehovah, my rock and my redeemer.

*El.

Psalm 20.

1 To the chief musician; a Psalm of David.

2 Jehovah hear thee in the day of trouble: the name of the God of Jacob protect thee.*

3 Send thee help from the sanctuary and sustain thee from Zion;

4 Remember all thine offerings and accept thy burnt sacrifices. Selah.

5 Give unto thee according to thy heart and fulfil all thy counsels.

6 May we rejoice in thy salvation, and in the name of our God set up a banner: Jehovah fulfil all thy petitions.

7 Now I know that Jehovah saveth his anointed he answereth him from the heavens of his holiness with the mighty deeds of salvation of his right hand.

8 These of chariots and these of horses, but we of the name of Jehovah our God make mention.

9 They have bent and have fallen; but we have risen and keep ourselves upright.

10 Save, O Jehovah: may the king hear us in the day of our calling.†

*Or, set thee in safety on high.

†Or, day when we call.

Psalm 21.

1 To the chief musician; a Psalm of David.

2 O Jehovah, in thy strength the king rejoiceth, and in thy salvation how exceedingly doth he exult!

3 Thou hast given unto him the desire of his heart, and the request of his lips thou hast not withholden. Selah.

4 For thou meetest him [with] blessings of goodness, thou settest upon his head a crown of pure gold.

5 He asked life from thee; thou gavest [it] him — length of days for ever and ever.

6 Great [is] his glory in thy salvation; majesty and honour thou puttest upon him.

7 For thou givest him blessings for ever; thou makest him glad with joy by thy countenance.

8 For the king trusteth in Jehovah, and through the mercy of the Most High he is not moved.

9 Thy hand shall find out all thine enemies, thy right hand shall find out those that hate thee.

10 Thou wilt make them as a furnace of fire at the time of thy presence; Jehovah in his anger will consume them, and fire shall devour them.

11 Thou wilt destroy their fruit from the earth and their seed from among the sons of men.

12 For they stretched out evil over thee, they have devised a wicked device; they are not able.

13 For thou makest them to turn their back,* when thou preparest thy strings against their face.

14 Lift thyself up, O Jehovah, in thy might; we will sing and praise thy power.

*Literally "them a shoulder."

Psalm 22.

1 To the chief musician, upon the hind of the dawn; a Psalm of David.

2 My God,* my God,* why hast thou forsaken me? far off from my deliverance, the words of my roaring?

3 My God, I call by day, and thou answerest not, and by night, and there is no silence for me.

4 And thou art holy, inhabiting the praises of Israel.

5 In thee our fathers trusted; they trusted, and thou dost deliver them;

6 Unto thee they cried and they were delivered in thee they trusted and they were not ashamed.

7 But I am a worm and not a man, a reproach of men and despised of the people.

8 All those who see me mock me, they open wide with the lip, they shake the head.

9 Commit† [thyself] unto Jehovah; let him deliver him; he will deliver him because he hath delighted in him.

10 For thou [art] he that didst bring me forth from the womb, causing me to trust‡ upon the breasts of my mother.

11 Upon thee was I cast from the womb; from the belly of my mother thou [art] my God.*

12 Be not far from me, for trouble is near, for there is no helper.

13 Many bulls have surrounded me; strong ones of Bashan have encompassed me.

14 They opened their mouth upon me, [like] a lion tearing in pieces and roaring.

15 I have been poured out like water, and all my bones have been separated; my heart has become like wax, it is melted in the midst of my bowels.

16 My strength has been dried up like a potsherd, and my tongue is cleaving to my jaws; and in the dust if death thou settest me.

17 For dogs have surrounded me, the congregation of evil-doers have encompassed me, piercing my hands and my feet.

18 I number all my bones; they behold, they look upon me.

19 They divide my garments amongst themselves and upon my vestment they cast lets.

20 But thou, O Jehovah, be not far off; O my strength, make haste to my help.

21 Deliver my soul from the sword, mine only one from the power§ of the dog.

22 Save me from the mouth of the lion, and from the horns of the buffaloes|| thou hast answered me.

23 I will declare thy name unto my brethren, in the midst of the congregation will I praise thee.

24 Ye who fear Jehovah, praise him; all ye the seed of Jacob, glorify him; and fear him, all *ye the seed of Israel.

25 For he hath not despised nor hath he abhorred the affliction of the poor, and he hath not hidden his face from him, and when he cried for help unto him, he heard.

26 Of thee [is] my praise in the great congregation; I will perform my vows before those who fear him.

27 The humble eat and are satisfied; they praise Jehovah, who seek him; your heart shall live for ever.

28 All the ends of the earth shall remember and shall turn unto Jehovah, and all tribes of Gentiles shall bow down before thee.

29 For the kingdom is Jehovah's; and he ruleth among the Gentiles.

30 All the fat ones of the earth have eaten and shall bow down; before him shall bend all those who go down to the dust, and he [who] hath not kept alive his soul.

31 A seed shall serve him; it shall be declared by the Lord to the generation;

32 They shall come and shall tell his righteousness to a people that shall be born, that he hath done [it].

*El.

†Or, roll.

‡Or, hang.

§Literally, hand.

||Or, unicorns.

Psalm 23.

1 A Psalm of David. Jehovah [is] my shepherd; I shall not want.

2 In pastures of tender grass he causeth me to lie down, he leadeth me by the waters of rest.

3 He restoreth my soul; he leadeth me in the paths of righteousness for his name's sake.

4 Yea when I shall walk through the valley of the shadow of death, I will fear no evil, for thou [art] with me; thy rod and thy staff they comfort me.

5 Thou preparest before me a table in the presence of mine adversaries; thou hast anointed my head with* oil, my cup [is] overflowing.

6 Surely† goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of Jehovah to length of days.

*In Hebrew the definite article is used here.

†Or, only.

Psalm 24.

1 A Psalm of David. To Jehovah [belongeth] the earth and its fulness, the world and those who dwell in it.

2 For he hath founded it upon the seas, and upon the rivers he establisheth it.

3 Who shall ascend into the mountain of Jehovah, and who shall stand in the place of his holiness?

4 The clean of hands and pure of heart, who hath not lifted up his soul unto falsehood and hath not sworn to deceit.

5 He shall receive a blessing from Jehovah and righteousness from the God of his salvation.

6 This [is] the generation of those who seek him, who seek thy face, O Jacob. Selah.

7 Lift up, O gates, your beads, and be lifted up, O doors of eternity, and the king of glory shall come in.

8 Who [is] this king of glory? Jehovah strong and mighty, Jehovah mighty in battle.

9 Lift up, O gates, your heads, and lift up yourselves, O doors of eternity, and the king of glory shall come in.

10 Who [is] he, this king of glory? Jehovah of hosts, he [is] the king of glory. Selah.

Psalm 25.

1 Of David. Unto thee, O Jehovah, do I lift up my soul.

2 My God, in thee have I trusted; let me not be ashamed, let not mine enemies triumph over me.

3 Yea, all those who wait on thee shall not be ashamed; they shall be ashamed who deal falsely without a cause.

4 Make me to know thy ways, O Jehovah; teach me thy paths.

5 Lead me in thy truth and teach me, for thou [art] the God of my salvation; for thee have I waited all the day.

6 Remember thy tender mercies, O Jehovah, and thy kindness, for they [are] from everlasting.

7 The sins of my youth and my transgressions remember thou not; according to thy mercy remember thou me, for thy goodness sake, O Jehovah.

8 Good and upright [is] Jehovah; therefore be teacheth sinners in the way.

9 He guideth the meek in judgment, and he teacheth the meek his way.

10 All the paths of Jehovah [are] mercy and truth to those who keep his covenant and his testimonies.

11 For thy name's sake, O Jehovah, thou hast even pardoned mine iniquity, for it [is] great.

12 Who [is] this, the man that feareth Jehovah? He teacheth him in the way he chooseth.

13 His soul abideth in goodness, and his seed shall inherit the earth.

14 The secret of Jehovah [is] for those who fear him, and his covenant, to instruct them.

15 Mine eyes [are] continually unto Jehovah, for he bringeth forth my feet from a net.

16 Turn thyself unto me and be gracious to me, for I [am] desolate and afflicted.

17 The troubles of my heart have been enlarged, bring me out of mine afflictions.

18 Look upon mine affliction and my sorrow, and forgive all my sins.

19 Look upon mine enemies, for they are many; and [with] a hatred of violence they have hated me.

20 Keep my soul and deliver O; let me not be ashamed, for I have trusted in thee.

21 Integrity and uprightness shall preserve me, for I have waited for thee.

22 Redeem Israel, O God, from all his distresses.

Psalm 26.

1 Of David. Judge me, O Jehovah, for I *have walked in mine integrity, and in Jehovah have I trusted; I shall not be moved.

2 Prove me, O Jehovah, and try me; purify my reins and my heart.

3 For thy mercy [is] before mine eyes, and I have walked in thy truth.

4 I have not sat with vain men,* and with dissemblers I go not in.

5 I have hated the congregation of evil doers, and with the wicked I sit not.

6 I wash my hands in innocency, and I surround thine altar, O Jehovah,

7 To proclaim with the voice of thanksgiving and to tell all thy marvellous deeds.

8 O Jehovah, I have loved the habitation of thy house, and the dwelling place of thy glory.

9 Gather not my soul with sinners, and my life with bloody men.†

10 In whose hands [is] an evil device, and their right hand is filled with a bribe.

11 But I walk in mine integrity; redeem me and be gracious to me.

12 My foot hath stood in righteousness; in congregations will I bless Jehovah.

* Or, men of vanity.

† Or, men of blood.

Psalm 27.

1 Of David. Jehovah [is] my light and my salvation; whom shall I fear? Jehovah is the fortress of my life; of whom shall I be afraid?

2 When evil-doers drew near unto me to eat my flesh, mine adversaries and mine enemies against me, they stumbled and fell.

3 Though a host encamp against me, my heart doth not fear; though war rise up against me, in this I [am] confident.

4 One [thing] have I asked from Jehovah, that will I seek after; to dwell in the house of Jehovah all the days of my life, to gaze upon the beauty of Jehovah and to consider in his temple.

5 For he will bide me in his tabernacle in the day of evil; in the secret place of his tent will he hide me; he will set me upon a rock.

6 And now shall my head be lifted up above mine enemies round about me, and I will sacrifice in his tent sacrifices of joyful noise, I will sing, yea, I will sing praises unto Jehovah.

7 Hear, O Jehovah, my voice: I call, and be thou merciful unto me, and answer me.

8 Unto thee my heart said, Seek ye my face: thy face, O Jehovah, I seek;

9 Bide not thy face from me, turn not away in anger thy servant; thou hast been my help; leave me not and forsake me not, O God of my salvation.

10 For my father and my mother have forsaken me, but Jehovah gathereth* me.

11 Teach me thy way, O Jehovah, and lead me in a path of righteousness† because of those who watch for me.

12 Give me not unto the will of mine adversaries, for witnesses of falsehood have risen up against me and he that breatheth out violence.

13 If I had not trusted to look upon the goodness of Jehovah in the land of the living!

14 Wait for Jehovah; be strong, and he shall strengthen thy heart; yea, wait for Jehovah.

* Or, receiveth.

† Or, path of a plain.

Psalm 28.

1 Of David. Unto thee, O Jehovah, do I call; O my rock, be not silent to me, lest thou be silent to me and I become like unto those that go down to the pit.

2 Hear the voice of my supplications when I cry for help unto thee, when I lift up my hands towards thy holy oracle.*

3 Take me not away with the wicked and with the doers of iniquity, who speak peace with their neighbours and evil is in their hearts.

4 Give unto them according to their deed and according to the evil of their works; according to the work of their hands give thou to them; return their recompense unto them.

5 For they attend not unto the deeds of Jehovah and unto the work of his hands; he will destroy them and will not build them.

6 Blessed [be] Jehovah, for he hath heard the voice of my supplications.

7 Jehovah [is] my strength and my shield, in him hath my heart trusted, and I have been helped; my heart also exulteth, and with my song do I praise him.

8 Jehovah [is] strength to him, yea, a stronghold or the salvation of his anointed [is] he.

9 Save thy people and bless thine inheritance, and feed them and lift them up for ever.

*Or, the oracle of thy holiness.

Psalm 29.

1 A Psalm of David. Give unto Jehovah, ye sons of the mighty, give unto Jehovah glory and strength.

2 Give unto Jehovah the glory of his name; bow down to Jehovah in the beauty of holiness.

3 The voice of Jehovah [is] upon the waters; the God* of† glory hath thundered; Jehovah [is] upon many waters.

4 The voice of Jehovah [is] in† strength, the voice of Jehovah [is] in majesty.

5 The voice of Jehovah breaketh cedars in pieces; Jehovah even breaketh the cedars of Lebanon in pieces.

6 And he causeth them to skip like a calf, Lebanon and Sirion like a young buffalo.

7 The voice of Jehovah heweth out flames of fire.

8 The voice of Jehovah shaketh a wilderness, Jehovah shaketh the wilderness of Kadesh.

9 The voice of Jehovah causeth the hinds to bring forth and maketh bare the forests; and in his temple every one‡ saith glory.

10 Jehovah hath sat upon the flood, yea, Jehovah sitteth king for ever.

11 Jehovah giveth strength unto his people, Jehovah blesseth his people with† peace.

*Heb., El.

†Heb. gives the definite article here.

‡Or, the whole of it.

Psalm 30.

1 A Psalm; a song of the dedication of the house of David.

2 I extol thee, O Jehovah, for thou hast lifted me up,* and hast not caused mine enemies to rejoice over me.

3 O Jehovah, my God, I have cried for help unto thee, and thou healest me.

4 Thou, O Jehovah, hast brought up my soul from Sheol;† thou hast kept me alive from going down to the pit.

5 Sing praises unto Jehovah, ye his holy ones, and give thanks at the remembrance of his holiness.

6 For a moment [is] in his anger, a life [is] in his favour; weeping remaineth in the evening, but in the morning rejoicing.

7 And I, I said in my prosperity I shall not be moved for ever.

8 O Jehovah, in thy favour thou hast established strength for my mountain;‡ thou hast hidden thy face: I have been confounded.

9 Unto thee, O Jehovah, I call, and unto Jehovah do I supplicate.

10 What gain [is] in my blood, in my going down to the pit?§ Shall dust praise thee? shall it declare thy truth

11 Hear, O Jehovah, and be gracious to me; O Jehovah, be a he] per unto me.

12 Thou hast turned my lamentation into a dance; thou hast loosed for me my sackcloth, and thou girdest me with joy..

13 So that glory may sing praise to thee and not be silent. O Jehovah, my God, I will give thee thanks for ever.

*Literally, drawn me up (as from a prison).

†Or, Hades.

‡Or, made my mountain to stand with strength.

§Or, corruption.

Psalm 31.

1 To the chief musician; a Psalm of David.

2 In thee, O Jehovah, have I trusted; let me not be ashamed for ever; in thy righteousness deliver me.

3 Incline thine ear unto me, deliver me speedily; be to me for a rock of strength, for a house of defence to save me.

4 For thou [art] my rock and my fortress, and for thy name's sake thou guidest and leadest me.

5 Thou bringest me forth from the net which they hid for me, for thou [art] my fortress.

6 Into thy hand I commit my spirit; thou hast redeemed me, O Jehovah, God* of truth.

7 I have hated those who observe lying vanities; but I have trusted in Jehovah.

8 I will exult and rejoice in thy mercy, thou who hast seen my affliction; thou hast known my soul in distresses.

9 And thou hast not delivered me up into the hand of the enemy; thou hast made my feet to stand in the wide place.

10 Be gracious unto me, O Jehovah, for I am distressed; consumed with grief [is] mine eye, my soul and my belly.

11 For my life hath been spent† in sorrow, and my years in sighing; my strength hath been feeble through mine iniquity, and my bones have been consumed.

12 I have been a reproach among all mine adversaries, and especially to my neighbours; and a fear to mine acquaintances who see me without;‡ they fled from me.

13 I have been forgotten, as a dead man from the heart; I have been as a perishing vessel.

14 For I have heard the slander of many; fear [is] round about when they consult together against me; they have devised to take my life.

15 But I have trusted in thee, O Jehovah; I have said, Thou art my God.

16 My times [are] in thy hand; deliver me from the hand of mine enemies and from my persecutors.

17 Cause thy face to shine upon thy servant; in thy mercy save me.

18 O Jehovah, I shall not be ashamed, for I have called on thee; the wicked shall be ashamed, they shall be silent in Sheol.§

19 The lips of falsehood shall be dumb, which speak against the righteous one insolently, with pride and contempt.

20 How great [is] thy goodness, which thou hast laid up for those who fear thee, thou hast wrought for those who trust in thee before the sons of men.

21 Thou hidest them in the secret place, of thy presence from the plots of man, thou concealest them in a tabernacle from the strife of tongues.

22 Blessed [be] Jehovah, for he hath made his mercy wonderful to me in a city of defence.

23 As for me, I said in my haste, I have been cut off from before thine eyes; surely thou hast heard the voice of my supplication when I cried for help unto thee.

24 Love Jehovah, all ye his saints: Jehovah preserveth the faithful and abundantly requiteth the proud doer.

25 Be strong, and he will strengthen your heart, all ye who wait for Jehovah.

*Heb., El.

†Or, hath wasted away.

‡Or, in the street.

§Or, Hades.

Psalm 32.

1 Of David: Maschil.* Blessed [is] the one forgiven [as to] transgression, covered [as to] sin.

2 Blessed [is] the man to whom Jehovah imputeth not iniquity, and in his spirit [there is] no guile.

3 When I kept silence, my bones waxed old through my roaring all the day.

4 For by day and by night thy hand is heavy upon me; my moisture hath been changed into the droughts of summer. Selah.

5 I make known my sin unto thee, and mine iniquity have I not covered; I said I will confess concerning my transgressions unto Jehovah, and thou hast taken away the iniquity of my sin. Selah.

6 Because of this shall every godly one pray unto thee at a time for finding [thee]; surely in a flood of many waters they shall not come unto him.

7 Thou [art] a hiding-place for me; thou preservest me from distress, thou surroundest me with shouts of deliverance. Selah.

8 I will instruct thee and teach thee in the way which thou shalt go; I will fix mine eye upon thee.

9 Be ye not as a horse [or] as a mule, without understanding with a bit and bridle his mouth is to be curbed lest he come near unto thee.

10 Many sorrows [are there] to the wicked; but he that trusteth in Jehovah, mercy shall encompass him.

11 Be glad in Jehovah and rejoice, ye righteous; and shout for joy, all ye upright of heart.

*Or, instructing.

Psalm 33.

1 Shout for joy, ye righteous, in Jehovah; praise is comely for the upright.

2 Give ye thanks unto Jehovah upon the harp; upon a psaltery of ten strings sing ye praises unto him.

3 Sing ye unto him a new song; be ye skilful to play with shouting.

4 For the word of Jehovah [is] upright, and all his works [are] in truth.

5 He loveth righteousness and judgment; the earth is full of the mercy of Jehovah.

6 By the word of Jehovah the heavens were made, and all their host by the breath of his mouth;

7 Gathering together as a heap the waters of the sea, putting the depths in storehouses.

8 All the earth shall fear before Jehovah, all the inhabitants of the world shall be afraid before him.

9 For he spake and it was; he commanded and it stood.

10 Jehovah hath made void the counsel of the Gentiles; he hath frustrated the devices of the peoples.

11 The counsel of Jehovah shall stand for ever, the devices of his heart to all generations.

12 Happy [is] the nation* whose God is Jehovah, the people he hath chosen to himself for an inheritance.

13 From the heavens Jehovah looked; he saw all the sons of men.

14 Prom the place of his dwelling he looked upon all the inhabitants of the earth,

15 He who formeth their hearts together, who considereth all their works.

16 The king is not caved by the multitude of a host; a mighty man is not delivered by much strength.

17 The horse [is] a vain thing for salvation, and by the greatness of his strength will he not deliver.

18 Behold, the eye of Jehovah [is] towards those who fear him, to those who hope in his mercy,

19 To deliver their soul from death and to keep them alive in famine.

20 Our soul hath waited for Jehovah; he [is] our help and our shield.

21 For in him our heart rejoiceth; for in his holy name† have we trusted.

22 Thy mercy, O Jehovah, shall be upon us, according as we have hoped in thee.

*Heb. Goi, a nation, used in plural of the Gentiles.

†Or, the name of his holiness.

Psalm 34.

1 Of David, when he changeth his judgment before Abimelech; and he driveth him away, and he departeth.

2 I will bless Jehovah at all times: his praise [shall be] continually in my mouth.

3 My soul shall glory in Jehovah; the afflicted* shall hear and be glad.

4 Exalt ye Jehovah with me, and let us extol his name together.

5 I sought Jehovah, and be answered me, and he delivered me from all my fears.

6 They looked unto him and they shone;† and their faces shall not be ashamed.

7 This afflicted one called, and Jehovah heard and saved him out of all his distresses.

8 The angel of Jehovah encampeth round about those who rear him and delivereth them.

9 Taste ye and see that Jehovah [is] good; blessed [is] the man that trusteth in him.

10 Fear ye Jehovah, ye his holy ones; for there is no want to those who fear him.

11 Young lions have been in want and have suffered hunger; but those who seek Jehovah shall not lack any good thing.

12 Come, ye children, hearken unto me: I will teach you the fear of Jehovah.

13 Who [is] the man that desireth life, loving days that he may see good?

14 Keep thy tongue from evil and thy lips from speaking deceit.

15 Depart from evil and do good; seek peace and pursue it.

16 The eyes of Jehovah [are] upon the righteous and his ears toward their cry.

17 The face of Jehovah [is] against those that do evil, to cut off the remembrance of them from the earth.

18 They cried, and Jehovah heard and he delivered them from all their distresses.

19 Jehovah [is] nigh unto the broken in heart and he saveth the contrite in spirit.

20 Many [are] the troubles of the righteous [one] but out of them all Jehovah delivereth him,

21 Keeping all his bones: not one of them hath been broken.

22 Evil shall slay the wicked, and those who hate the righteous shall incur guilt.‡

23 Jehovah redeemeth the soul of his servants, and all those who trust in him shall not incur guilt.‡

*Or, humble.

†Or, figuratively, they were cheerful.

‡Or, punishment.

Psalm 35.

1 Of David. Strive, O Jehovah, with mine adversaries; fight with those that fight against me.

2 Take hold of shield and buckler and arise for my help,

3 And draw out the spear, and shut [the way] against my pursuers; say unto my soul, I [am] thy salvation.

4 They shall be ashamed and put to shame who seek after my soul; they shall be driven backward and confounded who devise my hurt.

5 They shall be as chaff before the wind, and the angel of Jehovah overthrowing [them]

6 Their way shall be darkness and slippery places; and the angel of Jehovah pursuing them.

7 For without cause they have hidden a pit for me, their net; without cause they have dug a pit for my soul.

8 Destruction shall come upon him; be shall not know; and his net which he hid shall catch him; into destruction shall he fall in it,

9 And my soul shall rejoice in Jehovah, and shall be joyful in his salvation.

10 All my bones shall say, O Jehovah, who [is] like unto thee? delivering the poor from him that is stronger than he, and the poor and needy from him that spoileth him.

11 False witnesses rise up; they ask me that which I have not known.

12 They requite me evil instead of good [to the] bereaving of my soul.

13 But as for me, when they were sick, my garment [was] sackcloth: I humbled my soul with fasting; and my prayer returneth into my bosom.

14 As if [he were] a neighbour, as if a brother to me, I have acted; like the mourning of a mother, mourning, I bowed down.

15 But in my halting they rejoiced and were gathered together; the slanderers were gathered together against me, and I knew it not; they reviled and were not silent,

16 With profane mockers [in] a feast, gnashing upon me [with] their teeth.

17 O Lord, how long wilt thou behold? restore my soul from their destructions, wine only one from the young lions.

18 I will praise thee in the great congregation; among a strong people I will sing praise unto thee.

19 Let not mine enemies rejoice over me falsely; my haters without cause wink the eye.

20 For they speak not peace, but they devise deceitful words against the quiet ones of the earth.

21 And they open wide their mouth upon me; they have said, Aha, aha, our eye hath seen.

22 Thou hast seen, O Jehovah; keep not silent, O Lord, be not far from me.

23 Awake up and arise for my judgment, my God and my Lord, for my cause.

24 Judge me according to thy righteousness, O Jehovah my God, and let them not rejoice over me.

25 Let them not say in their heart, Aha, our soul! Let them not say, We have swallowed him up.

26 They shall be ashamed and confounded together who rejoice at my hurt; they shall be clothed with shame and reproach who magnify themselves against me.

27 They shall shout for joy and rejoice who delight in my righteousness, and they shall say continually, Let Jehovah be magnified, who delighteth in the peace of his servant.

28 And my tongue shall celebrate thy righteousness, thy praise, all the day.

Psalm 36.

1 To the chief musician; of the servant of Jehovah, of David.

2 The transgression of the wicked saith in the innermost part of my heart, There is no fear of God before his eyes.

3 For he hath flattered himself in his own eyes, until *that his iniquity is found out and hated.

4 The words of his mouth [are] falsehood and deceit; he hath left off to be wise, to do well.

5 He deviseth falsehood upon his bed, be setteth himself upon a way [that is] not good, he rejecteth not evil.

6 O Jehovah, thy mercy [is] in the heavens, thy truth [is] unto the clouds.

7 Thy righteousness is like [the] mountains of God,† thy judgments [are] a great deep; thou savest man and beast, O Jehovah.

8 How precious [is] thy mercy, O God! and the sons of men shall trust in the shadow of thy wings.

9 They shall be abundantly satisfied with drink from the fatness of thy house, and thou shalt make them drink the stream of thy pleasures.

10 For with thee is the fountain of life: in thy light shall we see light.

11 Continue thy mercy to those who know thee and thy righteousness to the upright in heart.

12 The foot of pride shall not come to me, and let not the hand of the wicked move me.

13 There the workers of iniquity have fallen; they have been thrust down and are not able to rise.

*Literally, "to the finding out his iniquity, to the hating it."

* Heb., El.

Psalm 37.

1 Of David. Fret not thyself because of the evil. doers; be not envious at the workers of iniquity.

2 For like grass they are speedily cut off, and like the greenness of the tender herb they do fade.

3 Trust in Jehovah and do good, inhabit the land and feed upon truth.

4 Delight thyself also in Jehovah, and he will give thee the requests of thy heart.

5 Roll thy way upon Jehovah; trust also in him, and he will do [it].

6 And he will bring forth thy righteousness an the light, and thy judgment as the noon-day.

7 Be silent to Jehovah and wait for him; fret not thyself because of him who maketh his way to prosper, because of the man who doeth wicked devices.

8 Cease from anger and forsake wrath; fret not thyself only to do evil.

9 For evil-doers shall be cut off, but those who wait for Jehovah, they shall inherit the earth.

10 And yet a little and the wicked [man] is not, and thou considerest his place, and he is no more.*

11 But the meek shall inherit the earth and delight themselves in abundance of peace.

12 The wicked [man] deviseth evil against the righteous [man] and gnasheth his teeth upon him.

13 The Lord laugheth at him, for he hath seen that his day is come.

14 A sword have the wicked drawn, and they have bent their bow, to cause the poor and needy to fall, to slay the upright in way.

15 Their sword shall come into their own heart and their bows shall be broken.

16 Better [is] a little to the righteous [man] than the abundance of many wicked.

17 For the arms of the wicked shall be broken, but Jehovah upholdeth the righteous.

18 Jehovah knoweth the days of the upright, and their inheritance shall be for ever.

19 They shall not be ashamed in the time of evil, and in the days of famine they shall be satisfied.

20 For the wicked shall perish and the enemies of Jehovah as the precious part of lambs:† they have vanished, into smoke they have vanished.

21 The wicked [man] borroweth and payeth not, but the righteous [man) hath compassion and giveth.

22 For his blessed ones shall inherit the earth, but his accursed ones shall be cut elf.

23 By Jehovah the steps of a man are established, and he delighteth in his way.

24 If he falleth, he is not cast down; for Jehovah upholdeth his hand.

25 I have been a youth, I have also become old: yet have I not seen the righteous [man] forsaken, nor his seed begging for bread.

26 All the day [is be] being gracious and lending; and his seed [is] for a blessing.

27 Depart from evil and do good, and dwell for ever.

28 For Jehovah loveth justice and forsaketh not his holy ones; they are preserved for ever, but the seed of the wicked is cut off.

29 The righteous shall inherit the earth and shall dwell for ever upon it.

30 The mouth of the righteous uttereth wisdom and his tongue speaketh justice.

31 The law of his God [is] in his heart; none of his steps slip.

32 The wicked [man] lieth in wait for the righteous [one] and seeketh to kill him.

33 Jehovah will not leave him in his hand, and will not condemn him when he is judged.

34 Wait for Jehovah and keep his ways, and he will exalt thee to inherit the land; when the wicked are cut off, thou shalt see [it].

35 I have seen the wicked [man] strong and spreading himself like a green tree in its native soil.

36 And he passeth away and, behold, he is not; and I seek him, and he is not found.

37 Mark the perfect [man] and behold the upright [man], for the end to [that] man [is] peace.

38 But those who transgress are destroyed together; the end of the wicked hath been cut off.

39 And the salvation of the righteous [is] from Jehovah, [he is] their refuge in the time of trouble.

40 And Jehovah helpeth them and delivereth them; he will deliver them and save them because they have trusted in him.

*Or, It is not.

†Or, the beauty of the pasture.

Psalm 38.

1 A Psalm of David; to bring to remembrance.

2 O Jehovah, rebuke me not in thine anger, nor chasten me in thy hot displeasure.

3 For thine arrows have entered into me, and thy hand hath come down upon me.

4 There is no soundness in my flesh because of thine anger; there is no peace in my bones because of my sin.

5 For mine iniquities have passed over my head as a heavy burden they are too heavy for me.

6 My wounds have stunk; they have consumed away because of my folly.

7 I have been bowed down, I have been brought low to the utmost, all the day have I walked mourning.

8 For my loins are filled with burning, and there is no soundness in my flesh.

9 I have been feeble and broken to the uttermost; I have groaned because of the groaning of my heart.

10 O Lord, before thee [is] all my desire, and my sighing hath not been hidden from thee.

11 My heart hath panted; my strength hath forsaken me, and the light of mine eyes — even they are not with me.

12 My lovers and my neighbours stand aloof from my calamity, and my kinsmen have stood afar off.

13 And those who seek after my soul have laid snares, and those who seek my hurt have spoken mischievous things, and all the day do they meditate deceits.

14 And I as a deaf [man] hear not, and as a dumb [man] he openeth not his mouth.

15 And I am as a man who heareth not and in whose mouth there are no reproofs.

16 Because for thee, O Jehovah, have I waited; thou wilt answer, O Lord my God.

17 For I said, Lest they rejoice over me! at the moving of my foot they magnified themselves against me.

18 For I am prepared for halting, and my pain [is] continually before me.

19 For I will declare mine iniquity, I am afflicted because of my sin.

20 But mine enemies have been strong in life, and those who hate me without cause are multiplied.

21 And those who recompense me evil for good will oppose me because of my pursuing good.

22 Forsake me not, O Jehovah; O my God, be not far from me.

23 Make haste to my help, O Lord my salvation.

Psalm 39.

1 To the chief musician, to Jeduthun; a psalm of David.

2 I said, I will keep my ways, from sinning with my tongue; I will keep a muzzle to my mouth, while the wicked [man is] before me.

3 I have been dumb [in] silence, I held my peace from good, but my pain was excited.

4 My heart grew warm in the midst of me; in my musing the fire burneth: I spoke with my tongue.

5 Make me to know, O Jehovah, my end, and the measure of my days, what it [is]; let me know how frail I am.

6 Behold, thou bash made my days handbreadths, and my lifetime as nothing before thee: surely all vanity [is] every man appointed. Selah.

7 Surely in an image doth man walk; surely in vain are they disquieted, he hoardeth, and knoweth not who shall gather them.

8 And now what wait I for, O Lord? My expectation [is] from thee.

9 From all my transgressions deliver me; make me not the reproach of the fool.

10 I was dumb, I opened not my mouth because thou didst [it].

11 Remove from me thy stroke; from the strife of thy hand I am consumed.

12 With chastisement for iniquity thou connectest man, and consumest like the moth

what he desireth only vanity is every man. Selah.

13 Hear my prayer, O Jehovah, and to my cry give ear; at my tears be not silent; for a stranger [am] I with thee, a sojourner like all my fathers.

14 Look away from me, and let me comfort myself before I go and am not.

Psalm 40.

1 To the chief musician; a psalm of David.

2 Waiting I waited for Jehovah, and he inclined unto me and heard my cry.

3 And he brought me up from a pit of noise from the miry clay, and set my feet on a rock; he fixed my steps.

4 And he put in my mouth a new song, praise to our God: many shall see and fear, and trust in Jehovah.

5 Blessed the man who hath made Jehovah his trust, and hath not turned round to the proud and those who swerve to falsehood.

6 Great things hast thou done, O Jehovah my God; thy wonderful deeds and thy thoughts to us none can set in order to thee: I would declare and speak — they are too many to be numbered.

7 Sacrifice and offering thou didst not desire; mine ears didst thou dig; burnt-offering and sin-offering thou didst not ask.

8 Then I said, Behold, I come. in the volume of the book it is written of me:

9 To do thy will, my God, I delight; and thy law [is] in the midst of my bowels.

10 I have announced righteousness in the great congregation; behold, I will not refrain my lips; O Jehovah, thou hast known.

11 Thy righteousness I hid not in the midst of my heart; thy faithfulness and thy salvation I declared; I concealed not thy mercy and thy truth from the great congregation.

12 Thou, O Jehovah, wilt not withhold thy compassion from me; thy mercy and thy truth will always preserve me.

13 For evils till there is no number have encompassed me; mine iniquities have overtaken me, and I have not been able to see; they are more than the hairs of my head, and my heart hath left me.

14 Be pleased, O Jehovah, to deliver me; O Jehovah, make haste to my help.

15 They shall be ashamed and confounded together that seek my soul to destroy it; driven back and disgraced shall they be that wish my hurt.

16 They shall be desolate as a reward for their shame that say to me, Aha, aha.

17 Let all that seek thee rejoice and be glad in thee; let those that love thy salvation say always, Jehovah be magnified.

18 But I poor and needy — the Lord considereth me. My help and deliverer [art] thou; O my God, delay not.

Psalm 41.

1 To the chief musician; a psalm of David.

2 Blessed [is] he that payeth attention to the poor; in the day of evil Jehovah will deliver him.

3 Jehovah will preserve him and keep him alive: he shall be prospered in the land; and do not thou give him up to the will of his enemies.

4 Jehovah will hold him up on the bed of languishing: all his bed thou hast turned in his sickness.

5 I said, O Jehovah, be merciful to me, heal my soul, for I have sinned against thee.

6 Mine enemies speak evil as to me, When shall he die and his name perish?

7 And if be come to see [me] he speaketh falsehood; his heart gathereth iniquity to itself; he goeth out, he speaketh outside.

8 All that hate me whisper together against me; against me they meditate evil to me.

9 A word* of Belial is poured into him; and he that hath lain down shall rise no more.

10 Even the man of my peace in whom I confided, eating my bread, hath lifted† the heel against me.

11 But thou, O Jehovah, be merciful to me, and raise me up, and I will requite them.

12 By this I know that thou hast delighted in me, because mine enemy shall not exult over me.

13 And as for me, thou hast upheld me in mine integrity and thou settest me before thy face for ever.

14 Blessed [be] Jehovah the God of Israel from everlasting and to everlasting. Amen, and amen.

*Secondarily, a thing.

†Literally, magnified.

BOOK SECOND.

Psalm 42.

1 To the chief musician; Maschil, for the sons of Korah.

2 As the hart longeth after the brooks of water, so my soul longeth after thee, O God.

3 My soul hath thirsted for God, for the living God: when shall I come and appear before God?

4 My tears have been food to me by day and by night, whilst they Say unto me all the day, Where [is] thy God?

5 These things do I remember, and I pour out my soul within me; when* I pass through the crowd, I go softly with them unto the house of God with the voice of singing and praise, a multitude keeping a feast.

6 Why art thou cast down, [O] my soul, and hast been disquieted within me? Wait thou for God, for I shall yet praise him [for] the help of his countenance.

7 O my God, my soul is cast down within me; therefore will I remember thee from the land of Jordan and the Hermonites, from the mountain Mizar.

8 Deep is calling unto deep at the voice of thy waterfalls; all thy waves and thy billows have passed over me.

9 By day Jehovah commandeth his mercy, and by night his song [is] with me, supplication to the God of my life.

10 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?

11 With a sword in my bones mine oppressors I have reproached me, when they say all the day unto me, Where [is] thy God?

12 Why art thou cast down [O] my soul? and why art thou disquieted within me? Wait thou for God, for I shall yet praise him, the help of my countenance and my God.

*Or, "how I passed through the crowd, I went," etc.

Psalm 43.

1 Judge me, O God, and plead my cause with an ungodly nation; from a man of deceit and iniquity do thou deliver me.

2 For thou [art] the God of my refuge: why has, thou cast me off? why do I walk mourning under the oppression of the enemy?

3 Send thou thy light and thy truth. they shall lead me, they shall bring me unto the mountain of thy holiness and unto thy tabernacles.

4 And I will go unto the altar of God, unto God the gladness of my joy, and I will give thanks unto thee with the harp, O God, my God.

5 Why art thou cast down, O my soul? and why art thou disquieted within me? Wait thou for God, for I shall yet praise him, the help of my countenance and my God.

Psalm 44.

1 To the chief musician; for the sons of Korah, Maschil.

2 O God, with our ears have we heard; our fathers have declared unto us the work [which] thou didst in their days, in the days of old.

3 Thou [with] thy hand didst drive out the Gentiles and plant them; thou didst evil to nations and didst send them forth.

4 For not with their sword did they take possession of the land, neither did their arm deliver them; but thy right hand and thine arm and the light of thy countenance, because thou takedst pleasure in them.

5 Thou [art] he, my king, O God; command the deliverances of Jacob.

6 By thee will we push down our adversaries; in thy name will we tread under foot those that rise up against us.

7 For not in my bow will I trust, and my sword shall not save me.

8 For thou hast saved us from our adversaries, and those who hate us thou hast put to shame.

9 In God have we praised all the day, and we will give thanks to thy name for ever. Selah.

10 But now thou hast cast off and put us to shame, and thou goest not forth with our armies.

11 Thou causest us to turn back before the enemy, and those who hate us have taken spoil for themselves.

12 Thou givest us as sheep (for) food, and among the Gentiles hast thou scattered us.

13 Thou sellest thy people without gain,* and hast not increased by their price.

14 Thou settest us [as] a reproach to our neighbours, a scorn and a derision to those that are round about us.

15 Thou settest us a by-word among the Gentiles, a shaking of the head among the nations.

16 All the day my shame [is] before me, and the confusion of my face hath covered me.

17 Because of the voice of him who reproacheth and blasphemeth, because of the face of the enemy and the avenger.

18 All this has come upon us; yet have we not forgotten thee, and we have not acted falsely to thy covenant.

19 Our heart hath not turned backward, nor hath our step declined from thy path.

20 But thou hast broken us to pieces in the place of large serpents, and hast covered us over with the shadow of death.

21 If we have forgotten the name of our God, and have stretched out our hands to a strange god,

22 Will not God search this out? For he knoweth the secrets of the heart.

23 But for thy sake we have been killed all the day, we have been counted as sheep for slaughter.

24 Awake; why sleepest thou, O Lord? Arise, cast [us] not off for ever.

25 Why hidest thou thy face? [Why] forgettest thou our affliction and our oppression?

26 For our soul hath been bowed down to the dust, our belly hath cleaved unto the earth.

27 Arise, a help unto us, and redeem us for thy mercy's sake.

* Literally, wealth.

Psalm 45.

1 To the chief musician upon Shoshannim;* for the sons of Korah, Maschil, a song of loves.

2 My heart hath overflowed [with] a good matter; I am declaring my works to the king; my tongue [is] the pen of a ready writer.

3 Thou hast been very fair above the sons of men; grace hath been poured into thy lips; therefore God hath blessed thee for ever.

4 Gird thy sword upon the thigh, O mighty one, thy glory and thy majesty.

5 And [in] thy majesty prosper, ride, for the cause of truth and meekness of righteousness; and thy right hand Shall teach thee terrible things.

6 Thine arrows [are] sharpened — the peoples fall under thee — in the heart of the king's enemies.

7 Thy throne, O God, [is] for ever and ever; a sceptre of righteousness [is] the sceptre of thy kingdom.

8 Thou hast loved righteousness and hated wickedness. therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy companions.

9 Myrrh and aloes [and] cassia [are] all thy garments; from the palaces of ivory stringed instruments have gladdened thee.

10 Daughters of kings [are] among thine honourable women; at thy right hand hath stood the queen in fine gold of Ophir.

11 Hear, O daughter, and see, and incline thine ear, and forget thy people and thy father's house.

12 And the king greatly desireth thy beauty; for he [is] thy lord; and bow down thyself to him.

13 And the daughter of Tyre [shall be there] with a gift; the rich among the people shall entreat thy face.

14 All glorious [is] the king's daughter within;† of gold-embroidered work [is] her garment.

15 In embroidered work of many colours is she brought unto the king; the virgins after her, her companions, are brought to thee.

16 They are led forth with gladness and joy; they enter into the palace of the king.

17 Instead of thy fathers shall be thy sons; them shalt thou appoint princes in all the earth.

18 I will make mention of thy name in all generations: therefore peoples shall give thee thanks for ever and ever.

*Or, the lilies.

†That is, inside the house; as it she were still waiting there, gloriously attired, to be brought into the king's house.

Psalm 46.

1 To the chief musician, for the sons of Korah upon Alamoth, a song.

2 God [is] a refuge and strength to us; a help in distresses, very readily found.

3 Therefore will we not fear, in the changing of the earth and in the moving of the mountains into the heart of the seas;

4 Its waters roar, they are troubled; the mountains tremble with its pride. Selah.

5 [There is] a river; its streams make glad the city of God, the holy place of the tabernacles of the Most High.

6 God [is] in her midst: she shall not be moved: God shall help her at the appearing (or turn) of morning.

7 Nations raged, kingdoms were moved: he uttered his voice; the earth melteth.

8 Jehovah of hosts [is] with us; the, God of Jacob [is] a refuge to us. Selah.

9 Come, behold the works of Jehovah, who hath set desolations in the earth,

10 Causing wars to cease unto the end of the earth; he breaketh the bow and cutteth the spear; he burneth the chariots in the fire.

11 Leave off, and know that I [am] God: I will be exalted among the nations; I will be exalted in the earth.

12 Jehovah of hosts [is] with us; the God of Jacob [is] our refuge. Selah.

Psalm 47.

1 To the chief musician, for the sons of Korah, a psalm.

2 Clap your hands, all ye peoples; shout unto God with the voice of rejoicing.

3 For Jehovah Most High [is] to be feared, a great king over all the earth.

4 He destroyeth peoples under us, and Gentiles under our feet.

5 He chooseth our inheritance for us, the excellency of Jacob whom he loved. Selah.

6 God hath gone up with a shout, Jehovah with the voice of a trumpet.

7 Sing praises unto God, sing praises; sing praises unto our king, sing praises.

8 For king of all the earth [is] God; sing ye a Maschil (or with understanding).

9 God hath reigned over nations, God hath sat down upon the throne of his holiness.

10 The princes of the peoples are gathered together [with] the people of the God of Abraham; for unto God [belong] the shields of the earth; he hath been greatly exalted.

Psalm 48.

1 A song, a psalm for the sons of Korah.

2 Great [is] Jehovah, and exceedingly to be praised in the city of our God, the mountain of his holiness.

3 Beautiful for elevation, — the joy of the whole earth [is] the mountain of Zion, on the sides of the north, the city of the great King.

4 God hath been known in her palaces as a refuge.

5 For lo! the kings met (i.e. by agreement), they passed through together.

6 They saw, so they wondered, they were terrified, they fled in alarm.

7 Trembling seized them there, pain as of one bringing forth.

8 with an east wind thou breakest the ships of Tarshish.

9 As we have heard, so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish her for ever. Selah.

10 We have meditated on thy mercy, O God, in the midst of thy temple.

11 According to thy name, O God, so is thy praise unto the ends of the earth; of righteousness is thy right hand full.

12 Mount Zion rejoiceth, the daughters of Judah exult because of thy judgments.

13 Surround ye Zion and encompass her; count ye her towers.

14 'Set your heart to her rampart, consider her palaces, that ye may recount [it] to the generation following.

15 For this God [is] our God [for] ever and ever; he will lead us until death.

Psalm 49.

1 To the chief musician; for the sons of Korah, a psalm.

2 Hear ye this, all ye peoples; give ear, all ye inhabitants of the world,

3 Both low and high, rich and poor together.

4 My mouth speaketh wisdom, and the meditation of my heart [is] understanding.

5 I incline mine ear to a parable, I open upon a harp riddle

6 Why should I fear in the days of evil? The iniquity of my supplanters surroundeth me;

7 Those who trust in their wealth and boast themselves in the multitude of their riches.

8 In no wise can a man redeem a brother, he giveth not to God a ransom for him

9 (But the redemption price of their soul [is] precious, and it hath ceased for ever),

10 That he should still live for ever and not see corruption.

11 For he seeth that wise men die; together the fool and the brutish man perish, and have left to others their wealth.

12 Their inward thought [is] their houses [shall be] for ever, their dwelling-places to generation and generation; they have called the lands by their names.

13 But man in honour abideth not; he hath become like the cattle; they have been cut off.

14 This their way [is] folly for them; yet those who come after them will take pleasure in their words. Selah.

15 Like sheep they are laid in Sheol; death feedeth on them; and the upright shall have dominion over them in the morning; but their form consumeth in the grave, from their dwelling [consigned] to it.

16 Surely God will redeem my soul from the hand of Sheol, for he will receive me. Selah.

17 Fear thou not when a man becometh rich, when the glory of his house increaseth.

18 For he taketh not all this away when he dieth; his glory shall not descend after him.

19 Though (for) he blesseth his soul in his life, and men will praise thee when thou doest good to thyself,

20 It (or thou) shalt go to the generation of his fathers; they shall never see light.

21 Man in honour and that understandeth not hath become like the cattle [that] are cut off.

Psalm 50.

1 A psalm of Asaph. God (El) Elohim-Jehovah, hath spoken and called the earth from the rising of the sun unto its setting.

2 Out of Zion, the perfection of beauty, God hath shined.

3 Our God will come and not be silent: a fire before him shall devour, and around him it shall be very tempestuous.

4 He calleth to the heavens from above and to the earth to judge his people.

5 Gather unto me my saints making my covenant by (over) sacrifice.

6 And the heavens declare his righteousness for God [is] judge himself. Selah.

7 Hear, my people, and I will speak; O Israel, and I will testify unto (against) thee: God, thy God [am] I.

8 I will not reprove thee for thy sacrifices and thy burnt offerings continually before me.

9 I will take no bullock out of thy house, [nor] he-goats out of thy folds.

10 For mine [is] every beast of the forest, cattle upon a thousand hills;

11 I know ever bird of the mountains, and the moving creature of the field [is] mine.

12 If I were hungry, I would not tell thee; for mine [is] the world and its fulness.

13 Should I eat the flesh of bulls (strong ones), and drink the blood of he-goats?

14 Sacrifice unto God thanksgiving and pay unto the Most High thy vows;

15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

16 And to the wicked God saith, What [is it] to thee, to declare my statutes, and take my covenant into thy mouth?

17 And thou hast hated correction, and hast cast my words behind thee.

18 If thou sawest a thief, thou didst take pleasure in him, and with adulterers [was] thy portion.

19 Thy mouth thou hast sent out (let loose) to evil, and thy tongue frameth deceit.

20 Thou sittest, thou speakest against thy brother; against thy mother's son thou utterest slander.

21 These things hast thou done, and I kept silence; thou thoughtest I was altogether like thee. I will reprove thee and set [them] in order before thine eyes.

22 Now consider this, forgetters of God (Eloah), lest I tear [you] in pieces, and there be no deliverer.

23 He that sacrificeth praise glorifieth me, and to him that ordereth [his] way will I show the salvation of God.

Psalm 51.

1 To the chief musician, a psalm of David,

2 When Nathan the prophet came unto him after he went unto Bathsheba.

3 Be gracious unto me, O God, according to thy mercy; according to the multitude of thy compassions blot out my transgressions.

4 Wash me thoroughly from mine iniquity and cleanse me from my sin.

5 For I acknowledge my transgressions and my sin is continually before Me.

6 Against (or to) thee, thee only, have I sinned, and have done the evil in thy sight (eyes); that thou mayest be justified when thou speakest, [and be] clear when thou judgest.

7 Behold, in iniquity was I born, and in sin did my mother conceive me.

8 Behold, thou desirest truth in the inward parts, and in the hidden [part] thou wilt make me to know wisdom.

9 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

10 Make me to hear joy and gladness; the bones thou hast broken Shall rejoice.

11 Hide thy face from my sins, and blot out all mine iniquities.

12 Create for me a pure heart, O God, and a steadfast spirit renew within me.

13 Cast me not out from thy presence, and the spirit of thy holiness* take not from me.

14 Restore unto me the joy of thy salvation, and let a free Spirit uphold me.†

15 I will teach transgressors thy ways, and sinners shall turn unto thee.

16 Deliver me from blood, O God, God of my salvation; my tongue shall celebrate thy righteousness.

17 Lord, open my lips, and my mouth shall declare thy praise.

18 For thou desirest not sacrifice: else would I give it; in burnt offering thou dost not take pleasure.

19 The sacrifices of God [are] a broken spirit; a heart broken and contrite, O God, thou wilt not despise.

20 Do good in thy good pleasure to Zion; build the walls of Jerusalem.

21 Then thou shalt delight in sacrifices of righteousness, burnt offering and whole burnt offering; then shall they offer bullocks upon thine altar.

*Perhaps, Thy Holy Spirit.

†Or, sustain me with a willing spirit.

Psalm 52.

1 To the chief musician; an instruction of David,

2 When Doeg the Edomite went in, and told Saul and said to him, David went to the house of Ahimelech.

3 Why boastest thou thyself in evil, mighty man? The mercy of God [is] all the day.

4 Thy tongue deviseth mischiefs, as a sharp razor, working deceit.

5 Thou hast loved evil [rather] than good, falsehood [rather] than speaking righteousness. Selah.

6 Thou hast loved all words of devouring, O tongue of deceit.

7 God shall likewise destroy thee for ever; he shall take thee away, and pluck thee out of tent, and root thee out of the land of the living. Selah.

8 The righteous also shall see and fear, and laugh at him.*

9 Behold, the man (strong one) that made not God his strength, but confided in the abundance of his riches; he strengthened himself in his wickedness.

10 But for me, I [am] like a green olive tree in the house of God; I trust in the mercy of God for ever and ever.

11 I will praise thee for ever, for thou hast done [it], and I will hope in thy name, for [it is] good before thy saints.

*Or [saying] Behold, etc.

Psalm 53.

1 To the chief musician, upon Mahalath; an instruction of David.

2 The fool hath said in his heart, There is no God. They have corrupted themselves, they have done abominable iniquity; there is none doing good.

3 God looked down from the heavens upon the sons of men to see if there were any understanding, seeking God.

4 Every one (or all) of them hath departed; together they are become corrupt; there is none doing good, not even one.

5 Have not the workers of iniquity known, eating my people [as] they have eaten bread? They called not upon God.

6 There have they greatly feared [where] no fear was; for God hath scattered the bones of him that encampeth against thee. Thou hast put [them] to shame, for God hath rejected them.

7 Who will give* out of Zion the salvation of Israel? When God turneth the captivity of his people, Jacob shall rejoice, Israel shall be glad.

*Or, O that the salvation etc. were come etc.

Psalm 54.

1 To the chief musician, upon Neginoth (stringed instruments); an instruction of David,

2 When the Ziphites went in and said to Saul, Is not David hiding himself with us?

3 O God, by thy name save me, by thy might judge (vindicate) me.

4 O God, hear my prayer; give ear to the words of my mouth.

5 For strangers are risen up against me, and oppressors seek after my soul; they set not God before them. Selah.

6 Behold, God [is] a helper for me; the Lord [is] with them that uphold my soul.

7 He will requite the evil to my adversaries: in thy truth cut them off.

8 With a freewill offering* I will sacrifice unto thee; I will praise thy name, O Jehovah, for [it is] good.

9 For out of all trouble he delivered me; and mine eye hath looked (seen its desire) upon mine enemies.

*Or, Freely.

Psalm 55.

1 To the chief musician, on Neginoth (stringed instruments); an instruction of David.

2 Give ear to my prayer, O God, and hide not thyself from my supplication.

3 Attend unto me and answer me. I am restless in my plaint and moan,

4 Because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in anger they persecute me.

5 My heart is writhing within me, and the terrors of death have fallen upon me.

6 Fear and trembling are come upon me, and horror hath overwhelmed me.

7 And I said, Who will give me wings as the dove? I would fly away and be at rest.

8 Behold, I would flee far off, I would lodge in the wilderness. Selah.

9 I would hasten my escape from stormy wind, from tempest.

10 Swallow up, O Lord, divide their tongue; for I have seen violence and strife in the city.

11 Day and night they surround it upon its walls; and iniquity and mischief [are] in its midst;

12 Perversities [are] in its midst; and oppression and deceit depart not from its streets.

13 For [it was] not an enemy reproached me: then I had borne [it]; neither did he that hateth me magnify [himself] against me: then had I hidden myself from him;

14 But thou, a man mine equal, mine intimate, my familiar!

15 We who together sweetened counsel, to the house of God we walked in the throng.

16 Let death seize (or desolation be on) them, let them go down alive [to] Sheol. For evils [are] in their dwelling, in their midst.

17 As for me, unto God will I call; and Jehovah will save me.

18 Evening and morning and noon I will complain and moan; and he will hear my voice.

19 He redeemed my soul in peace from the war against me, for many were [contending] with me.

20 God will hear and answer (afflict) them — he that is seated of old, Selah — who have no changes and fear not God.

21 He put forth his hands against those at peace with him; he profaned his covenant.

22 Smooth butter was his mouth, and war his heart; his words were softer than oil, and [yet] they are drawn swords.

23 Cast upon Jehovah thy burden (what he giveth thee), and he will sustain thee; he will never suffer the righteous to be moved.

24 And thou, O God, wilt bring them down to the pit of corruption: men of blood and deceit shall not live out half their days. But for me, I will trust in thee.

Psalm 56.

1 To the chief musician, as the silent dove of the distant; of David, Michtam;* when the Philistines took him in Gath.

2 Be gracious unto me, O God; for man would swallow me up; all the day fighting he oppresseth me.

3 They that lie in wait for me would swallow [me] up all the day, for many fight proudly against me.

4 The day I am afraid I will trust in thee.

5 In God will I praise his word; in God have I trusted; I will not fear: what shall flesh do unto me?

6 All the day they wrest my words; all their devices [are] against me for evil.

7 They gather themselves together, they hide, they mark my steps while they wait for my soul.

8 Shall they escape by iniquity? In anger cast down the peoples, O God.

9 Thou countest my wanderings: put my tears in thy bottle; [are they] not in thy book?

10 Then shall mine enemies turn back in the day I shall call: this I know, for God [is] for me.

11 In God will I praise [the] word; in Jehovah will I praise [the] word.

12 In God have I trusted, I will not fear: what shall man do unto me?

13 Upon me, O God, [are] thy vows: I will render thank-offerings unto thee.

14 For thou hast delivered my soul from death: [wilt thou] not [deliver] my feet from filling, that I may walk before God in the light of the living?

*See the title of Psalm 16 Dr. J. A. Alexander understands it as "a secret."

Psalm 57.

1 To the chief musician; Al-tascheth (Destroy not), of David, Michtam, on his fleeing from Saul in the cave.

2 Be gracious unto me, O God, be gracious unto me; for my soul [is] trusting in thee; and in the shadow of thy wings will I trust until mischiefs (or calamities) shall pass.

3 I will call unto God Most High, unto God that perfecteth for me.

4 He will send from the heavens and save me: he that would swallow me up reviled! Selah. God will send his mercy and his truth.

5 My soul [is] in the midst of lions; I will lie down with those on fire, the sons of men, their teeth spears and arrows, and their tongue a sharp sword.

6 Be exalted above the heavens, O God; above all the earth [be] thy glory!

7 A net they prepared for my steps: my Soul was bowed down; they digged a pit before me; they fell into the midst of it. Selah.

8 Fixed [is] my heart, O God, fixed my heart; I will sing, yea, I will sing psalms (play).

9 Awake, my glory; awake, lute and harp: I will wake the dawn (or with it).

10 O Lord, among the peoples, I will give thee thanks.

11 For thy mercy [is] great unto the heavens, and thy truth unto the clouds.

12 Be exalted above the heavens, O God; thy glory [be] above all the earth.

Psalm 58.

1 To the chief musician; Al-tascheth, of David, Michtam.

2 Silence* indeed! do ye speak righteousness? Do ye judge equitably, sons of men?

3 Yea, in heart ye work iniquities; in the earth ye weigh the violence of your hands.

4 The wicked are estranged from the womb; they err from the birth (belly), speaking lies.

5 They have poison after the likeness of the poison of a serpent, as the deaf adder which stoppeth its ear,

6 Which will not hearken to the, voice of enchanters, of one charming charms most wise.

7 O God, destroy their teeth in their mouth; shatter the great teeth of the young lions, O Jehovah.

8 Let them melt away as waters, let them go away; when he sendeth his arrows, be they as those cut off.

9 As a snail melteth, let them pass; as abortion of a woman, let them not see the sun.

10 Before your pots feel a thorn, whether green or burning, let them whirl away.

11 The righteous one shall rejoice, for he hath seen vengeance; his steps he shall wash in the blood of the wicked one;

12 And a man shall say, Surely the righteous one hath fruit; surely there is a God judging in the earth.

*Dathe and others punctuate differently, and for "silence," or dumbness, read gods i.e. "judges." The Sept. and Syriac omit the word which makes the difficulty.

Psalm 59.

1 To the chief musician; Al-tascheth, of David, Michtam; when Saul sent, and they watched the house to put him to death.

2 Deliver me from mine enemies, my God; set me on high from those that rise up against me.

3 Deliver me from doers of iniquity, and save me from men of blood.

4 For, behold, they lie in wait for my soul; strong ones assemble against me: not [for] my transgression, not my sin, Jehovah.

5 Without [my] iniquity they run and set themselves: awake to meet me and see.

6 And thou, Jehovah, God of hosts, God of Israel, arise to visit all the nations; be not gracious to any plotters of iniquity. Selah.

7 Let them return at the evening, let them howl like the dog, and go around the city.

8 Behold, they belch out with their mouth: swords [are] in their lips; for who heareth?

9 But thou, Jehovah, wilt laugh at them; thou wilt mock at all the nations.

10 Their strength! I will watch for thee, for God is my high place.

11 The God of my mercy will come to meet me; God will make me gaze on mine enemies.

12 Slay them not, lest my people forget; scatter them in thy power and bring them down, O Lord our shield.

13 The sin of their mouth [is] the word of their lips; and they shall be taken in their pride, and for cursing and falsehood they will tell.

14 Consume in wrath, consume [them], and let them be no more; and let them know that God ruleth in Jacob to the ends of the earth. Selah.

15 And at the evening let them return, let them howl like the dog, and go around the city.

16 They shall wander for food; if they be not satisfied, then they tarry (or murmur) all night.

17 And for me, I will sing of thy strength, and will in the morning shout for joy of thy mercy; for thou hast been a high place to me, — and a refuge in the day of trouble to me.

18 My strength, unto thee will I sing psalms, for God is my high place, the God of my mercy.

Psalm 60.

1 To the chief musician, on Shushan (lily) of testimony; Michtam of David to teach (or be learnt);

2 When he strove with Syria of Mesopotamia, and Syria of Zobah, and Joab returned and smote Edom in the valley of salt, twelve thousand.

3 O God, thou hast cast us off, thou hast rent us, thou hast been angry; turn again to us.

4 Thou hast made the earth (or land) to tremble, thou hast rent it; heal its breaches, for it shaketh.

5 Thou hast shown thy people hard things, thou hast made us drink the wine of reeling.

6 Thou hast given to those that fear thee a banner to be displayed because of the truth. Selah.

7 That thy beloved may be delivered, save [with] thy right hand and answer me (or us).

8 God hath spoken in his holiness: I will exult; I will divide Shechem, and the valley of Succoth will I mete out.

9 Gilead [is] mine, and mine Manasseh, Ephraim the strength of my head, Judah my lawgiver (or sceptre?).

10 Moab [is] my washpot; on Edom will I cast my shoe; on account of me, Philistia, shout aloud.

11 Who will bring me [to] the city of defence? Who hath led me up to Edom?

12 (Wilt) not thou, O God (who) cast us off and didst not go forth, O God, with our hosts?

13 Give us help from trouble, for vain [is] man's salvation.

14 Through (lit. in) God we shall do valiantly; and he will tread down our troublers.

Psalm 61.

1 To the chief musician, on a stringed instrument, of David.

2 Hear, O God, my cry; attend unto my prayer.

3 From the end of the earth I will call unto thee, when my heart is overwhelmed: to a rock higher than I thou wilt lead me.

4 For thou hast been a refuge unto me, a tower of strength from before the enemy.

5 I will sojourn in thy tent for ever, I will trust in the covert of thy wings. Selah.

6 For thou, O God, hast heard my vows, thou hast given [me] the inheritance of those that fear thy name.

7 Thou wilt add days to the days of the king, his years shall be as many generations (lit. generation and generation).

8 He shall abide (sit) before God for ever: mercy and truth afford; let them preserve him.

9 So will I sing psalms to thy name for ever, paying my vows from day to day.

Psalm 62.

1 To the chief musician, on Jeduthun, a psalm of David.

2 Only* on God [is] my soul still from him [is] my salvation.

3 Only he [is] my rock and my salvation, my high place; I shall not be greatly moved.

4 How long will ye set upon a man? will ye murder, all of you, one like a wall inclined, a fence thrust down?

5 Only they consult to thrust from his dignity; they delight in lies; they bless with their mouth, and in their inward part they curse. Selah.

6 Only on God be still, my soul, for from him [is] my expectation.

7 Only he [is] my rock and my salvation, my high place; I shall not be moved.

8 On God [resteth] my salvation and my glory; the rock of my strength, my refuge [is] in God.

9 Confide in him at every time, O people; pour out before him your heart: God [is] a refuge for us. Selah.

10 Only a breath [are] lowborn men, a lie are highborn men; in a balance they go up less than a breath together.

11 Confide not in oppression, and in robbery be not vain; if riches increase, set not [your] heart [on them].

12 Once hath God spoken; twice have I heard this, that power [belongeth] to God.

13 And to thee, O Adonai, [belongeth] mercy; for thou renderest to man according to his work.

*"Only" and "truly" are the same word: and "still" may mean "in peace."

Psalm 63.

1 A psalm of David, when he was in the wilderness of Judah.

2 O God, my God (El) [art] thou; early will I seek thee. For thee thirsteth my soul, for thee longeth my flesh, in a land dry and weary without water;

3 So as I have beheld (or to see) thee in the holy place, to see thy power and thy glory;

4 Because thy mercy [is] better than life., my lips shall praise thee.

5 So will I bless thee in my life, in thy name will I lift up my hands.

6 As [with] marrow and fatness thou. wilt satisfy my soul; and [with] lips of rejoicings will my mouth praise thee.

7 When I remember thee upon my bed in nightwatches, I will meditate on thee.

8 For thou hast been a help to me, and in the shadow of thy wings I will rejoice.

9 My soul cleaveth after thee; thy right hand maintaineth me,

10 And the to ruin are seeking my soul; they shall go into the depths of the earth.

11 They shall be given up to the power of the sword (lit. they shall pour him out into the hands of the sword); a portion for foxes they shall be.

12 And the king shall rejoice in God: every one that sweareth by him shall glory, for the mouth of those that speak lies shall be stopped.

Psalm 64.

1 To the chief musician; a psalm of David.

2 Hear, O God, my voice in my meditation; from fear of the enemy thou wilt preserve my life.

3 Thou wilt hide me from the secret of evil-doers, from the tumult of workers of iniquity,

4 Who have sharpened like the sword their tongue, have bent their arrow, a bitter word, to shoot in the secret places at the perfect;

5 Suddenly they shoot [at him] and fear not.

6 They strengthen to themselves an evil matter; they concert to hide snares; they have said, Who will see them?

7 They devise (or search out) iniquities: We are ready ( finished)! a well-devised device! and each one's inward [thought] and heart [is] deep.

8 But God shall shoot at them: [with] an arrow suddenly the wounds have been theirs.

9 And they shall be made to stumble, their own tongue against them; all that see them shall flee away.

10 And every man shall fear, and shall declare God's doing, and his work they shall understand.

11 The righteous one shall be glad in Jehovah, and trust in him; and all the upright in heart shall glory.

Psalm 65.

1 To the chief musician; a psalm of David, a song.

2 To thee waiteth* praise, O God, in Zion, and to thee shall vow be paid.

3 Hearer of prayer, to thee shall all flesh come.

4 Iniquities [lit. words or matters of] have been far too strong for me: our transgressions, thou wilt purge (cover) them.

5 Blessed [is he whom] thou wilt choose and bring near: he shall dwell in thy courts. We shall be satisfied with the goodness of thy house, the holy [place;] of thy temple.

6 Terrible things in righteousness thou wilt answer us, O God of our salvation, confidence of all the ends of earth and sea, afar off;

7 Establishing mountains by his strength, girded with power;

8 Stilling the roar of seas, the roar of their wives,. and the tumult of Gentiles.

9 And those inhabiting the uttermost parts shall fear because of thy signs; the outgoings of morning and evening thou wilt make to shout for joy.

10 Thou hast visited the earth and watered it greatly wilt thou enrich it: the river of God is full of water; thou preparest their corn, for so thou preparest it (the earth).

11 Its furrows thou dost water, thou dost break down its ridges; with showers thou wilt soften it; its springing thou wilt bless.

12 Thou crownest the year [with] thy goodness, and thy paths drop fatness.

13 They drop [on] the pastures of the wilderness, and the hills are girded with joy.

14 The sheep-walks are clothed with the sheep, and the valleys are covered with corn; they shout for joy, yea, they sing.

*The phrase literally is "silence," or as some understand "waiteth in silence."

Psalm 66.

1 To the chief musician; a song, a psalm. 'Shout aloud to God, all the earth,

2 Sing forth the glory of his name, make his praise glorious.

3 Say to God, How terrible [are] thy doings; in the greatness of thy strength thine enemies shall cringe to thee.

4 All the earth shall worship thee, and sing psalms to thee; they shall sing to thy name. Selah.

5 Come (or Go) and see the works of God, terrible in dealing toward the sons of men.

6 He turned sea to dry land; through the river they passed on foot; there did we be glad in him.

7 He ruleth by his might for ever; his eyes do watch over the nations; let not the rebels exalt themselves. Selah.

8 Bless, ye peoples, our God, and make the voice of his praise to be heard,

9 Who setteth our soul in the life and hath not given our foot to be moved.

10 For thou hast proved us, O God, thou hast assayed (or purged) us as silver is assayed.

11 Thou hast brought us into the net, thou hast put pressure upon our loins.

12 Thou hast caused men to ride over our heads; we went into the fire and into the waters, and thou hast brought us into abundance.

13 I will go (or come) to thy house with burnt offerings, I will pay to thee my vows,

14 Which my lips uttered and my mouth spoke in my distress.

15 Burnt offerings of fatlings will I offer up to thee with incense of rams, I will offer bullocks with goats. Selah.

16 Come, hear, all ye that fear God, and I will tell you what he hath done for my soul.

17 I called to him [with] my mouth, and he was extolled with my tongue.

18 If I had regarded iniquity in my heart, the Lord would not hear.

19 Verily (or But) God hath heard, he hath attended to the voice of my prayer.

20 Blessed [be] God who hath not turned away my prayer, nor his mercy from me.

Psalm 67.

1 To the chief musician, on Neginoth (stringed instruments); a psalm, a song.

2 God be gracious to us and bless us; cause his face to shine upon us (Selah),

3 That thy way may be known upon earth, thy salvation in all nations.

4 Let the peoples give thee thanks, O God, let all the peoples give thee thanks.

5 Let the Gentiles rejoice and shout for joy, for thou wilt judge the peoples equitably, and the Gentiles upon earth, thou wilt guide them. Selah.

6 Let the peoples give thee thanks, O God, let all the peoples give thee thanks.

7 The earth hath yielded its increase;

8 God, our God, will bless us; God will bless us, and all the ends of the earth shall fear him.

Psalm 68.

1 To the chief musician; of David, a psalm, a song.

2 Let God arise, let his enemies be scattered, and those that hate him flee from before him.

3 As smoke Is driven, thou wilt drive away; as wax melteth before fire, the wicked shall perish from before God.

4 And the righteous shall be glad, they shall exult before God and rejoice with gladness.

5 Sing to God, sing praises to his name; cast up a way for him that rideth in the deserts: his name [is] Jah, and exult ye before him.

6 A father of orphans and a judge of widows [is] God in the habitation of his holiness.

7 God maketh the solitary to dwell in a house; prisoners he bringeth out into prosperity: but rebels dwell in a parched [land].

8 O God, in thy going out before thy people, in thy marching in the wilderness (Selah).

9 The earth trembled, yea the heavens dropped from before God, this Sinai from before God, the God of Israel.

10 A rain of free gifts thou, O God, didst pour thine inheritance, and when weary, thou didst establish.

11 Thy flock dwelt in it: thou didst provide in thy goodness for the wretched, O God.

12 Adonai giveth the, word: a great host [are] the (women) publishing.

13 Kings of hosts flee, they flee, and the housewife divideth the spoil.

14 Though ye lie among the cattle-pens (or ashgrates), [ye shall be like] wings of a dove covered with silver, and her feathers with yellow-green gold.

15 When the Almighty scattered kings therein, it snoweth [as] in Zalmon.

16 A mount of God [is] mount Bashan; a mount of peaks [is] mount Bashan.

17 Why, mounts of peaks, look ye with envy on the mount God desired for his dwelling; yea, Jehovah will dwell [there] for ever.

18 God's chariots [are] two myriads, thousands upon thousands: Adonai is among them, Sinai in holiness (or the sanctuary).

19 Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts in (or as) man, and rebels also, that Jah Elohim should dwell [there].

20 Blessed [be] Adonai day by day loading us, the God (El) of our salvation. Selah.

21 Our God (El) is a God (El) of salvation; and to Jehovah Adonai [belong] the issues from death.

22 Surely God will smite the head of his enemies, the hairy scalp [of one] going on in his guilt.

23 Adonai said, From Bashan, I will bring back, I will bring back from the depths of the sea;

24 That thou mayest dip thy foot in blood: the tongue of thy dogs hath its portion from enemies.

25 They saw thy goings, O God, the goings of my God, my king, in the sanctuary.

26 Before went singers, behind players on stringed

instruments, in the midst of maidens playing on timbrels.

27 In assemblies bless ye God Adonai, from the fountain of Israel.

28 There [is] little Benjamin their ruler, princes of Judah their council, princes of Zebulon, princes of Naphtali.

29 Thy God hath commanded thy strength. Strengthen, O God, what thou hast wrought for us.

30 Because of thy temple at (or above) Jerusalem kings shall bring tribute to thee.

31 Rebuke the beasts of the reeds, the crowd of strong (bulls), with the calves of the peoples, [each] crouching with pieces of silver. Scatter the peoples delighting in wax.

32 Princes shall come from Egypt; Cush shall haste to stretch out her hands to God.

33 Kingdoms of the earth, sing ye unto God, praise Adonai. Selah.

34 Him that rideth on the heavens of heavens of old. Lo, he uttereth his voice, a mighty voice.

35 Ascribe ye strength to God: his excellence [is] over Israel, and his strength in the clouds.

36 Terrible [art thou], O God, out of thy sanctuaries; the God (El) of Israel! He giveth strength and might to the people. Blessed [be] God.

Psalm 69.

1 To the chief musician, on Shoshannim (lilies)* of David.

2 Save me, O God, for the waters have come unto [my] soul.

3 I sink in deep mire where [is] no standing. I am come into depths of waters, and the flood overfloweth me.

4 I am wearied in my crying, parched is my throat, mine eyes fail, while waiting for my God (Eloah).

5 More than the hairs of my head [are] those hating me without cause, strong my destroyers, mine enemies falsely: what I took not away, then I restored.

6 O God, thou knowest, my foolishness, and my trespasses from thee are not hid.

7 Let not those be ashamed in me that wait on thee Adonai Jehovah of hosts; let not those be disgraced in me that seek thee, God of Israel.

8 Because on account of thee I have borne reproach; disgrace hath covered my face.

9 A stranger I am become to my brethren, and an alien to my mother's sons;

10 For the zeal of thy house hath eaten me up, and the reproaches of those reproaching thee fell on me.

11 And I wept [away] my soul in lasting; and it was for reproaches to me.

12 When I made my clothing sackcloth, I too was to them for a proverb.

13 Those that sit at the gate talk of me, and [I am] songs to drinkers of strong drink.

14 But as for me, my prayer [is] to thee, O Jehovah (in) an acceptable time; O God, in the abundance of thy mercy answer me, in the truth of thy salvation.

15 Deliver me from the mire, and let me not sink; let me be delivered from those hating me, and from the depths of waters.

16 Let not the waterflood overflow me, and let not the deep swallow me up; and let not the pit shut its mouth upon me.

17 Answer me, O Jehovah, for good [is] thy mercy; according to the multitude of thy tender mercies turn unto me;

18 And hide not thy face from thy servant, for I am troubled; speedily answer me.

19 Draw nigh to my soul, redeem it; because of mine enemies ransom me.

20 Thou hast known my reproach, and my shame, and my disgrace; before thee [are] all mine adversaries.

21 Reproach hath broken my heart, and I am overwhelmed; and I looked for mourning, and [there was] none, and for comforters, and found none.

22 They gave me also gall for my food, and in my thirst they made me drink vinegar.

23 Let their table before them become a snare, and for securities a trap;

24 Let their eyes be dark from seeing, and their loins continually cause to swerve.

25 Pour upon them thine indignation, and let the heat of thine anger overtake them.

26 Let their habitation be desolate, in their tents be no dweller.

27 For whom thou hast smitten they persecute, and to the grief of thy wounded ones they talk.

28 Add iniquity unto their iniquity, and let them not come into thy righteousness;

29 Let them be blotted from the book of life, and with righteous ones let them not be written.

30 But I [am] poor and sorrowful: let thy salvation, O God, set me on high.

31 I will praise the name of God with a song, and I will magnify him with thanksgiving.

32 And it shall please Jehovah more than an ox, a bullock horned [and] hoofed.

33 The meek have seen [and] are glad; ye that seek God, our heart shall live.

34 For Jehovah heareth the needy, and despiseth not his prisoners.

35 Let heavens and earth praise him, seas and everything moving in them.

36 For God will save Zion and build cities of Judah; and they shall dwell there and possess it.

37 And the seed of his servants shall inherit it, and the lovers of his name shall dwell therein.

*The music, it would seem: see Ps. 45, Ps. 50, Ps. 60.

Psalm 70.

1 To the chief musician; of David, to bring to remembrance.

2 O God, to deliver me, O Jehovah, to my help, make haste.

3 Ashamed and confounded be those that seek after my soul, driven back and brought to dishonour be those that delight in evil to me.

4 Turned back for a reward of their shame be those that say, Aha, Aha!

5 Let all those that seek thee rejoice and be glad in thee,, and let such as love thy salvation say continually, God be magnified!

6 But as for me I [am] poor and needy; O God, make haste unto me. Thou [art] my help and my deliverer. O Jehovah, tarry not.

Psalm 71.

1 In thee, Jehovah, do I trust; let me never be ashamed.

2 Deliver me in thy righteousness, and set me free — incline to me thine ear and save me.

3 Be to me a rock of dwelling for continual resort; thou hast commanded to save me; for my rock (crag) and my fortress [art] thou.

4 O my God, deliver me from the hand of the wicked, from the palm of the unrighteous and cruel [man].

5 For thou [art] my hope, Adonai Jehovah, my confidence from my youth.

6 On thee have I been stayed from the womb; from my mother's bowels thou didst take me out; of (in) thee [is] my praise continually.

7 As a wonder have I been to many, and thou [art] my strong refuge.

8 My mouth shall be filled [with] thy praise, thine honour, all the day.

9 Cast me not off in the time of old age; when my strength faileth, forsake me not.

10 For mine enemies speak against me, and those that watch for my soul consult together,

11 Saying, God hath forsaken him: pursue and take him, for there is none to deliver.

12 O God, be not far from me; my God, hasten to my help.

13 Ashamed, consumed, be the adversaries of my soul; covered with reproach and dishonour be those that seek evil to me.

14 And as for me, continually will I hope and will praise thee more and more.

15 My mouth shall declare thy righteousness, all the day thy salvation; for.[ know not its numbers.

16 I will go in the might of Adonai Jehovah. I will recall thy righteousness, thine only.

17 O God, thou hast taught me from my youth, and hitherto do I show thy wondrous works.

18 Yea (or And) also unto old age and grey hairs, O God, forsake me not, until I declare thine arm to a generation, thy might to every one that is to come.

19 And thy righteousness, O God, [is] very high; thou who hast done great things, O God, who [is] like thee?

20 Thou who hast made us (or me) see many distresses and evils, wilt turn and make us live, and from the depths of the earth wilt turn and bring us up.

21 Thou wilt increase my greatness and surround me with comfort.

22 Also on my part I will thank thee with the psaltery, thy truth, O my God; I will sing psalms to thee with the harp, O Holy One of Israel.

23 My lips shall exult when I sing praises to thee; and my soul which thou hast redeemed.

24 My tongue also shall talk of thy righteousness all the day; for they shall be ashamed, for they shall be confounded, that seek evil to me.

Psalm 72.

1 Of Solomon. Give the king thy judgments, O God, and thy righteousness, unto the king's son.

2 He shall judge thy people with righteousness and thine afflicted with judgment.

3 The mountains shall bring peace to the people, and the hills in righteousness.

4 he will judge the afflicted of the people, he will save the sons of the needy, and will crush the oppressor.

5 They shall fear thee with the sun and before the moon through all generations.

6 He shall come down as rain on mown grass, as showers watering the earth (or land).

7 In his days shall a righteous one flourish, and much peace till the moon [be] no more.

8 And he shall have dominion from sea to sea and from the river unto the ends of the earth.

9 Before him shall bow dwellers in the desert, and his enemies shall lick the dust.

10 Kings of Tarshish and of the sea-coasts shall bring an offering; kings of Sheba and of Seba shall bring near a gift.

11 Yea, all kings shall bow before him; all nations shall serve him.

12 For he will deliver the needy that crieth and the afflicted and that hath no helper.

13 He will have pity on a poor and needy one, and the souls of the needy will he save.

14 From fraud and from violence will he redeem their soul, and precious shall their blood be in his sight.

15 And he shall live; and to him shall be given of the gold of Sheba, and prayer shall be made for him continually: all the day shall he be blessed.

16 There shall be abundance (handfuls) of corn in the earth, on the top of the mountains: the fruit

thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth.

17 His name shall be for ever; before the sun shall his name be continued: and they shall bless themselves in him; all nations shall call him blessed.

18 Blessed [be] Jehovah Elohim, the God of Israel alone doing wondrous things.

19 And blessed [be] the name of his glory for ever; and let all the earth be filled with his glory. Amen and Amen.

20 The prayers of David son of Jesse are ended.

BOOK THIRD.

Psalm 73.

1 A psalm of Asaph. Truly God [is] good to Israel, to the pure of heart.

2 And as for me, my feet were almost gone, my steps had well nigh slipped.

3 For I was envious at the arrogant (fools), seeing the peace of wicked (men).

4 For [there are] no pangs in their death, and their strength [is] firm (fat).

5 In the hardships of men they [are] not, and with mankind are not smitten.

6 Therefore hath pride enchained them, a garment of violence covereth them.

7 Their eyes stand out with fatness, the imaginations of their heart overflow.

8 They mock and speak wickedly of oppression; from on high they speak.

9 They set their mouth in the heavens, and their tongue walketh in the earth.

10 Therefore his people turn hither, and waters of fulness are wrung out to them.

11 And they say, How should God (El) know? and is there knowledge in the Most High?

12 Behold, these [are] wicked and prosperous for ever; they increase in substance.

13 Truly (or only) in vain I have cleansed my heart and washed my hands in innocency;

14 And I was smitten all the day, and my rebuking [is] at the mornings.

15 If I have said, I will declare thus, behold, I have offended the generation of thy sons.

16 When I thought to know this, a hardship it [was] in mine eyes,

17 Until I went into the sanctuaries of God (El): I considered their end.

18 Truly thou settest them in slippery places, thou hast caused them to fall into ruins.

19 How are they a desolation In a moment! They have passed, consumed with terrors.

20 As a dream on awaking, so, O Lord (Adonai), in arising, wilt thou despise their image.

21 or my heart was in a ferment, and I was pricked in my reins;

22 And I [was] brutish and knew nothing: a beast I was with thee.

23 Yet I [am] continually with thee: thou hast holden my right hand.

24 By thy counsel thou wilt guide me, and after glory wilt receive me.

25 Whom have I in the heavens? and beside thee none I desire upon the earth.

26 My flesh and my heart faileth; rock of my heart and my portion [is] God for ever.

27 For, behold, those far from me shall perish; thou hast destroyed everyone whoring from thee.

28 And as for me [it is] good to draw near to God: I have made Adonai Jehovah my refuge to declare all thy works,

Psalm 74.

1 An instruction; of Asaph. Why, O God, hast thou cast off for ever? Smoketh thy wrath against the sheep of thy pasture?

2 Remember thine assembly thou hast purchased of old, thou hast redeemed [as] rod of thine inheritance, this mount Zion thou hast dwelt in.

3 Lift up thy steps unto the perpetual ruins, every evil the enemy hath done in the sanctuary.

4 Thine adversaries have roared in the midst of thy place of assembly: they have set their signs [for] signs.

5 One was known as raising up axes on the thicket of trees:

6 And now its carvings together they strike down with hatchets and hammers.

7 They have set on fire thy sanctuary; to the ground they have profaned the tabernacle of thy name.

8 They said in their heart, Let us destroy them together.

9 They have burnt all God's (El) places of assembly in the land.

10 Our signs we see not; [there is] no more a prophet, and with us [is] not any knowing how long.

11 How long, O God, shall the adversary reproach? shall the enemy despise thy name for over?

12 Why drawest thou back thy hand, and thy right hand? from the midst of thy bosom consume [them].

13 Yet, (And) God [is] my king of old working deliverances in the midst of the earth.

14 Thou didst divide the sea by thy strength thou didst break the heads of dragons on the waters;

15 Thou didst crush the heads of leviathan, thou gavest it as food to a people dwelling in the wilderness.

16 Thou didst cleave fount and torrent, thou didst dry up rivers ever flowing.

17 Day is thine, yea, thine, night. Thou didst prepare light and sun;

18 Thou didst set all the borders of earth; summer and winter, thou didst form them.

19 Remember this: an enemy hath reproached, O Jehovah, and a foolish people have despised thy name.

20 Give not up the soul of thy turtledove to the wild beast (or greedy herd): forget not the herd (or company) of thine afflicted for ever.

21 Have respect unto the covenant; for the dark places of the earth are full of the dwellings of violence.

22 Let not the oppressed return ashamed; let crushed one and needy one praise thy name.

23 Arise, O God, plead thy cause; remember thy reproach from the fool all the day.

24 Forget not the voice of thine adversaries: the tumult of those that rise up against thee goeth up continually.

Psalm 75

1 To the chief musician, Al-tascheth [destroy not]; a psalm of Asaph, a song.

2 We give thanks to thee O God, we give thanks, and near [is] thy name: thy wonders declare lit].

3 When I shall reach the set time, I will judge uprightly

4 The earth and all the inhabitants thereof are dissolved: I have established its pillars. Selah.

5 I said to the fools (boasters), Be not foolish, and to the wicked, Lift not up the horn.

6 Lift not up your horn on high, speak not with arrogant neck.

7 For not from cast, nor from west, nor from south [lit. wilderness] [is] lifting up.

8 For God [is] judge; one he putteth down, and lifteth up another.

9 For in Jehovah's hand [is] a cup, and the wine foameth, it is full of mixture. He poureth out of it: surely the dregs of it all the wicked of the earth shall drain (and) drink.

10 And for me I will declare for ever, I will sing psalms to the God of Jacob.

11 And all the horns of the wicked will I cut off: the horns of the righteous shall be lifted up.

Psalm 76.

1 To the chief musician, on Neginoth; a psalm of Asaph, a song.

2 God [is] known in Judah, great his name in Israel;

3 And in Salem his pavilion and his dwelling-place in Zion.

4 There lie broke the flashing shafts of the bow, the shield and the sword and the battle. Selah.

5 Splendid [art] thou, glorious, more than the mountains of prey.

6 The strong of heart have been spoiled, they have slumbered their sleep; and none of the men of might have found their hand,;.

7 At thy rebuke, O God of Jacob, both chariot and horse [are] cast into a dead sleep.

8 Thou [art] terrible, thou; and who shall stand in thy presence when once [in] thine anger?

9 From the heavens thou didst cause judgment to be heard; the earth feared and was still.

10 When God rose for the judgment, to save all the meek of the earth. Selah.

11 For the wrath (or fury) of man shall praise thee; the remainder of fury wilt thou restrain (or gird on).

12 Vow and pray to Jehovah your God: all around him will bring a present to the Fear (or to him that should be feared).

13 He will cut of[ the spirit of princes, terrible to the kings of the earth.

Psalm 77.

1 To the chief musician, on (or over) Jeduthun; a psalm of Asaph.

2 My voice is to God, and I will cry; my voice [is] to God, and he will give ear to me.

3 In the day of my distress I sought the Lord (Adonai); my hand was stretched out in the night and slacked not; my soul refused to be comforted.

4 I remembered God and was disquieted; I complained, and my spirit was overwhelmed. Selah.

5 Thou holdest mine eyes watching, I am troubled and cannot speak.

6 I consider the days of old, the years of ancient times.

7 I call to remembrance my song in the night; I commune with mine own heart, and my spirit maketh diligent search.

8 Will the Lord cast off for ever? and will he be favourable no more?

9 Hath his mercy failed for ever? hath the word come to in end from generation to generation?

10 Hath God forgotten to be gracious? or hath he in anger shut up his tender mercies? Selah.

11 And I said, This [is] mine infirmity: the years of the right hand of the Most High.

12 The deeds of Jah I will remember; for I will remember thy wonders of old.

13 And I will meditate on all thy work and muse on thy doings.

14 O God, in the sanctuary [is] thy way: who [is] a great God like God?

15 Thou [art] the God (El) working wonders; thou hast made known among the peoples thy strength.

16 Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah.

17 The waters saw thee, O God, the waters saw thee, they trembled, yea, the depths were troubled.

18 The thick clouds poured out waters; the skies sent out a voice, yea, thine arrows went abroad.

19 The voice of thy thunder [was] in the whirlwind (or circuit); the lightnings lightened the world; the earth trembled and shook.

20 In the sea [is] thy way, and thy paths in the great waters, and thy footsteps are not known.

21 Thou hast led, as the sheep, thy people by the hand of Moses and Aaron.

Psalm 78.

1 An instruction of Asaph. Give ear, my people, to my law; incline your ear to the words of my mouth.

2 I will open my mouth in a parable, I will utter dark sayings from of old;

3 Which we have heard and known, and our fathers have told us.

4 We will not hide [them] from their sons, telling the generations to come the praises of Jehovah, and his strength, and his wondrous works which he wrought.

5 for (or And) he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers to make [them] known to their sons,

6 That the generation to come might know, sons to be born, who should rise up and tell their sons,

7 And (or That) they might set their hope in God, and not forget the deeds of God (El) and keep his commandments;

8 And might not be as their fathers, a stubborn and rebellious generation, a generation that set (prepared) not their hearts, and whose spirit was not stedfast with God (El).

9 The sons of Ephraim, armed bowmen, turned in the day of battle.

10 They kept not God's covenant and in his law refused to walk;

11 And they forgot his deeds and his wondrous works which he caused them to see.

12 In the sight of their fathers he wrought wonders in the land of Egypt, the field of Zoan.

13 He clave the sea and caused them to pass through and made the waters to stand as a heap;

14 And he led them with a cloud by day and all the night with light of fire.

15 He clave rocks in the wilderness, and gave drink as the depths abundantly,

16 He brought streams from the rock (crag) and caused waters to come down like the rivers.

17 Yet they still went on to sin against him, to rebel against the Most High in the desert (dry);

18 And they tempted God in their hearts in asking food for their lust (souls).

19 And they spoke against God; they said, Shall God be able to furnish a table in the wilderness?

20 Behold, he smote the rock, and waters gushed out, and streams overflowed; can he give bread also, or provide flesh for his people?

21 Therefore Jehovah heard and was wroth; and fire was kindled against Jacob, and anger also went up against Israel;

22 Because they believed not in God and trusted not in his salvation.

23 Yet he commanded the skies above, and opened the doors of heaven,

24 And he rained upon them manna to eat, and had given them the corn of the heavens.

25 Man did eat the bread of the mighty; he sent them provision to the full,

26 He led forth (or roused) the east [wind] in the heavens. and by his strength guided the south [wind],

27 And he rained flesh upon them as dust and winged fowl as sand of the sea,

28 And let it fall in the midst of the camp round about their habitations.

29 And they did eat and were well filled. He brought to them their desire;

30 They were not estranged from their desire; their food [was] yet in their mouths,

31 When God's anger went up against them and slew their fattest, and smote down the chosen of Israel.

32 For all this they sinned still, and believed not in his wondrous works;

33 He consumed their days in vanity, and their years in terror.

34 When he slew them, then they enquired after him, and turned and sought God (El) eagerly.

35 And they remembered that God [was] their rock, and God Most High their redeemer.

36 And they flattered (enticed) him with their mouth, and lied to him with their tongue.

37 And their heart was not firm with him, nor were they stedfast in his covenant.

38 But he mercifully forgave iniquity, and destroyed not, and often withdrew his anger and did not arouse all his wrath;

39 And he remembered that they [were] flesh, a wind passing and not coming again.

40 How oft did they rebel against him in the wilderness and grieve him in the desert!

41 And they turned again and tempted God (El) and limited the Holy One of Israel.

42 They remembered not his hand, the day when he delivered them from oppression,

43 How he set his signs in Egypt and his wonders in the field of Zoan,

44 And turned their rivers to blood, and their streams that they could not drink.

45 He sent among them dogflies, and they devoured them; and frogs, and they destroyed them.

46 And he gave their increase to the caterpillar, and their labour to the locust.

47 He killed their vines with the hail, and their sycamore trees with the frost,

48 And delivered their cattle to the hail and their flocks to the lightnings.

49 He cast upon them the fierceness of his anger, wrath, and indignation, and distress, by sending angels of woes.

50 He made a path for his anger, he withheld their soul from death, and their life he gave over to the pestilence;

51 And he smote every first-born in Egypt, the first fruits of vigour in the tents of Ham.

52 And be made his people go as the sheep, and guided them as the flock in the wilderness;

53 And he led them safely, and they feared not; and the sea covered their enemies.

54 And he brought them to the border of his holiness, this mountain his right hand purchased,

55 And drove out before them nations, and allotted them by a line [for] an inheritance, and caused the tribes of Israel to dwell in their tents.

56 But they tempted and resisted God Most High, and kept not his testimonies,

57 And revolted, and dealt treacherously like their fathers; they were turned like a deceitful bow.

58 And they provoked him to anger with their high places, and moved him to jealousy with their graven images.

59 God heard and was wroth and greatly abhorred Israel.

60 And he forsook the tabernacle of Shiloh, his tent he pitched among men,

61 And gave his strength into captivity, and his beauty into the oppressor's hand.

62 And he gave over to the sword his people, and was wrath with his inheritance.

63 The fire consumed their chosen, and their maidens were not praised in song;

64 Their priests fell by the sword, and their. widows wept not.

65 And the Lord awoke as a sleeper, as a mighty man shouting aloud from wine;

66 And he smote his adversaries backward and put them to everlasting reproach.

67 And he rejected the tent of Joseph, and the tribe of Ephraim did not chose;

68 And he chose the tribe of Judah, the mount Zion which he loved.

69 And he built his sanctuary like high [places] like the earth he founded for ever.

70 And he chose David his servant, and took him from the sheepfold;

71 From behind suckling [owes] he brought him to feed Jacob his people and Israel his inheritance.

72 And he fed them according to the integrity of his heart, tnd in the skill of his hands he led them.

Psalm 79.

1 A psalm of Asaph. O God, nations are come into thine inheritance, the temple of thy holiness have they defiled, they have laid Jerusalem in heaps.

2 They have given the dead bodies of thy servants for meat to the birds of the heavens, the flesh of thy saints to the beasts of the earth.

3 They have shed their blood, as the waters, round about Jerusalem, and there was none to bury.

4 We are become a reproach to our neighbours, a mockery and derision to those round about us.

5 How long, Jehovah? wilt thou be angry for ever? shall thy jealousy burn like fire?

6 Pour out thy fury upon the nations that have not known thee, and upon the kingdoms that called not on thy name.

7 For they have devoured Jacob and laid waste his habitation.

8 Remember not against (for) us iniquities of forefathers; let thy tender mercies speedily come to meet us, for we are brought very low.

9 Help us, O God of our salvation, for the sake of the glory of thy name and deliver us, and forgive our sins because of thy name.

10 Why should the nations say, Where [is] their God? Let there be known among the nations in our sight (eyes) avenging of thy servants' blood that is shed.

11 Let the prisoner's sighing come before thee, according to the greatness of thine arm, preserve the sons of death;

12 And render to our neighbours sevenfold into their bosom their reproach wherewith they have reproached thee, O Lord.

13 And we, thy people and sheep of thy pasture, will give thee thanks for ever; we will show forth thy praise from generation to generation.

Psalm 80.

1 To the chief musician on Shoshannim-Eduth (of lilies, a testimony), of Asaph, a psalm.

2 Give ear, O Shepherd of Israel, leading Joseph as the sheep; dwelling [above] the cherubim, shine forth.

3 Before Ephraim and Benjamin and Manasseh arouse thy might and come for our salvation.

4 O God, restore us, and cause thy face to shine, and we shall be saved.

5 Jehovah God of hosts, how long wilt thou (will thine anger) smoke against the prayer of thy people?

6 Thou hast caused them to eat bread of tears and to drink tears a large measure.

7 Thou hast made us a strife to our neighbours, and our enemies mock among ourselves.

8 O God of hosts, restore us, and cause thy face to shine, and we shall be saved.

9 A vine out of Egypt thou broughtest; thou didst drive out nations, and didst plant it.

10 Thou preparedst [space] before it, aid it took deep root and filled the land.

11 Mountains were covered with its shadow, and its boughs [were] cedars of God (i.e. vast).

12 It sent out its branches unto the sea, and its shoots unto the river.

13 Why hast thou broken down its fence, so that all who pass by the way shall pluck it?

14 The boar out of the forest wasteth it, and the wild beast of the field feedeth on it.

15 O God of hosts, return, we pray; look down even from the heavens. and see, and visit this vine,

16 Even the stock which thy right hand planted, and the plant (son) thou madest strong for thyself

17 [It is] burned with fire, cut down: at the rebuke of thy face they perish.

18 Let thy hand be upon the man of thy right hand, upon the son of man thou madest strong for thyself.

19 So will we not go back from thee. Revive us, and we will call upon thy name.

20 Restore us, O Jehovah God of hosts, cause thy face to shine, and we shall be saved.

Psalm 81.

1 To the chief musician upon the Gittith; of Asaph.

2 Sing aloud unto God our strength, shout aloud unto the God of Jacob.

3 Raise a song and strike the timbrel, the pleasant harp with psaltery.

4 Blow the trumpet at the new moon, at the set time, on our feast day.

5 For this [was] a statute for Israel, an ordinance of the God of Jacob.

6 He appointed it a testimony in Joseph when he went forth over the land of Egypt, [where] I heard a language (lip) I knew not.

7 I removed his shoulder from the burden; his hands were freed from the basket.

8 In the distress thou didst call, and I delivered thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah.

9 Hear, my people, and I will testify unto thee, O Israel, if thou wouldest hearken unto me.

10 There shall no strange god be in thee, neither shalt thou worship any foreign god.

11 I [am] Jehovah thy God who brought thee up from the land of Egypt: open thy mouth wide and I will fill it.

12 And my people hearkened not to my voice, and Israel would none of me.

13 And I gave them up to the revolting of their heart, that they might walk in their own counsels.

14 O that my people would hearken unto me, that Israel would walk in my ways!

15 I should soon have subdue their enemies and turned my hand against their adversaries.

16 The haters of Jehovah should have submitted to him; but their time would have been for ever.

17 And he would have fed them with the finest (fat) of wheat, and with honey out of the rock should I have satisfied thee.

Psalm 82.

1 A psalm of Asaph. God standeth in the assembly of God (El); he judgeth among the gods (or judges).

2 How long will ye judge unjustly and respect the person of the wicked? Selah.

3 Judge the poor (man) and fatherless; do justice to the afflicted and destitute.

4 Deliver them from the hand of the wicked.

5 They know not nor do they understand; they walk on in darkness: all the foundations of the earth are moved.

6 I said, Ye [are] gods, and all of you sons of the Most High;

7 But ye shall die like men, and fall like one of the princes.

8 Arise, O God, judge the earth, for thou shalt inherit all the nations.

Psalm 83.

1 A song, a psalm of Asaph.

2 O God, keep not silence; hold not thy peace and be not still, O God (El)

3 For, behold, thine enemies make a tumult, and those that hate. thee have lifted up the head.

4 Against thy people they devise secret craft and consult against thy hidden ones.

5 They said, Come, and we will exit them off from [being] a nation, and let the name of Israel be remembered no more.

6 For they have heartily consulted together; against thee do they make a covenant:

7 The tents of Edom, and the Ishmaelites, Moab and the Hagarenes;

8 Gebal and Ammon and Amalek; Philistia with the inhabitants of Tyre;

9 Asshur also is joined with them; they are an arm to the sons of Lot. Selah.

10 Do to them as [to] Midian, as [to] Sisera, as [to] Jabin, at the river Kishon.

11 They were destroyed at Endor; they became dung for the ground.

12 Make their nobles as Oreb and as Zeeb; yea, all their princes as Zebah and as Zalmunna;

13 Who said, Let us take to our inheritance the habitations of God.

14 O my God, make them as the whirling thing, as stubble before the wind.

15 As fire will burn a forest, and as a flame will set mountains on fire,

16 So pursue them with thy tempest and with thy whirlwind trouble them.

17 Fill their faces with shame, that [and] they will seek thy name, O Jehovah.

18 They shall be ashamed and dismayed for ever, and they shall be confounded and perish.

19 And they shall know that thou alone, whose name [is] Jehovah, [art] Most High above all the earth.

Psalm 84.

1 To the chief musician on the Gittith; for the sons of Korah, a psalm.

2 How lovely [are] thy tabernacles, O Jehovah of hosts!

3 My soul longeth, yea even fainteth, for the courts of Jehovah; my heart and my flesh cry out for the living God

4 (Yea [or Also], the sparrow hath found a house, and the swallow a nest where she layeth her young), thine altars, O Jehovah of hosts, my king and my God.

5 Blessed they that dwell in thy house! they will be still praising thee. Selah.

6 Blessed the man whose strength [is] in thee, in whose heart [are] the highways!

7 Passing through the valley of the weeping (Baca), they make it a well-spring; also early rain covereth [it] with blessings.

8 They go from strength to strength; [each] will appear before God in Zion.

9 O Jehovah, God of hosts, hear my prayer; give ear, O God of Jacob. Selah.

10 Behold, O God our shield, and look upon the face of thine anointed.

11 For a day in thy courts [is] better than a thousand: I had rather be at the threshold in the house of my God than dwell in the tents of wickedness.

12 For a sun and a shield [is] Jehovah God; grace and glory will Jehovah give, no good thing will he withhold from those that walk uprightly.

13 O Jehovah of hosts, blessed the man that trusteth in thee.

Psalm 85.

1 To the chief musician; for the sons of Korah, a psalm.

2 Thou hast been favourable, O Jehovah, to thy land; thou hast turned the captivity of Jacob;

3 Thou hast forgiven the iniquity of thy people; thou hast covered all their sin. Selah.

4 Thou hast taken away all thy wrath; thou hast turned from the fierceness of thine anger.

5 Restore us, O God of our salvation, and cause thine indignation toward us to cease.

6 Wilt thou be angry with us for ever? Wilt thou draw out thine anger from generation to generation?

7 Wilt thou not revive us again, that thy people may rejoice in thee?

8 Show us thy mercy, O Jehovah, and grant us thy salvation.

9 I will hear what God (El) Jehovah will speak; for he will speak peace to his people and to his saints; but let them not turn again to folly.

10 Surely (or Only) his salvation [is] near those that fear him, that glory may dwell in our land.

11 Mercy and truth are met together; righteousness and peace have kissed.

12 Truth shall spring up from the earth, and righteousness shall look down from heaven.

13 Jehovah also will give good; and our land shall yield its increase.

14 Righteousness shall go before him, and shall set his footsteps in the way.

Psalm 86.

1 A prayer of David. Incline thine ear, Jehovah, answer me; for I [am] poor and needy.

2 Keep my soul, for I [am] godly (holy). O thou my God, save thy servant that confideth in thee.

3 Be gracious to me, O Lord, for unto thee do I call all the day.

4 Gladden the soul of thy servant, for unto thee; Lord, do I lift up my soul.

5 For thou, Lord, [art] good and forgiving, and great in mercy to all that call on thee.

6 Give ear, O Jehovah, to my prayer, and attend to the voice of my supplications.

7 In the day of my distress I will call upon thee, for thou wilt answer me.

8 There is none like thee among the gods, O Lord, and there are none like thy works,

9 All nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name.

10 For thou [art] great and doest wondrous things; thou [art] God, alone.

11 Teach me, O Jehovah, thy way, I will walk in thy truth: unite my heart to fear thy name.

12 I will thank thee, O Lord my Saviour, with all my heart, and I will glorify thy name for ever.

13 For thy mercy [is] great unto me, and thou hast delivered my soul from the lowest Sheol.

14 O God, proud men rise against me, and an assembly of violent [men] sought my soul and set thee not before them.

15 And thou, Lord, [art] a God (El) merciful and gracious, slow of rage and great in mercy and truth.

16 Turn unto me and be gracious to me; give thy strength to thy servant, and save the son of thy handmaid.

17 Show me a token for good; and my haters shall see and be ashamed, because thou, O Jehovah, hast helped me and comforted me.

Psalm 87.

1 For the sons of Korah, a psalm, a song. His foundation [is] in the mountains of holiness.

2 Jehovah loveth the gates of Zion more than all the tabernacles of Jacob.

3 Glorious things [are] spoken of thee, O city of God. Selah.

4 I will make mention of Rahab and Babylon to those that know me. Behold Philistia, and Tyre, with Cush: this [man] was born there.

5 And of Zion it shall be said, [This] man, and [that] man was born in her: and himself the Most High will establish her.

6 Jehovah will count, in inscribing the peoples, This [man] was horn there. Selah.

7 And singers like pipers (or dancers) [shall say], All my springs [are] in thee

Psalm 88.

1 A song, a psalm, for the sons of Korah. To the chief musician upon Mahalath and Leannoth; an instruction of Heman the Ezrahite.

2 O Jehovah, God of my salvation, [by] day have I cried, and in the night before thee.

3 Let my prayer come before thee; incline thine ear to my cry.

4 For my soul is full of troubles, and my life draweth nigh to Sheol.

5 I am counted with those that descend to the pit, I am as a man without strength:

6 Among the dead free, as the slain that lie in the grave, whom thou rememberest no more, and they are cut off from thy hand.

7 Thou hast laid me in the pit of abysses, in dark places, in depths.

8 Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy breakers. Selah.

9 Thou hast put mine acquaintance far from me, thou hast made me abomination to them: [1 am] shut up and cannot come forth.

10 Mine eye wasteth because of mine affliction. I have called on thee O Jehovah, every day I have stretched out my hands toward thee.

11 Wilt thou do a wonder to the dead? shall shades (Rephaim) arise? shall they praise thee? Selah.

12 Shall thy mercy be declared in the grave? thy faithfulness in destruction (Abaddon)?

13 Shall thy wonders be known in the darkness, and thy righteousness in a land of forgetfulness?

14 But for me, I cry unto thee, O Jehovah, and in the morning my prayer cometh before thee

15 Why, O Jehovah, dost thou cast off my soul? Hidest thou thy face from me?

16 Poor [am] I and expiring from youth; I have borne thy terror; I am distracted.

17 Thy fierce angers have come over me; thy terrors have cut me off,

18 They have surrounded me like the water all the day, and they have closed in upon me together.

19 Thou hast put far from me lover and associate; mine acquaintances [are] darkness.

Psalm 89.

1 An instruction of Ethan the Ezrahite.

2 I will sing of the mercies of Jehovah for ever, with my mouth will I make known thy faithfulness [from] generation to generation.

3 For I said, For ever shall mercy be built up; thou wilt stablish thy faithfulness in the heavens.

4 I have made a covenant with mine elect [one], I have sworn to David my servant.

5 For ever will I stablish thy seed, and build up thy throne [from] generation to generation. Selah.

6 And the heavens shall confess thy wonder, O Jehovah, and thy faithfulness in the congregation of the saints.

7 For who in the sky can compare with Jehovah? [who] among the sons of the mighty (pl.) can be likened to Jehovah?

8 God (El) [is] greatly to be feared in the council of the saints and terrible above all those around him.

9 Jehovah God of hosts, who [is] like thee strong Jah, and thy faithfulness round about thee?

10 Thou rulest in the pride of the sea, in the arising of its waves thou stillest them.

11 Thou hast crushed Rahab as a slain [one]; with the. arm of thy strength thou hast scattered thine enemies.

12 Thine [are] the heavens, also thine the earth the world and its fulness, thou hast founded them.

13 The north and the south, thou hast created them: Tabor and Hermon triumph in thy name.

14 Thine [is] an arm with might, strong is thy hand; exalted is thy right hand.

15 Righteousness and judgment Fare] the foundation of thy throne, mercy and truth go before thy face.

16 Blessed the people that know the joyful shout! Jehovah, in the light of thy face they walk.

17 In thy name they rejoice all the day, and in thy righteousness they are exalted.

18 For thou [art] the honour of their strength, and in thy favour our horn shall be exalted.

19 For to Jehovah [belongeth] our shield, and to the Holy one of Israel, our king.

20 Then thou spakest in vision of thy Holy One,* and saidst, I have laid help upon a mighty one, I have exalted one chosen from the people.

21 I have found David my servant, with my holy oil have I anointed him;

22 With whom my hand shall be established, also, mine arm shall strengthen him.

23 No enemy shall exact upon him, nor son of wickedness afflict him.

24 And I will beat down his adversaries before him, and will smite his haters.

25 And my faithfulness and my mercy [shall be] with him, and in my name shall his horn be exalted.

26 And I will set his hand in the sea, and in the rivers his right hand.

27 He shall call upon me, My father [art] thou, my God (El) and the rock of my salvation.

28 And for me, I will make him first-born, highest of kings of earth.

29 My mercy will I keep for him, and my covenant [shall be] fixed for him.

30 And I have set for ever his seed, and his throne as the days of heaven.

31 If his sons forsake my law, and walk not in my judgments,

32 If they profane my statutes, and keep not my commandments,

33 Then will I visit their transgressions with a rod and their iniquities with stripes.

34 But my mercy I will not utterly take from him, nor belie my faithfulness;

35 Nor will I profane my covenant, nor change what is gone out of my lips.

36 Once have I sworn in my holiness, I will not lie to David,

37 His seed shall be for ever, and his throne as the sun before me,

38 As the moon is established for ever, as the witness in the sky [is] firm. Selah.

39 But thou hast cast off and rejected; thou hast been wroth with thine anointed one;

40 Thou hast made void the covenant of thy servant;

41 Thou hast broken down all his hedges, thou hast brought his strongholds to ruin.

42 All that pass by the way plunder him; he is become a reproach to his neighbours.

43 Thou hast exalted the right hand of his adversaries. Thou hast made all his enemies to rejoice.

44 Yea, thou turnest back the edge of his sword, and hast not made him stand in the battle.

45 Thou hast made his brightness to cease, and his throne to the earth thou hast cast down.

46 Thou hast shortened the days of his youth, thou hast covered him with shame. Selah.

47 How long, O Jehovah, wilt thou hide thyself for ever? Shall thy wrath burn as fire?

48 Remember as to me what [is] life? Why for hast thou created all sons of man (Adam) vanity?

49 What man (geber) liveth and shall not see death? Shall he deliver his soul from the hand of Sheol? Selah.

50 Where [are] thy former mercies, Lord, thou swarest to David in thy faithfulness?

51 Remember, Lord, the reproach of thy servants — I bear in my bosom all the mighty (or many) peoples

52 [With] which thine enemies have reproached, O Jehovah; [with] which they have reproached the footsteps (heels) of thine anointed one.

53 Blessed [be] Jehovah for ever. Amen and Amen.

*Carefully note that it is "Holy One" here as in Ps. 16, the pious One, object of divine favour. In the verse before it is the one separate from evil, the usual force of a holy being.

BOOK FOURTH.

Psalm 90.

1 A prayer of Moses the man of God. O Lord, thou hast been our dwelling-place in generation and generation.

2 Before mountains were brought forth, and thou gavest birth to earth and world, even from eternity to eternity thou [art] God (El).

3 Thou turnest man to crumbling, and sayest, Return, sons of men.

4 For a thousand years in thine eyes [are] as yesterday when it passeth, and a watch in the night.

5 Thou sweepest them away — asleep are they; In the morning as grass changeth;

6 In the morning it flourisheth and changeth at the evening it is mown and withereth.

7 For we decay in thine anger, and in thy wrath are we confounded.

8 Thou hast set our iniquities before thee, our secret [sins] in the light of thy face

9 For all our days are turned away in thy wrath: we spend our years as a thought.

10 The days of our years! in them [are] seventy years, and if by strength eighty years, even their pride [is] trouble and mischief; for it is soon gone, and we fly away.

11 Who knoweth the power of thine anger, and, as thy fear, thy wrath?

12 To number our days thus make [us] know, and we will get us a heart of wisdom.

13 Return, Jehovah: how long? And repent as to thy servants.

14 Satisfy us in the morning with thy mercy, and we will rejoice and be glad all our days.

15 Make us glad like the days thou hast afflicted us, the years we have seen evil.

16 Let thy work appear unto thy servants, and thy majesty to their sons.

17 And let the beauty of Jehovah our God be upon us, and the work of our hands establish thou upon us; even the work of our hands, establish thou it.

Psalm 91.

1 He that dwelleth in covert of the Most High abideth in the shadow of the Almighty.

2 I will say of Jehovah, My refuge and my fortress, my God; I will confide in him.

3 Surely he shall deliver thee from the fowler's snare, from mischiefs' plague.

4 With his feathers will he cover thee, and under his wings shalt thou trust: a shield and buckler [is] his truth.

5 Thou shalt not be afraid for terror by night, for arrow flying by day,

6 For plague walking in darkness, for destruction waiting at noon.

7 A thousand shall fall at thy side, and a myriad at thy right hand; to thee it shall not come nigh.

8 Only with thine eyes shalt thou behold and see the requital of wicked [men].

9 Because thou hast made Jehovah, my refuge, the Most High, thy habitation,

10 No evil shall befall thee, and no plague shall draw near thy tent.

11 For his angels he will charge concerning thee, to keep thee in all thy ways;

12 Upon [their] hands they shall bear thee, lest thou strike against the stone thy foot.

13 On lion and adder thou shalt tread; thou shalt trample young lion and dragon.

14 Because he hath set his love on me, I too will deliver him; I will set him on high, because he knoweth my name.

15 He shall call me, and I will answer him; with him [am] I in trouble; I will deliver him and glorify him.

16 [With] length of days will I satisfy him, and show him my salvation.

Psalm 92.

1 A psalm, a song, for the sabbath day.

2 [It is] good to give thanks unto Jehovah, and to sing psalms unto thy name, O Most High,

3 To show in the morning thy mercy and thy faithfulness in the night,

4 On decachord and on psaltery, on a meditation (higgaion) with a harp,

5 For thou hast gladdened me, Jehovah, by thy work; in the works of thy hands I will triumph.

6 How great are thy works, O Jehovah! Very deep [are] thy thoughts.

7 A brutish man knoweth not, and a fool doth not understand this.

8 When wicked [men] spring up as grass and all the workers of iniquity flourish, [it is] for them to be destroyed for ever.

9 And thou, Jehovah, [art] on high (or Most High) for ever.

10 For, lo, thine enemies, Jehovah — for, lo, thine enemies — shall perish; scattered shall be all doers of iniquity.

11 And my horn wilt thou exalt like a buffalo's; I shall be anointed with fresh oil.

12 And mine eye shall look upon my watchers; mine ears shall hear of those rising against me — evil-doers.

13 The righteous one shall sprout as the palm, as a cedar in Lebanon shall he grow.

14 Planted in Jehovah's house, in the courts of our God, they shall flourish.

15 Still shall they bear fruit in old age; fat and green shall they be;

16 To show that Jehovah is upright: [he is] my rock, and no unrighteousness [is] in him.

Psalm 93.

1 Jehovah reigneth; [with] majesty he is clothed, [with] strength he girdeth himself: yea the world in established, it shall not be moved.

2 Fixed [is] thy throne of old: from eternity [art] thou.

3 The floods (rivers) lifted up, O Jehovah, the floods lifted up their voice; the floods lift up their roaring.

4 Above the voices of many mighty waters, breakers of the sea, mighty [is] Jehovah on high.

5 Thy testimonies are very sure: holiness becometh thy house, O Jehovah, for ever (to length of days).

Psalm 94.

1 O Jehovah God to whom vengeance belongeth, O God to whom vengeance belongeth, shine forth.

2 Lift up thyself, judge of the earth; render desert to the proud.

3 Jehovah, how long shall the wicked, how long shall the wicked triumph?

4 They prate, they speak arrogantly; all the workers of iniquity boast themselves.

5 They break in pieces thy people, O Jehovah, and afflict thine heritage.

6 They slay the widow and the stranger, and murder the fatherless.

7 And they say, Jah will not see, nor will the God of Jacob consider.

8 Consider, ye brutish among the people, and fools, when will ye be wise?

9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see?

10 He that disciplineth the nations, shall he not correct — he that teacheth man knowledge?

11 Jehovah knoweth the thoughts of man, that they [are] vanity.

12 Blessed [is] the man whom thou disciplinest, O Jah, and teachest out of thy law;

13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.

14 For Jehovah will not cast off his people, nor will he forsake his inheritance.

15 For judgment shall return unto righteousness, and all the upright in heart shall follow it.

16 Who will rise up for me against evildoers? Who will stand up for me against the workers of iniquity?

17 Unless Jehovah [had been] my help, my soul had soon dwelt in silence.

18 When I said, My foot slippeth, thy mercy, O Jehovah, held me up.

19 In the multitude of my thoughts within me thy comforts delight my soul.

20 Shall the throne of wickedness have fellowship with thee, which frameth mischief by statute?

21 They gather themselves against the soul of the righteous, and condemn the innocent blood.

22 But Jehovah hath been my high tower, and my God the rock of my refuge.

23 And he bringeth upon them their own iniquity, and will cut them off in their own evil; Jehovah our God will cut them off.

Psalm 95.

1 Come, let us sing aloud to Jehovah, let us shout for joy to the rock of our salvation.

2 Let us come before his face with. thanksgiving, let us shout aloud to him with psalms.

3 For Jehovah [is] a great God (El) and a great king above all gods.

4 In his hand [are] the deep places of the earth, and the strength of mountains [is] his;

5 Whose [is] the sea, and he made it; and his hands formed the dry [land].

6 Come, let us worship and bow down, let us kneel before Jehovah our Maker;

7 For he [is] our God and we people of his pasture and sheep of his hand. Today if ye hear his voice,

8 Harden not your heart like Meribah, like the day of Massah in the wilderness;

9 When your fathers tempted me, proved me, and saw my work.

10 Forty years long was I disgusted with the generation and said, A people erring in heart [are] they, and they have not known my ways,

11 To whom I swore in mine anger that they shall not come into my rest.

Psalm 96.

1 Sing ye to Jehovah a new song, sing to Jehovah, all the earth.

1 2 Sing to Jehovah, bless his name, proclaim his salvation from day to day.

3 Declare his glory among the nations, his wonders among all the peoples.

4 For great [is] Jehovah and exceedingly to be praised, to be feared [is] he above all gods.

5 For all the gods of the peoples [are] idols (nothings), but Jehovah made the heavens.

6 Honour and majesty [are] before him; strength and beauty in his sanctuary.

7 Give to Jehovah ye families of the peoples, give to Jehovah glory and strength;

8 Give to Jehovah the glory of his name, bring an offering and come to his courts.

9 Bow down to Jehovah in the majesty of holiness; tremble before him, all the earth.

10 Say among the nations, Jehovah reigneth! Yea, the world is established, it shall not be moved; he will judge the peoples in equity.

11 Let the heavens rejoice and the earth be glad let the sea roar and its fulness;

12 Let the field exult and all that [is] in it; then shall all the trees of the forest shout for joy

13 Before Jehovah, for he cometh; for he cometh to judge the earth; he will judge the world in righteousness, and the peoples in his truth.

Psalm 97.

1 Jehovah reigneth; let the earth rejoice, let the many islands be glad.

2 Cloud and darkness [are] around him, righteousness and judgment the foundation of his throne.

3 A fire goeth before him, and burneth up his foes round about.

4 His lightnings lightened the world; the earth saw and trembled.

5 Mountains melted like wax before Jehovah, before the Lord of the whole earth.

6 The heavens declare his righteousness, and all the peoples see his glory.

7 Ashamed be all that serve craven images, that boast themselves of idols! Worship him, all ye gods (angels, as in Ps. 8: 6)!

8 Zion heard and rejoiced, and Judah's daughters were glad, because of thy judgments, O Jehovah.

9 For thou, Jehovah, [art] Most High above all the earth, thou art exceedingly exalted above all gods.

10 Lovers of Jehovah, hate evil! He keepeth the souls of his saints (pious ones), from the hand of the wicked ones he delivereth them.

11 Light [is] sown for the righteous one, and gladness for the upright in heart.

12 Be glad in Jehovah, ye righteous, and give thanks at the remembrance of his holiness.

Psalm 98.

1 A psalm. Sing ye to Jehovah a new song, for he hath done wonders; his right hand hath wrought salvation for him, and the arm of his holiness.

2 Jehovah hath made known his salvation; in the eyes of the nations he openly showed his righteousness.

3 He remembered his mercy and his faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God.

4 Shout to Jehovah, all the earth; break forth and sing for joy, and sing psalms.

5 Sing psalms to Jehovah with a harp, with harp and voice of psalm; with trumpets and sound of cornet shout before the King, Jehovah.

6 Let the sea roar and its fulness, the world and those dwelling in it;

7 Let floods clap hands, let mountains sing for joy together

8 Before Jehovah, for he cometh to judge the earth; he will judge the world in righteousness and the peoples in equity.

Psalm 99.

1 Jehovah reigneth. let the peoples tremble. He sitteth [above] the cherubim; let the earth be moved.

2 Jehovah [is] eat in Zion, and he [is] exalted above all the peoples

3 They shall praise thy great and terrible name; holy [is] he.

4 And the king's strength loveth judgment: thou hast established equity; thou hast wrought judgment and righteousness in Jacob.

5 Exalt Jehovah our God and worship at his footstool: holy [is] he.

6 Moses and Aaron among his priests, and Samuel among those calling on his name; they called unto Jehovah, and he answered them.

7 In a pillar of cloud he spoke to them; they kept his testimonies, and the statute he gave them.

8 Jehovah, our God, thou answeredst them; a forgiving God (El) wast thou to them, and taking vengeance on their doings.

9 Exalt Jehovah our God, and worship at the mountain of his holiness; for holy [is] Jehovah our God.

Psalm 100.

1 A psalm of thanksgiving. Shout to Jehovah, all the earth.

2 Serve Jehovah with joy, come before him with singing.

3 Know that Jehovah he [is] God; he made us, and not we, his people, and sheep of his pasture.

4 Enter his gates with thanksgiving, his courts with praise; give thanks to him, bless his name.

5 For Jehovah [is] good; for ever [is] his mercy, and his faithfulness from generation to generation.

Psalm 101.

1 A psalm of David. Of mercy and judgment I will sing; unto thee, Jehovah, I will sing praises.

2 I will behave myself wisely in an upright way: when wilt thou come unto me? I will walk within my house in uprightness of my heart.

3 I will set nothing of Belial before mine eyes; I hate the doing of those that turn aside (or of apostasies); it shall not cleave to me.

4 A perverse heart shall depart from me: evil [thing, or person] I will not know.

5 Whoso privily slandereth his neighbour, him I will cut off; the lofty of eyes and proud of heart, him will I not suffer.

6 Mine eyes [shall be] on the faithful of the land to dwell with me; he that walketh in an upright way shall serve me.

7 He that doeth guile shall not dwell within my house; he that speaketh falsehoods shall not be established before mine eyes.

8 Morning by morning (in the mornings) will I cut off all the wicked of the land, to destroy from the city of Jehovah all doers of iniquity.

Psalm 102.

1 A prayer of the afflicted, when he is overwhelmed and before Jehovah poureth out his complaint.

2 Jehovah, hear my prayer, and let my cry come unto thee

3 Hide not thy face from me; in the day of my distress incline unto me thine ear; in the day I call, answer me speedily.

4 For my days are consumed like (or in) smoke, and my bones are burned as a firebrand.

5 My heart is smitten as grass and dried up; for I forget to eat my bread.

6 From the voice of my groaning my bone cleaveth to my flesh.

7 I am like a pelican of the wilderness, I am become as all owl of desolate places;

8 I watch and become as a sparrow upon the housetop.

9 All the day mine enemies reproach me, and they that are mad against me swear by me.

10 For I have eaten ashes like bread, and mingled my drink with weeping,

11 Because of thine indignation and thy wrath; for thou hast lifted me up and cast me down.

12 My days [are] as a shadow stretched out, and for me, I am withered as grass.

13 But thou, Jehovah, for ever abidest, and thy memorial from generation to generation.

14 Thou wilt arise, thou wilt compassionate Zion, for [it is] time to be gracious to her, for the set time is come.

15 For thy servants take pleasure in her stones and are gracious to her dust.

16 And nations shall fear Jehovah's name, and all kings of the earth thy glory.

17 For Jehovah hath built Zion, he is seen in his glory,

18 He turned unto the prayer of the destitute one, and despised not their prayer.

19 This shall be written for an after generation, and a people to be created shall praise Jah.

20 For he hath looked down from the height of his sanctuary from the heavens hath Jehovah beheld the earth

21 To hear the groaning of the prisoner, to loose the sons of death,

22 To declare in Zion Jehovah's name and his praise in Jerusalem,

23 When peoples are gathered together, and kingdoms, to serve Jehovah.

24 He weakened my strength in the way, he shortened my days.

25 I said, O my God (El) take me not away in the midst (or half) of my days: in generation of generations [are] thy years.

26 Of old hast thou founded the earth, and the heavens [are] the work of thy hands.

27 They shall perish, and thou shalt endure; and all of them as the garment shall wax old; as the vesture shalt thou change them, and they shall be changed.

28 But thou [art] the same (He), and thy years shall have no end.

29 The sons of thy servants shall continue, and their seed shall be established before thee.

Psalm 103.

1 Of David. Bless Jehovah, my soul, and all within me, [bless] his holy name.

2 Bless Jehovah, my soul, and forget not all his benefits;

3 Who forgiveth all thine iniquities; who healeth all thy diseases;

4 Who redeemeth thy life from the it — who crowneth thee with loving-kindness and tender mercies;

5 Who satisfieth thine adornment (mouth, or soul?) with the good: thy youth is renewed like the eagle.

6 Jehovah doeth righteousnesses and judgments for all oppressed.

7 He made known his ways unto Moses, his arts unto the sons of Israel.

8 Jehovah [is] merciful and gracious, slow to anger, and abundant in loving-kindness.

9 Not always will he chide, nor retain [anger] for ever.

10 He hath not dealt with us according to our sins, nor rewarded us according to our iniquities.

11 For, as height of heavens [is] above the earth, his loving-kindness is mighty over those that fear them.

12 As far as east from west, he hath put far from us our transgressions.

13 As a father's pity on children (sons), so hath Jehovah pity on those that fear him.

14 For be knoweth our frame, mindful that we [are] dust.

15 Man! his days [are] like grass; as a flower of the field, so doth he flourish.

16 For a breath passeth over him, and he is not, and the place thereof shall know him no more.

17 But the mercy of Jehovah [is] from everlasting to everlasting upon those that fear him; and righteousness [is] to sons of sons,

18 To those that keep his covenant, and to those that remember his precepts to do them,

19. Jehovah hath established his throne in the heavens. and his kingdom ruleth over all (or the whole).

20 Bless Jehovah, ye his angels, mighty in strength, doing his word, hearkening to the voice of his word.

21 Bless Jehovah, all ye his hosts, ministers of his that do his pleasure.

22 Bless Jehovah, all his works in all places of his realm. Bless Jehovah, my soul.

Psalm 104.

1 Bless Jehovah, my soul. Jehovah my God, thou art very great. Honour and majesty hast thou put on,

2 Wearing light as the robe, spreading heavens as the curtains;

3 Who frameth his chambers in the waters, who maketh clouds his chariot (vehicle), who walketh (or moveth) on wings of wind;

4 Making his angels spirits, his ministers a flaming fire.

5 He founded earth on its bases: it shall not be removed ever and ever.

6 With the deep as the garment thou didst cover it; upon the mountains stood waters;

7 At thy rebuke they fled, at the voice of thy thunder they hasted away.

8 Mountains rose, valleys sank, unto this place thou hast founded for them:

9 Thou hast set a bound that they may not pass, that they return not to cover the earth.

10 He sendeth springs into the valleys: between mountains they walk:

11 They give drink to every beast of the field: wild asses quench their thirst.

12 By them birds of the heavens dwell; from among branches they give voice.

13 He watereth mountains from his chambers; from fruit of thy works is the earth satisfied.

14 He causeth to grow grass for the cattle and herb for the service of man, to bring forth bread from the earth;

15 And wine that gladdeneth man's heart, to make [his] face shine with oil; and bread upholdeth man's heart.

16 Satisfied are Jehovah's trees, cedars of Lebanon which he planted,

17 Where small birds nestle: [for] stork, firs [are] her house.

18 The high mountains [are] for the wild goats, crags a refuge for the rock-badgers.

19 He made moon for seasons; sun knoweth its down-going.

20 Thou settest darkness, and it is night, wherein every beast of the forest moveth forth.

21 The young lions roar for the prey, and for seeking their food from God (El)

22 The sun ariseth, they retire and lie down in their lairs.

23 Man goeth forth unto his work and unto his service until evening.

24 How manifold are thy works, O Jehovah! in wisdom hast thou wrought them all: the earth is full of thy riches.

25 Yonder [is] the sea, great and wide, moving thingS there and without number, living creatures small and great:

26 There ships go, this leviathan thou hast made to play therein;

27 All of them wait on thee to give [them] their food in its season.

28 Thou givest to them, they gather; thou openest thy hand, they are satisfied with good.

29 Thou hidest thy face, they are troubled; thou withdrawest their breath, they expire and return to their dust.

30 Thou sendest thy spirit, they are created; and thou renewest the face of the ground.

31 Let Jehovah's glory be for ever; let Jehovah rejoice in his works.

32 He looketh on the earth, and it trembleth; he toucheth mountains, and they smoke.

33 I will sing unto Jehovah while I live, I will sing psalms unto my God while I have being.

34 My meditation on him will be sweet; I will rejoice in Jehovah.

35 Sinners shall be consumed out of the earth, and wicked men shall be no more. Bless Jehovah my soul. Praise ye Jah.

Psalm 105.

1 Give thanks unto Jehovah, call upon his name; make known his acts among the peoples.

2 Sing unto him, sing psalms (or play) unto him; talk of all his wondrous works.

3 Glory in his holy name; glad be the heart of those that enquire for Jehovah.

4 Seek Jehovah and his strength, enquire for his face continually.

5 Remember his wondrous works which he hath done, his miracles and the judgments of his mouth,

6 O seed of Abraham his servant, sons of Jacob, his chosen (ones).

7 He, Jehovah, [is] our God; in all the earth [are] his judgments.

8 He remembered for ever his covenant, a word he commanded to a thousand generations,

9 Which he ratified (cut) with Abraham, and his oath to Isaac,

10 And he confirmed it to Jacob for a statute, to Israel an everlasting covenant,

11 Saying, To thee will I give the land of Canaan, lot (line) of your inheritance,

12 were even to be numbered as a few, and sojourners in it;

13 And they walked from nation to nation, from a kingdom to another people.

14 He suffered no man to oppress them and reproved kings for their sakes,

15 [Saying] Touch not mine anointed, and do my prophets no harm.

16 And he called a famine on the land; every staff of bread he broke.

17 He sent a man before them; Joseph was sold for a slave.

18 They hurt with the fetters his feet; [into] iron went his soul,

19 Until the time his word came; Jehovah's saying tried him.

20 A king sent and loosed him, a ruler of peoples, and set him free.

21 He made him lord of his house and ruler of all his possession,

22 To bind his princes at his pleasure (soul), and make his elders wise.

23 And Israel came [into] Egypt, and Jacob sojourned in Ham's land.

24 And he fructified his people greatly, and made them stronger than their enemies.

25 He turned their heart to hate his people, to deal craftily with his servants.

26 He sent Moses his servant, [and] Aaron whom he chose.

27 They set among them words of his signs and wonders in Ham's land.

28 He sent darkness and made it dark; and they rebelled not against his words.

29 He turned their waters to blood, and killed their fish.

30 Their land swarmed with frogs in their kings' chambers.

31. He spoke, and dog-flies came, lice (or gnats) in all their border.

32 He made (or gave) them storms of hail, flames of fire in their land.

33 And he smote their vines and figtrees, and broke the trees of their border.

34 He spoke, and locusts came and canker-worm and there was no number;

35 And they devoured every herb in their land: and ate the fruit of their ground.

36 And he smote every firstborn in their land, firstfruits of all their strength.

37 And he brought them out with silver and gold, and there was not among their tribes a stumbling [one].

38 Egypt was glad at their departure, for their fear fell upon them.

39 He spread a cloud for a covering and fire to give light [by] night,

40 [The people] asked, and he brought quails, and satisfied them with bread of heaven.

41 He opened a rock, and waters gushed forth; they ran in the dry places, a river.

42 For he remembered his holy word [and] Abraham his servant,

43 And he brought forth his people with joy, his chosen with shouting;

44 And he gave them lands of nations, and they inherited the Gentiles' toil;

45 That they might keep his statutes and observe his laws. Praise ye Jah (Hallelujah).

Psalm 106.

1 Praise ye Jah (Hallelujah). Give thanks unto Jehovah, for [he is] good, for his mercy [is] for ever.

2 Who shall tell the powers of Jehovah — shall utter all his praise?

3 Blessed they that keep judgment, he that doeth righteousness at every time.

4 Remember me, O Jehovah, in the favour of thy people, visit me with (in) thy salvation,

5 To look on (in) the good of thy chosen ones, to rejoice in the joy of thy nation, to glory with thine inheritance.

6 We have sinned with our fathers, we have been perverse, we have done wickedly.

7 Our fathers in Egypt understood not thy wonders; they remembered not the multitude of thy mercies, but rebelled at the sea, at the Red Sea.

8 Yet he saved them for his name's sake, to make known his power.

9 And he rebuked the Red Sea, and it dried up; and he made them walk through the depths as the wilderness.

10 And he saved them from the hater's hand, and redeemed them from the enemy's hand.

11 And waters covered their adversaries; not one of them was left.

12 Then (and) believed they his words, they sang his praise.

13 They hasted, they forgot his works, they waited not for his counsel;

14 And lusted exceedingly in the wilderness, and tempted God (El) in the desert.

15 And he gave them their request, and sent leanness into their soul.

16 And they were envious of Moses in the camp, of Aaron, saint of Jehovah.

17 Earth opened and swallowed up Dathan, and covered Abiram's company.

18 And a fire burned in their company, a flame consumed wicked ones.

19 They made a call in Horeb and bowed down to a molten image;

20 And changed their glory for the likeness of an ox eating grass.

21 They forgot God (El) their Saviour that did great things in Egypt, wondrous works in Ham's land, terrible things at the Red Sea.

22 And he said he would destroy them, had not Moses stood in the breach before him, to turn away his wrath from destroying.

23 And they despised the pleasant land, they believed not his word;

24 But they murmured in their tents; they did not hearken to Jehovah's voice.

25 And he lifted up his hand to them, to make them fall in the wilderness,

26 And to make their seed fall among the nations, and to scatter them in the lands.

27 And they joined themselves to Baal-Peor and ate sacrifices of dead (beings).

28 And they provoked him by their actions, and the plague broke out among them.

29 Then stood up Phinehas and executed judgment, and the plague was stayed.

30 And it was reckoned to him for righteousness to generation and generation for evermore.

31 And they angered him at the waters of Meribah, and it went ill with Moses on their account,

32 For they provoked his spirit, and he spoke unadvisedly with his lips.

33 They destroyed not the peoples as (about which) Jehovah said to them

34 But they mingled with the nations and learned their doings.

35 And they served their idols, which became a snare unto them.

36 And they sacrificed their sons and their daughters to the demons;

37 And shed innocent blood — blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan, and the land was polluted with blood.

38 And they were defiled in their doings, and went a whoring in their actions.

39 And Jehovah's anger was kindled at his people, and he abhorred his inheritance.

40 And he gave them into nations' hand, and over them ruled their haters.

41 And their enemies oppressed them, and they were bowed down under their hand.

42 Many times he delivereth them, and they rebel in their counsel and were brought low by their iniquity.

43 But he regarded them in the distress when he heard them cry.

44 And he remembered for them his covenant, and repented according to the multitude of his mercies;

45 And he gave them compassion before all that took them captives.

46 Save us, Jehovah our God, and gather us from among the nations to give thanks unto thy holy name, to glory in thy praise.

47 Blessed [be] Jehovah God of Israel from the everlasting and unto the everlasting! And let all the people say, Amen, Hallelujah (Praise ye Jah).

BOOK FIFTH.

Psalm 107.

1 Give ye thanks to Jehovah, for he [is] good; for his mercy [is] for ever.

2 Let the redeemed of Jehovah say [so], whom he redeemed from the oppressor's hand;

3 And he gathered them from the lands, from east and from west, from north and from south (sea).

4 They wandered in the wilderness, in a desert way; no city of habitation they found.

5 Hungry and thirsty, their soul fainted in them.

6 And they cried unto Jehovah in their distress: out of their strait he delivereth them.

7 And he led them by the right way to go to a city of habitation.

8 O that [they] might give thanks to Jehovah [for] his mercy and his wonders to the sons of men!

9 For he satisfied the craving soul, and filled with good the hungry soul.

10 Dwellers in darkness and death-shade, bound in affliction and iron,

11 Because they resisted the words of God (El) and despised the counsel of the Most High,

12 Therefore (and) he bowed down their heart with labour; they stumbled, and [there was] no helper.

13 And they cried unto Jehovah in their distress: out of their straits he saveth them;

14 He bringeth them out of darkness and deathshade, and their bonds he rendeth.

15 O that [they] might give thanks to Jehovah [for] his mercy and his wonders to the sons of men!

16 For he broke the gates of brass and cut off the bars of iron.

17 Fools, by [the] way of their transgression, and by their iniquities, are afflicted,

18 All food their soul abhorreth; and they draw near to the gates of death.

19 And they cried unto Jehovah in their distress: out of their straits he saveth them.

20 He sendeth his word, and delivereth them from their destructions (pits).

21 O that [they] might give thanks unto Jehovah [for] his mercy and his wonders to the sons of men!

22 And let them sacrifice sacrifices of praise and declare his works with singing.

23 They that go down to the sea in the ships, that do business in great waters,

24 These saw Jehovah's works and his wonders in the deep.

25 And he said, and there arose a tempestuous wind, which lifted up its billows.

26 They rise [to] the heavens, they sink [to] the depths; their soul melteth with evil,

27 They reel and stagger like the drunkard, and all their wisdom is confounded.

28 And they cried unto Jehovah in their distress, and out of their straits he bringeth them.

29 He stilleth the tempest, and their billows are silent.

30 And they are glad because they be quiet; and he guideth them to the haven of their desire.

31 O that [they] might give thanks unto Jehovah [for] his mercy and his wonders to the sons of men!

32 And let them exalt him in the congregation of the people, and praise him in the session of the elders.

33 He turneth rivers to a wilderness, and watersprings to a thirsty ground,

34 A fruitful land to saltness for the wickedness of those dwelling in it.

35 He turneth a wilderness to a pool of water and a dry land to watersprings.

36 And he settleth there hungry [men], and they establish a city of habitation,

37 And sow fields, and plant vineyards, and gain fruits of increase.

38 And he blesseth them, and multiplieth greatly and their cattle he doth not diminish.

39 And they were diminished and brought low from oppression, evil, and sorrow.

40 He poureth contempt upon princes, and made them wander in a waste without a way.

41 And he set high the needy one from affliction and made families like the sheep.

42 The upright shall see and rejoice; and all iniquity shall stop its mouth.

43 Whoso [is] wise and observeth these things, even they shall understand the mercies of Jehovah.

Psalm 108.

1 A psalm of David.

2 My heart [is] fixed, O God: I will sing and sing psalms (or play), yea, my glory.

3 Awake, O (the) lute and harp: I will wake the dawn.

4 I will give thee; thanks among the peoples, O Jehovah, and I will sing psalms to thee among the Gentiles.

5 For great from above the heavens [is] thy mercy, and unto the clouds thy truth.

6 Be exalted above the heavens, O God, and thy glory above all the earth.

7 That thy beloved ones may be delivered, save with thy right hand and answer me (or us).

8 God hath spoken in his holiness: I will exult, I will divide shechem and mete out the valley of Succoth.

9 Gilead [is] mine, Manasseh mine, and Ephraim [is] the strength of my head, Judah my lawgiver.

10 Moab [is] my washpot; at Edom will I cast my shoe; over Philistia will I shout.

11 Who will bring me [to] the strong city? Who did (or will) lead me even to Edom?

12 Hast thou not cast us off, O God? and wilt thou not, O God, go with our hosts?

13 Give us help from distress, for (and) vain [is] man's salvation.

14 In God we will do mightily (make strength); and he will tread down our adversaries.

Psalm 109.

1 To the chief musician, a psalm of David. God of my praise, be not silent.

2 For [the] mouth of [the] wicked one and [the] mouth of deceit are opened against me: they have spoken against me with a lying tongue.

3 And [with] words of hatred they have surrounded me and have fought against me without cause.

4 For my love they are mine adversaries, and I [am for] prayer.

5 And they set upon me evil for good, and hatred for my love.

6 Appoint over him a wicked one, and let an adversary stand at his right hand.

7 When he is judged, let him go out guilty, and his prayer be for sin.

8 Let his days be few, let another take his office.

9 Let his sons be orphans and his wife a widow.

10 And let his sons be vagabonds (wandering wanderers), and beg and seek [bread] out of their desolations.

11 Let an exactor ensnare all that he hath, and strangers plunder his labour.

12 Let there be none extending mercy to him, nor any one gracious to his orphans.

13 Let his posterity (latter end) be cut off; in a generation following let their name be blotted out.

14 Let the iniquity of his fathers be remembered with (to) Jehovah, and his mother's sin not be blotted out.

15 Let them be before Jehovah continually, and let him cut off from the earth their memory,

16 Because he remembered not to show mercy, but (and) pursued the poor and needy man, and one broken in heart, to slay [him].

17 And he loved cursing; for (and) it came to him: and he delighted not in blessing: so it was far from him.

18 And he put on cursing as his garment, and it came like the water into his midst, and like the oil into his bones.

19 Let it be to him as raiment he weareth, and for a belt let him continually be girded.

20 This [is] the wages of wine adversaries from Jehovah, and of their speaking evil against my soul.

21 But thou, Jehovah Lord, do with me for thy name's sake. because thy mercy [is] good, deliver me.

22 For as to me I [Am] poor and needy, and my heart wounded within me.

23 Like a shadow at its stretching out I am gone; I am tossed like the locust.

24 My knees totter from fasting, and my flesh faileth from fatness (oil).

25 And I have become a reproach to them; they see me, they shake their head.

26 Help me, Jehovah my God; save me according to thy mercy.

27 They shall know that this [is] thy hand; thou, O Jehovah, hast done it.

28 Let them curse, and bless thou: they have risen up and shall be ashamed, and thy servant be glad.

29 Mine adversaries shall be clothed with dishonour, they shall cover themselves with their shame as the mantle.

30 I will give great thanks to Jehovah with my mouth; yea, I will praise in the midst of many.

31 For he standeth on the right hand of the needy to save [him] from those that judge his soul.

Psalm 110.

1 A psalm of David. Jehovah said unto my Lord, Sit at my right hand until I make thine enemies a stool for thy feet.

2 Jehovah shall send the rod of thy might out of Zion: rule in the midst of thine enemies.

3 Thy people offer themselves willingly ([are] voluntary offerings) in the day of thy power, in ornaments of holiness; from the womb of the dawn to thee [is] the dew of thy youth.

4 Jehovah hath sworn and will not repent, Thou [art] priest for ever according to the order of Melchizedek.

5 The Lord at thy right hand hath smitten kings in the day of his anger.

6 He shall judge among the nations; he hath filled with corpses, he hath smitten the head over a great country.

7 From the brook in the way he will drink; therefore will he lift up the head.

Psalm 111.

1 Praise ye Jah. I will give thanks to Jehovah with a whole heart in the council of the upright and the congregation.

2 Great [are] Jehovah's works, sought out by all delighting in them.

3 Honour and majesty [are] his work, and his righteousness standing for ever.

4 A memorial he made for his wonders: gracious and merciful [is] Jehovah.

5 Food (prey) he gave to those fearing him; he will remember for ever his covenant.

6 The power of his works he hath shown his people, to give them a heritage of nations.

7 The works of his hands [are] truth and judgment; all his precepts [are] sure.

8 Settled [are they] for ever and ever, done in truth and uprightness.

9 Redemption he sent to his people; be commanded to everlasting his covenant: holy and fearful [is] his name.

10 Fear of Jehovah [is] the beginning of wisdom; good understanding [belongs] to all doing them [i.e. his precepts]; his praise standeth for ever.

Psalm 112.

1 Praise ye Jah. Blessed [is] the man fearing Jehovah, in his commandments delighting greatly.

2 Mighty on the earth shall be his seed; the generation of the upright shall be blessed.

3 Wealth and riches [shall be] in his house, and his righteousness standeth for ever.

4 There ariseth, in the darkness light for the upright: gracious and merciful and righteous [is he].

5 Good [is] the man gracious and lending; he will sustain his matters with judgment.

6 For he shall not be moved for ever; for everlasting remembrance shall be a righteous one.

7 Of evil tidings he will not be afraid; fixed [is] his heart, confiding in Jehovah.

8 Settled [is] his heart, he will not fear until he look upon his oppressors.

9 He hath dispersed, he hath given to the poor; his righteousness standeth for ever, his horn shall be exalted with glory.

10 A wicked (man) shall see and be vexed; he shall gnash his teeth and melt away: the desire of wicked (men) shall perish.

Psalm 113.

1 Praise ye Jah. Praise, ye servants of Jehovah, praise the name of Jehovah.

2 Blessed be the name of Jehovah henceforth and to everlasting.

3 From sun-rising unto its setting praised be Jehovah's name.

4 High above all nations [is] Jehovah, his glory above the heavens.

5 Who [is] like Jehovah our God, that dwelleth on high,

6 That seeth deep (or, humbleth himself to see) in the heavens and in the earth?

7 He raiseth from the dust the poor one; from the dung-hill he lifteth up the needy,

8 To set with rulers, with nobles of his people.

9 He maketh a barren one to dwell [in] the house glad mother of its sons. Praise ye Jah.

Psalm 114.

1 When Israel went out of Egypt, Jacob's house from a people of strange speech,

2 Judah was (for) his sanctuary. Israel his dominion.

3 The sea saw and fled, the Jordan turned back,

4 The mountains skipped like rams, the hills like lambs.

5 What ailed ([was] to) thee, thou (the) sea, that thou didst flee? thou Jordan, that thou turnedst back?

6 Ye mountains, skipped ye like rams? ye hills like lambs?

7 At the presence of the Lord tremble, O earth, at the presence of the God (Eloah) of Jacob,

8 Turning the rock [into] a pool of water, the flint to a spring of waters.

Psalm 115.

1 Not unto us, O Jehovah, not unto us, but unto thy name give glory, for thy mercy, for thy truth.

2 Why should the nations say, Where pray [is] their God?

3 And our God [is] in the heavens: all that he pleased he did.

4 Their idols [are] silver and gold, work of hands of man.

5 A mouth have they, and they speak not; eyes have they, and they see not;

6 Ears they have, and they hear not; a nose have they, and they smell not;

7 They have hands, and they feel not; they have feet, and they walk not; they utter not with their throat.

8 Like them are those making them, every one who confideth in them.

9 O Israel, confide in Jehovah: he [is] their help and their shield.

10 House of Aaron, confide in Jehovah: he [is] their help and their shield.

11 Ye that fear Jehovah, confide in Jehovah: he [is] their help and their shield.

12 Jehovah hath remembered us; he will bless, he will bless the house of Israel; he will bless the house of Aaron;

13 He will bless them that fear Jehovah, the small with the great.

14 Jehovah will add upon you, upon you and upon your sons.

15 Blessed [are] ye of Jehovah, Maker of the heavens and the earth.

16 The heavens [are] heavens for Jehovah, and the earth he gave to the sons of man.

17 The dead praise not Jah, nor any going down in silence.

18 But we will bless Jah henceforth and for everlasting. Praise ye Jah.

Psalm 116.

1 I love Jehovah, for he hath heard my voice, my supplications.

2 For he inclined his ear unto me, and I will call [upon him] in my days.

3 Bands of death compassed me, and straits of Sheol seized me: I found trouble and sorrow;

4 And on Jehovah's name I call; I pray, O Jehovah, deliver my soul.

5 Gracious [is] Jehovah and righteous; and our God [is] merciful.

6 Jehovah keepeth the simple: I was brought low, and he saved me.

7 Return to thy rest, O my soul; for Jehovah hath dealt bountifully with thee.

8 For thou hast delivered my soul from death, mine eyes from tears, my feet from falling.

9 I will walk before Jehovah in lands, of the living.

10 I believed, for I speak; as for me, I was greatly afflicted.

11 I said in my haste (alarm), All mankind [are] false.

12 flow shall I requite to Jehovah all his bestowals upon me?

13 I will take the cup of salvation (pl.) and call on the name of Jehovah.

14 I will pay my vows to Jehovah, yea in the presence of his people.

15 Precious in the eyes of Jehovah [is] the death of his saints.

16 Yea, O Jehovah, for I [am] thy servant, I [am] thy servant, son of thy handmaid: thou hast loosed my bonds.

17 To thee will I sacrifice the sacrifice of praise, and on Jehovah's name will I call.

18 My vows to Jehovah I will pay, yea before all his people,

19 In the courts of Jehovah's house, in the midst of thee, O Jerusalem. Praise ye Jah.

Psalm 117.

1 Praise ye Jehovah, all nations; laud him, all the Gentiles.

2 For his mercy is powerful over us, and the truth of Jehovah [is] for everlasting. Praise ye Jah.

Psalm 118.

1 Give ye thanks to Jehovah, for [he is] good; for his mercy [is] for everlasting.

2 Let Israel now say, that his mercy [is] for everlasting.

3 Let Aaron's house now say, that his mercy [is] for everlasting.

4 Yea, let those that fear Jehovah say, that his mercy [is] for everlasting.

5 From the strait I called upon Jah: Jah answered me in a (the) large place.

6 Jehovah [is] for me: I will not fear; what can man do unto me?

7 Jehovah [is] for me among my helpers, and I shall look upon my haters.

8 [It is] better to confide in Jehovah than to trust in [the] man.

9 [It is] better to confide in Jehovah than to trust in rulers.

10 All nations compass me; in Jehovah's name surely I will cut them off.

11 They compass me, yea they compass me; in Jehovah's name surely I will cut them off.

12 They compass me like bees; they are quenched

as a fire of thorns; in Jehovah's name surely I will cut them off.

13 Thou didst thrust sore (thrusting) at me that I might fall; but Jehovah helped me.

14 My strength and song [is] Jah; and he is become my salvation.

15 The voice of rejoicing and salvation [is] in the tents of the righteous; Jehovah's right hand doeth valiantly.

16 Jehovah's right hand is exalted; Jehovah's right hand doeth valiantly.

17 I shall not die but live and declare the works of Jah.

18 Jah hath chastened me sore, but hath not given me to (the) death.

19 Open ye to me gates of righteousness: I will enter into them; Jah will I thank.

20 This [is] the gate of (to) Jehovah; the righteous shall go into it.

21 will give thee thanks, for thou hast answered me, and hast become my salvation.

22 The stone the builders rejected hath become (for) head of the corner.

23 From Jehovah is this; it is wonderful in our eyes.

24 This [is] the day Jehovah hath made: we will rejoice and triumph in it (or, in him).

25 Jehovah, now save, I pray; Jehovah, now prosper, I pray.

26 Blessed [be] he that cometh in Jehovah's name; we have blessed you out of Jehovah's house.

27 Jehovah [is] God (El) and hath given us light: bind the sacrifice (feast) with cords up to the altar's horns.

28 Thou [art] my God (El) and I will give thee thanks: O my God, I will exalt thee;

29 O give thanks to Jehovah, for [he is] good; for his mercy [is] for everlasting.

Psalm 119.

Aleph.

1 Blessed rare] the perfect in the way, that walk in Jehovah's law.

2 Blessed [are] they that observe his testimonies, that seek him with a whole heart.

3 Yea, they practise no wrong, in his ways they walk.

4 Thou hast commanded thy precepts, to keep [them] diligently.

5 O that my ways were established to keep thy statutes!

6 Then shall I not be ashamed in my looking to all thy commandments.

7 I will give thee thanks with uprightness of heart, in my learning the judgments of thy righteousness.

8 Thy statutes I will keep: forsake me not utterly.

Beth.

9 By what shall a youth cleanse his path? By taking heed (to keep it) according to thy word.

10 With my whole heart have I sought thee; let me not wander from thy commandments.

11 In my heart have I laid up thy saying, that I might not sin against thee.

12 Blessed [art] thou, Jehovah: teach me thy statutes.

13 With my lips have I declared all the judgments of thy mouth.

14 In the way of thy testimonies have I rejoiced as over all wealth.

15 On thy precepts I will meditate and regard thy paths.

16 In thy statutes I will delight myself; I will not forget thy word.

Gimel.

17 Grant unto thy servant I may live, and I will keep thy word.

18 Open mine eyes, and I shall behold wondrous things out of thy law.

19 For me I [am] a sojourner in the earth: hide not thy commandments from me.

20 My soul breaketh with longing for thy judgments at every time.

21 Thou hast rebuked proud [men], accursed, that wander from thy commandments.

22 Roll from me reproach and contempt, for thy testimonies I have observed.

23 Princes also sat [and] at me talked; thy servant doth meditate in thy statutes.

24 Thy testimonies also [are] my delights, my counsellors (lit. men of my counsel).

Daleth.

25 My soul cleaveth unto dust: quicken me according to thy word.

26 My ways I declared, and thou answeredst me: teach me thy statutes.

27 The way of thy precepts make me understand, and I will meditate on thy wonders.

28 my soul droppeth for sorrow: raise me up according to thy word.

29 Way of falsehood remove from me, and thy law grant me graciously.

30 Way of faithfulness I have chosen; thy judgments have I held (or set [before me]).

31 I have cleaved unto thy testimonies: Jehovah, put me not to shame.

32 The way of thy commandments I will run, for (or when) thou wilt enlarge my heart.

He.

33 Teach me, Jehovah, the way of thy statutes, and I will observe it [unto the] end.

34 Make me understand, and I will observe thy law and will keep [it] with a whole heart,

35 Make me go in the path of thy commandments; for therein I delight.

36 Incline my heart unto thy testimonies, and not to gain,

37 Turn away mine eyes from seeing vanity; in thy way quicken me.

38 Set up thy saying for thy servant, who [is devoted] to thy fear.

39 Turn away my reproach of which I am afraid, for thy judgments [are] good.

40 Behold, I have longed for thy precepts: quicken me in thy righteousness.

Vau.

41 And let thy mercy, Jehovah, come to me, thy salvation according to thy saying.

42 And I will have what to answer my reviler; for I confide in thy word.

43 And take not out of my mouth the word of truth utterly, for I have hoped in thy judgments.

44 And I will observe thy law continually for ever and ever.

45 And I will walk at large; for thy precepts have I sought.

46 And I will speak of thy testimonies before kings, and will not be ashamed.

47 And I will delight myself in thy commandments which I have loved,

48 And I will lift up my hands to thy commandments which I loved, and I will meditate in thy statutes.

Zain.

49 Remember for thy servant the word on which thou hast made me hope.

50 This [is] my comfort in mine affliction, for thy saying hath quickened me.

51 Proud [men] deride me exceedingly: from thy law I swerve not.

52 I remembered thy judgments of old, Jehovah, and have comforted myself.

53 Indignation seizeth me because of wicked [men] forsaking thy law.

54 Thy statutes were songs in the house of my sojournings.

55 I remember in the night thy name, Jehovah, and observe thy law.

56 This hath been to me, because thy precepts I observed.

Cheth.

57 My portion, Jehovah, I have said, [is] that I will keep thy words.

58 I have sought thy face with a whole heart: be gracious to me according to thy saying.

59 I have thought on my ways, and turned my feet unto thy testimonies.

60 I hasted and delayed not to keep thy commandments.

61 Cords of wicked [men] surrounded me: thy law I have not forgotten.

62 At midnight I rise to give thanks unto thee because of the judgments of thy righteousness.

63 A companion [am] I to all who. fear thee, and to those who keep thy precepts.

64 Of thy mercy, Jehovah, the earth [is] full: thy statutes teach me.

Teth.

65 Thou hast dealt well with thy servant, Jehovah, according to thy word.

66 Goodness of judgment and knowledge teach me, for in thy, commandments I believe.

67 Before I was afflicted I went astray, and now thy saying I keep.

68 Good [art] thou and doing good; teach me thy statutes.

69 Proud [men] have, forged falsehood against me; with a whole heart I will observe thy precepts.

70 Fat as the grease [is] their heart: I delight myself in thy law.

71 [It is] good for me that I was afflicted, that I might learn thy statutes.

72 The law of thy mouth [is] better to me than thousands of gold and silver.

Yod.

73 Thy hands made me and fashioned me; make me understand, and I will learn thy commandments.

74 Thy fearers will see me and be glad; for I have hoped in thy word.

75 I know, Jehovah, that thy judgments [are] righteousness, and [in] faithfulness thou hast afflicted me.

76 Let, I pray, thy mercy be for my comfort according to thy saying to thy servant.

77 Let thy compassions come to me, and I shall live; for thy law [is] my delights.

78 Let proud men be ashamed; for [with] falsehood they perverted me: I will meditate in thy precepts.

79 Let those turn unto me that fear thee and know thy testimonies.

80 Let my heart be perfect in thy statutes, that I be not ashamed.

Caph.

81 My soul fainteth for thy salvation; in thy word do I hope.

82 Mine eyes fail for thy saying, so that I say (saying), When wilt thou comfort me?

83 For I am become like a wine-skin in smoke thy statutes I forget not.

84 How many (lit. Like what) [are] thy servant's days? When wilt thou execute judgment on my persecutors?

85 Proud [men] dig for me pits, which [is, or who are] not according to thy law.

86 All thy commandments [are] faithfulness: [with] falsehood do they persecute me. Help me.

87 They had almost consumed me in the earth (or land); but I did not forsake thy precepts.

88 According to thy mercy quicken me: I will keep the testimony of thy mouth.

Lamed.

89 For ever, Jehovah, thy word [is] settled in the heavens.

90 To generation and generation [is] thy faithfulness. Thou hast established the earth, and it standeth.

91 By thine ordinances they stand today, for thy servants [are] the whole (or universe).

92 Unless thy law [had been] my delights, then should I have perished in mine affliction.

93 Never will I forget thy precepts, for by them thou hast quickened me.

94 I [am] thine: save me, for thy precepts I have sought.

95 For me have waited wicked [men] to destroy me: thy testimonies I attend to.

96 To all perfection I have seen an end: exceeding broad [is] thy commandment.

Mem.

97 How I love thy law! all the day it is my meditation.

98 Thy commandments make me wiser than mine enemies, for they [are] ever mine.

99 More than all my teachers I have understanding: for thy testimonies rare] my meditation.

100 More than aged [men] I understand, for thy precepts I have observed.

101 From every evil path I withheld my feet, that I might keep thy word.

102 From thy judgments I have not departed, for thou hast taught me.

103 How sweet to my palate are thy sayings, [more] than honey to my mouth!

104 From thy precepts I understand; therefore I hate every path of falsehood.

Nun.

105 A lamp to my feet [is] thy word, and a light to my path.

106 I have sworn, and will perform, to keep thy righteous judgments.

107 I was afflicted exceedingly: Jehovah, quicken me according to thy word.

108 Accept, I pray, Jehovah, the free-will offerings of my mouth, and teach me thy judgments.

109 My soul [is] in my hand continually, yet (and) I do not forget thy law.

110 Wicked [men] laid a snare for me, yet (and) from thy precepts I strayed not.

111 I inherit thy testimonies for ever, for they [are] my heart's rejoicing.

112 I incline my heart to do thy statutes for ever [to] the end.

Samech.

113 Double-minded [men] I hate, and thy law I love.

114 My hiding place and my shield [art] thou: in thy word I hope.

115 Depart from me, evil-doers; and I will observe the commandments of my God.

116 Uphold me according to thy saying, and I shall live, and let me not be ashamed of my waiting.

117 Uphold me, and I shall be saved, and I will look in thy statutes continually.

118 Thou settest at nought all wanderers from thy statutes; for a he [is] their deceit.

119 [As] dross thou causest to cease all earth's wicked ones: therefore I love thy testimonies.

120 My flesh shuddereth for fear of thee, and I am afraid of thy judgments.

Ain.

121 I have done judgment and righteousness: leave me not to mine oppressors.

122 Be surety for thy servant for good: let not proud [men] oppress me.

123 Mine eyes fail for thy salvation and for thy righteous saying.

124 Do with thy servant according to thy mercy, and thy statutes teach me.

125 Thy servant [am] I; give me understanding, and I shall know thy testimonies.

126 [It is] time for Jehovah to act: they make void thy law.

127 Therefore I love thy commandments above gold and above fine gold.

128 Therefore all precepts [as to] all I count right; every path of falsehood I hate.

Pe.

129 Wonderful [are] thy testimonies: therefore doth my soul observe them.

130 The opening of thy words enlighteneth, giving understanding to simple ones.

131. I opened my mouth wide, and panted, for I longed for thy commandments.

132 Turn unto me and be gracious to me, as thou art wont to lovers of thy name.

133 Establish my steps in thy saying, and let not any iniquity have dominion over me.

134 Redeem me from man's oppression: and I will keep thy precepts.

135 Let thy face shine on thy servant, and teach me thy statutes.

136 With streams of waters run down mine eyes, because they keep not thy law.

Tzade.

137 Righteous [art] thou, Jehovah, and upright thy judgments.

138 Thou hast commanded thy testimonies [in] righteousness and exceeding faithfulness.

139 My zeal destroyeth me, because my adversaries have forgotten thy words.

140 Thy saying [is] exceedingly pure; and thy servant loveth it.

141 Little [am] I, and despised; thy precepts I do not forget.

142 Thy righteousness [is] an everlasting righteousness, and thy law truth.

143 Distress and anguish seized me; thy commandments [are] my delights.

144 Righteousness Fare] thy testimonies for ever: give me understanding, and I shall live.

Koph.

145 I have called with a whole heart: answer me, Jehovah; thy statutes I will observe.

146 I have called on thee: save me; and I will keep thy testimonies.

147 I anticipated the twilight [of dawn] and cried; for thy words do I wait.

148 Mine eyes anticipate the watches to meditate in thy saying.

149 Hear my voice according to thy mercy; Jehovah, according to thy judgment quicken me.

150 Pursuers of mischief are nigh; from thy law they are far off.

151 Near [art] thou, Jehovah, and all thy commandments [are] truth.

152 Of old have I known from thy testimonies that thou hast founded them for ever.

Resh.

153 See mine affliction and deliver me; for thy law I do not forget.

154 Plead my cause and redeem me; as to thy saying quicken me.

155 Far from wicked [men is] salvation, for thy statutes they seek not.

156 Thy tender mercies [are] many, Jehovah; according to thy judgments quicken me.

157 Many [are] my persecutors and mine oppressors; from thy testimonies I decline not.

158 I have seen treacherous dealers and was disgusted, because they kept not thy saying.

159 See how I love thy precepts; Jehovah, according to thy mercy quicken me.

160 The sum (head) of thy word [is] truth; and every judgment of thy righteousness [is] for ever.

Schin.

161 Princes persecuted me without cause, but at thy words my heart is in awe.

162 For me, I [am] joyful over thy saying as a finder Of great spoil.

163 Falsehood I hate and abhor; thy law I love.

164 Seven [times] a day do I praise thee for the judgments of thy righteousness.

165 Great peace have the lovers of thy law, and they have no stumbling-block.

166 I hope for thy salvation, Jehovah, and thy commandments I do.

167 My soul keepeth thy testimonies, and I love them exceedingly.

168 I keep thy precepts and thy testimonies, for all my ways [are] before thee.

Tau.

169 Let my cry come near before thee, Jehovah; according to thy word give me understanding.

170 Let my supplication come before thee; according to thy saying deliver me.

171 My lips shall utter praise, for thou dost teach me thy statutes.

172 Let my tongue answer thy saying, for all thy commandments Care] righteousness.

173 Let thy hand be for my help, for I have chosen thy precepts.

174 I have longed for thy salvation, Jehovah; and thy law [is] my delight.

175 Let my soul live, and it shall praise thee; and let thy judgments help me.

176 I have wandered like a lost sheep: seek thy servant, for thy commandments I do not forget.

Psalm 120.

1 A song of the ascents. In my trouble I called unto Jehovah, and he answered me.

2 Jehovah, deliver my soul from a lip of lying, from a tongue of deceit.

3 What shall be given unto thee, what shall be added unto thee, O tongue of deceit?

4 A mighty one's arrows sharpened, with coals of broom.

5 Alas for me, that I sojourn [in] Mesech, that I dwell with the tents of Kedar!

6 Long (much,) for her hath my soul dwelt with a hater of peace.

7 For me I [am] peace; and when I speak, they [are] for war.

Psalm 121.

1 A song of the ascents. I lift up mine eyes unto the mountains: whence shall my help come?

2 My help [is] from Jehovah, Maker of heavens and earth.

3 May he not let thy foot be moved; may not thy keeper slumber.

4 Behold, Israel's keeper shall neither slumber nor sleep.

5 Jehovah [is] thy keeper; Jehovah [is] thy shade upon thy right hand.

6 By day the sun shall not smite thee, nor moon by night.

7 Jehovah will keep thee from all evil, he will keep thy soul.

8 Jehovah will keep thy going out, and thy coming in, henceforth an for ever.

Psalm 122.

1 A song of the ascents: of David. I was glad in [those] saying unto me, To Jehovah's house we will go.

2 Our feet are standing in thy gates, O Jerusalem,

3 Jerusalem, that art built as a city which is compact together;

4 Whither tribes go up, tribes of Jah: a testimony for Israel to give thanks unto Jehovah's name,

5 For there are set thrones for judgment, thrones for David's house.

6 Pray for Jerusalem's peace: may they prosper that love thee.

7 Peace be within thy bulwark, prosperity within thy palaces.

8 For my brethren and companions' sake, let me now speak, Peace [be] within thee.

9 For the sake of the house of Jehovah our God, I will seek thy good.

Psalm 123.

1 A song of the ascents. Unto thee do I lift up mine eyes, O thou that dwellest in the heavens.

2 Behold, as eyes of servants unto their masters' hand, as a handmaid's eyes unto her mistress's hand, so [are] our eyes unto Jehovah our God until he be gracious to us.

3 Be gracious to us, Jehovah, be gracious to us, for greatly are we filled with contempt.

4 Greatly is our soul filled with the scorning of those at ease, the contempt of the proud.

Psalm 124.

1 A song of the ascents: of David. If [it were] not Jehovah who was for us, lot now Israel say;

2 If [it were] not Jehovah who was for us in man's rising up against us,

3 Then they had swallowed us up alive in the kindling of their wrath against us.

4 Then the waters had overflowed us; the stream had passed over our soul.

5 Then had passed over our soul the proud waters.

6 Blessed [be] Jehovah, who gave us not a prey to their teeth!

7 Our soul is escaped as a bird out of fowlers' snare; the snare is broken, and we are escaped.

8 Our help [is] in Jehovah's name, who made heaven and earth.

Psalm 125.

1 A song of the ascents. Those confiding in Jehovah [are] as Mount Zion; it cannot be moved, it abideth for ever.

2 Jerusalem! mountains round her, and Jehovah around his people henceforth and for ever.

3 For rod of wickedness shall not rest on a lot of the righteous, in order that the righteous may not put (send) their hands unto iniquity.

4 Do good, Jehovah, to the good and to those upright in their hearts.

5 But those that turn to crooked ways will Jehovah lead forth with the workers of iniquity. Peace [be] upon Israel.

Psalm 126.

1 A song of the ascents. When Jehovah turneth the turning of Zion, we shall be like dreamers.

2 Then will be filled our mouth with laughter, and our tongue with rejoicing; then shall they say among the nations, Jehovah will have done great things to (with) them.

3 Jehovah will have done great things with us: we shall be joyful.

4 Turn, Jehovah, our turning as streams in the south.

5 Those that sow with tears shall reap with joyful song.

6 Surely (going) he goeth and weepeth, bearing a load of the seed; surely (coming) he shall come with joyful song, bearing his sheaves.

Psalm 127.

1 A song of the ascents: of Solomon. "Jehovah build not a house, in vain toil its builders in it" if Jehovah keep not a city, in vain watcheth a keeper.

2 [It is] in vain for you rising up early, sitting up late, eating bread of [the] sorrows: so he giveth unto his beloved sleep.

3 Behold, children (sons) [are] an inheritance from Jehovah, the womb's fruit a reward.

4 As arrows in a mighty man's hand, so [are] sons of (the) youth.

5 Blessed [is] the man who hath filled his quiver with them:

6 They shall not be ashamed when they speak with enemies in the gate.

Psalm 128.

1 A song of the ascents. Happy [is] every fearer of Jehovah, that walketh in his ways.

2 Labour of thy hands when thou shalt eat, happy thou and well with thee:

3 Thy wife as a fruitful vine on the sides of thy house; thy sons as plants of olives around thy table.

4 Behold, thus shall be blessed a man fearing Jehovah.

5 Jehovah shall bless thee out of Zion; and see thou (in) the good of Jerusalem all thy life's days;

6 And see sons of thy sons. Peace [be] upon Israel.

Psalm 129.

1 A song of the ascents. Much have they afflicted me from my youth, let now Israel say;

2 Much have they afflicted me from my youth; yet have they not prevailed against me.

3 Upon my back ploughers ploughed; they made long (to) their furrows.

4 Jehovah [is] righteous; he hath cut asunder wicked [men's] cord.

5 Ashamed and turned backward be all that hate Zion.

6 Be they as grass of housetops which withereth before it is plucked up;

7 Wherewith a mower filleth not his hand nor (and) a sheafbinder his bosom.

8 Neither do those that pass by say, Jehovah's blessing [come] unto you: we bless you in Jehovah's name.

Psalm 130.

1 A song of the ascents. Out of the depths do I call on thee, Jehovah.

2 Lord, hear (in) my voice; let thine ears be attentive to the voice of my supplication.

3 If thou, Jah, shouldest mark iniquities, Lord, who shall stand?

4 But with thee [is] the forgiveness, that thou mayest be feared.

5 I wait for Jehovah; my soul waiteth, and for his word I hope.

6 My soul [hopeth] for the Lord, more than watchmen for the morning watch for the morning.

7 Hope, Israel, for (or in) Jehovah, for with Jehovah [is] the mercy; and plenteously with him [is] ransom;

8 And he will ransom Israel from all his iniquities.

Psalm 131.

1 A song of the ascents: of David. Jehovah, my heart is not haughty, nor mine eyes lofty; neither do I meddle (walk) with [things] great and with [things] too wonderful for me.

2 Surely, (if) I have stilled and quieted my soul, as a weaned one upon its mother; as the weaned one [is] my soul with in me. Hope, Israel, for (or in) Jehovah henceforth and for ever.

Psalm 132.

1 A song of the ascents. Jehovah, remember for David all his humiliation;

2 How he swore to Jehovah, vowed to the Mighty One of Jacob;

3 I will not (if 1) come into my house's tent, nor go up on my bed's couch;

4 I will not give sleep to mine eyes, slumber to mine eyelids,

5 Until I find a place for Jehovah, tabernacles for the Mighty One of Jacob.

6 Behold, we heard it in Ephrathah; we found it in fields of forest.

7 Let us go to his tabernacles; let us bow down at his footstool.

8 Arise, Jehovah, into thy rest, thou and the ark of thy strength.

9 Let thy priests be clothed with righteousness, and let thy saints shout for joy.

10 For thy servant David's sake turn not away the face of thine anointed.

11 Jehovah hath sworn to David [in] truth; he will not turn from it: Of the fruit of thy body (belly) will I set upon thy throne;

12 If thy sons will keep my covenant and my testimony that I will teach them, their sons also shall sit upon thy throne for ever.

13 For Jehovah. hath chosen (in) Zion; he hath desired [it] for his dwelling:

14 This [is] my rest for ever; here will I dwell, for I have desired it.

15 Her provision will I abundantly (or, surely) bless; her poor I will satisfy with bread.

16 And her priests I will clothe with salvation; and her saints shall shout aloud for joy.

17 There will I make David's horn to bud, I have ordained a lamp for mine anointed.

18 His enemies will I clothe with shame; and on him shall his crown flourish.

Psalm 133.

1 A song of the ascents. Behold, how good and how pleasant [is] the dwelling of brethren also together!

2 Like the good oil upon the head, running down upon the beard, Aaron's beard, that runneth down to his garment's hem;

3 Like dew of Hermon that cometh down upon the mountains of Zion; for there hath Jehovah commanded the blessing, life for evermore.

Psalm 134.

1 A song of the ascents. Behold, bless Jehovah, all ye servants of Jehovah, that stand in Jehovah's house in the nights.

2 Lift up your hands [in] the sanctuary (or, in holiness), and bless Jehovah.

3 Jehovah Maker of heavens and earth, bless thee out of Zion.

Psalm 135.

1 Praise ye Jah (Hallelujah). Praise the name of Jehovah; praise, ye servants of Jehovah,

2 Standing in Jehovah's house, in the courts of the house of our God.

3 Praise ye Jah; for Jehovah [is] good; sing psalms to his name, for [it is] pleasant.

4 For Jah hath chosen Jacob for him, Israel for his peculiar treasure,

5 For I know that Jehovah [is] great, and our Lord more than all gods.

6 All that Jehovah delighteth in he doeth in the heavens and in the earth, in the seas and all depths;

7 Who causeth vapours to ascend from the ends of the earth; lightnings for the rain he maketh, bringing the wind out of his stores;

8 Who smote Egypt's firstborn from man to beast;

9 Who sent signs and wonders into thy midst, O Egypt, on Pharoah, and on all his servants;

10 Who smote many nations and slew strong kings,

11 (To) Sihon king of the Amorites, and (to) Og king of (the) Bashan, and (to) all the kingdom of Canaan;

12 And gave their land an inheritance, an inheritance to Israel his people.

13 Jehovah, thy name [is] for ever; Jehovah, thy memorial [is] to generation and generation.

14 For Jehovah. will judge his people, and for the sake of his servants will repent.

15 Idols of the nations [are] silver and gold, works of man's hands.

16 A mouth have they, and they speak not eyes have they, and they see not; ears have they, and they hear not; also there is no breath in their mouth.

17 Like them are those that make them — every one confiding in them.

18 House of Israel, bless ye Jehovah; house of Aaron, bless ye Jehovah;

19 House of Levi, bless ye Jehovah; ye that fear Jehovah, bless Jehovah.

20 Blessed [be] Jehovah out of Zion, inhabiting Jerusalem. Praise ye Jah.

Psalm 136.

1 Give thanks to Jehovah, for [he is] good, for his mercy [is] for ever.

2 Give thanks to the God of gods; for his mercy [is] for ever.

3 Give thanks to the Lord of lords; for his mercy [is] for ever.

4 To him that alone doeth great wonders; for his mercy [is] for ever.

5 To him that by understanding made the heavens; for his mercy [is] for ever.

6 To him that spread the earth upon the waters; for his mercy [is] for ever.

7 To him that made great light; for his mercy [is] for ever,

8 The sun for rule in the day; for his mercy [is] for ever;

9 The moon and stars for rule in the night; for his mercy [is] for ever.

10 To him that smote Egypt in their firstborn for his mercy [is] for ever;

11 And brought Israel from their midst; for his mercy [is] for ever;

12 With strong hand and with outstretched arm; for his mercy [is] for ever.

13 To him that divided the Red Sea into parts for his mercy [is] for ever;

14 And made Israel pass in its midst; for his mercy [is] for ever;

15 And shook off Pharaoh and his host in the Red sea; for his mercy [is] for ever.

16 To him that led his people in the wilderness for his mercy [is] for ever.

17 To him that smote great kings; for his mercy [is] for ever;

18 And slew famous kings; for his mercy [is] for ever;

19 (To) Sihon, king of the Amorites; for his mercy [is] for ever;

20 And (to) Og, the king of (the) Bashan; for his mercy [is] for ever;

21 And gave their land for an inheritance; for his mercy [is] for ever;

22 An inheritance to Israel his servant; for his mercy [is] for ever;

23 Who remembered us in our low estate; for his mercy [is] for ever;

24 And rent us from our adversaries; for his mercy [is] for ever;

25 Giving bread to all flesh; for his mercy [is] for ever.

26 Give thanks to the God (El) of the heavens; for his mercy [is] for ever.

Psalm 137.

1 By rivers of Babylon, there we sat; also we wept when we remembered Zion.

2 On willows in its midst we hung our harps.

3 For there our captors asked us words of song, and our spoilers mirth, [saying] Sing to us from a song of Zion.

4 How shall we sing the song of Jehovah on a strange ground?

5 If I forget thee, Jerusalem, let my right hand forget [its skill].

6 Let my tongue cleave to my palate, if I do not remember thee, if I do not raise Jerusalem above my chief joy.

7 Remember, Jehovah, to Edom's sons the day of Jerusalem, who said, Rase, rase, down to its foundation.

8 Daughter of Babylon, the desolated, happy he that rendereth to thee thy measure thou didst mete to us.

9 Happy he that taketh and dasheth thy babes against the rock (crag).

Psalm 138.

1 Of David. I will thank thee with all my heart; before the gods (or God) I will sing psalms of thee.

2 I will bow down toward the temple of thy holiness and will thank thy name for thy mercy and for thy truth; for above all thy name thou hast magnified thy saying (or word).

3 In the day I called and thou didst answer me, thou didst encourage me with strength in my soul.

4 All kings of the earth shall thank thee, Jehovah, when they have heard the sayings of thy mouth.

5 And they shall sing in the ways of Jehovah, for great [is] the glory of Jehovah.

6 For Jehovah [is] exalted, yet he seeth the lowly, and the proud he knoweth from afar.

7 If I walk in the midst of distress, thou wilt revive me; upon the wrath of mine enemies thou wilt stretch forth thy hand, and thy right hand shall save me.

8 Jehovah will perfect as to me: Jehovah, thy mercy [is] for ever; forsake not the works of thy hands.

Psalm 139.

1 To the chief musician: a psalm of David. Jehovah, thou hast searched me and knowest.

2 Thou knowest my sitting and my rising; thou understandest (to) my thought from afar.

3 Thou siftest my path and my lying down, and art acquainted with all my ways.

4 For there is not a word on my tongue — behold, O Jehovah, thou knowest all of it.

5 Behind and before thou hast beset me and laid thy hand upon me.

6 Knowledge too wonderful for me! It is high: I cannot [rise] unto it.

7 Whither shall I go from thy Spirit? and whither flee from thy face?

8 If I ascend the heavens, there [art] thou; and make Sheol my bed, behold, thou [art there];

9 I will take wings of dawn, I will dwell in the utmost end of the sea;

10 Even there shall thy hand lead me, and thy right hand shall hold me.

11 And if I say, Surely darkness shall cover me, and light about me [is] night;

12 Even darkness hideth not from thee, and night shineth as the day; as the darkness, so the light

13 For thou didst possess my reins; thou didst cover me in my mother's womb.

14 I thank thee, because I am fearfully, wonderfully made: wonderful [are] thy works, and my soul knoweth [it] right well.

15 Not concealed was my frame from thee, when I was made in the hiding place, embroidered in earth's lowest parts.

16 Thine eyes saw mine unformed substance, and in thy book were all of them written, days they were fashioned when (and) not one [was] among them.

17 And to me how precious [are] thy thoughts, O God; how strong their sum!

18 Would I count them, they are more than the sand; I awaked and [am] still with thee.

19 Surely thou wilt slay the wicked one, O God! and ye men of blood, depart from me.

20 For they speak of thee with evil intent, and take [thy name] in vain, thine enemies.

21 Do not I hate those that hate thee, Jehovah? And those that rise against thee, do not I loathe?

22 (With) perfect hatred I hate them; for enemies they are to me.

23 Search me, O God, and know my heart; prove me, and know my thoughts;

24 And see if a way of grief [be] in me, and lead me in a way everlasting.

Psalm 140.

1 To the chief musician: a psalm of David.

2 Deliver me, Jehovah, from the evil man; from the violent man thou wilt preserve me,

3 Who devise evils in heart; all day they gather [for] wars.

4 They whet their tongue like a serpent: adder's poison [is] under their lips, Selah.

5 Keep me, Jehovah, from the wicked one's hands; from the violent man thou wilt preserve me, who devised to overthrow my steps.

6 Proud ones hid a snare for me, and cords; they spread a net by the way-side (hand); traps they set for me, Selah.

7 I said to Jehovah, my God (art) thou: give ear, Jehovah, to the voice of my supplication.

8 Jehovah Lord (Adonai), strength of my salvation, thou hast covered my head in the day of battle (armour).

9 Grant not, Jehovah, the wicked one's desires; his device further not: they exalt themselves, Selah.

10 [As for] the head of my surroundings, let the mischief of their lips cover them.

11 Let burning coals be cast upon them; let them be cast into the fire, into deep water that they rise not.

12 A man of tongue shall not be established in the earth (land); a man of violence, evil shall hunt him to ruin (destruction).

13 I know that Jehovah will maintain the poor one's cause, the right of the needy.

14 Surely the righteous shall give thanks to thy name, the upright shall sit in thy presence.

Psalm 141.

1 A psalm of David. Jehovah, I have called on thee: hasten for me. Give ear to my voice when I call to thee.

2 Established be my prayer [as] incense in thy presence, the lifting up of my hands [as] the evening oblation.

3 Set a guard, Jehovah, at my mouth; watch over the door of my lips.

4 Incline not my heart to an evil matter (word), to practise practices in wickedness with men doing iniquity; and let me not eat of their dainties.

5 Let a righteous one smite me, [it is] a kindness and rebuke me, a chief oil: let not my head refuse [it] for even yet my prayer [is] in their calamities (or injuries).

6 Thrown down by means (hands) of the rock are their judges; and they shall hear my words, for they are sweet.

7 Like one cutting or splitting on the earth, scattered are our bones at Sheol's mouth.

8 For unto thee, Jehovah Lord, [are] mine eyes; in thee I trust: pour not out my soul.

9 Keep me from the power (hands) of the snares they laid for me, and from the traps of the doers of iniquity.

10 Let the wicked fall together into their own nets, while for my part I escape.

Psalm 142.

1 An instruction of David when he was in the cave: a prayer.

2 [With] my voice to Jehovah I cry; [with] my voice to Jehovah I make supplication.

3 I pour out in his presence my plaint; my distress in his presence I show.

4 When my spirit was overwhelmed within me, thou knewest my path; in the way that I go they hid a snare for me.

5 Look on the right hand and see: there is none that knoweth me: refuge hath failed me; there is none caring for my soul.

6 I cried unto thee, Jehovah; I said, Thou [art] my refuge, my portion in the land of the living.

7 Attend to my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I.

8 Bring my soul exit of prison that I may give thanks to thy name: the righteous shall compass me round, for thou dealest bountifully with me.

Psalm 143.

1 A psalm of David. Jehovah, hear my prayer, give ear to my supplications; in thy faithfulness answer me, in thy righteousness.

2 And enter not into judgment with thy servant, for none living shall be just in thy presence.

3 For the enemy hath persecuted my soul, he hath crushed to the earth my life; he hath made me dwell in dark places, like those long dead.

4 And overwhelmed in (on) me is my spirit, in the midst of me desolated is my heart.

5 I remembered days of old; I meditated on all thy doings; on the work of thy hands I mused.

6 I spread my hands unto thee; my soul like a weary land [thirsteth] for thee, Selah.

7 Hasten, answer me, Jehovah: my spirit faileth; hide not thy face from me, and I shall not be like [those that] go down to the pit.

8 Cause me to hear in the morning thy mercy, for in thee do I confide; make me to know the way that I should go, for unto thee I lift up my soul.

9 Deliver me from mine enemies, Jehovah; in thee have I hid myself.

10 Teach me to do thy pleasure, for thou [art] my God; let thy good spirit lead me in a land of evenness.

11 For thy name's sake, Jehovah, quicken; in thy righteousness bring my soul out of trouble.

12 And in thy mercy cut off mine enemies, and destroy all oppressors of my soul; for I [am] thy servant.

Psalm 144.

1 Of David. Blessed [be] Jehovah my rock, training my hands to fight, my fingers for war.

2 My mercy and my fortress, my high place, and my deliverer for me; my shield and he in whom I trust, the subduer of my people under me.

3 Jehovah, what [is] man, that (and) thou shouldest know him, son of man that thou shouldest think of him?

4 Man is like a breath, his days as a passing shadow.

5 Jehovah, bow thy heavens and come down; touch (on) the mountains, and they smoke.

6 Shine out lightnings, and scatter them; send thine arrows, and discomfit them.

7 Stretch (send) thy hands from above; rescue me and deliver me out of great waters from hand of aliens (sons of strangeness);

8 Whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood.

9 O God, a new song I will sing to thee; with a ten-stringed lute will I sing psalms to thee,

10 That givest salvation to kings, that rescuest David his servant from an evil sword.

11 Rescue me and deliver me from hand of aliens, whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood;

12 That our sons [be] as plants grown up in their youth, our daughters as corner-stones hewn [in] the fashion of a palace;

13 Our granaries full, affording from kind to kind; our sheep bearing thousands, bearing ten thousands in our fields;

14 Our oxen laden; no breach, and no loss, and no outcry in our streets.

15 Blessed the people to which [it is] thus; Blessed the people whose God [is] Jehovah.

Psalm 145.

1 Praise: of David. I will exalt thee my God the king, and I will bless thy name for ever and ever.

2 (in) every day will I bless thee, and will praise thy name for ever and ever.

3 Great is Jehovah and to be praised exceedingly, and his greatness [is] unsearchable.

4 Generation to generation laudeth thy works, and thy mighty deeds they declare.

5 The majesty of the glory of thine honour, and the words of thy wonders, I will meditate.

6 And the strength of thy terrors they shall tell (say); and thy greatness, I will declare it.

7 They shall pour forth the memory of thy great goodness, and thy righteousness they shall sing aloud.

8 Gracious and merciful (is) Jehovah, slow to anger and of great mercy.

9 Good (is) Jehovah to the universe (the all), and his tender mercies [are] over all his works.

10 All thy works shall give thee thanks, Jehovah, and all thy saints shall bless thee.

11 They shall tell (say) the glory or thy kingdom, and speak of thy power,

12 To make known to the sons of men his mighty deeds, and the glory of the majesty of his kingdom.

13 Thy kingdom [is] a kingdom of all ages, and thy dominion through all generations.

14 Jehovah upholdeth all that fall, and raiseth all the bowed down.

15 The eyes of all wait on thee; and thou givest them their food in its season.

16 Thou openest thy hand and satisfiest the pleasure of every living thing.

17 Righteous [is] Jehovah in all his ways, and gracious in all his works.

18 Near [is] Jehovah to all calling on him in truth.

19 The pleasure of those that fear him he will do and their cry he will hear and save them.

20 Jehovah keepeth all that love him, and all the wicked he will destroy.

21 Jehovah's praise shall my mouth for ever speak; and let all flesh bless his holy name for ever and ever.

Psalm 146.

1 Praise ye Jah. Praise Jehovah, O my soul.

2 I will praise Jehovah while I live; I will sing psalms to my God while I have my being,

3 Confide not in nobles, in a son of man in whom is no salvation.

4 His spirit goeth forth, be returneth to his earth in that very day his purposes perish.

5 Blessed he, whose help [is] Jacob's God (El) whose hope [is] in Jehovah his God,

6 Who made heavens and earth, the sea and all that [is] in them; the keeper of truth for ever;

7 Doing judgment for the oppressed, giving bread to the hungry. Jehovah looseth the prisoners;

8 Jehovah openeth [the eyes of] the blind Jehovah raiseth the bowed down; Jehovah loveth the righteous;

9 Jehovah keepeth strangers; orphans and widows he upholdeth; and the way of wicked ones he maketh crooked.

10 Jehovah reigneth for ever, thy God, O Zion, generation to generation. Praise ye Jah.

Psalm 147.

1 Praise ye Jah, for [it is] good to sing praises to our God; for [it is] pleasant; comely [is] praise.

2 Jehovah buildeth Jerusalem; Israel's outcasts he gathereth,

3 The healer of the broken-hearted, and binding up their wounds.

4 Counting the number of the stars, to them all he giveth (calleth) names.

5 Great [is] our Lord, and of much power; his understanding [is] infinite.

6 Jehovah lifteth up the humble; he casteth down the wicked to the earth.

7 Respond to Jehovah with thanksgiving, sing psalms unto our God with harp.

8 He covereth the heaven with clouds, he provideth rain for the earth, he causeth mountains to bring forth grass,

9 Giving to cattle their food, to young (sons of) ravens which cry.

10 Not in strength of the horse doth he delight, not in legs of the man taketh he pleasure.

11 Jehovah taketh pleasure in those fearing him, in those hoping in his mercy.

12 Laud Jehovah, O Jerusalem; praise thy God, O Zion.

13 For he hath strengthened the bars of thy gates; be hath blessed thy sons in thy midst.

14 He maketh thy border peace; with the fat of wheat he satisfieth thee;

15 He sendeth his saying earth[ward]; with speed runneth his word.

16 He giveth snow like the wool, he scattereth hoarfrost like ashes.

17 He casteth his ice like morsels; before his cold who can stand?

18 He sendeth his word and melteth [them]; he causeth his wind to blow — the waters flow.

19 He showeth his word to Jacob, his statutes and his judgments to Israel.

20 He dealt not thus with any nation; and [his] judgments, they knew them not. Praise ye Jah.

Psalm 148.

1 Praise ye Jah, praise Jehovah from the heavens; praise him in the heights.

2 Praise him, all his angels; praise him, all his hosts.

3 Praise him, sun and moon; praise him, all ye stars of light

4 Praise him, ye heavens of heavens, and ye waters that [are] above the heavens.

5 Let them praise the name of Jehovah, for he commanded, and they were created;

6 And he established them for ever and ever, he gave a decree which shall not pass.

7 Praise Jehovah from the earth, ye sea-monsters and all deeps;

8 Fire and hail, snow and vapour, stormy wind doing his word;

9 Mountains and all hills, fruit-trees and all cedars;

10 Beasts and all cattle, creeping things and birds of wing;

11 Kings of earth and all Gentiles, princes and all judges of earth,

12 Young men and also maidens, old men with youths,

13 Let them praise the name of Jehovah; for exalted [is] his name alone, his honour above earth and heavens.

14 And he lifted up a horn for his people, praise for all his saints, even for Israel's sons, a people near to him. Praise ye Jah.

Psalm 149.

1 Praise ye Jah; sing to Jehovah a new song, his praise in the congregation of godly ones.

2 Let Israel rejoice in his Maker, let Zion's sons rejoice in their King.

3 Let them praise his name in the dance; with timbrel and harp let them sing psalms to him.

4 For Jehovah taketh pleasure in his people; he honoureth the meek with salvation.

5 Let godly ones exult in glory; let them shout for joy upon their beds,

6 Exultations of God (El) in their throat, and a two-edged sword in their hand,

7 To do vengeance on the nations, punishments on the Gentiles; to bind their kings with chains and their nobles with fetters of iron;

8 To execute on them the judgment written: this honour have all his saints. Praise ye Jah.

Psalm 150.

1 Praise ye Jah, praise God (El) in his sanctuary, praise him in the expanse of his power.

2 Praise him in his mighty acts; praise him for his abundant greatness.

3 Praise him with blast of trumpet; praise him with lute and harp.

4 Praise him with timbrel and dance; praise him with instruments and pipe.

5 Praise him with loud cymbals; praise him with high-sounding cymbals.

6 Let everything that hath breath praise Jah. Praise ye Jah.

Notes on Psalms.

(An original translation of the Psalms by Mr and Mrs Kelly is included on the CD as the file 'ps.doc'.)

BOOK FIRST.

The Psalms are divided into five books or volumes and this not by external marks only, but by internal distinctions full of interest. The first closes with Psalm 41 where a conclusion is manifest; the second, with Psalm 72, the last three verses marking closure; the third, with Psalm 89, of which verse 52 is the end; the fourth, with Psalm 106, verse 48 terminating; the fifth to the end of all (Psalms 107-150). The internal characters which distinguish these five books will appear as we proceed.

There is no part of scripture more evidently inspired of God, none more frequently cited by the Holy Spirit throughout the N.T., none more important for the believer to understand by divine teaching, so as on the one hand to enjoy truth needful, fertile, and strengthening for the affections, and on the other hand to keep clear of mistaken applications which might darken and even destroy all right sense of our proper relationship as Christians. The latter danger is not a mere apprehension; in fact it has caused ruinous mischief since the second century if not the first; it is no less rife in our own days, and nearly as prevalent among Protestants as among Romanists and others who profess to represent the ancient Catholic church. On scarce any question is Christendom more at one than the assumption that the Psalms compose the most fitting help for christian comfort and devotion, and the best, because divinely purposed, expression of church worship. One plain evil result of what is miscalled spiritualising is the handle it gives to the judaising or superstitious. If Judah and Israel, if Zion and Jerusalem, point to the church, men logically infer that the righteous destruction of the enemies, the wicked, etc., warrants the office of the unchristian and unholy Inquisition, and the punishment of heretics even to death.

Yet one may fairly suppose that no believer has ever used them thus, privately and publicly, without finding himself face to face with unanswerable difficulties, to escape which he is continually exposed to the evil of "accommodating" and perverting God's word. Compare Ps. 5: 10; Ps. 7: 6; Ps. 10: 2, 12, 15; Ps. 17: 13, 14; Ps. 18: 37-42; Ps. 28: 4; Ps. 31: 17, 18; Ps. 35: 1-8; Ps. 40: 14, 15. In the second book are portions no less energetic for the destruction of enemies, as Ps. 68: 12, 23; Ps. 69: 22-28; Ps. 70: 2, 3; Ps. 71: 13. Nor is it otherwise in the third book: see Ps. 74: 11; Ps. 79: 6, 10-12; Ps. 83: 9-18. So, yet more sparingly, in the fourth book, as in Ps. 94: 1, 2; Ps. 104: 35. And so, to say nothing of Ps. 109, in the last book Ps. 129: 5, 6; Ps. 137: 8, 9; Ps. 140: 9, 10; Ps. 141: 10; Ps. 143: 12; Ps. 144: 6; Ps. 149: 6-9. Thus uniformly earthly judicial righteousness is the atmosphere, not heavenly grace according to which the Christian is called now to feel, and pray, worship and walk.

Far be it to say that the Psalms are not right. It was what characterised the saints in Israel of old; it will be so once more in their midst when the former dominion shall come still more gloriously in the day of the Lord, the kingdom for the daughter of Jerusalem. But we, called out meanwhile from Jews and Gentiles, and composing the one body of Christ, have the privilege and the duty of showing forth His grace Who suffered for us, leaving us an example that we should follow His steps. We are not Jews, even if once many of us had been, but members of His body Who is rejected by the world, exalted at God's right hand, and Who sends the gospel to His foes, all the time of our calling. Communion with Him thus is Christianity; and hence the church and the Christian (objects and channels of grace, in His energy Who rests on us as the Spirit of glory and of God) make and sing their own suited psalms and hymns and spiritual songs (1 Cor. 15: 15, Eph. 5: 19, Col. 3: 16). For it is demonstrable that these mean christian compositions, and in no way the Psalms of David.

Is it meant that the Psalms are not most precious to the believer? If divinely inspired, as indeed they are, how could it be otherwise? No part of the Bible is more redolent of Messiah; and this too, not so much facts and doctrines, as His and Israel's experience in all circumstances, His innermost feelings not only about His people, but about and to God Himself. The Psalms not infrequently present His entering into earthly sorrows like His own, besides that in which none could be found but Himself suffering for our sins; and in both, His absolutely perfect affections and expressions, not merely those of Moses, David, Asaph, or any other. This is an inestimable boon for us who, besides what is peculiar, have our earthly path of trial and sorrow, and know His sympathy in this intimate way, as Israel will another day. But it is characterised and governed by the relations to the Jew supposed throughout, and by no means rises up to the unfolding of what is distinctly heavenly as in the Gospels and N.T. in general.

Hence Bp. Horne labours in vain, and indeed to his own loss as well as that of all swayed by such thoughts, in seeking to mitigate the spirit of imprecating vengeance in many Psalms. He says that "the offence taken" at this ceases immediately if we change the imperative into the future, and read, not "let them be confounded," etc., but "they shall be confounded" etc., of which the Hebrew is equally capable. In this unwarrantable boldness he follows Dr. Hammond, as the latter no doubt was led by others: even the Fathers are not worse than the Presbyterians or the Congregationalists. He is compelled to allow that the N.T. preserves the imperative form, instead of changing it into the future. For this he tries to account, as well as to explain away the impression, as no more than a solemn ratification of God's just judgment. But the criticism is as bad as the doctrine; and the phraseology undoubtedly stands in Hebrew as in English, and in all other languages. It is the difference in divine dealing which clears all up without violence. When God is judging enemies as of old and by-and-by, His people share it in measure. Now He is displaying sovereign grace, and another spirit of action becomes them; as the N.T. conclusively proves as to the Christian and the church. For all that the Psalms are a divinely rich treasure to the believer. The Spirit of Christ ever speaks therein, though it be not Christ personally save in such as Ps. 2, Ps. 8, Ps. 16, Ps. 18, Ps. 22, Ps. 40, etc.

Psalm 1.

The book begins with the beautiful picture of man blessed in dependence and obedience. His character is as marked as his happiness. He has not walked in the counsel of wicked men, nor stood in the way of sinners, nor sat in the seat of scorners (ver. 1). With evil in any form he has had no fellowship. But, positively (ver. 2), the law of Jehovah is his delight, and in it does he meditate day and night. In no way is this inconsistent with Gal. 3: 10. For he was not "of the works of the law" for the principle of his standing before God: all such are and were "cursed." These never repented and never believed. They which be of faith are blessed with the faithful Abraham, as they are truly his sons. No more in the O.T. than in the N.T. is a man justified with God in virtue of law; as the prophets prove only less clearly than the apostles. None but those who looked, by faith for the Messiah walked blamelessly in God's ordinances. Still more evidently is it so with the Christian. "The law" here, as usually in the Psalms and elsewhere, means God's word then revealed. This is ever the delight of the believer, as well as his directory: only the heterodox slight it.

Hence in ver. 3 we see the issue in the righteous government of God; and to this the book points as the rule. There is life, fruitfulness seasonably, abiding beauty, and unfailing prosperity. This will be manifest in the kingdom only; now it cannot be more than morally true.

The contrast appears in the second stanza of these verses. They are worthless and vanish under pressure. The N.T. adds the divine judgment as burning by unquenchable fire. When judgment comes (and the Book of Psalms as a whole contemplates it), the present mixed state will give place to a manifest severance, and an execution of God's sentence on earth before the final one for eternity. This is no secret to faith which enters into His mind and will before that day. "For Jehovah knoweth the way of the righteous, but the way of the wicked shall perish" (ver. 6).

Plainly then the Psalm describes in spirit rather than as a fact the just Israelite, is compared with the wicked mass. It is therefore the Spirit of Christ in the righteous remnant, not Christ personally, though He was the sole absolutely Righteous One. Thus is refuted at the starting-point — the fond and inveterate delusion of the people that every Jew had a good and true title in God's sight. On the contrary not all are Israel which are of Israel. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew inwardly, and circumcision is of the heart, in spirit, not in letter, whose praise is not of men but of God.

Psalm 2.

This again is prefatory like the first (to which its structure corresponds, only with double the length), and both not only to the first book (1-41) but to the entire collection. Here the Messiah is as evident and express, as His own are in the preceding psalm. The antagonistic nations and their kings are in full view, not the wicked as such, though wicked indeed those are.

Such is the first stanza of three verses in which the godless revolt against Jehovah and His Christ is set before us, with no less amazement than indignation. In Acts 4 it is applied to the rebellious union of Romans and Jews, of Pilate and Herod, against the Lord.

But Jehovah's counsel stands, and He answers the fool according to his folly, with a strikingly parallel reference to the rebellious agitation of the Gentiles and their rulers (vers. 4-6). Those doings and savings in each case are an exact counterpart.

The constituted earthly royalty of Messiah in Zion opens the way to the next strophe (vers. 7-10). It is the Son of God born in time, the Messiah; neither eternal Sonship as in John's Gospel and elsewhere, nor resurrection as in Paul's Epistles. Sonship on earth and in time suits the kingdom here announced. But that kingdom, though with Zion its centre, embraces the uttermost parts of the earth, and so the nations or Gentiles. It is the Messiah of Whom Solomon was but a type like David. But here the Christ only is described throughout. It is exclusively future. He has not yet asked the earth, but is now occupied with relations above it, of heaven and for eternity. Soon He will come in His Kingdom, and receive the world at His request, when He will rule with the rod of iron (how different from the gospel!) and shiver men as a potter's vessel. What can be more contrasted with beseeching men, and with building up His body, the church?

Here too kings and judges are before us, for it is strictly a Messianic psalm. But it is the Son about to execute vengeance on a haughty and hostile world. Yet is He a blessing beyond every other, the only blessed object of trust for any or all: the secret spring, at the end of Ps. 2, of the blessings for the righteous proclaimed at the beginning of Ps. 1. These are unquestionably a pair, and in the only place suitable, were we to search for a preface in all the hundred and fifty.

Having Christ clearly brought in as the hope of Israel, as well as distinct from the mass, the happy or blessed man, just and one of those justified by faith in Him, we have next a series (from Ps. 3) which concludes with the Lord Jesus, not merely Son of God born here below and King on Zion, but Son of Man, and so humbled but so too exalted on high over all things (Ps. 8).

Here the Spirit of Christ expresses the feelings He inspires in the righteous remnant as experiencing rejection like that which was His portion in an infinitely greater degree. Circumstances are sad in the extreme; for these bitter but blessed lessons are learnt among God's people when alas! alienated and hostile. Christ entered into it as none ever did; but His Spirit it is that works in the godly, directs their hearts, and expresses aright what ought to flow from them in the same path.

Psalm 3.

Here, though it be only the general principle, it is a momentous starting-point. The historical fact that gave occasion is stated in our title, the first verse in the Hebrew: "a psalm of David, on his fleeing from the face of Absalom his son." No enemy is so trying as the traitor in the midst of God's people; and the nearer to the king, the more of pain, sorrow, and shame. The king also had known more than one profound humiliation, never one so heart-breaking, yet so public, as this. But in him it was far from being unalloyed; in Christ it was in every sense purer and deeper sorrow. His Spirit operates so that His own may unaffectedly and without presumption make His words theirs. The first word settles all questions, and silences all fears; "Jehovah!" No doubt the dangers look great. But the righteous one is calm, far from the least self-reliance. His one feeling is confidence in Jehovah (ver. 3). Nor is true confidence silent (ver. 4). Then and there the saint can rest and rise unperturbed (vers. 5, 6). It is not doubt but faith that bade him say, "Arise, O Jehovah, save me, O my God; for thou hast smitten all mine enemies [on] the cheek; thou hast broken in pieces the teeth of the wicked" (ver. 7). His confidence anticipates, and, in the spirit of prophecy, sees the end from the beginning. "To Jehovah [belongeth] salvation; thy blessing [is] upon thy people. Selah." The Christian can sing in still loftier strains. We are more than conquerors through Him that loved us.

Psalm 4.

This is inscribed "To the chief musician on stringed instruments: a psalm of David." It appears to spring from the same occasion, but goes out more in expostulation to others, with directions for the godly; and it was meant for public service, as its companion Ps. 3 seems rather private or personal. It breathes no less confidence in looking to Jehovah, but pleads righteousness also. There is a practically good conscience, no ground of standing before God but good for his appeal (vers. 1, 2). It was not merely evil done to a man, but to him whom God had set over His people to be His king. Yet their heart went out to a worthless thing, their zeal was spent on a false object. So we can say that he that does the will of God abides for ever. Here the word is, "But know ye that Jehovah hath set apart him that is godly for himself: Jehovah will hear when I call up to him" (ver. 3). If he prayed, he counted on the answer. It is not the offended dignity of the king, nor yet the claims of the separated priest. The object of grace looks for grace, even if he were a king; and all the more, because Jehovah set him apart to Himself. How Christ entered into this, who can tell out? Nor does Jehovah fail to direct the gracious godly one (vers. 4, 5). Thus self-judgment, integrity of worship, and confidence are cherished. "Many are saying, who will show us good?" The saint's answer is ready, and it is a prayer of faith and love (vers. 6, 7). What are men's passing benefits to compare with the light of Jehovah's countenance? He alone is peace and security too, and the godly man loves to have it thus. So the close is, "In peace I will both lie down and sleep, for thou alone, O Jehovah, causest me to dwell safely" (ver. 8).

Psalm 5.

This goes farther, and is also "To the chief musician upon Nehiloth" (which some regard as wind instruments): "a psalm of David." It expresses the cry of the godly to God for judgment; a characteristically Jewish sentiment, and righteous altogether when the day approaches for the vindication of His people. The nearest approach to it in Christ's life as the Sent but rejected One is in John 17: 25; for the "Righteous" Father was and is not indifferent to the world's wickedness. But "Holy" Father expresses His actual ways, as the Christian should well know. In its due time He will surely hear and judge the wicked on the earth when His public kingdom comes. His righteousness is everlasting; but there is a fitting season for its display, and this in and by Jesus His rejected King, which will fill the remnant by-and-by with just confidence. As they look to enjoy the earth under His reign, they rightly, when God livingly works in them, cry for judgment. We one with Christ in heaven look for Him to fetch us there where He is, and pray for grace as He did, even for His blinded murderers. For their joy and blessing they must await His deliverance, when condign judgment falls on His foes before all the world.

Psalm 6.

As the three psalms just looked at are a cluster marked by growing confidence, the next two express the heart's experience in sorrowful trial. Divine anger is deprecated, and mercy appealed to, in the sixth; with the prayer in the seventh which spreads before Jehovah their persecutors' ways and the remnant's in view of desired judgment.

Ps. 6 is "To the chief musician on stringed instruments upon Sheminith" (or the octave). We must bear in mind that David was a great inventor of musical instruments (Amos 6: 5), and that they will most appropriately celebrate Jehovah's praise in the kingdom when it comes for the world (Ps. 150, Rev. 11: 15). Meanwhile we worship in spirit and in truth, as true worshippers of the Father, and are to sing with the spirit and also with the understanding (John 4, 1 Cor. 14). This is "a psalm of David."

How plainly it is Jewish sentiment, true, holy, and proper for a people "living in the world," as the apostle reproaches the Colossian saints that they were doing; whereas, as he insists, our relation to God is wholly and blessedly different, having died and being raised with Christ to seek and set our mind on the things above. Thus, though nationally the Jews had deserved Jehovah's anger and wrath, the remnant know He has heard and will deliver.

Psalm 7.

Here we have a wider range, not mourning like its predecessor, but pleading their justice with their adversaries. It is more manifestly as Jews that they pray for Jehovah's arising in His anger against the wicked, their enemy. For the desire is that not Israel only but the congregation of Gentiles compass Jehovah about. Then would be His judgment of the peoples. "Shiggayon of David which he sang unto Jehovah because of the words of Cush, the Benjamite" is the title. It is a song on occasion of wandering: whether Saul or Shimei is meant may be questioned under Cush.

This is not the Christian glorying in tribulation and suffering with Christ that he may be glorified together with Him. It is the zeal and prayer of a Jewish saint appealing to God's sure judgment at the appearing of Christ.

Psalm 8.

This closes and crowns the series founded on the two prefatory psalms, the righteous man in the midst of the wicked (Jews though they were), and the Messiah the object of his trust and of the opposition of the nations and peoples, both the righteous and the Christ assured of God's favour and establishment in blessing and glory according to promise. But even the Messiah was rejected beyond all, and the righteous meanwhile share His experience, to which His Spirit gives a voice as He directs their hearts purified by faith while they pass through varied trials. This we have been tracing in Pss. 3 - 7. Ps. 8 is "To the chief musician upon Gittith a psalm of David." Learned men suggest an instrument invented at Gath, or an air of the vintage festivity: a holy but happy season for a pious Jew. Fürst regards it as a hollow instrument from the verb "to deepen." It is, however, sensibly distinct from the psalms before and after, as the anticipation of God's counsels, and specially cited as such in the N.T. for the exaltation of the glorified Man over all things, after His humiliation unto death on the cross.

It is evident that we have here a glory far higher and wider than that of Ps. 2. Indeed it is the universe, if we heed the N.T., where the suffering of death is shown to be the hinge and ground of this conferred glory, heavenly and unlimited over all things. It is the great day of Jehovah in the rule of the second Man, the last Adam: His glory set above the heavens, but His name glorious in all the earth. He is the exalted Head over all things, consequent on His humiliation, wherein God was glorified as in nothing so much, though all His life glorified the Father.

Here also two psalms (Ps. 9, Ps. 10) open a new series which follows them, as Ps. 1, and Ps. 2 prepared the way for those which last occupied us. It is not here the great principles of man righteous and the Messiah, with the experience of sorrow and trial to which this leads, and the heart's expression to God which it forms, and the greater glory that results at last (as in Pss. 3 - 8). The new prefatory pair treats of the actual circumstances which the remnant are called to face (Pss. 9, 10), which plunges us in the crisis of the latter day, leading to the experience suitable to them and formed by the Spirit of Christ in the righteous accordingly (Pss. 11-15). This may serve to show what divine order reigns in that which might seem to a superficial reader the least consecutive, or mutually connected, book of all scripture; and ]low much more light from God is given than those look for who are verbally familiar with them every day, but misapplied!

Psalm 9.

The title is "To the chief musician on Muthlabben (or, death to the son): a psalm of David." This singular term is supposed to be the name of an air.

It is a striking distinction from the New Testament and its links of truth, that the glorification of the rejected Messiah is there followed by the formation of the church, His body. Here it instantly brings in the troubles, at the end of the age, which lead to His setting up His throne in Zion. Jehovah is the covenant name for Israel, Most High that indicative of the Kingdom in power when heaven and earth are displayed as His. It is earthly righteousness in manifest contrast with that heavenly righteousness, which sets Christ with the Father, and makes Christians God's righteousness in Him. Christ identifies Himself with the righteous remnant to make His cause and His right theirs (ver. 4). Whatever the mischief from the enemy Jehovah sits for ever. And meanwhile He is a refuge for an oppressed one in times of trouble. But Zion is His eventual dwelling, and judgment (not the gospel) settles all questions.

Any one acquainted with O.T. prophecy will recognise the allusions to its predictions, especially when the rod of Messiah's strength shall be sent by Jehovah out of Zion, and He strikes through kings in the day of His wrath, and judges too among the nations. What a change from His sitting at God's right hand waiting to crush His foes, and meanwhile gathering His friends and joint-heirs!

Psalm 10.

This untitled psalm, dependent on the preceding one of which it is the supplement, is occupied with the wicked internal enemy that hates and afflicts the righteous Jew. As Ps. 9 looks at the Gentile oppressors generally as the object of Jehovah's judgment at the close, so this details the enemy within, though it binds up with the expected judgment the perishing of the nations out of His land (ver. 16) when Jehovah is King for ever. It is more special. Both run to and converge on the end of the age.

When the wicked one rises up from character to a person, it will be realised in the antichrist of the last days and in the midst of the Jews as here. As the Lord is from heaven, so he is emphatically from the earth, frail man but energised by Satan. The Psalm answers much to the cry of the elect, according to the parable of the importunate widow, whom God at length avenges.

Psalm 11.

The psalms that follow to the fifteenth give the experience proper to such a crisis Gentile and Jewish, and have the form of results.

The first of them is inscribed "To the chief musician: of or by David," and expresses the resolve not to flee. To the righteous it was a question of absolute trust in Jehovah whatever the ungodly might do or say. If every resource failed, it was but the moment for Him to act for Himself and His own, as He surely will.

There is no wavering. Not only Jehovah abides immutably, but faith cleaves to His house; and whatever come of His representative on earth, His throne is in heaven; and He governs on earth in the face of appearances, though His public Kingdom be not yet come. Hence in due time is condign punishment for the wicked, while the saint knows all the while that He is righteous, loves righteousness, and regards the upright.

Psalm 12.

This is "To the chief musician on the octave: a psalm of David," as in Ps. 6. It is the plaintive prayer of the gracious man in presence of growing lawlessness; then comes in the value of Jehovah's words before Himself arises to judge. Wickedness increases where righteousness was looked for. Such was the dreary state when Christ Himself was on earth, Who speaks of "this generation:" clearly a moral estimate which still abides, and will be found more and more till judgment overtake. It has nothing to do with a human life or chronology, as the context here unequivocally proves. Compare Ps. 14: 5.

Psalm 13.

Here things are no better, but the heart is more urgent, and "How long" is the key-note. It also is inscribed "To the chief musician: a psalm of David." If deferred hope makes the righteous sick, confidence grows up to joy and gladness.

It is the patience of the saints, waiting for the Kingdom in power and praise.

Psalm 14.

This raises the question what Jehovah has to say of the people on whom His name is called. The psalm is inscribed "To the chief musician: by David." It is really a dirge.

For the substance it is the same as Ps. 53, with differences which strikingly illustrate the two books in which they respectively occur. Yet in the due place it will be shown that the apostle in Rom. 3 cites the later of the two, not the earlier before us. But they both speak of those "under the law," that is, of the Jews. The heathen were self-evidently wicked. It might have been argued that the Jews were not, as latterly they eschewed idols. But no, exclaims the apostle, What the law saith, it saith to those that are under the law, and quotes from the psalm what He says to and of His ancient people. It is thus emphatic and overwhelming. Can one doubt that prophetically it looks on to the age when Antichrist and his followers are in question? But the truth is that the first coming of Christ brought out morally what will be manifest at His second. This is man at his best estate without Christ and denying God; and the Judge on earth pronounced on him. He is lost; not merely man carried away after every vain folly, but Jew under priesthood, law, sacrifice, temple, and every other religious privilege conceivable. Remnant there is; but those of it renounce man and rest on Christ from God, as all saints since man fell. It is salvation out of Zion they look for, and this to gladden Israel: not the indiscriminate mercy of God (His righteousness withal in the gospel) to any poor sinner, as we know now.

Psalm 15.

Here we have the moral qualities of the remnant, the spared ones, when righteousness governs with Zion as the earthly centre. It is simply entitled "a psalm of David."

These are "the wise" in contrast with "the fool" of the preceding psalm. It is not the sinner converted to God by grace, as we may see even in Ps. 25 and Ps. 32. It is the character that grace forms in the remnant for the Kingdom, described positively (2) and negatively (3), and this again (4, 5). The heavenly life which should be in the Christian (and this associated with earthly duties) is not here before us; but the relative responsibilities which a Jew (or any other) would surely neglect without the true fear of God; and the more easily in a religion of outward observances.

Next follows a deeply affecting group, in which Christ appears, more evidently perhaps than in Psalm 8, and as distinctly as in Psalm 2. This is marked in the first and last of the three,

Psalm 16.

"Michtam of David:" a heading of doubtful import, which means "golden" or "jewel," or both, according to many. It is without doubt David's writing, but of Christ, Who is here seen taking His place personally with God among the godly Jews here below. Deigning to be man, He is the perfectly dependent and trusting One (compare Isa. 8 and Heb. 2). He identifies Himself here with the saints and the excellent on the earth, as we know He did when He took His place to be baptised in Jordan, to the astonishment of the Baptist; as to which Matt. 19, Mark 10 and Luke 18 afford inspired illustration, one might say comment. Jehovah is loyally owned as the Lord. This is what Christ said to Him. In the place He had freely taken, the bondman's place, He would not put Himself on a level with the Master; He said, "My goodness [is] not to thee." He was here to obey, not to assert co-equality. So He would not be called "Good Master" by one that knew not who He is, only what He became. None the less, but the more, was His heart with the feeblest of Israel who turned to the God of Israel in genuine repentance, though He needed none, but John rather to be baptised of Him. Therefore said He to such, "All my delight [is] in them."

It is Messiah's trust in Jehovah through life and death into resurrection and glory. Associated with the saints, He had His hope in God only and for ever, and was shown the path of life, resurrection-life, and joy. It is glory in His presence for Christ.

Psalm 17.

Here consequently Christ takes His place with the godly in contrast with the wicked and oppressive. It is rather righteousness before God and from Him, than grace in dependence on Him, and being with Him. It is not so exclusively Christ as in Ps. 16

It will be observed, that though right is appealed to, there is no vengeance any more than self-seeking, but reliance on Jehovah. As regards the saints, it answers to Rom. 8: 2-9, as the preceding psalm to Rom. 5: 2. The one is more inward, the other rather display; but both are entire trust in God. Hence deliverance is looked for here, not in Ps. 16.

Psalm 18.

"To the chief musician: by David, a servant of Jehovah, who spoke to Jehovah the words of this song in the day Jehovah delivered from the hand of all his enemies, and from the hand of Saul, and he said,"

Here again we have the Messiah, and this not so much as having His joy in God, or looking for righteous vindication in resurrection glory, but as identifying Himself from first to last with Israel's history from Moses to David, and to His own reign yet future as David's greater Son. Thus viewed (and less or other than this is not the truth) it is a grand close and complement of the two psalms before it. It is strictly Jewish, as any unprejudiced must see. Hence "mine iniquity" in ver. 23 (Heb. 24) looks at the godly remnant with whom He associates Himself; as it expressed the feeling of David in his day. It cannot apply to the Lord personally. Others indeed were naturally prone to it, He never and in no respect. We see how truly the suffering Christ is the final and full Deliverer of Israel, and the Head of the nations too — glories to come. But in all their affliction He was afflicted, and in association with Israel (not only in atonement for us), knew the sorrows of death. The psalm however contemplates Him as the delivered One at the beginning long before He delivers at the end. This the Jews have failed and refuse to see. The veil is still on their heart. But the day is at hand when their heart will turn to the Lord, and the veil be taken away. Meanwhile we, who now believe in the rejected but risen and glorified Christ, triumph in that grace which has already blessed us with every spiritual blessing in heavenly places in Christ; and so we await the day when Zion's light shall come and the glory of Jehovah rise on her. 'Surely He will hasten it in its time.

The next group of Psalms has the common character of testimony, culminating in Psalm 22, which however, as expressing the expiatory sufferings of our Lord and their results may be viewed apart. Here again after the introduction of Psalm 19 the Messiah is prominent.

Psalm 19.

It is inscribed "To the chief musician: a psalm of David." It is the witness of creation, especially of what is heavenly, and therefore universal. The heavens, with the day, the night, and the sun, bear their testimony for God to all mankind. Here we may note the beautiful propriety of the apostle's citation in Rom. 10 for sovereign indiscriminate mercy in the gospel; as of our Lord in Matt. 5: 45, when enjoining grace to the worst, independently of desert and in contradistinction from legal injunctions. Here therefore "God" only is spoken of. Man is in view.

But there is another testimony to the greater value and more restricted character of the law of Jehovah, which is set out in the rest of this striking psalm. Here not the work of God is in question, but His word Who has covenant with His people on earth. It is the godly man's estimate of what was divinely given to act on the conscience. Its excellent powers are confessed, not only in its intrinsic qualities but as expressive of God's nature and authority, and hence above all pleasant and prized. There is needed admonition, God's people being what and where they are, and serving Him withal. Hence one cannot discern his wanderings, but desires cleansing, and entreats to be kept from what, is presumptuous, feeling that secret snares unjudged expose to great transgression, and that what is acceptable to God in word and heart is above all to be cultivated. But if He be rock and Redeemer, why distrust?

Psalm 20.

This, again, is the personal Witness for the God-fearing Jew, Messiah in the day of trouble. "To the chief musician, a psalm of David." It is not Messiah as Jewish unbelief and carnality conceived, but Messiah in the day of distress. How could it be otherwise if He were found in an ungodly people? But He is over, whatever come, the faithful Witness: and God takes care to have those who see Him thus and love Him the more for it; whose heart is drawn to Him because He is so unworthily hated and despised. Hence the outburst of confidence which closes the psalm. Thus the godly remnant in the latter-day trouble see Christ as their object and hope, where the ungodly are to fall under the deceit of the enemy and a wilful king after their heart, son of perdition for himself and them. In the Messiah that disdains not but enters into Jacob's trouble they discern the Anointed of Jehovah, appreciate His piety God-ward as well as His desires and counsels which embrace them as His own. Hence their assurance of His triumph as identified with Jehovah's name and glory, and of the King's hearing them. They were learning the secret of His person.

Psalm 21.

Here we have the answer to their desires, perhaps we may add to His also, as far as they could enter in. It too is "To the chief musician, a psalm of David."

As it was into their trouble the remnant saw the Messiah enter, and therefore prayed that He might be heard of Jehovah, so now in the Spirit of prophecy they behold in His deliverance and exaltation the answer to their petitions as to His. Indeed they see more — that Jehovah had not only heard and given, but gone beyond, and of Himself anticipated with the blessings of goodness, and, if He with death before Him asked life, gave length of days for ever and ever. We may observe how completely Messianic all is, and bounded by Jewish hopes: not at all the far deeper truth of His eternal glory that dawned through the clouds of His rejection on those who so feebly followed to the cross and learnt all better in the light of His heavenly place and of His person. This is our portion, and therefore should we be the last to slight and the first to understand the very distinct relations of the godly remnant of Jews, who are to succeed us and take up His testimony for the earth when we shall have passed to heaven. It is the confusion of the earthly and the heavenly, of Jewish expectation in the Christian, that hinders our intelligence of either. Thus the enemy wrought from the beginning, first to hinder, then to darken and corrupt, the church; as all recovery, for such as by grace discern God's mind to do His will, is by seeing in Christ the key to all; for He is the Head of the church in the heavenly places, as surely as He is Messiah of Israel and Son of man to rule all nations. Distinguishing things that differ (and the difference is immense) is the secret of learning by the word and Spirit of God.

So we see that the second part of the psalm anticipates Messiah's proper action on His earthly foes.

Thus the opposition and enmity of those who would not have Him to reign over them are met by their overthrow and destruction before all; and Jehovah and His Anointed are identified, not more in public exaltation, than in the fire that devours their enemies. Messiah's sufferings at the hands of men bring sure and unsparing judgments on them, as surely as His glories follow His sufferings, though none of Israel understood but the godly, who merged in the church and rose to higher hopes and better blessings by the power of the Holy Spirit sent down from heaven. So there will be godly ones to understand in the latter day after those who now compose the church are translated to meet the Lord. For when the heavenly counsels are fulfilled, at least virtually, the question of a godly people for the earth has to be solved; and these are the souls who will take up and make good the Jewish aspirations in that day, that the Lord may have not only His blessed associates on high, but hearts to welcome Him on earth for long eclipsed Zion.

Psalm 22.

In this psalm we hear Messiah bemoan His going down into the depth of suffering where none can follow, the shame and butt of man, the forsaken of God on behalf of guilty man, and very especially for the most guilty of all, that said they saw, but rejected Him Who shone in fulness of light and love even for the blind that felt their need and cried to Him. Here it is not the "day of trouble" merely, but of God's abandoning His elect and beloved Servant that He might abandon none who repent and believe, and that He might proclaim pardon to the vilest in His name. It is Christ made sin; and then from the middle of 21 the resulting grace triumphant, as unmingled as the judgment which had befallen Him without mitigation, as described in the previous verses. It is therefore most fittingly His own voice exclusively that is heard, first in His lonely anguish, then in the joy that imparts the fruits of His deliverance in an ever-widening circle: "to my brethren," and "in the midst of the congregation" (22); next "in the great congregation" (25); then "all the ends of the earth" and all tribes of the Gentiles share the blessing and praise; and this abidingly. How striking the contrast with the result of Ps. 21! Both are perfectly in season. The title is peculiar, "To the chief musician, upon the hind of the dawn, a psalm of David."

Here is the transition (ver. 21). At this point when He is transfixed, the Lord is conscious of being heard. He bows His head in death, His blood is shed. So it must be in atonement. Without this there would be no adequate offering for sin; but He Who so died can commend His soul to His Father, and say, It is finished. The verses that succeed express the deep joy of a deliverance out of such a death, commensurate with a death so unfathomable, which He first sings in the midst of those who share His rejection, and pursues with enlarging circles of blessing into the kingdom, though the fellowship then will not be so profound as that which is immediately consequent on His death and resurrection. Compare John 20: 17-23, 26-29; and John 21: 1-14.

Such is this wondrous psalm; the suffering's that pertain to Christ, and the glories after these. No voice is heard throughout but Christ's; none could be with His atoning cries to God, though we may join in praising God and the Lamb, and are we assured that the truth that He was alone in those sorrows is the guarantee of that efficacious work, whereby all our evil is annulled and we stand in His acceptance as believers in Him Who contrasts Himself with those before Him that cried and were heard. And how different all since, who if they fear have only to praise! Nothing but grace flows out of His atonement.

Psalm 23.

Here it is not sufferings from man answered by judgments from God executed by Messiah; nor is it sufferings from God issuing in His blessing and His people's praise, yea from all that fear Him; but Jehovah's constant and tender care when death is still ravaging and the enemy not yet expelled, not His blessings only but Himself, proved and tested, faithful and good now and evermore. Though Christ was the Shepherd, yet He traversed the path Himself alone, absolutely dependent and perfectly confiding in His Father.

Whatever the present power of evil, and the consequent trials of the faithful, Jehovah does not, cannot, fail in His love and care, but rather makes the things directed against His own the occasion of proving what He is for and to them, as He will for ever.

Psalm 24.

Lastly the One Who was really the Shepherd, but Who trod the wilderness in a trust and obedience and lowliness without parallel, is shown to be Himself Jehovah, the King of glory, when the earth and its fulness are manifested to be His on the overthrow of all hostile power.

Thus we have all the earth in His hands Who suffered here, not only for righteousness and in love, but once for all for sins. And here is proclaimed who is to be near Him in the day of His power here below: not Jews as such, for the mass were and are ungodly, nor of course Gentiles still more gross; but only the righteous whoever they may be, while of such Jacob according to immutable promise has the pre-eminence on earth.

Then follows the outburst of triumph. "Lift up, O gates, your heads, and be ye lifted up, O everlasting doors; and the King of the glory shall come in." It is evidently the world-kingdom of our Lord and His Christ come in that day of dominion without limit or end, when the holy Sufferer is owned beyond dispute to be Himself Jehovah, the King of the glory which then dwells in the land of Israel, Jehovah that shall fight for them on their last siege as when He fought in the day of battle (Zech. 14).

Now that Christ's place in reference to the godly Jewish remnant has been fully developed from the position He took on earth till He be owned by-and-by in His glory as Jehovah (16-24), we have the experience formed by that revelation, and pre-eminently by the prophecy of Him crucified and atoning as made sin (22). This opens the heart to God as nothing else can. Only then can out sins be confessed without disguise or doubt.

Psalm 25.

In vers. 1-5 is the introduction: the God-fearing wait on Jehovah, in contrast with the deceitful who shall know shame and everlasting contempt. Then follows the plea of mercy to ver. 11. Can anything surpass this in the confidence of divine peace? It is the prospect by faith of Messiah suffering for sin that casts wholly on God's mercy; and the very greatness of the sin is openly urged as the reason for His pardon Whose thoughts are not ours, any more than our ways are His. He can well afford through that cross which emboldens the believer. Man's sin is too great for any one but the God that saves through Christ dead and risen.

The sinners whom Jehovah guides and teaches, as He forgives, are the meek who are to inherit the earth, as they only have uprightness and integrity. This last is the burden of the companion psalm that follows.

Ps. 25 is the first of the alphabetical psalms, though not strictly such; for two verses begin with the first letter (Aleph), and two with our R, two being omitted, and the last as well as the title being outside this order.

Psalm 26.

"Of David." Integrity is the inseparable accompaniment of pardon. So will it be with the Jews in the end of the age: so it is with the Christian now. If there is faith, there is also repentance. The least of unleavened bread goes with the paschal lamb, roast with fire, and eaten with bitter herbs. Thus sense of the need of grace is thereby deepened, not lost or lowered, for all born of God.

Psalm 27.

Here we begin exercises of heart corresponding with the remnant's view of Messiah thus known in measure; for it is only after they have seen Him and the Spirit is poured out afresh that they will enter into His work in power. It is the confidence inspired by the Spirit of Him Who was all alone in His sufferings, for them. Now that there is integrity of heart as well as a purged conscience, they can boldly face the enemy.

"Jehovah [is] my light and my salvation: whom shall I fear? Jehovah [is] the stronghold of my life: of whom shall I be afraid?" Such is the starting-point, simple-hearted confidence In Jehovah, be the enemies who or what they may in vers. 1-6.

But there is trial felt and prayer poured out to Jehovah, Such is the cry of distress, but of confidence withal founded on Jehovah's heart saying, Seek ye My face: a touching plea somewhat obscured in both the Auth. and Rev. versions as elsewhere. There is some difficulty because of Jehovah's call suddenly remembered and acted on; but when duly weighed, the resulting sense seems decidedly good and striking, whereas the ordinary way is confused and pointless.

The closing aposiopesis (as the figure is called) in vers. 13, 14, is beautiful.

Psalm 28.

This is a still more distressful cry, and more judicial in experiencing what the ungodly are. "Of David." Then comes the prophetic answer, on which they lay hold and rejoice.

These psalms (Pss. 29-31) fall fitly together; not only so, but the first of the three appears to be an answer to the call in Ps. 28.

Psalm 29.

For the encouragement of the faithful, Jehovah is proclaimed mightier than the mightiest, who are challenged to give Him glory. We see in the beginning of Job how the elements of nature as well as human passions may be left for a moment in the enemy's hand. But God is over all, and is faithful to His people; and all things work together for good to those that love Him.

Magnificent in its range, it is a triumphant assertion of Jehovah's power asserted to bless Israel. But He has a temple where every one says, Glory!  - a centre for His people who know His name, the revelation of what He is to them.

Psalm 30.

Death however is beyond the powers of nature. There all ends, now that sin is come in, and with consequences yet more awe-inspiring and agonising to the spirit. Hence the danger, for man who trusts human thoughts, of utter moral degradation in present enjoyment, with nothing but the darkness of despair before him. It was not so with the godly Jew who clung to God in hope of Messiah, though he too shrank back from death before the Cross; he had not passed that way heretofore. Yet it was his shame to doubt resurrection, whether of just or unjust, though his longing was for His reign Who annuls the power of death. Even the book of Job clearly reveals the two resurrections, separate in time as well as character, as may be seen in Job 14 and Job 19. Altogether different and far superior is the ground of the Christian who in the death and resurrection of Christ reads his justification, is dead and risen with Christ already, and awaits with joy His coming to present him with Himself in the Father's house. Here it is but the deprecation of death, while the Jew learns the deliverance of Jehovah to be better than any prosperity He gave, or the strength He established in His favour for His mountain: a lesson of enduring praise.

Psalm 31.

It is not triumph over the grave here, but the heart exercised in distress, and the Jew dying in the confidence which the proved knowledge of Jehovah gives. Hence the Lord did not hesitate to adopt its words for Himself at that moment (Luke 23: 46), only substituting as became Him "Father" for Jehovah; as now He risen from the dead authorises us to do in the faith of His redemption, as later the 'Spirit of adoption was given to be its power. But it is not as a whole His utterance, still less in resurrection power.

The closing rise of the soul from verse 20 is very fine after varied trials, with solemn sense of the judgment awaiting persecuting foes and the haughty wicked. He realises the pavilion of the divine presence, and the great goodness laid up for the God-fearing. It is the Spirit of Christ in the tried and delivered soul, rather than Christ personally.

Psalm 32.

There is another want of the soul still deeper than the distress we have seen, deeper than death; the need that transgression be forgiven, that sin be covered by God, and that Jehovah should impute no iniquity. Thus only is guile effaced from the spirit. This is now prophetically announced; for it is not actually enjoyed till they look on their pierced Messiah: see Zech. 12, 13. Self-justification on the contrary hinders all blessing.

It is indeed an "instruction." The Jew had long resisted genuine confession, without which as there is no truth of heart, no integrity, so also there can be no sense of divine forgiveness, though of course all were vain without Messiah made sin on the cross. But at length he does confess, and Jehovah forgives plenteously, verses 3, 4 showing how painfully he was forced by grace to that point. If verse 7 gives the heart's consequent expression of confidence in Jehovah, verse 8 is the consoling and strengthening answer. Verses 9, 10 are an exhortation which the assured Jew addresses to all around, closing with a call to the righteous and upright in heart to rejoice and be glad in Jehovah. —  We know how the apostle in Rom. 4 was led to use the introductory verses in the most unrestricted way to illustrate the gospel of God. Its blessedness through Christ dead and risen comes on all that believe. It is in reserve for Israel in the latter day, when they bowing to Jesus at length confess their sins.

Psalm 33.

This is clearly a pendant on its predecessor, and begins where it left off, carrying on the joy and praise.

When deliverance, and especially of an inward sort, is known, joy flows. Jehovah in word and deed is manifest and celebrated. The nations, once dreaded, are nothing before Him. Blessed is the nation whose God is Jehovah, Whose counsel alone stands when theirs is made void. He saw all, when it seemed not. His eye is toward those that feared Him and hoped in His mercy, as the remnant did. He would have His people happy in the knowledge of Himself; and Israel will know Him in displays of power on their behalf here below. We ought to know our God still better, viewing the cross of Christ in the light of His heavenly glory. Compare John 16: 9-14.

Psalm 34.

(This is the second alphabetical composition yet more regular than Ps. 25 the first verse or title not forming part of the series. For one letter omitted, another is appended.)

"Of David, in his changing his judgment (i.e., feigning madness) before Abimelech, who drove him away, and he went."

This again is a distinct advance on the preceding psalm, beautiful and seasonable as it is. For here it is the heart rising from the most abject circumstances, if we heed the title, to bless Jehovah at every season; as the afflicted are expected to join when they hear. It is full of encouragement founded on proved deliverance.

It may be noticed that vers. 6-10 appear to be, not so much a continuation of what inspired David had been drawing from his experience, as an episode of the Spirit of Christ confirming and deepening all. From ver. 11 the psalmist pursues his task, with a heart now the more inviting others to join the chorus of praise. Ver. 20, we know, was literally true of the Lord, though Ex. 12 seems rather the scripture referred to in John 19.

These psalms (Pss. 35-37) are occupied with the evil, not only hostile to the righteous, but wicked in God's sight and against His rights, as we see in the first of them.

Psalm 35.

As usual, it is the Spirit of Christ guiding the remnant in feeling and estimating all relatively to their state and position. It is not at all Christ personally and simply suffering all to God's glory, nor the members of His body as now in the power of the Spirit having the moral mind which was in Him. Here He pleads for judgment on the wicked which will surely come to deliver godly Jews. We have His portion as caught up to heaven entirely apart from it, and previously suffering with Him and it may be for Him.

Psalm 36.

This psalm follows up the last in the expression given to the enormous evil of the wicked, but with the comfort of the still richer, deeper, higher, blessedness of what Jehovah is for His own. Why then doubt or fear?

Psalm 37.

This beautiful psalm is a moral and, one might say, aphoristic application from the wicked and his doom to the profit of the righteous who can abide in Jehovah. It has an alphabetic order not carried out perfectly. The preceding psalm rises as far as was possible under the law, though of course only for faith, to enjoy mercy and loving-kindness in God, yea the fatness of His house an the river of His pleasures, wonderfully suggestive of what is our portion as Christians — the communion of the Father and the Son in the power of the Spirit. Here we are shown the blessedness of faith in the moral government of God, which delivers from fretfulness no less than envy — a government which is yet to be displayed in "the land" as nowhere else. But it is ever true in its principles, though for the Christian now in a less visible way. Hence the allusions to the psalm in the N.T., as citations from Ps. 34 in 1 Peter 3. The Lord Himself refers to it in Matt. 5.

The next two psalms (Ps. 38, Ps. 39) constitute a pair, distinct from and rightly following those that precede, and as duly followed by Ps. 40, Ps. 41. They do not express the path of the just sustained by trusting in Jehovah, and tried in the face of confident prosperous enemies, with the land in full view spite of all. Here it is the far deeper distress under Jehovah's anger because of sins. Nevertheless God is unhesitatingly looked to in the sense of His arrows and of utter corruption in themselves. This is carried out yet more in the companion psalm, where it is rather the sense of self, and man at large, being mere breath or vanity, and all under God's consuming hand; but the hope is in the Lord, as before in Jehovah.

Psalm 38.

"A Psalm of David, to bring to remembrance." Though there is no right ground for applying this psalm to Christ as ancients and moderns have done, yet His Spirit breathes unequivocally through it as through all. Indeed, without questioning the peculiar comfort it will prove to the godly Jew when awakened in the latter day to feel. its value, it is most suitable to the Christian suffering under the chastening hand of the Lord for folly and sin. Then is the time to cherish confidence in Him, as the Christian may do even more deeply and dropping all thought of enemies save of a spiritual kind. We can cry even then, Abba, Father.

Psalm 39.

"To the chief musician, to Jeduthun: a psalm of David." As the saint felt nothing before God, and therefore checked himself in presence of the wicked, so much the more could he speak, when the fire burned, in turning to Jehovah Who was using His stroke for correction, and this of iniquity. He owned himself a stranger and sojourner like saints of old, his fathers. To be strong and great here below was not his desire, but in his weakness he would be dependent on Jehovah. This closes the exercises of heart expressed to God by the tried godly. A vast change appears when Christ is introduced personally, as we shall see in the psalm that follows.

Here again we have a pair of psalms, where Christ appears unmistakably, even if the latter be not personal as the former.

Psalm 40.

Christ chants His deliverance in connection with Israel and the earth. Hence 40 is more mixed with judgment at the close than we hear in Ps. 22. But His coming as incarnate to do God's will, in the setting aside of the sacrificial system by His own obedience unto death, is as plain as all-important.

"To the chief musician: a psalm of David." No one ever waited for Jehovah is Christ did, the eternal Son become His servant on the earth. In the roll of the book it was written of Him: He was the object of God's counsels before He became man. But it was His one aim too. Here the ears "dug" express His incarnation, as "opened" (Isa. 50) His daily dependence, and "bored" (Ex. 21) His devotedness in death and forever. He more than makes good all the offerings; His delight was to do God's will. He preached righteousness not to the little flock only, but to the great congregation if it seemed ever so vain; and their iniquities He took on Him (Isa. 53: 11), the true and effectual sin-bearer. Who like Him poor and needy, yet to be "very high?"

Psalm 41.

This too is "To the chief musician: a psalm of David." Thus it also shows us an individual, yea a remnant "poor and needy" in their measure, and "Blessed is he that considereth the poor." Jehovah will deliver, preserve, strengthen, and be merciful to him, whatever evil enemies may say. And the end will show the Jehovah God of Israel blessed from and to everlasting.

That this psalm embraces Christ as betrayed by Judas is beyond dispute. He indeed was the One Who being rich made Himself poor for His own. But if ver. 9 be truly applied to Him, ver. 4 proves that the godly Jew is really in view, and not the Lord throughout. Sin is confessed but the heart goes thoroughly out to Jehovah. Such will be the righteous in the consummation of the age.

BOOK SECOND.

The second collection of the Psalms begins here and closes with Ps. 72. It is characterised by the prevalence of "Elohim," as the first by that of "Jehovah:" not of course that Jehovah is absent from Book I. or that Elohim is lacking in Book I., for both occur where they are required in these books; but that the predominance of each divine name appears as just stated. Of this a comparison of Ps. 14 with Ps. 53 is a striking illustration to the sober enquirer. Yet in Ps. 14 "God" is used thrice appropriately; in Ps. 53 it is uniformly and with no less propriety "God," and in no case Jehovah. But they go far to evince the folly of distinct authors according to the baseless hypothesis or rather mere fancy of Astruc.

The reason underlying this difference is not the superficial assumption of two authors thus distinguished, which Ps. 14 dissipates as but windy talk, but that the second book contemplates the Jews as driven from Jerusalem, and the house of God then in possession of His enemies both Gentile and Jewish. Those whose cry to Him is given in these psalms of Book 11. are no longer in the enjoyment of the ordinary privileges of the covenant through the apostasy of Jewish as well as the oppression of Gentile foes. Hence they are cast on the unfailing faithfulness, mercy, and goodness of God. Thereby a deepening work goes on in their souls, as they learn more of what God is intrinsically, when His outward blessings are cut off and the worst evil seems to prosper; and this most painfully to them, in the circumcised then in Jerusalem, under the man of sin seating himself as God in the temple of God, all there defiantly lawless.

Hence we may notice that the sons of Korah appear first in the inscriptions, though there are many of David, that most fertile of singers and with the most varied experience expressed in his songs. Yet Asaph is not wanting, though abundant in Book III. where a few psalms for the sons of Korah come in before the end. It suffices here to recall the awful crisis in Israel's history when Korah's sons were saved so as by fire. Compare Num. 16 with Num. 26: 11. Mercy that day gloried against judgment, as it will in the future when the power of evil appears so overwhelming that judgment might appear the sole possible issue. If testimony fails to Jehovah for the present, God cannot cease to be God and infinitely good; and who more suited to sing than the delivered sons of the rebellious Levite? So it was in a measure in David's time, when most clouded; so it will be in future days, when all things come out. definitively and fatally for man on earth, and the Jewish apostates in particular, before the Man of Peace reigns over all publicly in power.

In harmony with this peculiarity even Messiah is acknowledged in this book as "God," and His throne as for ever and ever, Ps. 45: 7 (6); yet the same psalm both before and after fully shows His manhood, and consequently both blessing and anointing by God. This may be a difficulty to an unbeliever; it is the essential truth of His person to every Christian's heart. But as a whole it is a clear anticipation of His Messianic victories and reign, yet suitably to the book of which it forms a part. So Most High occurs in Ps. 46; for His supremacy is before the heart at that fearful time when "God" is the sole refuge, no matter what the desolations, no matter how the nations rage. In the psalm following, Most High is coupled not with El but with Jehovah, and this a call to all the peoples, though "God" is still the prevailing term.

So it is even in the touching psalm of Messiah's sufferings (69): He begins with "God" and ends with "God," though Jehovah occurs with the usual fitness. It is even so in the closing psalm "of Solomon," the beautiful melody for the millennial day, when the "prayers of David the son of Jesse are ended." Christ had sorrows set forth in Ps. 69, no less than in Ps. 22 which is the characteristic psalm of His sufferings suitable for Book 1. As Christians we are entitled to enter into His mind in both; but it ought to need no argument to prove that the latter has a closer application to ourselves (especially in vers. 22-24, A. and R. Vv.); whereas Ps. 69 passes by our present blessing, and anticipates the judgment of His foes, and God's saying Zion and building the cities of Judah, when heaven and earth praise Jehovah, the seas and everything that moveth therein. The death and the resurrection of Christ do not appear in this book; but in Ps. 68 is His exaltation on high that He might dwell among the "rebellious:" what grace to them! what glory His!

Psalm 42.

"To the chief musician: instruction; for the sons of Korah."

Psalm 43.

These are clearly companion psalms, and so under one title. The prophetic aspect is the remnant cast out or fled: compare with Matt. 24: 15 et seqq., Mark 13: 14, etc., Joel 2: 17. The historic occasion is when David and his faithful following abandoned Jerusalem under Absalom's conspiracy. The closing days of our Lord had in the highest degree this character, though modified by other considerations; for what sorrows had not He, the Holy One of God? Yet the former of the twain is more general and looks at Gentile enemies as much as or more than any; whereas the force of the later psalm is the complaint against the Jews as "an ungodly nation." Professedly holy (in the sense here of piety from being the object of divine mercy), they had none; they were now goi lo-chasid. How true, yet how bitter, that the driven out godly ones should so speak to God of the chosen people! And so in fact it will be. The one psalm without the other could not adequately express the grief of the remnant at this juncture, when the Antichrist sets up the abomination of desolation in the sanctuary, instigated and protected by the Beast (or Emperor of the Western powers). See Rev. 13. The thirst here is to drink once more of the waters, whence the abominable amalgam of Gentile self-will and Jewish apostasy had driven them out; so they confidently expect from God Who cannot deny Himself, and loves His people.

Psalm 44.

From their now outcast condition, which the knew to be just, they cry to God, Who had done all the good their fathers had ever experienced; and God abides the same, He is their God.

The first group continues to Ps. 49 which is a sort of homily concluding them. As the saint in the extreme trial endured could only look to God as his King (Ps. 44: 5), here we have the prophetic intervention immediately following.

Psalm 45.

It is "To the chief musician upon Shoshannim* [or lilies], for the sons of Korah: instruction, a song of loves." It is of course in the Messiah that the kingdom of God is anticipated. His personal grace is celebrated; His divine nature and glory, at the very time that He is anointed by God as man above His companions; for such He has and will have. But it is His triumph and rule and association with the godly Jews, no longer cast out of all but honoured beyond all that had been in the palmiest days of Israel; and Jerusalem is no longer trodden down by Gentiles, no more desolate and sitting on the ground, but the city of righteousness, the faithful city, the queen at Messiah's right hand in fine gold of Ophir. The virgins her companions are presumably the cities of Judah; and the peoples to give thanks for ever are the nations of that future day in relationship with the Jews. It is in no way the Bride, the Lamb's wife in heavenly glory. (Rev. 19 -22).

*The music to which the psalm was set, it appears.

Psalm 46.

It is "To the chief musician, for the sons of Korah, upon Alamoth, a song." This is the calm but joyful answer to the taunts of all their foes without who asked, Where is thy God? Their refuge and strength, their refuge in distress very readily found, God is owned Most High and Jehovah of hosts, the God of Jacob, but God as He is in His own nature exalted among the nations and in the earth as He will be.

Psalm 47.

This again is "To the chief musician, for the sons of Korah, a psalm." Here there is more: a call to all the peoples who seek association to join in their triumph and joy, but in the deep sense that it is God Who has rights and glory on the earth; and therefore all is of grace to those whom He loved, and for whom He chose their inheritance. It is the millennial day which faith sees and sings.

Psalm 48.

It is "A song, a psalm for the sons of Korah." The remnant rise in the expression of their faith and can now begin with Jehovah, as they see the vision of Zion in its beauty and glory, and all confederacies confounded, yea, vanished away. It is an advance even on the last. The glory of the king penetrates as it were place and people. So predicted Isa. 2, Isa. 60, Micah 4, Micah 5, Zech. 14.

Psalm 49.

This too is "To the chief musician, for the sons of Korah, a psalm." It is a grave word of exhortation founded on the moral truth of the crisis just surveyed. The Jews understood not God's ways more than the Gentiles, and hence the abominable compact at the end of the age which is fast approaching. Both idolise present wealth and power, ease and honour: God will be in the thoughts of neither. But as a vapour all passes away that is not of God and in God and with God, for no good is apart from Christ. Only God can and does raise from the dust of death; and as we know this now for heaven, so the godly Jews at the close will learn and preach as here for the earth, the honoured ones to welcome Him when He comes to take Zion and all the earth.

A new series appropriately follows in this cluster of psalms, which opens with God's summons of His people to judgment (Ps. 50); and this calls forth the remnant's confession of corruption and blood-guilt (Ps. 51): in both acknowledging the insufficiency of legal sacrifice and offering without brokenness of spirit and confidence in divine grace. In Ps. 52 we have an instruction which takes the shape of a plaint against their violent and deceitful oppressor with the assurance of his destruction on God's part, Who will deliver and bless His godly ones in His loving-kindness for ever. Then In Ps. 53 comes the moral exposure of the lawless one, but in terms which the apostle in Rom. 3 applies to those under the law. For indeed the Jews as a mass will be first as their chief, the son of perdition; and the heart of a sinner, where not law only but Christ in grace is abandoned, is no better than in antichrist; and this is morally true since the cross and the rejection of the gospel. The sense of this in the remnant turns by the Spirit into desire for Israel's salvation, when God has scattered the bones of the foes who beleaguered the object of His choice. In Ps. 54 the Spirit of Christ identifies the godly with Himself in resting every expectation on the name of "God" when covenant mercies are gone; but the end is thanksgiving to "Jehovah" when He has delivered the godly Jew out of all trouble in the displayed judgment of his enemies.

Psalm 50.

It is "A psalm of Asaph." Here it is God's call to judgment, not yet of the dead but of the earth, and of those that know His law in particular.

Psalm 51.

This again is "To the chief musician, a psalm of David, when Nathan the prophet came unto him after he went unto Bathsheba." Blood-guilt is also confessed.

Plainly these two psalms are closely bound together, though the first is a public and general summons, the second a private and personal confession; which at the end the godly remnant will take up as their own in view of corruption and the blood-shedding of the Messiah, the great transgression. Real godliness is requisite, not sacrifice, in the former; in the latter, not sacrifice but genuine repentance. Ceremonial observances are in vain, when. God judges us even on the earth, yet more for eternity. Boasting of the law serves only the more to condemn the sinner.

Psalm 52.

Here we have a Psalm "To the chief musician upon Mahaleth: a psalm of instruction of David, when Doeg the Edomite went in, and told Saul and said to him, David went to the house of Ahimelech." As we had the saints brought to renounce ceremonies as a substitute for righteousness and repentance, now we have the treacherous enemy portrayed, and the saints in their helpless exposure suffering, but delivered by the destruction that falls on the Edomite at the end, when good shall flourish like the olive and give thanks for ever.

Psalm 53.

There follows another psalm "To the chief musician upon Mahaleth: a psalm of instruction of David." It is indeed the great folly of man, but most guiltily among the Jews, denying Him to Whom we owe all, Who had above all chosen and favoured them. Their fear is to come, whatever their contempt and hatred of God's people now. As for the righteous they have no reason to fear: God's judgment will fall on the wicked when least expected. And His word proclaims it across the ages.

Psalm 54.

This psalm is "To the chief musician upon Neginoth (stringed instruments): a psalm of instruction of David, when the Ziphites went in and said to Saul, Is not David hiding himself with me? "The name of God (Elohim) will be everything in that dark hour to the godly Jews in the latter day, when they find themselves driven away by their apostate brethren, amalgamated with the lawless Gentiles, and Antichrist at their head. God's name is the revelation of what He is, and to this they cling in faith, when they have lost all else. As they besought by it, so they will give thanks and praise it when it emerges as Jehovah (ver. 8), in the power and glory of His day when His hand makes good what His mouth had spoken.

These psalms (Pss. 55-58) continue in various forms the feelings produced by Christ's Spirit in circumstances which look on to the last crisis when the godly Jews suffer from Antichrist and his partisans, especially in Jerusalem and the land. David had these trials in the case of Absalom, and Ahithophel; our Lord far more deeply through the treachery, of Judas. But the Spirit of prophecy links all that is past with the coming hour, when the outward oppression and inward apostasy bring the sense of evil at its worst on the true-hearted Jews. Thus God is more and more looked to, not man or circumstances as the result, not only to sustain the sufferers in patience but to bring in deliverance and blessing in power.

Psalm 55.

This like the last is "To the chief musician on Neginoth (stringed instruments): an instruction of David."

It was an awful time for a godly Jew to feel and to say that the wilderness was better than the city; but so it is here. The worst was within, even in the nearest circle: how Christ was moved at this, John 13 testifies. But it looks onward to a day of wider if not more literal accomplishment. In all their affliction He was afflicted. Divine judgment alone will solve and fulfil all.

Psalm 56.

This is "To the chief musician, as the silent dove of the distant, Michtam*; when the Philistines took him in Gath."

*See the title of Psalm 16. Dr. J. A. Alexander prefers "a secret."

This is a distinct advance on the overwhelming anguish of the preceding psalm, where the cry to God comes late, and confidence is attained only at the close. Here the soul begins with an appeal to His mercy; and enemies are in view, without the aggravated bitterness of traitors in those who were once near friends. The haughty fighting of foes threw him in the day of his fear on God, and, what is more, on His word as especial ground of praise. All this our Lord knew more calmly and profoundly; and this is our portion, the dearer to us as impressed with His name, as the Spirit is given us to make it good. But the godly Jews will also know what God's word is in their day of supreme trial when imposture and blasphemy succeed existing incredulity and superstition.

Psalm 57.

This too is "To the chief musician; Al-tascheth (destroy not), of David, Michtam, on his fleeing from Saul in the cave."

In the evidently close companion of Ps. 56, the progress of soul in confidence is more complete. It is no longer the plea, "for man would swallow me up," but the quiet assurance, "for my soul is trusting in thee." And God's word was not praised in vain. Intervention from heaven is counted on, God's loving-kindness too and truth, with the grand result of His exaltation above the heavens, and His glory above all the earth. All things work together for good to those that love Him, as the godly remnant will; and as we do now by grace.

Psalm 58.

This likewise is "To the chief musician, Al-tascheth, of David, Michtam."

Here we have the solemn warning of the righteous, and the call of God to execute that judgment on the living wicked which will deliver the godly Jew of the future and clear the earth for the reign of Him Who is alike Son of David and Son of man, and with divine complacency as He is Son of God, yea the true God and eternal life. It is inconceivable that any unprejudiced mind could fall to see that the psalm, the due sequel of those before it, expresses not in the least the sentiments proper to those that now confess the Divine Saviour and are therefore the sharers of His long-suffering grace toward the evil and injurious, but the desire for long-slumbering and righteous vengeance of God on the iniquity that will then rise to a prouder lawlessness than ever. The time for patience will then be past; and most holy will it be for those who then fear God and are in the secret of His ways to pray for His judgment on His and their enemies (who are in truth the same). And the time is at hand; but the Spirit gives them to anticipate it, whilst preserving them from carnal measures. Even a tear of the eye God puts into His bottle, as the figure is, and His vows are on them — they are consciously devoted to Him. They look for His exaltation above the heavens, for His glory above all the earth; but this not as Christians do by being gathered together to Christ on high, but here below by His crushing destruction of the wicked, who would have swallowed them up. Lions they may be, and with the poison of serpents; yet they melt as snails when He appears in His glory, and the sword that proceeds from His mouth prepares the scene for the throne of His glory over the earth. Israel will be the vessel of God's earthly righteousness in that day; as we ought to express the grace and glory of Christ in heaven now. Hence the godly Jew rightly utters his satisfaction at the terrible things in righteousness with which the God of their salvation will answer their prayer.

The next two psalms are part of the group which began with Ps. 55, itself closely following in spirit those that precede. In these we do well to trace the varying shades of iniquity in their enemies which by the Spirit of Christ had a blessed counterpoise in God's ways toward them, as we see historically in David with his adversaries within and without. All things work together for good to those that love God, though we by grace learn in light what the godly Jews spell out in the dark. God is the defence, "the God of my mercy." Evil never improves but grows worse till divine judgment. Thus God is right in our defeat, for evil is then in us even if unperceived: else He would uphold the banner He has given us. He cannot sustain pride in His people but dependence only. Even so faith looks to God and will surely receive His deliverance.

Psalm 59.

This is again "To the chief musician, Al-tascheth (destroy not), of David, Michtam, when Saul sent, and they watched the house to put him to death."

As it is the nations or heathen who are here before the heart, Jehovah God of hosts, the God of Israel, is also the God of his mercy, his gracious God. To the ends of the earth is anticipated His rule in Jacob. To faith overwhelming danger is the signal for triumph.

Psalm 60.

This is "To the chief musician, on Shushan (lily) of testimony, Michtam of David to teach; when he strove with Syria of Mesopotamia and Syria of Zobah, and Joab returned and smote Edom in the valley of salt, twelve thousand."

In this fine psalm, the fitting close of its series, God's temporary rejection of His people is felt and acknowledged frankly. Yet they cleave to His calling them, and while justifying Him in His displeasure and sore chastening, they see, for those that fear, a banner to be raised for truth which He gave them. Hence their bold challenge even in their lowest state, as well as their identification with the whole elect nation and all the land. The God who restores is the more surely theirs against all their foes and oppressors; and man once leaned on is seen to be but vanity.

Psalm 61.

This is "To the chief musician, on a stringed instrument, of David." Here it is the soul more than the people and their enemies. And though the heart is overwhelmed, the cry is to God. From the end of the earth is strange and sad for a Jew, but makes no difference to God, Whose chastening is accepted, and His leading to a Rock higher than himself is counted on. go cannot fail, though His people do. Nor does the Spirit look for a refuge only but "the king," not as erst to be rejected, but to abide for ever. So will the godly praise His name for ever, performing vows day by day.

Psalm 62.

Here it is "To the chief musician, on Jeduthun, a psalm of David." Thus, as is well known, this psalm divides into three strophes, each opening with "only" or truly, and the first and second ending with Selah. God alone throughout is declared worthy of trust. Unworthy objects are exposed in the last, where God is shown emphatically worthy.

There is manifest progress in Ps. 62 as compared with its forerunner. The soul learns to be silent or still, as well as to call on God importunately. It distrusts its own activity, and is assured that God's will alone is good. Only He therefore is looked to; no deliverance from another quarter would satisfy. Mercy, power, and justice are His.

Psalm 63.

This rises higher still; it is "A psalm of David, when he was in the wilderness of Judah." Higher than this, in its kind, no soul can go, though the covenant blessings cannot be enjoyed far from the city and the sanctuary. But the blessedness of God is enjoyed as never before, the Giver Himself, when the righteous are outside the prostitution of His gifts. Our Lord knew this, as no man ever did. Even deliverance is not sought; and the thirst is not of the desert but of the soul after God, and this too to see His power and His glory where He revealed Himself. A dry and weary land only brings out the more the longing for God fully manifested. It is meanwhile what the apostle. calls joying or glorying in God (Rom. 5), and in the close what the Lord desires for us in John 17: 24. When the Bride the Lamb's wife is glorified, she rejoices that she has in fact the glory of God (Rev. 21: 11), in the hope of which we now exult.

The first of psalms Ps. 64 - 67 appears to close the series wherein is set out the iniquity of the adversaries against those who look for Christ, the godly Jewish remnant. The three following portray their feelings as having in the Beloved a plea for deliverance which waxes stronger and clearer by His Spirit working in them according to the word provided for their souls.

Psalm 64.

It is "To the chief musician, a psalm of David." Thus the godly are consoled by the assurance of God's sudden and retributive judgment of their enemies, who are here described not as reprobates only but as malicious against the righteous, plotting and conspiring. But suddenly God's judgment falls, others fear as they behold God's doing, and the righteous rejoice in Jehovah Who has thus appeared at length in vindication of His name.

Psalm 65.

So is this "To the chief musician, a psalm of David, a song." Here the positive side of blessing is before the heart; for to Jewish thought the people and the land (and indeed all the earth) are blended in their expectations of goodness at length triumphant. And terrible things in righteousness are not absent, even if the joyous change be more prominent. Not such is our proper but heavenly hope in the coming of our Lord Jesus; it is to be with Himself in the Father's house, though we surely love His appearing and expect to be manifested with Him when He is manifested in glory. Our joy is to "be translated to heaven, as Christ ascended, apart from all judgment of the world; in which the Jew shall be involved but delivered out of it, when the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

Psalm 66.

This next psalm is "To the chief musician, a song, a psalm." It is the godly Jew anticipating deliverance after the sorest but justly inflicted trials. But God is faithful, and proved so at the close, Who had of old redeemed them from Egypt.

Psalm 67.

This is "To the chief musician, on Neginoth (stringed instruments), a psalm, a song." Here the wonder is how any believer can fail to see that the Jew, praising God's grace, at length delights in the blessing of the Gentiles, all of them whether in association with Israel or outside. Not only shall Ephraim not envy Judah, and Judah not envy Ephraim; but in that day far from either an atom of narrowness toward the nations. Their heart is enlarged by God's mercy to themselves. If the casting away of Israel was the world's reconciling as now, what shall the receiving of them be but life from the dead? O blessed day for the long groaning earth!

Psalm 68.

This also is "To the chief musician, of David, a psalm, a song." Here, where things are out of course God is counted on; and this by the intervention in heavenly power of Him whose rejection was the fullest evidence of the state of the Jews as well as of man. But He Who had obeyed to the cross, and thus glorified God to the uttermost, was exalted in the place of indisputable power and glory. He would thence make good the choice of Zion as His earthly dwelling and centre, the deliverance and blessing of Israel, once and alas! still "rebellious," the overthrow of every enemy, even of such as led all captive, to the joy and well-being of all the earth. It is "the regeneration" in prospect.

The psalm fittingly, as regards those we have seen, and splendidly sets forth the glory in which the rejected Christ makes good the purposes of God with His people and Zion as the earthly centre, but from above; and hence appropriately cited by the apostle in Eph. 4. There is also an allusion to Num. 10: 35, full of interest, but with a notable difference. Moses before Israel in the wilderness said, Rise up, Jehovah, and let Thine enemies be scattered, and let them that hate Thee flee before Thee. Here it is Elohim. Each is precisely right, and Elohim as little in keeping for Moses as Jehovah for the psalm, which has Elohim throughout, as the expression of faith for a day of confusion when covenant was not enjoyed, anticipating God's intervention in Christ from on high after He had suffered to the uttermost. Indeed the psalm abounds in divine titles, as Jah, Adonai, El, Shaddai; but the staple unequivocally is Elohim; and Jehovah is only used for His dwelling on Zion when power and grace meet for His people blessed evermore under Messiah and the new covenant. Sheer spiritual ignorance invented the will-o'-the wisp of Elohistic and Jehovistic documents: evidently inapplicable here, really everywhere, in no case giving a key to the mind of God as the truth does.

Psalm 69.

Here it is "To the chief musician, on Shoshannim (lilies),* of David."

*The music it would seem: see Ps. 45, Ps. 50, Ps. 60.

Whatever be the intrinsic glory of Christ, all scripture shows that His sufferings are the ground of His exaltation. So it is here. This psalm tells of His sufferings, though in a way evidently distinct from Ps. 22: where divine abandonment crowns all, as here human evil is prominent and calls for judgment, instead of the grace which is the answer in that psalm. But He was afflicted in all their affliction, as says the prophet. David was the occasion; yet the Spirit of Christ enters into all their wrong-doing, not only to vindicate God but to give expression to the confession of the godly remnant, who will thus pour out their heart in the latter day, when His wrath shall fall on their oppressors and betrayers.

The psalm which presents the exaltation of Christ is followed by that which expresses His humiliation and sufferings, leading to judgment on His adversaries and the deliverance of His people and land.

Psalm 70.

Here is the final group (Ps. 70-72), which begins with His Spirit characterising those who looked to Him and were willing to follow in His steps with a heart devoted to their blessing in Jehovah's time and way.

This is "To the chief musician, of David, to bring to remembrance."

Psalm 71.

The psalm before us goes on with this faithfulness throughout Israel's history (personified in David's), and the conviction with prayer that He will not forsake them when He is most needed.

Psalm 72.

This is simply "Of Solomon." The close is strikingly suited. "Blessed [be] Jehovah Elohim, the God of Israel alone doing wondrous things. And blessed [be] the name of his glory for ever; and let all the earth be filled with his glory. Amen and Amen. The prayers of David son of Jesse are ended."

It is evident that the psalm closes with the millennial reign of David's greater Son, the Messiah, to Whom God gives His judgments, and Who will glorify Him in His reign as He had in His rejection (72).

BOOK THIRD.

The third division or book is externally marked by but one Davidic psalm all the rest, it would seem, being attributed to other inspired writers; internally of a larger character as compered with Books I. and II. There, as we have observed, the Jews proper were before us in sufferings or anticipated glory: the first as still having access to the sanctuary in Jerusalem; the second as fled from it on the setting up of the abomination of desolation. Thus the prophetic spirit is fully maintained. Psalms are no more of their own isolated solution than any other prophecy of scripture. But the collection on which we now enter manifests the larger sphere of Israel, and accordingly looks at the Gentiles in a more extensive way, as envious and hostile to the people and the land because of the divine favour shown. A remnant of Ephraim are in the land, but the great national foe, the Assyrian, is yet in power and antagonism; and Messiah personally is not prominent as in both the books before. But the name of Jehovah rises increasingly for their hearts, at the close fully.

Psalm 73.

The first is "A psalm of Asaph." The opening utterance as usual gives the key-note. It is God good to "Israel," but only "to such as are pure in heart,"  -  gracious to His people as a whole, and so known by those that honoured Him as a God of judgment. But the trial produced by the prosperity of the wicked, while judgment is not yet executed, is vividly expressed, and the secret only known in His presence which gave the clue and turned all for good. Why the Revised Version repeats the error of the Authorised in ver. 24 is hard to understand, if one knew not the force of habit. The mistranslation is probably due to christian prejudice overriding the correct Israelitish hope. Yet it overthrows our real privilege. For those put to sleep by Jesus will God bring with Him. Hence when Christ, our life, shall be manifested, then shall we also with Him be manifested in glory. Whereas it is after the glory that God will receive Israel. Compare Zech. 2: 8.

Psalm 74.

The next is "Instructed, of Asaph." The psalm is thus occupied with the external enemies, though the inner oppressor is also noticed, in remarkable contrast with the more spiritual dealing of God with the soul set out in the psalm before it which introduces the book. Outwardly things look at their worst, ravage unchecked, desolation of the sanctuary, roaring in the assemblies, man's sign the only sign apparent everywhere, and no voice even from God, not a prophet, nor one knowing "how long." Yet faith owns God "my King" from of old, and the mighty deliverances, and pleads at length, "Remember this: an enemy hath approached, O Jehovah," rising up to the covenant name, is the poor remnant were His turtle-dove.

Psalm 75.

The third is "To the chief musician Al-tascheth [destroy not], a psalm of Asaph, a song." Very distinct, yet in appreciable sequence, is the faith in this psalm where Messiah's intervention is anticipated, and His upright judgment it the set time. He alone of men could speak of establishing the pillars of the earth or even land; He alone will cut off all the horns of the wicked or exalt those of the righteous.

Psalm 76.

It is "To the chief musician on Neginoth, a psalm of Asaph, a song." Ps. 75 having disclosed Messiah the executor of divine judgments in the earth, by which the inhabitants of the world will learn righteousness, the next sets forth that it is in Judah and Israel God is to be known, in Zion and in Salem. It is the age to come, and characteristically different from Christianity, which calls out souls that believe by grace from the world to Christ in heaven, soon to reign with Him in glory. To be a mere patriot is for the Christian beneath his heavenly calling; for the Israelites, at least such as are of a pure heart, by-and-by it will be consistent and have the sanction of God. Now it is forgetfulness of Christ's sufferings and of the glories after these. Heaven is our true father-land.

Psalm 77.

Here it is "To the chief musician, on Jeduthun, a psalm of Asaph."

The second of these psalms is all inward dealing suited to that day of distress when God will have heart-searching in His ancient people before their complete deliverance. The remembrance of the past may produce anguish in the present but gives hope for the future. God's way is in the sanctuary as well as in the sea; and faith lays hold of both. For the christian it is the settled favour and everlasting deliverance in Christ, dead, risen, and ascended, that we rest on. But the Israelite, if he looks on His way in the sanctuary, enjoys the wonders of His arm; if he turn as a man to His way in the sea, he has to acknowledge that His footsteps are not known.

Psalm 78.

This is "An instruction, of Asaph."

The third of these three is alike full, beautiful, and important. It sets out the total failure of Israel under governmental dealings. Law, no matter what the long-suffering goodness that accompanies it, call only issue in the ruin of sinful man. Sovereign grace alone avails. The testimony Jehovah raised in Jacob was excellent, the law He set in Israel holy and good; but what could either avail, the people being what they were? "As many as an of works of law are under curse" (Gal. 3). It is but a ministry of death and condemnation. Real and stable blessing turns on God and His grace. Do what He would in nature or law, Israel brought Him but shame, with misery on themselves. Then did He choose Judah, Zion, and David, the pledge and security of ultimate blessing and triumph, when the children shall indeed learn to profit by their fathers' failure, the final and everlasting passage from flesh and law to the true Beloved and the grace that brings salvation.

These psalms (Ps. 79-85) beautifully follow up the moral instruction of Ps. 78, for the whole people's interest Godward.

Psalm 79.

It is "A psalm of Asaph." Here we have the desolating ruin of the city and the sanctuary, when the ovewhelming scourge falls on Jerusalem as in Isa. 10, 28, Zech. 14: 1, 2, and other scriptures. It sets before us the feelings and prayers of the righteous Israelites, after the first Gentile siege which is partially successful, and before their leader, the king of the north, comes up a second time for his and their total destruction, Dan. 8, 11., etc.

Psalm 80.

This is "To the chief musician, on Shoshannim-Eduth (Lilies, a testimony) of Asaph, a psalm." Here is a turning of their eyes upward to the Shepherd of Israel, and a binding together of their hopes as His people with the ark of the covenant as of old in the wilderness. They own His just anger, whilst entreating that His face may shine, and, most strikingly, that His hand may be upon His right hand man, upon Adam's son Whom He made strong for Himself (compare Ps. 8: 4).

Psalm 81.

It is "To the chief musician, upon the Gittith, of Asaph." Here comes the psalm, of new year's day, when the trumpet sounds not for alarm but joy, the joy of gathering the people at the new moon. The full moon will shine in due time. This is the new moon after a long eclipse. Now Israel will receive and reflect light afresh from the Lord. It is clear progress as compared. with the preceding psalm. It was Israel that would not hearken, Israel that would none of Jehovah. Oh! had they, how soon would He have subdued the foe, and blessed themselves in the grace that brought them out of Egypt, till at Sinai they preferred to stand on law, with fear as all must feel who so pretend.

Psalm 82.

Again it is "A psalm of Asaph." The psalm before us meets another difficulty of that day in particular. God is seen arising to judge the judges. How long His poor people had suffered oppression! Alas! Jewish rulers were no more righteous than Gentile. The rejection of Messiah proved His people inexcusably and excessively hostile to God. Judgment is at the door.

Psalm 83.

This also is "A song, a psalm of Asaph, Here it is not only those who had authority from God warned of His judging, and the Spirit in Israel calling on Him to arise for it, and those who had His word threatened with a fall like to mere men, as alike without real understanding. But we have the last great confederacy, of which the Assyrian is the head, according to the prophets generally and here expressly named with others too familiar to the ancient people of God. It is by the final execution of judgments on the earth, however overlooked by Christendom, and despised or censured by the vain mind of the flesh, that the inhabitants of the world shall learn righteousness and know the name of Jehovah. But thus shall they at the end of the age know that "Thou, Thy name Jehovah only Thine, art Most High above all the earth." The Name regains its power for Israel's heart.

Psalm 84.

It is "To the chief musician, on the Gittith, for the sons of Korah, a psalm." Hence in this psalm the joy of dwelling where Jehovah of host dwells, of the living God in His courts fills the heart with blessedness in contemplation; as also the blessedness of going there for those on the way: all summed up in the blessing of trusting Jehovah of hosts.

Psalm 85.

This too is "To the chief musician, for the sons of Korah, a psalm." The psalm looks rather at the blessing of the land and people than at the religious centre of Jehovah's name or the way thither. Deliverance from external foes attests the people's forgiveness, and leads them to seek all favour in that place of blessing, above all in hearing what the God Jehovah may speak. For He will speak peace to His people and to His saints, publicly and individually, though they need to watch against folly, as becomes those who by grace now understand. It is instructive to note how truly the psalm speaks of Israel as contrasted with church or christian blessedness. "Surely his salvation is near those who fear him, that glory may dwell in our land;" not that they may "ever be with the Lord" in risen heavenly glory, as we rightly hope. But for them, as for us, it is the righteousness of God that gives stability, not their own (though they will be righteous then) but His, or more strictly have Jehovah their righteousness. Thus only are mercy and truth met together, and righteousness and peace embrace, as we now know in Christ yet more gloriously.

Psalm 86.

This is "A prayer of David."

It may be noticed that the name of God rises to its covenant character toward the close of Ps. 83, and for anticipated enjoyment in that relationship, whether in His house or on the way there, and for the land, in the two psalms that follow for the sons of Korah. Jehovah still appears in Ps. 86, but Adonai enters much into "the prayer of David," which entreats and counts on His grace, being as good as He is great, Whom all nations shall worship, coming before Him. But this glorifying of His name is not without a token for good shown his beloved to put His haters to shame. Israel cannot enter on their promised blessings save through judgments on the quick and the inhabited earth.

Psalm 87.

This is "For the sons of Korah, a psalm, a song." As Christ the Lord is the sole key to the preceding psalms, which bring together Israel poor and needy looking to Him, and all nations coming to worship before Him, so it explains the divine spring of Israel's patriotism. For all others it is self, the first man. Mere justice might and must have cut all down: grace counts that This man was born (not crucified!) there. But grace indeed can recall many an elder that obtained a good report through faith. Zion is Jehovah's foundation, he loves its very gates. In vain do the seats of the world's power, wisdom, and wealth, exalt themselves.

Psalm 88.

This too is "A song, a psalm, for the sons of Korah, To the chief musician, upon Mahalath, and Leannoth, an instruction, of Heman the Ezrahite." Where can we find such a strain of profound sorrow and sense of wrath with no glimmer of light beyond the opening words? Israel to be blessed must pass through this, and have Christ's Spirit and sympathy with them in it. What could law do for those under it but press its terrors unto death? His Spirit felt it in grace.

Psalm 89.

This is "An instruction of Ethan the Ezrahite."

In striking contrast, but morally connected closely with the preceding tone of depression and wrath under law, is the last psalm of this book. It is truly the expression of mercy and faithfulness in Christ, the object and securer of divine promises and especially of those to David. Then was the dark night; soon comes the dawn of the day when the Sun of righteousness arises with healing in His wings for the afflicted righteous, and He shall tread down the wicked as ashes. For it is in no way the gospel of grace, but the kingdom displayed in power and justice by Jehovah Messiah on the earth. This closes Book III.

BOOK FOURTH.

The fourth book, consisting of Pss. 90-106., his its own distinct lineaments, which discover inspiration in their order as a whole, as well as in the contents of each: only spiritual ignorance can fail to see both.

Psalm 90.

It is "A prayer of Moses the man of God." This is the suited introduction and finds its place here rather than in any other among the 150, Historically it would precede all probably; for there is no substantial ground for doubting that Moses was the writer according to its title. Adonai is owned as Israel's dwelling-place in all generations, from everlasting to everlasting El, turning weak man (enosh) to dust, and saying, Return, sons of men (Adam). He is the God of creation and of providence. But faith, that owns man's transient littleness and the power of the divine displeasure, can also say, Return, Jehovah: how long? Their prayer rises that Jehovah's work may appear to His servants; and His majesty on their sons.

Psalm 91.

This Psalm introduces Messiah owning Jehovah, the God of Israel, as His God, Whose is supreme power and faithfulness; and hence delivered at length and set on high. "Jehovah reigneth."

The N.T. clearly intimates that Messiah takes this place under the Most High and the Almighty, identifying both with the Jehovah God of Israel in the face of Satan's evil and power. It is a sort of dialogue in which Messiah in ver. 2 answers the apothegm of ver. 1 and assures Israel of deliverance in vers. 3-8. Then Israel rejoices in vers. 9-13, and Jehovah puts His seal to it in vers. 14-16.

Psalm 92.

This is "A psalm, a song, for the sabbath day." Here the true Sabbath, the rest of God, is anticipated when man's restless toils are over. How suitable this song will then be needs no comment here. Blessing on earth follows judgment. Such is O.T. order. Those that follow to Ps. 100 hang on this title.

Psalm 93.

How glorious an opening, and stupendous the change for the earth! "Jehovah reigneth." It is not so now. Satan is still the prince of the world, the god of this age: God does not share his throne.

Psalm 94.

It is the cry of a righteous remnant anticipating and longing for the establishment of Jehovah's righteous rule on the earth, as the preceding psalm proclaimed the great principles succinctly: Jehovah reigning, not Satan as now (John 14: 30, 2 Cor. 4: 4, Eph. 2: 2, 6: 12); His testimony very sure before His power is displayed superior to all opposition; holiness becoming His house forever on earth, as well as in heaven. This draws out the appeal for His vengeance on the evil then undisguised towering to heaven, and blasphemers in pride; and its folly is exposed before their brethren that believe not. But their own hearts take the comforts of His discipline, as yet in vain for the Gentiles, but in faithful keeping for His own. The return of righteousness to judgment is assured if He reign, and the impossibility of fellowship between Himself and the throne of iniquity. Such will be the blessedness when He brings in the First-begotten into the inhabited earth; and such in view of it the earnest prayer of the godly Israelite.

The next six Psalms may be viewed as completing the group which began with Ps. 93; yet of themselves they mike an evident and well ordered progress. The first of the six (Ps. 95) summons the people of God, in the Spirit of prophecy which animated the godly, to rejoice in Jehovah no longer to be hidden but revealed in Christ Who brings in salvation, glory, and rest; but no blessing is without hearing His voice. In the second the summons goes forth beyond Israel to the nations and peoples; as the third is the new song that is sought. The fourth demands a new song of Israel; and the fifth is the answer. This is completed by Ps. 100, which expresses Israel in the joy of grace, while owning their own portion, inviting all the earth to shout aloud to Jehovah, and with enlarged hearts welcoming into His gates with thanksgiving those whose approach they used jealously to fend off is dogs,

Psalm 95.

It will be noticed how Jehovah is worshipped as the Creator but the God of Israel; then a warning is given from the unbelief of their fathers in the wilderness. Their failure from of old will not debar them from His rest tomorrow, only unbelief today.

Psalm 96.

It is "ye" here to the nations, not "us" as in the preceding psalms. Yet Jehovah holds to His ordered place on earth, and the peoples are invited to the courts of His sanctuary, then indeed a house of prayer for all the peoples.

Psalm 97.

Such is the song in reply. It is the earth rejoicing through the execution of divine judgments because Jehovah reigns in that day. Zion rejoices on hearing, and Judah's daughters too; a blessed trait in it, for naturally how different had all been! So the heavens here declare Jehovah's righteousness; the earth certainly was far from it, though we, Christians, know it still more gloriously in Him Who is on the Father's throne.

Psalm 98.

This is the call on Israel for a new song, though all the earth is to shout to Jehovah thereon, as Zion was glad when all the peoples saw His glory to the shame of idolatry. Here the sea too, the world, the rivers, and the hills all rejoice at His coming to judge the earth, Who is Jehovah the King.

Psalm 99.

This is Israel's song in answer. Jehovah is great in Zion, and executes judgment and righteousness in Jacob. He sits between the cherubim. All the peoples therefore are to praise His name. As in the early days of the people, so yet more at the end of the age will He answer those that call on Him, while punishing their doings: not then one or two here and there, but "so all Israel shall be saved." "Thy people also shall be all righteous" in that day. Jehovah's hand is not shortened that it cannot save, neither His ear heavy that it cannot hear.

Psalm 100.

Its title is "A psalm of thanksgiving," and how just! Here Israel calls to universal thanksgiving; no churlishness to the Gentile more. Jehovah's mercy enjoyed makes His people bountiful.

The previous group of psalms anticipated in the Spirit of Christ, the revelation of Jehovah to the joy of His people and the nations, indeed of all the earth. The last of them demonstrates the great change by divine grace, when Israel will welcome the Gentiles to His courts, not only without jealousy, but with all their hearts. A fresh cluster now follows.

Psalm 101.

This psalm introduces the Messiah again; but now as the true David, and Solomon too, singing of mercy and judgment on taking His house and kingdom to be ordered in righteousness unswervingly It is entitled "A psalm of David."

Psalm 102.

This psalm is "A prayer of the afflicted one when he is overwhelmed, and before Jehovah poureth out his complaint." It is as full of interest, as of moment incalculable. The Epistle to the Hebrews (Heb. 1: 10-12) quotes it to prove that the O.T. regards Christ the Son of God as Jehovah, Ps. 45 having just been alleged in proof of His Godhead, and in both psalms by the God of Israel Himself. Yet it is Messiah's depth of humiliation which gives occasion to this expression of His divine glory. Out of that depth the Son contrasts His own wasting away in trouble with the permanence of Jehovah, with the certainty of Zion's rise from ruin, and the fulfilment of hope in the glorious morrow, when the peoples shall be no longer rebellious but gathered together to serve Jehovah. But when Messiah renews His cry of borrow, the Father declares that the holy Sufferer is no less than Himself, Jehovah the Creator, Who will change the creature as of old He made it, and is destined yet to have the sons of His servants abiding, and their seed established before Him. The comment of inspiration is as wondrous as the Psalm: none but the Holy Spirit could have given either; and both are worthy of Him to whom they testify.

Psalm 103.

This psalm celebrates the fruit of blessing by the Israel of God in that day. For them, as for us now, Messiah's sufferings produced endless praise. It begins with the individual, as always, "every one that is written in the book." It follows up the forgiveness of all iniquities with the healing of all diseases; for the age of habitable earth to come will enjoy the full power of Messiah, of which miracles (when He was here or afterwards) were but samples. Then it rises to His ways as well as acts, not as of old partially made known, but attested in all the extent and display of His kingdom. For it is not only Jehovah's mercy from everlasting to everlasting on those that fear Him, but His throne is established in the heavens, and His kingdom rules over all. Hence His angels, His hosts, and all His work, are to bless Jehovah everywhere; as his own soul did, and so it concludes. Could this psalm be with such propriety anywhere but here, immediately after Ps. 102? Inspiration arranged as it wrote; the profit of both is lost by incredulity through vain confidence in man and his thoughts.

Psalm 104.

This is the connected and dependent outburst of praise, with a similar beginning ("of David" excepted), and here therefore in due place. The theme is Jehovah supreme over creation, the chiefdom in Col. 1: 15 asserted of Christ and this on evident and conclusive ground, because by (ἐν, in virtue of) Him were created all things (τὰ π. the universe), those in the heavens and those on the earth, the visible and the invisible, whether thrones, etc. The whole of them has been created through Him and for Him; and He is before all things; and the universe by Him subsists together. As the preceding psalm celebrated what Jehovah-Messiah is to Israel, from the individual widening out and upward, so this definitely views creation blessed after long bondage and growing vanity through sin, but now delivered through the Second man. So the scriptures show, when sinners shall be consumed out of the earth and wicked persons be no more. This result rationalism deprecates irreverently and unintelligently as "a glow of passion." For man, not God, fills the unbelieving mind to the exclusion of His glory. But in the end of the age the darnel shall be rooted out, instead of growing together with the wheat as now. And this is meet and due to God: even those punished will own it vainly for their lot in that day.

This book closes with the next two psalms which are an evidently antithetical pair, each by a different route tending, and contributing, to the end of Jehovah, His mercy in saving Israel to His own praise.

Psalm 105.

"Give thanks unto Jehovah," etc.

This recounts the good ways of Jehovah in grace with His people according to His promises, that they might keep His statutes and observe His laws.

Psalm 106.

"Praise ye Jah." "Blessed [be] Jehovah God of Israel from the everlasting and into the everlasting! And let all the people say, Amen Hallelujah (Praise ye Jah)." This confesses the evil works of Israel in ungrateful forgetfulness, rebellion, and idolatry. Yet Jehovah's ear is open to their repentant cry, as His hand to deliver; hence their prayer to "Jehovah our God," "Save us," and "gather us from among the Gentiles" to give thanks to His holy name and to triumph in His praise, as will surely be at the end of this age.

In Ps. 105 only divine goodness appears to Israel, and His judgments on their enemies, ending in Hallelujah. In Ps. 106, which begins and ends with Hallelujah, we have only Israel's evil ways confessed but divine mercy on their cry; as the ground for salvation and deliverance from among the Gentiles to triumph in Jehovah's praise. Ps. 103 had the last title.

BOOK FIFTH.

Next, the last book, into which the psalms are not merely divisible but actually divided, supposes the people of God once more in the land, for the display of God's purpose and ways in Messiah's kingdom, and spiritually fitted for it, for they will be characterised by His law written on their hearts. It ends with nothing but praises. How could it be otherwise when Rev. 11: 15 is fulfilled? The first psalm has no title.

Psalm 107.

Give ye thanks to Jehovah," etc. Israel affords the great object-lesson of man's folly and distress in the land and out of it, as on the sea; crying to Jehovah and heard in His unfailing mercy; at last delivered from the enemy and gathered out of the lands on every side (not a few Jews from Babylon merely) to enjoy the kingdom. It is in no way the church blessed with Christ in the heavenly places, though the church may well profit from all, and enjoy the truth and the mercy here described.

Psalm 108.

"A song, a psalm of David." This Psalm consists of the latter halves of Ps. 57 and Ps. 60 with variations. The deliverance, though really of God, is not yet complete; but this is looked for with assurance.

Psalm 109.

"To the chief musician, of David, a psalm." The Psalm is applied authoritatively to Judas; but it clearly includes the wicked like him, treacherous to the Messiah in the past, and especially in the future to those who have His spirit. — In the following we have the glorious answer of Jehovah on behalf of the despised Messiah, who will have the children in all freshness, if their fathers rejected Him.

Psalm 110.

"A psalm of David." None but Messiah, Jesus, was ever called to sit at Jehovah's right hand; and He, because He was David's Lord as well as his son, the great Melchizedek withal as even now seen by faith. But His glory as Head to the church His body is in no way here revealed. The mystery was great. But we are here clearly told what He will do, not for His friends, but against His foes. The smitten head over a great country appears to be either the king of the north, or Gog. Christ shines out from heaven to destroy Antichrist, etc. But here the rod of His might is sent out of Zion, to deal first with the king of the north; as finally with his great patron, the Lord of all the Russias, who will have made that king strong, and then falls himself for ever.

The next three psalms are plainly a trilogy in suited succession, following up that which set out the exaltation of Messiah on high and the coming day of His Power out Of Zion. The first two of the three are acrostics, but all are the praises of Jah (Hallelu-jah) for the deliverance of His people by Messiah.

Psalm 111.

"Praise ye Jah." Jehovah's works, not here  creation but on behalf of His people, are celebrated: great in themselves; powerful in their effects; permanent in result. flow different are man's! Wise is the fear of Him; and His praise abiding.

Psalm 112.

"Praise ye Jah." Next to the intervention of Jehovah comes the character, as well as the blessing under His government, of the man that fears Him. It is not the Christian even now blessed in heavenly places, enjoying full favour, yet suffering on earth, and waiting for Him who will have us with Himself in the Father's house; but the anticipative sketch of the righteous Israelite in the kingdom.

Psalm 113.

"Praise ye Jah." Here the scope is manifestly wider. Israel may be Jehovah's earthly centre, but His name shall be praised from east to west, from that day and evermore. Who is like to Him, and to Him as thus displayed in His ways with His poor loved one, no longer in the dust but exalted, no longer barren but the glad mother of sons? Hallelujah!

Psalm 114.

It is not only Jehovah's glory above the heavens, yet stooping to look on the lowliest here below, as proved already in Israel. The sea, the river, the mountains, and the hills, the earth, all teach from before Him, Who will be to Jacob all He was of old and more. His power in goodness is unfailing.

Psalm 115.

Then the wonders of Jehovah will no longer puff Israel up. They will need no humiliation more, being truly humble in that day. Jehovah's name is all henceforth; and His "mercy" takes precedence, instead of boasting in "truth" because peculiarly theirs. This does but increase their loathing of idols, so long their snare. But if they forgot Jehovah, He remembered them; and that day is a day of blessing for Israel's house and for Aaron's, and for fearers of Jehovah, the small and the great. But it is for the living on earth, though heaven and earth shall be in ]harmonious blessing and for evermore. Children of God are we now called, and such we are; His sons, with the Spirit of God, crying, Abba, Father; and we look up to heaven as our home because it is Christ's, having the cross meanwhile on earth. Here are we shown a mystery: we shall not all sleep, but we all shall be changed. Even now are we, Christians, "heavenly," and we shall put on the image of the Heavenly at His coming.

Psalm 116.

Here we see the loving-kindness of Jehovah (Who is therefore loved) in delivering the simple ones, the righteous remnant from under the shadow of death that oppressed them. But the truth of this habitually applies to the suffering Christian (2 Cor. 4), and not merely at a special time or Jacob's hour, when be is to be delivered out of it. The "haste" is not carnal precipitancy, but of such alarm as would make one hurry away at once. Comfort comes, but Jehovah is trusted in faith, which is better still. The end is praise of Jah.

Psalm 117.

It is a little psalm out of a large heart. Grace enjoyed goes out toward others, yea to all. So shall Israel then sing. What a contrast with their narrowness of old! So Jehovah's mercy and truth will work in that day to His praise on earth. We see how beautifully these three psalms ending in Hallelujah follow Ps. 114 (Jehovah's intervention as when He brought Israel out of Egypt through the desert), which is preceded by the three psalms beginning with Hallelujah, as the last of these indeed both begins and ends.

Psalm 118.

It is the end of the age which will vindicate the God of Israel. Till then appearances are adverse to His name and His people; and faith alone gains the victory unseen, which then will be manifest to every eye. All men may oppose meanwhile, and never more than at the close; Satan too may deceive and destroy as far as he can; and God may chastise right sorely but for good: Christ knew all this exceptionally, and much more than is here in view. But the end is blessing and glory, not for us only on high as we know from elsewhere, but for those who will enjoy the kingdom on earth, when it is no longer man's but Jehovah's day. What a blank must be in the outlook of all Christians, who leave out such a scene for the glory of the once humbled but now exalted Man! Then He shall sit on His own throne, as distinct from the Father's, before the eternal state. It is the age to come, on which almost all prophecy converges.

Psalm 119.

This psalm is not more remarkable in its structure than in its moral beauty — the expression of the law written on Israel's heart, after God's intervention to restore them to the land, yet before their complete deliverance. Each section consists of eight verses marked successively by each letter of the Hebrew alphabet in due order, all dwelling on the virtues of divine revelation as made known to the chosen people: law, testimonies, ways, precepts, statutes, commandments, and word generally.

Aleph. All here is introductory and general: the return after wandering and sorrowful experience; Jehovah's law or doctrine written within under the new covenant.

Beth. Here is the washing of water by the word, God purifying the heart by faith, in moral death to natural energy just where it might be strongest.

Gimel. Jehovah's goodness is asked according to and in His word, the delight and guide of the Israel of God, whosoever might despise.

Daleth. The heart prefers abasement from and with God to ease without Him, but looks for enlargement to do His will with alacrity.

He. The need of Jehovah's teaching, in order to obey and be kept, is here spread before Him.

Vau. The taste of the grace of Jehovah, of His salvation as here expressed, is next craved for courage and fidelity.

Zain. "The word" is owned as hope and comfort in the midst of pride and ungodliness;" the name gives motive to obey.

Cheth. Here the heart rises to Jehovah Himself; so that wicked men's hands were powerless to make the law forgotten, or His mercy unseen everywhere.

Teth. It is a soul profiting by affliction, and confiding all the more in Jehovah, to learn His statutes, better than thousands of gold and silver.

Yod. Jehovah is looked to as a faithful Creator, and those that fear Him counted on. As He afflicted for good, so would He show loving-kindness.

Caph. Here the prayer is instant, as the iniquity grows apace, and weakness is realised in the severest trial. It is not the hope of the Christian, who like Christ are to go on high; but deliverance, as Israel expect and shall have, by judgments executed manifestly on the enemy.

Lamed. The stability of Jehovah is seen on high., His purpose emanates thence infallibly, but establishes earth too, the universe being His servant. Then its moral power is owned, and by it the conviction that the soul is His, attending in the midst of malice to His testimonies, and in the sense of total failure feeling the all-embracing value of what expresses His mind.

Mem. Here it is love of Jehovah's law, leading to meditation, and with blessed results in wisdom and moral ways.

Nun. In this stanza the light of the word for himself is acknowledged, and its judgments for wickedness.

Samech. Wavering and evil-doing are deprecated as heartily as Jehovah's law is loved. But the need of being sustained is expressed, as on the other hand Jehovah's summary dealings with the deceitful and wicked; for indeed He is to be feared.

Ain. Hence he looks for Jehovah to act, not only on His servant's behalf but in vindication of His law.

Pe. The intrinsic and real efficacy of Jehovah's revelation is here expressed, with the spiritual desire created by it.

Tzade. Here the righteousness of Jehovah's judgments and testimonies predominates, which he forgot not, if others did.

Koph. Dependence is the great resource in the evil day, and indeed always, with confidence in Jehovah, but according to His word.

Resh. If persecutors are more felt, so are Jehovah's judgments on behalf of faithfulness as well as life in power.

Schin. This stanza goes farther: awe at Jehovah's word, yet joy in what He says. Fruit of loving the expression of divine authority, praise rises fully, and peace without stumbling. Obedience is deepened by having all our ways out before Him.

Tau. It is the worthy end of a psalm most instructive in experience for the individual and the nation: a brief summary.

The next group is clearly defined, the fifteen psalms of degrees or the goings up. That of (or by) Solomon occupies the central place, two on either side are expressly of David, as others perhaps such as Ps. 132 where it is not said. Some conjecture a late date for most, or all, because they are supposed suitable to be sting during the return from Babylon. The truth is that they look onward to the restoration of Israel in the latter day and are thus truly prophetic; the language, as the hope, is far beyond anything realised in the post-exilic return.

Psalm 120.

"A song of the ascents." It is the situation amid threatening foes north and south, from whom deliverance is sought. There was "the liar," the Antichrist, on one side; on the other, the hordes of the great external enemy. The last days are unmistakable here.

Psalm 121.

"A song of the ascents." Jehovah now at length is Israel's help, and keeper, Who slumbers not nor sleeps, in all circumstances and for ever.

Psalm 122.

"A song of the ascents: of David." Here is the joy of worship in the place where Jehovah's eyes rest continually.

Psalm 123.

"A song of the ascents." It is the remnant of Israel staying no more, like the proud and ungodly mass, on him that smote them, but on Jehovah, the Holy One of Israel, and this in truth.

Psalm 124.

"A song of the ascents: of David." This is the outburst of Israel's praise when just delivered from that which seemed, to all but faith, the overwhelming power of man bent on their destruction.

Psalm 125.

"A song of the ascents." Here is expressed the peaceable fruit of righteousness for those exercised by the supreme trials of that day.

Psalm 126.

A song of the ascents." The return of Zion becomes the pledge and cry for the return of Israel, and the blessed Sower in sorrow shall yet reap in joy.

Psalm 127.

"A song of the ascents: of Solomon." All of blessing turns on Jehovah, on Jehovah-Jesus. When Israel welcomes and depends on Him what fruitful showers! "Instead of thy fathers shall be thy children" as in Ps. 45: so here. Solomon had an earnest and might well sing in the Spirit; yet his was not the rest of God, but vanity of vanities.

Psalm 128.

"A song of the ascents." It is millennial blessedness on earth, when Christ reigns and blesses out of Zion. To interpret it of heaven or the church is to deny the kingdom yet to be restored to Israel.

Psalm 129.

"A song of the ascents." It is a psalm of painful and touching interest as to Israel's enemies, whose will was in their sufferings, however deserved. They hated Zion which Jehovah chose and loved; and their desolations were as cruel as fruitless, being in vain to destroy, as the end will show in that day.

Psalm 130.

"A song of the ascents." It is the new ground of divine mercy, and so of forgiveness for the generation to come.

Psalm 131.

"A song of the ascents: of David." This is the moral accompaniment of faith in mercy. Hope in Jehovah supplants self-confidence or looking elsewhere.

Psalm 132.

"A song of the ascents." The Anointed is here, typified by David and Solomon, to reign as surely as He suffered. His rest in Zion has yet to be accomplished. It is not the Father's throne, any more than headship of Christ's body, but the kingdom by and by, where and when the answers of grace exceed the desires of faith.

Psalm 133.

"A song of the ascents." There is unity of blessing in that Hermon's dew will fall on Zion.

Psalm 134.

"A song of the ascents." It is no longer Sinai, the mountain of the people's responsibility, but Zion, the seat of royal grace, after the fleshly king's ruin also. Under the true King and the faithful Priest praise unceasing rises, even in the nights. How should it be otherwise when Christ establishes the blessing on the overthrow of the enemy?

Now follow a few psalms less closely connected, though the second may be regarded as an answer to the first. The third stands comparatively isolated, yet in its evidently right place. The fourth, instead of (like it) recalling the shame and sorrow of the Babylonish captivity, is an avowed thanksgiving to Jehovah, not only for His word, but for His everlasting loving-kindness. These are all judicial, and apply during the crisis which marks the incoming of the new age, The fifth or last expresses the deeper work of self-judgment before the inescapable presence of Jehovah; yet it looks the more for His slaying the wicked (the judgment of the quick and of the dead), while baring the heart now in order to be thoroughly proved and led in the way everlasting. The last two are Davidical, as are the seven that succeed.

Psalm 135.

"Praise ye Jah." It is instructive to compare ver. 13 with Ex. 3 and 14 with Deut. 32. The psalm anticipates the proximate accomplishment of both to Jah's praise.

Psalm 136.

"Give thanks to Jehovah." Very impressive is this answering song of thanks, with a refrain so suited then to Israel. He Who is pleased to dwell at Jerusalem in that day is the "God of the heavens," not merely of the earth (Gen. 14: 19).

Psalm 137.

Very different were Babylon and Edom, yet both the enemies of Zion, one to humble her for her sins, the other hating her for divine favour, alike to suffer before Zion's joy, who must sorrow till then and not sing.

Psalm 138.

"Of David." It is Jehovah's faithfulness to His sayings, His mercy in this respect which Israel proved experimentally, and all kings of the earth celebrate in that day. What a change from this day of delusion and infidelity, to which the Jew contributes so largely!

Psalm 139.

"To the chief musician: a psalm of David." The execution of external judgment, when Christ takes the world-kingdom (Rev. 11.), does not hinder the inner work for the faithful Jew, who here tells out his confidence in the heart-searching of Jehovah. This recalls not only His own omnipresence and omniscience, as the, faithful Creator, but His thoughts about us. For truly His complacency is in men, not angels: the Christ was to be man, though Son of the Highest. Therefore as a godly Jew he heartily goes with the vengeance to fall on the wicked, while he desires yet more God's searching of himself lest any grievous way should be found in him.

From the deep searching, yea God's searching, of the heart in the last psalm, we turn to a group of five, rising from a cry for full deliverance by executed judgment to anticipated thanksgiving in Ps. 145, a millennial strain, followed by varied and ceaseless praises to the end of the book.

Psalm 140.

"To the chief musician: a psalm of David." Probably the "evil man," if defined, seems to be Antichrist; the "man of violence" rather the external enemy, the Assyrian. Proud or high ones here are ungodly Israelites.

Psalm 141.

"A psalm of David." This is pursued for the soul's profit that all said and done may be to and in the favour of Jehovah, apart from the dainties of evil doers, and accepting rebuke from the righteous; so that, when judgment falls, some may hear and live.

Psalm 142.

"An instruction of David when he was in the cave: a prayer." Here is a didactic word, a prayer too. Wickedness in power casts the righteous on Jehovah alone. How often precious, and proved by how many! Yet, while originally David's faith, it will apply fully in the future crisis of Israel.

Psalm 143.

"A psalm of David." The following is deeper still: not only none else save Jehovah, but self-abandoned. No righteousness can stand judgment, but here is the righteousness of God by faith. Confidence is in grace. So the godly Jew will feel and say in that day.

Psalm 144.

This psalm blesses Jehovah in confidence and bright expectation. Why should man (Adam) son of enosh, weak and faint, stay blessing through divine judgment? For so Israel always expects, whatever the mercy also. The Christian stands in grace and looks into heaven, to which he belongs as in Christ. This psalm looks for judgment, not the gospel.

Psalm 145.

"Praise of David." Here comes "Praise" or the new song purposed in Ps. 144, an alphabetic construction, omitting Nun (the Hebrew N).

The final praises of Jah in five strains close the book. It may be noticed that creation and Israel here and elsewhere in the O.T. answer to the new creation and the church in the N.T. The Septuagint attributes the first three to Haggai and Zechariah, 147 being divided.

Psalm 146.

"Praise ye Jah." The praise of Jah, Jehovah, Jacob's God, is urged, in contrast with men, not only as maker of heaven, earth, the sea, and all in them, but as the sure moral Governor, only to be proved and displayed perfectly in that day when Zion is the earthly centre.

Psalm 147.

"Praise ye Jah." Incomparably greater things are before Israel than the work of Nehemiah for the returned remnant, though to speak of this may have given occasion to their glorious hope, inseparable from the Messiah and the kingdom and all Israel then to be saved. Then indeed it will be Jehovah building Jerusalem and gathering Israel's outcasts far beyond the little provisional mercy to the Jews from Babylon. And He is competent Who makes the world, yea the universe, delights most of all in the lowly that fear Him, and shows Jacob His word, Israel His judgments; for He thus owned no other nation.

Psalm 148.

"Praise ye Jah." Here praise is called for from the heaven, and every one and thing connected, the praise of Jehovah's name; so from the earth and all below, rising up to the kings and all peoples, of every age, sex, and degree, to praise His name set in His people, His holy or godly ones, beyond question Israel's sons. The church reigns with Him Who reigns over all the rest, the universe.

Psalm 149.

is "Praise ye Jah." It is expressly a new song for Israel, no longer enemies as touching the gospel, no longer only beloved for the fathers' sake, but a congregation of pious ones, Zion's sons rejoicing in their King. Their position is judicial on earth; but we who believe, without seeing Christ, have our joy in His heavenly grace and glory.

Psalm 150.

"Praise ye Jah." Thus fitly ends this inspired collection of psalms and hymns and spiritual songs, in a grand chorus of praise on this long travailing but soon to be delivered and rejoicing earth, when the world-kingdom of our Lord and of His Christ is come.

Two Lectures on the Song of Solomon.

W. Kelly.

LECTURE 1. — Cant. 1, Cant. 2.

GENERAL REMARKS

We are about to look at a book of scripture which, I suppose, has often exercised the minds of many of us. But it is remarkable that although modern thought might presume to speak lowly of such a book, there is no part of the Hebrew scriptures which has more distinct, positive authority. That is to say there is not a single ground-work of divine authority which it does not possess save one, perhaps, that might be brought up against it, and that is, that it is one of the very few books of the Bible which are not quoted in the New Testament. But there is not the very slightest ground for question on that score, and for this simple reason, — that, although it be not cited, the very ground-work of it is constantly before the mind of the Spirit of God. The first book of the New Testament most plainly alludes to the great thought of Canticles, that is, the bridal relation as the sign or symbol of Christ's special love to His people. For although, undoubtedly, we have in the New Testament the place of children and the Father's love; and although we have also the figure of the shepherd in his care for the sheep, still we see this very relationship taken up and used by the Holy Ghost as the peculiar figure of the nearness of love in which the Lord stands to ourselves. This, however, has exposed the book, I think, to be misunderstood.

In that haste which is at all times apt to characterise want of faith as well as want of spiritual intelligence, it has been taken for granted that the bride of the Canticles must be the same as the bride of which the apostle Paul speaks — the bride of which John speaks in the Revelation. But this in nowise follows; and I will endeavour to make this plain before I enter upon the book itself.

If we turn, then, to the Gospel of Matthew, we find that the first occasion in the New Testament where the bridal relation comes before us is in Matthew 9, wherein the Lord is vindicating His disciples on the occasion of questions being raised by Pharisaic prejudices. Jesus said to the disciples of John, who identified themselves with the feeling of the Pharisees, "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Now, there we have a distinct allusion. But where do we hear of the bridegroom? It is supposed to be something thoroughly well known. He does not explain it. Where was the title of the "bridegroom" got from? Unquestionably from Canticles — the Song of Solomon. That is, we have here — not, it is true, a quotation, but we have what appears to me to be even stronger than a quotation. We have it as a distinctly recognised fact. We have it as a grand truth that was thoroughly familiar to the mind of the Jews, and mark, beloved friends, with the stamp of the Son of God upon it. For it is not, you observe, a title which the disciples of John use in speaking to Jesus, but it is the Lord Jesus who uses it to them. "Can the children of the bride-chamber mourn," says He," as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast."

Now, you will notice what singular beauty — and I need not say divine perfection — there is in these words. He does not speak of the bride. He simply speaks of the children of the bride-chamber. He knew right well that He was about to bring out another to fill the place as His bride. But here there is no reference at all; for at this time our Lord was being simply proposed to Israel. It was a question of whether the ancient people of God would receive Him. Had they received Him He would have been the bridegroom and they would have composed the bride. And it is plain, as I have said, that the Lord does not set this forth as something which He was making known for the first time, but as something which they ought to have been perfectly familiar with, and, of course, grounded upon the word of God. Where was it taken from? From the book of which I have read a few words this evening.

Well, if we turn again to a later part of this same Gospel of Matthew — to the parable of The Ten Virgins which is so justly familiar to the christian — what do we find there? We have the kingdom of heaven compared to ten virgins. It is not the bride, you observe, but virgins who went forth with their lamps to meet the bridegroom. Now, there can be no question whatever that the bridegroom is the Lord Jesus. It is plain that the bride is not the point in the Parable of the Ten Virgins. It is virgins who were going forth to meet the bridegroom. And where then do we find the bride? Solemn silence! In the first allusion where the Lord spoke of the bridegroom, there is no reference to the bride. It is the children of the bride-chamber, and not a word about the bride. Remarkable silence! The natural thing would have been to speak of the bride as well; and so natural is it that in some ancient copies — one of the most ancient copies — made of this very parable, the writer slipped into this mistake, for he represented the kingdom of heaven as likened unto ten virgins which took their lamps and went forth to meet "the bridegroom and the bride." They have added the words "and the bride." I need not tell you that there is not the slightest authority for it.

Nay, what I want to show is the striking wisdom of the Lord in that He does not say a word about the bride. There is the bridegroom, and he is coming — because that is the point: he is coming. It is not a scene in heaven; this is not the point. But here we find the bridegroom coming, and these virgins are going out to meet him. They are not the bride of Christ which He is going to take to Himself; and the ten virgins could not be the figure of the bride.

It is quite plain, then, that the bride is unmentioned — unseen; and the reason to my mind is most solemn. The Lord perfectly well knew that the bride, whom their hearts were familiar with from the Old Testament imagery, was to be no bride yet — that the bride would be faithless — that the bride would refuse the Bridegroom for the time. The bride, therefore, doss not appear in either of His allusions. For He was not like one who had to learn. He was not one who did not know the truth: He was a divine person. It was all before Him. He might wait; but even when He did wait, and when it was too plain that He was thoroughly rejected by the Jews, and was now about to lay down His life as a sacrifice — not to come as a Bridegroom for the bride, but to lay down His life as a sacrifice for sinners — even then, in this striking parable at the very close there is not a word about the bride. From first to last the bride appears not.

Now that, to me, is most instructive; because one of the objects of the Gospel of Matthew is to show not more that He was the true and divine Messiah, Emmanuel, than that the true Emmanuel — the Messiah — would be rejected by Israel. Hence, therefore, there is a veil over Israel. How singular! He does not even name her. She would refuse Him. He does not say a word about her. He turns to that which was near to His own heart; not to guiltiness — the guilty unbelief of her that ought to have welcomed the returning Bridegroom, now present. He was the present Bridegroom even then, but He speaks of ourselves really, for it is the christian body, and, indeed, the professing christian body, that He means by the ten virgins. He does not refer to the Jewish remnant, as some people have fancied. There is nothing at all about the Jewish remnant in the ten virgins. The ten virgins are clearly christian professors who go forth to meet the Bridegroom. That is our position, and what characterises Christianity.

The Jew will remain where he is, and be blest of God where he is, when the day comes to bless the Jew. They never go forth to meet the Bridegroom. The Bridegroom will come to them when their heart is turned. There will be that turn of heart, and the veil will be taken away when it turns to the Lord — the heart of Israel, as we are told in 2 Corinthians 3. The Lord was clearly speaking here of those that go forth, and He is speaking of some foolish and some wise. When the Jewish remnant comes there will be none foolish. The wise shall understand, and they are the understanding ones — the Jewish remnant of the last days.

And what shows still more plainly that it is not the Jewish remnant is this. They have got oil in their vessels, whereas the Jews will have the Holy Ghost poured out upon them after their relationship with Christ is established. We have the Holy Ghost poured out when Christ went away. They will not have the Holy Ghost poured out upon them till Christ comes back again; so that the distinction, therefore, is perfectly plain. And see how all corroborates this, because they go to sleep. The Jewish remnant will never go to sleep. From the time that they are called they will pass through unequalled fires of tribulation. People do not go to sleep in times of tribulation, but in times of ease. That is what has come to pass in Christendom. There were times of ease, and people went to sleep; and that is what we find here — the Lord waking them up at the end. But, I repeat, the ten virgins portray Christendom, good and bad, wise and foolish, and not the Jewish body. The bride is nowhere seen. She is not even named. I have no doubt that the returning Bridegroom will take the bride after this; but the ten virgins are a totally different figure, and they are viewed here not as the bride, but as the cortège, as it were — the bridal procession — those that go forth to meet Him and go in with Him to the marriage. But then it is another who is the bride; and if you ask who that bride would be, if the bride were named at all, I answer, without hesitation, the bride of the Canticles — Jerusalem.

Now, we must not suppose, beloved friends, that it is anything strange that Jerusalem should have such a title attached to her. The Prophets take it up, and the Psalms too. Psalm 45 refers most clearly to that Jewish bride. She is the queen. There are the virgins, her companions, but she is the queen. There are others to be blest in that bright day; but she is the one that is all glorious within. And we must not suppose that this is any derogation from the heavenly bride, the church, for I quite admit that the same persons who are the wise virgins in Matthew 25 do compose that heavenly bride. In short, we must remember that the bride is only a figure; and that as there is the church which has a nearer place than any of the others that are in heaven, so Jerusalem — or Zion if you will — will have a special place near to Messiah on the earth. The Lord's heart, surely, is large enough for both heaven and earth. He who is God as well as man — He who is the Head of the church as well as the Head of the Jew, loves, and will love, them both with the fullest and most fervent love. Consequently as in the Old Testament we have a bride who is clearly defined and most unquestionably not the church, so in the New Testament we have a bride that is fully brought out; and that bride is as clearly the church and not Jerusalem, as in the Old Testament it is Jerusalem and not the church.

This, I think, will help very considerably in understanding the Canticles. No person must suppose that this will make the Canticles less interesting. The first point, beloved friends, is always to consider not what we count interesting but to ask what is the truth — what is the mind of God. Now, I think that whenever we have God's mind as a settled certainty, there is nothing that is of deeper interest; and I need hardly say that if such will be the love of Christ — so great and so tender — towards His earthly bride, would it be a fair inference that Christ's love is less towards His heavenly bride? I should have thought the contrary, and therefore, that we were most entirely entitled to infer that the Lord's love is larger than we thought it was — that the Lord will have an object most dear to Him upon the earth in a special nearness to Him, as the Lord will surely have an object which is peculiarly near to Him in heaven. And if we belong to Christ at all now, such will be our relationship, and such we are entitled to know is our relationship at this time. This, I repeat, is not to take away scripture from our hearts, but it is to give us a true intelligence of scripture.

I might refer to the Gospel of John in order to carry forward the same proof with regard to the figure of the bridegroom and, consequently, of the earthly bride, — for the church was not yet revealed when the Lord spoke there, or when John the Baptist gave his testimony to Christ there; but I prefer to put it upon the words of Christ. John the Baptist, no doubt, bears the same stamp as the Lord Jesus does — I would not say of inspiration. No: I speak of Him as a divine person. He spoke the words of God, and John the Baptist gave here his testimony from God just as truly as if it had been God Himself speaking; but, still, we must always distinguish between one who is merely an instrument and one who is God's express image. Such was Jesus.

I do not wish to merely bring a number of texts as if it were making the truth stronger. I hope that I am addressing those who would be quite satisfied with one scripture if there were one scripture only. The man who requires twenty scriptures evidently does not believe one. The man who thinks that scripture is more certain because he multiplies the proofs has evidently no proper sense of its divine certitude. I take my stand, then, upon this, that the books of the Old Testament — Psalms and Prophets — are alluding, from time to time (I might say frequently), to the figure of the bride as that which Jerusalem is to fill in a day that is coming; and that the New Testament takes its stand on the lips of our Lord Himself sealing this great truth, the more important because Jerusalem was going to refuse Him, alas! How blessed His testimony! The Lord, however, although He does not speak of Jerusalem here as the bride, speaks of Himself as the Bridegroom. He did not fail in His love although she failed in hers.

That is the great truth which I draw from it; but, that truth is founded, I repeat, upon the Song of Solomon. The Song of Solomon, therefore, is evidently stamped with the fullest divine authority, and not merely because it is in the very heart, if I may say so, of the Bible — not merely because it was always undisputed — not merely because it was in the very earliest translation that was ever made of the scriptures. It is not like the Apocryphal Books or anything that could be questioned. That book was translated into the leading language of the Gentiles long before the coming of Christ; so that there can be no doubt whatever as to its full divine authority. And, further, it was familiarly understood at that time; so that our Lord could appeal to the prominent figure of that book which, I may say, envelopes the whole of it; for the whole book is devoted to the love between the Bridegroom and the bride. I know, of course, that Solomon was the author of it; and it has bean thought by many that Solomon was the subject of it. Whatever may be the historical circumstances which gave occasion to the book, that is a matter which has no particular claim to occupy our mind. What we find is, not the occasion which gave rise to it, but the truth of God in it — what the Holy Ghost meant for the edification of saints at all times, and, very especially, when this book will apply. For it bears another great stamp of divine truth about it, and it is this, of which I am persuaded, that the true bearing of the book is future — that it is not yet accomplished.

The Jews have regarded it as an historical allegory — and there they missed the mind of God — of the dealings of God with the Jewish people — that it was the love of Jehovah for Israel from the day when He brought her out of Egypt. They naturally applied the coming of the bride and the bridegroom out of the wilderness to God bringing His people out of the house of bondage, and taking them for His own people before the face of all the world.

But no, beloved brethren: it is evident that this is not at all the way of God's Spirit — to be writing a book, and a book at such a time, devoted to what was past, and what was even then passing into darkness and sin and ruin. Not so. The word of God has, in all its parts, a prophetic character stamped upon it as a whole. The Book of Genesis, even, has; and I particularly refer to that, because if anything might be supposed to look back at the past, surely it was Genesis. But Genesis could not close, and Genesis could not even make advance, without proving its divine scope, and withal the Spirit of God launching into the future. It might be in the form of type, of course: it might assume the character of prophecy; it does both. But I refer to it now to show that such, we may say, in a general way, is the character of all scripture. It looks onward to a bright day. It has its root in the past, no doubt. It firmly deals with the present; but its aspect is always to the future. And no wonder, because if it is grounded upon the ruin of the first man, it looks onward to the glory of the Second. That is what all scripture has for its great object and character.

Well, now, so has the Song of Solomon; and it is with reference to this that I will endeavour now to give a few suggestions, for I am only going to take it up in a general way. I do not profess to be acquainted with all the details of it; for I am really afraid to speak presumptuously, or in any way to take up the nice points which many persons raise whose inclination disposes them to what is commonly called allegorical interpretation. I repeat that I do not wish at all to expose myself to anything that is not of God. I wish to speak of what I know — what I most firmly believe — to be of God, and to speak, therefore, of the broad and deep characteristics of this wonderful book. But I think that the Lord may give sufficient to help the children of God to a larger view — a more correct understanding, and to have more than mere points of detail, which is never the most profitable way of looking at scripture. What we want is to have it as a whole. When we have got the general idea — the outline of the map — then we can begin to look at the details: but the details I must leave to those who think that it is their place to open them up. For my own part, I am content to give a few suggestions, at this present time, of a more general kind.

Now, there is one thing that I would draw your attention to. I have been proving that the Song refers to the earthly bride and not to the heavenly one. I will now give you the spiritual reasons of that. I have given you dogmatic proof drawn from the word of God; but I will now give you what I may call spiritual or moral reasons why the Song of Songs, although most instructive and helpful for our souls, nevertheless does not present as its object the proper relationship of the heavenly bride, but rather of the earthly one.

And the first great difference between them is this, which we must always hold fast in looking at the Song; we come in as the bride between the two comings of Christ. The Jews will not. They had the revelation that they were to be the bride before His first coming; but they refused Him; they rejected Him; they despised Him; and they never, therefore, took the place of being His bride when He did come. The Lord left them veiled in their own silence and hardness of unbelief. But not so when He comes again. Consequently, you observe, it follows from this that their taking up that relationship is purely and solely a matter of hope — purely and solely a prospective relationship. The bride here is not united to the bridegroom. I will give the reasons and the proof of this when we come to look at it; and it is of great moment, because many, from not seeing this, have interpreted the figures in what I must consider a very low and, I think, uncomely manner. The purity of the poem is perfect; but the purity of the poem is so much the more perfect because the bride is not yet in the relationship. You never find the language of this Song applied to the heavenly bride.

When we come to look at the heavenly bride we find that there is this very important difference — that we come into relationship with Christ after His first coming and before His second. The consequence is that we are in the most peculiar position that it is possible for souls upon earth to stand in: because we are now, by the Holy Ghost, united to Him. It is not exactly that the marriage has taken place in heaven, for that awaits the last member of the body of Christ; but, still, we are His body. We are in the very nearest possible relationship to Christ. We are viewed as really being members of His body — not that we shall be, but that we are.

That is not the case of the bride here at all. The bride in the Canticles — in the Song of Solomon — is awaiting His coming. There is nothing at all about His having come. There is no such thing as redemption, i.e., we never find redemption referred to here. We find no such thing as the power of the Holy Ghost baptising into one body, or anything that forms the great substratum of truth for the church of God. Nothing of that kind. You see we are in a present, known, settled relationship to Christ; and we know that His love is so completely ours that even when we go to heaven it is not that He will love us better, but that we shall enjoy it perfectly. But, I repeat, we are already His body; and He treats us as such. Christ loved the church and gave Himself for it; and this is the very thing which is used — this very figure — in addressing husbands and wives about their mutual relationship. It is plain, therefore, that the church stands in a very peculiar relationship to the Lord Jesus Christ, and peculiar in this way — that there is a present establishment of relationship, and, consequently, a present sense of His love such as the Jewish bride could not have, till He actually comes. Then the relationship will be established between the Bridegroom and the bride — the earthly bride; but not before.

Now, unless this is seen, I think that we are apt to get harm from the Canticles. Let me refer to a proof which comes out — the exercises of heart through which the bride passes. She gets a vision of the bridegroom and he vanishes. She does not rise to open the door, and he is gone. Is that the case with the Lord? Does the Lord Jesus ever withdraw? Does the Lord ever hide His face from us? No, never. We may withdraw from Him; but that is not the point of the Canticles. The point there is that He withdraws. Now, I deny that that is the case in the dealings of Christ with the church or with the saint — with the individual. I deny that the Lord ever withdraws from the saint now: so that you see it becomes very important; because persons may take up the Canticles without seeing that there is a difference — that while there is a great deal which is common to us and to the Jewish bride, there is an essential difference, and this essential difference shows itself particularly in what I have now referred to. It is evident that we should be falsified in our relationship. We should be imputing to God's sovereignty (as people do in that case) what really is a matter of our own unbelief, thus throwing the blame upon Him instead of taking shame to ourselves — the sole cause and, indeed, the sole fact. For the bride's carelessness is, no doubt, the cause here.

But the truth is, there is no such establishment of relationship viewed in the Song of Solomon. It is entirely anticipative; therefore one sees that the idea of a kind of bringing before us the secrecy of the love of a relationship which was not yet established is all a mistake. It is not a question of publishing to other people what belongs to a relationship that is formed. No; there is a most mighty and worthy object in it. It is the Lord preparing her for the relationship. It is the Lord making known to her who might have thought that He could not love her and did not love her. It is the Lord who is acting in His own perfect grace to guilty Jerusalem, and letting Jerusalem know that He who wept for her will love her, — that He who shed not merely His tears but His blood for her — (for He died for that nation) — that that blessed Saviour will work by His own Spirit in their hearts to form and fit them for His love, but to form and fit them for loving Him by the perfectness of His love to them. This is the great object of the Canticles.

Accordingly, the whole beauty of it is the love which Christ expresses (not to her), and the love that Christ forms in her heart to Him before the relationship is established. With us it is a different thing. We are taken up as the poorest of sinners; we are converted; we are brought to God as children of God; and we wake up to find the wondrous fact that we are the body of Christ — that we are the bride of Christ — that we are now in the closest possible relationship to the Lord Jesus. Sovereign grace! Sovereign grace, and nothing else; whereas in the case of the bride of the Canticles it is another thing. They well knew that they ought to have been the bride. They well knew, from the Prophets — from the Psalms — that that was a place which they ought to have filled. 'Ah, but then we have sinned; we have refused Him; we have despised Him. Have not we sent Him away? Will He ever look upon us again?' That is the question, you see; and that question is answered by the Song of Solomon. There is the answer of the Lord — for it is the Lord; it is their own Jehovah, but it is their own Messiah.

And here I must explain a remarkable feature of it which has not always been noticed. Solomon wrote the Proverbs; Solomon wrote Ecclesiastes; Solomon wrote the Canticles — the Song of Solomon. In the Proverbs he uses "Jehovah," as a general rule. I am not aware that the term "God," as God, occurs more than once (Prov. 25: 2) in the whole book of Proverbs; though we may compare also Prov. 2: 5, 17; Prov. 3: 4; Prov. 30: 5, 9. Thus, at any rate, we see it is not characteristic of that book. The characteristic term throughout Proverbs is "the LORD" — printed in our Bibles in small capitals — meaning "Jehovah"; and the reason is plain. It is the wisdom that Jehovah provides for a people in a settled relationship with Himself. Hence the term Jehovah is always used there.

The same writer wrote Ecclesiastes; and it is remarkable that "Jehovah" never occurs in Ecclesiastes. I do not know that it does. It is not the characteristic word. It is "God" that you find as a rule. I do not mean to say that you will never find "Jehovah" in it. I have not been looking for the purpose of refreshing my memory as to that. Possibly one might find the word in it. I cannot positively say; but I can say that it is not the characteristic word. But you must remember that the exception, as men say, proves the rule; and there is always a great force in an exception which proves the rule, because it is the very thing that brings out a striking truth so much the more plainly seeing that it is not the rule.

Well, now, you have another book of Solomon, and in that there is neither "Jehovah" nor "God." Surely there must be something very pointed that the same writer should do this, and the same writer not merely giving us something inspired and something that was not inspired. We read of Solomon having written — was it a thousand and five songs? He wrote a great many songs at any rate. Well, we have not got these songs that he wrote. We have the Canticles — this book. Even where writers were inspired, you see, God did not preserve all that they wrote, but only that which was essential to the plan and purpose of the Bible. The rest might be perfectly true and perfectly good; but whatever was a part of God's purpose in the Bible, and that only, did He preserve. For it was as much a part of God's mind that the Bible should be complete as that there should be nothing superfluous. The Bible is perfect. To have had one chapter more than was necessary for the purpose of God would have spoilt the Bible. There is not a word too much. But, on the other hand, there is not a word too little. There is nothing lost: God has preserved exactly what was needed.

But I daresay you have all heard of the foolishness of German infidelity. I am speaking now, I am sorry to say, of the infidelity of theologians. You have all heard, I suppose, of the ravages of that fearful thing; and that they apply their thoughts to the Bible in this way. They see "God" sometimes, and "Jehovah" at other times; and they judge from this that two different persons must have written the books! — two different authors — different objects — in different ages — different countries — different men. Look at the answer here. The same man wrote these books I have referred to. In one it is "Jehovah," in another it is '` God"; in the third it is neither the one nor the other. Why this? Why is it not here? The object is evident for the very same reason — that after giving the title "The Song of Songs, which is Solomon's," the opening words are, "Let him kiss me." I need not tell you that it is infinitely better as it is, than anything which could have been suggested. Would it have been the same thing to say, "Let Jehovah kiss me"? Every renewed heart would repudiate such a thing. No; certainly not. It would be unbecoming. Would it be right to say, "Let God kiss me"? Clearly not. "Let HIM kiss me." How blessed!

Canticles 1.

"Let him kiss me with the kisses of his mouth; for thy love is better than wine" (verse 2). Was He not Jehovah and God? To be sure He was; but He is man: He is their own Messiah. And thus we see the beauty of these words. It is the more striking, because, instead of Saying, "Let Messiah kiss me," she says what is more proper, more becoming. There was only one object. As she was His object, so He was her Object, for this is the point; and she does not require to say who. And indeed is not this its beauty? "Let him." It could not be mistaken. There might be ever so many in the world, but there was only One, and that was the One Whom she had so offended — Whom she had refused and rejected and despised. "Let HIM kiss me." That is her feeling; and was it not needless to say whom? There was no one in heaven or earth that she desired but Him. "Let him kiss me with the kisses of his mouth." No doubt it is the expression of the most tender affection, but, still, that is the very thing. Could she not desire it? She did most ardently desire it; but there was the thought that she had lost it. She thought that it could not be. "Oh, if He were only to answer!" And here again, how beautiful! You see, the heart of Israel must turn, and the Lord stands to that. He means to bless Jerusalem; and He will bless. His own secret grace will work. But she must speak the word first, as He said (when rejected and bowing to the rejection here below) in the same Gospel that I have referred to the Gospel of Matthew — "till ye shall say." He left the house desolate and called it "Your house." It is no longer His "Father's house" (John 2: 16), nor Jehovah's house (Matt. 22: 13); but, speaking of the temple, He says "Your house is left unto you desolate; and," He adds, "ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord." There is the "He"; He is the One: He is coming in the name of Jehovah. But observe — it is still "Ye shall say." What! they — the Jews, who were then going to crucify Him? The very same. "Father, forgive them: they know not what they do"; and here it is answered. Here is the work of grace at length. How long they had waited for Him! But now the time — the set time to favour Zion is come — God's set time; and as His servants take pleasure in her stones, and as her dust, even, is precious in their eyes, so now her heart desires that what seemed to be the lost relationship should be the formed relationship. Oh, that she might have Him! But she had refused Him. This, then, is the opening word. It is the desire of her heart that the Messiah would show His love to her — He to Whom she had shown such contempt and hatred.

"For thy love is better than wine. Because of the savour of thy good ointments, thy name is as ointment poured forth." Here we see how evidently it is no question of Solomon, or of anything that may have historically given rise to it. There is none but one named — none but one who could fill up. A greater than Solomon is here. "Thy name," as she says, "is as ointment poured forth; therefore do the virgins love thee." Nothing can be more holy — nothing can be more pure — than the affection of her who thus breathes out her heart's desire — that He would only show His love to her. "Therefore do the virgins love thee." Whom does she refer to as "the virgins"? Those who were uncontaminated by the corruptions of that day. This "Song of the Canticles" supposes the heart of the godly in Israel — for they will be the true Israel: they will be the true bride when the day comes for this to be made good, at a time of excessive corruption and apostasy.

And this is the very thing which now she shows she values. There will be others having this very title. We see it in the Revelation. We find certain persons, for instance, in the 14th chapter of that closing book (where we have a scene of the last days after the church has gone — after the heavenly bride has been taken up to heaven — for God has not done with blessing), one hundred and forty-four thousand who are seen on Mount Zion; and how are they described? They are described as those who had not been defiled. They are described, therefore, just in the very way in which she describes — "Therefore do the virgins love thee." It is those that were not polluted by the idolatry and wickedness of that day; and her delight is that it was not merely herself — there will be others, too; Jerusalem — the godly among the Jews — will not be the only persons in that day. They will, I have no doubt, be very conspicuous, and the Lord will watch over them and bless them. Some of them will die even. Some of them will shed their blood for the truth's sake in that day. But it is quite evident that there are companions. It is clear that there are the upright — that there are those whom she calls "the virgins." She does not, therefore, describe to us what we know now. We do not talk in that way. It seems that the earthly bride could talk about the virgins, and talk about the upright outside herself. Why? Because the heavenly bride now comprises all the godly on the earth. The difference, therefore, you see, is very manifest. When that day comes there will be a special object, but not the only one; whereas new the heavenly bride consists of all that are Christ's. They all form one body. That is not the case then at all. I mention this for the express purpose of keeping our hearts clear as to the proper bearing of this wonderful book.

"Draw me: we will run after thee." Now, mark here again. "Draw me: we will run after thee." She in no way begrudged that others should be the objects of His love. She, no doubt, will have a special place; but she delights that others, who were uncontaminated by the wickedness of the world, should be precious in His eyes. And so they will be; but it was impossible for the church to say that. The church could not look on Jews or Mahommetans, or other people on the earth, and speak of them as the upright, or speak of them as the virgins who love the Lord Jesus; for, in point of fact, they are not upright and they do not love Him, and the whole state of things, you see, is different. It could not be.

But, I repeat, it will be a different thing when this is true. Accordingly, I think, this helps to give the true bearing of the Song of Solomon. In its proper application it looks at the heart of the Jewish bride turning to the Messiah-bridegroom before He comes — the heart prepared for it; so that it is a great mistake to suppose that the conversion of the Jew will be when Christ returns in glory. Not so. That will be the day when she will be received. It will be the day when the bridal relationship will be established. But that is not at all as yet. It is not yet that day. The day is yet to break. As we shall see, that day is not yet come. The shadows are to flee away; but all through the Song of Solomon the day-break is not yet; the shadows are still there. But the time is coming. She was perfectly conscious of this, and the Lord makes her conscious. It is Himself who lets her know that. As we shall find presently, the day is not come. She is preparing for Him and preparing for it. That is what we find here.

"Draw me," then, she says; "we will run after thee. The king hath brought me into his chambers: we will be glad and rejoice in thee. We will remember thy love more than wine. The upright love thee." She is anticipating what she hopes, but she is not yet there. She is looking for it in the language of faith; but we must carefully remember that the bridal has not yet taken place. She is a designated bride. She is to become more and more distinct in saying that she is to be the bride and take the place of the bride, more and more laying hold of the word that she really is so. Still, the relationship is not yet consummated. That is what we find as the object of the book. It is the preparing of the bride for the consummation of the marriage.

Now she turns to another thing — herself. Here she has another tale to tell. "I am black," she says — the first word which she speaks about herself. "I am black, but comely." She is conscious of what the law has wrought. She does not deny the curse of the law; but her first word is her own shame. She owns, therefore, how little she is according to the One that she desires. He is all fair; but as for her, she is black, though, she can add, "comely." That is, she owns thoroughly her need of grace. She owns herself as entirely dependent upon the mercy of the Lord; and this at once connects itself with the language of the Psalms. There are two things that mark the godly in Israel that you will find in the Psalms. The first is, sense of the need of mercy; the next, clinging to righteousness — real integrity of heart. They take the place of integrity; but their grand confidence is in His mercy. You will find it continually. Mercy and righteousness are constantly brought together; but Israel's first word is mercy. God's first word in looking at them is their integrity, if I may say so; but their first word is His mercy. So here you have it. She describes herself as "black." She owns it. It is really integrity of heart; but still it is because of her confidence in His mercy that she is able to say, "I am black, but comely."

Take the 25th and 26th Psalms, and you will find exactly this very thing. In Ps. 25, the godly in that day own their sins; and what is the great word that they use about themselves? "Pardon mine iniquity" — why? — "for it is great." What a wonderful thing to say to God! They could not say it to man. If a criminal were to ask the judge who was trying him to pardon his iniquity because it was great, I need not say that the whole court would stare with amazement at the man's presumption. But what would be presumption to the world and before men, is exactly the confidence of faith. And that is precisely what God works in a soul that is converted — integrity of heart in owning, and in confessing, its sins; and so there is not merely a cleansing of the sins, but a cleansing from all unrighteousness. That is a different thing. There is clearly a work which is wrought in the soul. Guile is taken away from the soul. There is not the hiding of sin. There is integrity, but it is integrity produced by confidence in God's mercy. And what is it in the 25th Psalm which had given confidence in this mercy? Ah! think of it! What had preceded? Psalm 22. There is an order in these things. We must not suppose that the Psalms are just tumbled into their places. They are put in their places by God just as much as they were written by God's inspiration. They might be written at ever so distant a time, and I do not at all suppose that they were written in the order in which they appear; but they are arranged — they are disposed — in an order which is as divine as the words that compose them. You could not change the order of a single Psalm without spoiling the truth. It would be like tearing a leaf out of a most beautiful plant which would leave a gap most sensible to any one who knew what the plant ought to be, or what it really was according to God's constitution of it.

Well, here, then, we see this very thing. The grace of God in giving Christ to suffer on the cross opens their heart to tell out their sins; and they can say, "For thy name's sake, O Jehovah, pardon mine iniquity; for it is great." That is indeed the reason. The greatness of it, no doubt, requires such a sacrifice; but in the presence of such a sacrifice there is no asking for consideration because the sin was little, but, on the contrary, to pardon it because it was so great. Then in Psalm 26 the very same Spirit of Christ which leads to confession of sin takes the ground of thorough integrity — takes the ground of hating to be in the congregation of the wicked, or to have anything to say to those who did not fear Jehovah — takes the ground of washing their hands in innocency, and so surrounding His altar. These things all go together.

So, then, she was "black, but comely"; but I do not doubt that the blackness refers to another thing, and that is not merely the blackness of failure — of shortcoming — of sin, but the blackness of suffering. And the Lord will feel it too. The Lord will say in that day, 'Jerusalem hath suffered double at the hand of the Lord for her sins. She has suffered too much. I will not allow her to suffer any more. She has suffered twice as much as she ought to have suffered.' The Lord will espouse the cause of poor guilty Jerusalem in that day, and will not permit that she shall suffer further. So, then, she owns that whether it was her own fault, or whether it was the cruel persecution that she had endured in the just chastening of her faults, such was her condition — black, but, by grace, she was comely. "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar" — which, I suppose, are the figure of the one, and the curtains of Solomon, with all their beauty, of the other. "Look not upon me, because I am black — because the sun hath looked upon me." There is what evidently confirms the idea that there was the scorching of affliction, as it seems to me, in this trial. "My mother's children were angry with me. They made me keeper of the vineyards, but mine own vineyard have I not kept." Jerusalem had high thoughts. The Jews did take the place of being a guide to the blind, and a teacher of the ignorant. They ought to have been His witnesses: they were not. They ought to have looked after all the world for God. They ought to have been His great witness to every nation, tribe, and tongue; but, alas! the truth was that so far from accomplishing their relation to all the world, and being a blessing to every nation under the sun according to the word to Abraham that all the families of the earth should be blest, they did not keep their own vineyard. They did not preserve their own blessings. They did not fill up what the Lord required even as to their own ways before Him; still less were they a light to all the world.

This, then, I think, is what she now acknowledges. "Tell me, O thou" — now her heart turns after speaking to the daughters of Jerusalem, to the object of her affection — "Tell me, O thou whom my soul loveth," — for this is the great thing which comes out — "thou whom my soul loveth." She does love the Messiah, and the Spirit of God puts this language into her lips, and she will take it up in that day. She will make it her own. These affections will indeed be wrought in her. How gracious of the Lord! It is not her doing. It is her believing. It is not her assumption; it is His grace which gives her these most comfortable words — if I may refer to Hosea 2: 14, words which refer, I suppose, to somewhere about the same time. So she addresses herself to Him. "Tell me, O thou whom my soul loveth, where thou feedest" — she wants to find Him, — "where thou makest thy flock to rest at noon; for why should I be as one that turneth aside by the flocks of thy companions?" Now we see that as she desired this relationship with Him and that He would show His love to her, so she desired to behave suitably to such a relationship. She had wandered long among the nations. She had gone after idols — gone a whoring after others, as the prophets so solemnly and sternly describe it, but so truly Now her heart was for Him alone — Him whom her soul loved.

And the answer comes. "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock." That was the right thing. The point was now to be found following the ways of the word of God, "and go thy way forth by the footsteps of the flock" — those who had trodden the path before — who were the sheep of Jehovah. "And feed thy kids beside the shepherds' tents." Hold fast the testimony of the word of God — what God had given in His own word — those whom God had raised up to guide His flock here below. That is, she is told, in short, to cleave to His word before she knows that His heart is turned towards her — before she proves His love to her. But the answer comes from Himself. She acts upon it, no doubt. This is supposed. She is subject to the word now; and this wonderfully encouraging word comes from the Bridegroom.

"I have compared thee, O my love, to a company of horses in Pharaoh's chariots. Thy cheeks are comely with rows of jewels — thy neck with chains of gold. We will make thee borders of gold with studs of silver." This appears to me to be the first word from the Bridegroom; but it does not yet reach to all that He will tell her. Yet she understands, and at once there is the answer of her own heart. "While the king sitteth at his table" — you see, she calls Him by the right name. She speaks of Him as the King. She is quite aware that that is the relationship. Is that the relationship of Christ to us? Do we speak of the King now? I have heard of such a title being given to Him. I believe that the practice is not yet extinct even among Christians, to speak of the Lord Jesus as our King. We used to sing — and I suppose we did not see much harm in it then — "Our Prophet, Priest, and King."

The Scriptures do not thus speak of Him to us. Scripture never calls him our King — not even the scripture in the Revelation which might appear to do so. There "King of saints" ought to be "King of the nations." There is no doubt of this whatever. But here she does not speak of Him as king of the nations, but "the king." In what relation does she look at Him? The King of God's people — the King of Israel. It is this which is evidently before her. "While the king sitteth at his table" — He is not yet come — "my spikenard sendeth forth the smell thereof." She was quite aware that the Lord had been working in her own soul, and she does not in any way repudiate it. She can speak with a good conscience, and with her heart quite confident that there is what was the fruit of divine grace in her.

Now she speaks of what He was to her. "A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts." It is purely a question of her affection. It is not at all anything which one would feel to be unsuitable if it were a mere question of the actual, established relationship. The relationship is not yet established. It is not yet come. But there is the expression of her perfect delight in such a one that loves her. "My beloved is unto me as a cluster of camphire" — or of cyprus berries, more probably, — "in the vineyards of Engedi."

Observe now, how this expression of love to Him draws out an answer from the Lord! "Behold, thou art fair, my love." It is not that He is come, for He is not yet come: but there is the word which God provides that she shall know — that as truly as her heart takes up these words, and expresses its affection to the Messiah, so truly God gives her to know that such is His affection towards her. What does He say about her? What grace! It is not "I love thee," but, "Behold, thou art fair, my love." It is what the eye of love sees in her, though, perhaps, no other eye in the world sees it. I believe that at this time there will be what is most godly wrought in the remnant. I believe that they will be really suffering, too, — suffering for their faith: but this is His language, and how blessed it is! What a different thing it would be from any other mouth than His! "Behold, thou art fair, my love; behold, thou art fair: thou hast doves' eyes" — the expression, of course, of the modesty of her that was to be His bride. and her answer is, "Behold, thou art fair, my beloved, yea, pleasant; also our bed is green. The beams of our house are cedar, and our rafters of fir." That is, it is not some mere tent which might be taken down. She looks for a settled habitation when the King comes and owns her as His own. She looks for all to be in that established relationship which shall be for the glory of God here below. And so it will be.

Canticles 2.

And in this next chapter — on which I may say a few words before I close this evening — we have, "I am the rose" — or narcissus, most probably — not exactly the rose. It occurs only in two passages of Scripture; and, although it would be rather a shock to some feelings to hear it, I suppose that in both places — in the present instance and also where it is said, "The desert shall blossom as the rose," — it seems to be rather the narcissus than the rose. However that may be, it is of no great consequence; but I think it is more appropriate, because it is what she says herself. Now, the rose being pre-eminently the flower of beauty and fragrance, I do not think that that is exactly the language which she would adopt. If He had called her so I could understand it; but the narcissus not being in any measure comparable to the rose, one can understand that she does not pretend to be more than she was: so she speaks of herself as 'a rose, or narcissus, of Sharon — a lily of the valley.' She takes a humble place. It is not in some conspicuous place as yet. She is going to be in the place of glory by and by: but she was only, as far as that went, a lily of the valleys. I think that this confirms the thought that it is not 'the rose of Sharon' — a very conspicuous object, but one of a more recluse or retired character.

Then comes His answer, "as the lily among thorns" — for He takes up her word about the lily — "the lily among thorns" — that is what He compares others to. And so she is surrounded by that which is utterly opposed and hateful to Him and that which is to be given to the burning when He comes. "As the lily among thorns, so is my love among the daughters." That is the answer of the Bridegroom; and this is her word as she continues. "As the apple tree " — or citron tree, rather, the finest of all these trees, which the apple tree might not be, but — " As the citron tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. Stay me with flagons; comfort me with apples; for I am sick of love. His left hand is under my head, and his right hand doth embrace me." Yet this does not mean that He was come. It is simply the love which He had shown her — the grace which He had shown her — her sense of His love to her even now, though she desired all that should be according to His word.

And now comes in an important key-note for understanding Solomon's song. "I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please." This occurs several times in the song, and I think it is the perfect answer to those who suppose that the song is merely a number of little songs put together without any particular order. Not so. There is perfect order, and not only continuity but progress. It will be found that this charge is given three times. There is one a little like it which we might consider a fourth, but not strictly so. It occurs in this second chapter; also in the third chapter; and again in the last chapter — the eighth chapter; so that it is clear from this, that there is a very designed order. And this also helps to confirm another thing which I referred to, and that is that the Lord is viewed here as not yet married to her. It is, I think, the Bridegroom and the bride elect. The term 'bride' is, of course, used: but we must not suppose that the marriage had yet been consummated. Not so. She is waiting for the establishment of the relationship. She has the sense of it, the grace of the Lord in deigning to look upon her, and, of course, her heart desires it. "I charge you," then, she says, "O ye daughters of Jerusalem, by the roes and by the hinds of the field" — referring to them, I suppose, as being the most sensitive of all animals as to noise — the most easily disturbed. She draws attention to her desire, therefore, that nothing should disturb Him — that He should rest in that love which He designed for her. For it is a sweet and wondrous thought that the Lord means to rest in His love for Jerusalem. I am now referring to the last chapter in Zephaniah, and my object in referring to it is to show the hidden links which connect this Song of Solomon with the rest of the word of God. I have referred to the Psalms: I now refer to this in the Prophets. The mind of the Holy Ghost is one. He is to rest in His love; and, as to whom does He use that expression? To us? No, to Jerusalem. You will find this clearly enough in Zephaniah 3.

What follows? "The voice of my beloved! Behold, he cometh" — but He is not yet come: He is coming. That is what she knows. "Behold! he cometh." There might be mountains and hills between; but what is that to Him? "He cometh, leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart." Therefore, difficulties are nothing. "Behold, he standeth behind our wall: he looketh forth at the windows, showing himself through the lattice." It is her heart, I presume, which here thus anticipates His coming, so much so as even to hear His voice. Not only does she say, "The voice of my beloved," but she gives His words "My beloved spake, and said unto me, Rise up, my love," — for this is meant to fill her heart with confidence in His love — "Rise up, my love, my fair one, and come away. For, lo, the winter is past" — the long winter of Israel — "the rain is over and gone: the flowers appear on the earth: the time of the singing of birds is come, and the voice of the turtle is heard in our land. The fig tree putteth forth her green figs" — you see the parable of the fig tree here which the Lord refers to in the 24th of Matthew: so here — "and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away." And so He calls upon her then to let Him hear her voice. Such was His thought of her and desire — that she might know His love to her. "Let me hear thy voice; for sweet is thy voice, and thy countenance is comely." He desires also the removal of that which would hinder. He wished to see the fruits in His garden; because if He comes to His own, it is not only that He has got His own people, but His own scene — His own place; and He is looking to all being suitable to His coming by and by. So He warns — "Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes.

And now comes out another key-word of Solomon's Song. "My beloved is mine." This is her answer. "My beloved is mine." That is the first thought. She applies it to her soul. It is not yet the marriage; but it is His voice, and He has comforted her — given her confidence in His love. "My beloved is mine," she says, "and I am his." She enters into it. It is the preparation of her heart for the bridal. "My beloved is mine, and I am his: he feedeth among the lilies." It is not yet, I repeat, that He has taken His place upon the throne. He feeds among the lilies. "Until the day break." It is not yet the day shining; therefore, the day is not yet come. It is not "the Sun of righteousness with healing in his wings "; that is yet to come "Until the day break," she says, "and the shadows flee away, turn, my beloved, and be thou like a roe, or a young hart, upon the mountains of Bether"

But here I stop for the present. If the Lord will, I hope to resume, and take, at any rate, a general view of this wonderful little book of God.

LECTURE 2 — Cant. 3 - 8

We now find ourselves in the great body of the Song, and the object of the Spirit of God, as I understand, in this portion is to show us the necessary exercises of heart through which the bride must pass in order to be spiritually fitted for the Lord Jesus, — the King in His coming glory.

You will see at once that there is a very sensible difference from our position. The proper exercises of the Christian's heart begin when we are already in settled relationship with the Lord Jesus. It is not so with the Jew. In our case it is sovereign grace both of the deepest and of the highest character, because it is Christ on high in the presence of God — not merely the King, not merely on earth, however exalted, but in a new and heavenly glory, altogether above the expectations and hopes formed by Old Testament revelation. It is also of the deepest character, because it is no question of a people that had been previously chosen, and that had been the object of the dealings of God through ages, and blest because of God's love to their father Abraham.

Nothing of this appears in the dealing with the church of God. For there it is purely and solely grace acting in view of Christ in God's presence, and expressly also gathering persons entirely irrespective of any previous connection with God whatsoever. Now it is not so with the Jew. He is loved, as we are told, even now — loved for the fathers' sake. They are enemies, as we know, because of the gospel, but loved for the fathers' sake. Now there we see the ground. Although they will be obliged to own that they have lost everything, and that blessing must be on the score of mercy alone, yet there was that ground. We can plead nothing of the kind. We really have nothing save what grace confers upon us, and confers all, fresh, and pure, and simple, from Christ, and for Christ. There may be exercises of heart in a person who is not yet brought into the proper Christian standing, and there may be a putting one's self under law. There may be a pointing out of our utter weakness. There may be discoveries of this kind, but they are not what I may call the normal exercises of a Christian's heart. They are very wholesome exercises of a heart that is not yet at rest; but a Christian, in the proper sense of the term, means one who is not merely born of God, and who is just clinging to God's mercy and goodness, but a Christian is a person who is at rest. A Christian is a person who is in peace with God. There may be Christians in a very abnormal state, but we have nothing to do with that in thinking of a Christian. We may have very much to do with it in looking at a particular soul — in getting that soul into a true and healthy condition; but if we talk about a Christian we must think about him according to the mind of God. If he is not according to that mind, one must seek to remove the hindrances; one should seek to foster what is of God, to strengthen his faith; and by the word to clear away and deal with whatever hinders, That is all quite right, but properly speaking no man is yet in a healthy Christian condition until he is settled — settled, without a question, in Christ, and knows that he is a new creature — knows that all the old is judged and gone before God, and the man is walking in peaceful communion on the ground of it. I say that no person is in the proper Christian condition until that is his state.

Now it is plain that this is a very different thing from the bride here. If we look at the church in the New Testament, she is always assumed to be in that state. There may be, of course, as we know in matter of fact, things which are quite contrary to what we may call the theory of the church, or of a Christian. That is not God's idea. But I am speaking now, I repeat, of things according to God. But God does not look upon the bride in Canticles according to that idea. Here therefore we come to the exercises — the individual, blessed, exercises through which the bride who is here contemplated must pass in order to be spiritually suited to the King in His glory. And we see her here in darkness. "By night on my bed I sought him whom my soul loveth." That is a remarkable condition. It is just what we find in Isaiah 50 — walking in darkness and seeing no light. But confiding, trusting; nay, more than that, with affections drawn out towards Christ.

In fact, the great point of this book is the forming of the affections, and the giving her who has such affections (though what are these to His?) — giving her who has real and true affections for the returning King, confidence in His affection as incomparably beyond her own. Thus she needs this. she needs it more particularly because she is obliged to look back and see and know that she was "black" — not merely comely, but — black. She is obliged to see what she had passed through, and why it was. It would not be wholesome, it would not be true without this. For there cannot be stable blessing according to God, whether to the Christian now, or to the Jew by and by, or to any other soul apart from truth. There never can be the real power of grace without the power of truth. There always must be truth in the inward parts: that is, there always must be the confessing of what we really are in God's sight, or what we have done in God's sight. It must he out between God and our own soul. She consequently has to feel this very soon indeed. Spite of all that she has been or is, she, to her wonder, learns His love. It may not have that fulness of heavenly character that we know to be our portion, but it is nevertheless most rich and wondrous and truly divine.

Well then, "By night on my bed." There may be this darkness. He has not come. It is not a question of the Lord being yet there. And these figures are used to bring vividly before us what she is passing through. "I sought him whom my soul loveth" — for now she is not at all afraid to avow it. "I sought, but I found him not. I will rise now and go about the city in the streets, and in the broad ways." Just as if that were the place to find Christ. Not so. He is not regarded as coming through the broad ways, or being in the streets; He comes out of the wilderness. That is where she knows, and where she will know, the Lord as taking and identifying Himself with the condition out of which Israel must come; whereas that is not at all the place where we know the Lord.

We know the Lord in another way altogether: we know Him in heaven. That is our proper way of knowing Him, but she has these anticipative views of Him, and at the same time is trained in a deepening acquaintance with His love before He comes. "I sought, and I found him not." And no wonder: she sought Him not rightly. It was not the true place. "The watchmen that go about the city found me" — the guardians of order, but what could they say? What could they do? "To whom I said, Saw ye him whom my soul loveth"; for she does confess now. It is not only that she has got the affection, but she owns it even to them, although it might seem hardly the place. But so she does. "It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go until I had brought him into my mother's house, and into the chamber of her that conceived me." That is, it is her soul laying hold of His coming into a renewed connection with Israel.

There is great force in all these figures. The mother is always Israel according to Scripture. Not so the church. The church is never regarded as the "mother." Whom would she be the mother of? Not of herself — not of Christians. You could not have that. The church is not the mother of Christians, still less is the church the mother of the Lord. And there you see we at once find the importance of seeing relationship as God unfolds it in His word. The mother, as I have said, is always Israel. The bride, the wife, is the church. We do find a bride here, but we shall find that there is a difference. We must not confound the two. We must not suppose that the "mother" and the "bride" are the same; and it just shows the utter and dreadful blindness of system in the minds of men that the greater part of Christendom does regard the mother in the Canticles and the bride to be the same identical person. Nay further, the grossness of darkness leads them to think that the Virgin Mary is both. They are so utterly dark, for I know nothing in paganism that is more degradingly dark than the superstition of Romanism. You would think it strange on the part of human beings who have got the Bible — who have got the New Testament — men, you must remember, of learning and ability, possibly some of them even converted to God, for I would not deny this. And yet I am telling you a plain and positive fact which it has been my experience to find out and know, when I say that these are the delusions which carry away and captivate souls at this present moment. Nay, into which souls, out of a certain yearning and aspiration after something better which they cannot find in ordinary Protestantism, are breaking away. What a mercy, beloved brethren, to have the truth and the word of His truth.

Now, if you look at Revelation 12, how beautiful it is, and comforting to our souls, to find that a book which at first sight might not seem to be the key to other parts of Scripture yet indeed is so. I suppose that most people think that you want a key to The Revelation, but the truth of it is, so wonderfully is the word of God woven together, and so surprising the mutual uses of all parts of the Scriptures, that, as we find Genesis a key to The Revelation, so also we find very often that The Revelation is a key to Genesis. And this is very encouraging to see; because it is God that has trained His people not to have their favourites — always a dangerous thing. Whether it is in living people or in the word of God, it is a great thing to be able to use without abusing — a great thing to be open to the help of all that God uses for His own glory and for the blessing of His people.

Well, the 12th of Revelation makes it perfectly plain, for there we have the woman, and the woman in remarkable glory. She has got the sun and the moon under her feet, a crown of twelve stars, etc. Now, what woman is that? I need not tell you what haste always says — "Oh, it is the church." Not so; it is not the church. For you see that the woman there brings forth the male of might; and that male of might — who is he? Surely there is no mistake. The male of might who is to rule all nations with a rod of iron — can anyone doubt who he is? It is Christ and none but Christ. Christ is the male of might. Consequently we see at once who the woman is, because it is Christ that always determines the truth of every person and every thing.

Let me bring Him into contact with my own soul's state. Let me bring Him into contact with any soul anywhere. The moment you bring Christ in, you have the truth. I learn my own state, whether it is good or bad, by bringing the Lord in. And so also you learn who or what is before you by bringing Christ in. Well then, you bring Christ into that chapter, and you see Christ in the male of might, and the woman is His mother? Who is that? Not the church. The church is not the mother of Christ. Israel, "of whom Christ came," is the mother, as the apostle Paul teaches in the 9th of Romans; so that you see what Paul puts so finely in Romans 9 is what John teaches symbolically in Revelation 12; whereas when you come to see the church then you have another thing — the bride, the Lamb's wife. Ah, that is the church. Again, you find another woman (I may just say by the way), but she is neither one nor other. She is the woman that pretends to be the church, but is the antichurch. Just as there will be a man that will be the antichrist, so there is a woman that is the antichurch. That is Babylon, Rome is the great centre of Babylon.

Well then, the meaning clearly is that she connects in her spiritual embrace, if I may say so, she associates the one that she loved, who was clearly the returning King, with the mother's house — "the chamber of her that conceived me."

"I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please." I have already shown the importance of this intimation that comes in now and again in the book. It always introduces a fresh view of the matter and of the Lord as anticipated by the heart of Jerusalem; for here you must remember that Jerusalem is to be the chosen bride — and I mean, by that, Jerusalem that is to be. Not the Jerusalem that is on high — not the Jerusalem that now is, but the Jerusalem that is to be — the Jerusalem that is to be born of God, just as much as the Jerusalem on high is the great new creation in Christ. But this is the Jerusalem that is to be the chosen bride of the King when He comes again into this world.

"Who is this?" then is the word. "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? Behold his bed which is Solomon's." Nothing can be plainer, Solomon is not the figure of Christ in relation to the church. David may be. I do not mean that David always is, but David may be so pre-eminently, because he at any rate knew more of the sufferings of Christ and was identified with the rejection in a way that Solomon never was. Solomon never knew anything but glory: he was the man of peace. All, so to speak, was bright and glorious as far as Solomon was concerned and it is clear that this one that she looks for is not a suffering one.

It is not here, then, the Lamb rejected on earth and glorified in another scene. That is what we who are Christians are looking for, and, consequently, now we are willing to follow Him — glad to follow Him in His path of rejection. But in the case before us it is another thing, and so we find a beautiful picture of what is to be, what belongs to Him. Threescore valiant men surround — of the valiant men of Israel. "They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night"; for you see it is not yet the day. You must remember that. She is expecting, and looking for the day. You find her here, but it is a vision of the night. She is on her bed, so when she does go forth it is from her bed, and so on. It is not yet the day. The day is expected, looked for, counted on; but not yet come.

"King Solomon" — for there again it is the king — "King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver." There was grace there. "The bottom thereof of gold" — divine righteousness — just as much indeed for Israel as for us. It is no question of man's righteousness at any time. "The covering of it of purple" — as suits a royal personage. "The midst thereof being paved with love, for the daughters of Jerusalem." I need not say that the groundwork of it all is love. "Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." It is anticipative: He is not yet come; but that is what He is to be when He comes for her. Thus you see it is not at all the scene of one taken away into heaven: that is not the point at all. It is one coming — coming to the earth.

It is one that is crowned here; and again you observe the mother reappears, for her heart is different now. When He was here what had she for Him? No heart at all, none whatever, not even Jerusalem — not even that which ought to have been an answer to His love as His earthly bride. On the contrary, if there was any difference between Israel as a whole and Jerusalem in particular, Jerusalem was the hottest of all against the King — against the Lord Jesus. But when this day comes His mother reappears. Always remember that it is not the bride: it is His mother that comes out here. That is, it is not the bride only.

Now when we look at the New Testament, where we have the heavenly bride, we have the Father, but no mother. Why the Father there, and the mother here? Because for us, all is divine in its source. The Father — the God and Father of our Lord Jesus Christ — He is the One that is our God and our Father. But the mother is connected more with nature. The Father of Christ, who is the source of everything, is the One that gives us our place and being and relationship; but not the mother. We find here Israel's connection as the mother, so that I think there need not be a doubt on the part of any person who is open to conviction. Of course I am entirely hopeless of convincing those that will not be convinced. But I think that those that are willing to face the word of God need have no question whatever left in their souls as to the true intended bearing of this beautiful book.

Let no one suppose that I mean from this that we are not entitled to take all the love of it, for indeed we are. If Christ has, or will have, such love for them, how much more for us, — for ours is much more, what I may call, a settled love: I mean a love that flows out of an already established — and divinely established — relationship. In their case it is a relationship that is going to be established. I grant that there is a certain beauty in the affections that precede, but they are not of the same kind. They are greatly associated with the hope, whereas in our case it is not merely that. Ours is the present conscious love of the Lord Jesus, and not exercises through which we pass in order to know that that love rests upon us. We may need them. If there be anything that hinders there must be exercises to deal with it and get rid of it; but that is not the proper state of Christian person.

Canticles 4.

We see here how the Lord works to draw out the love of His people. We have a beautiful address which faith will lay hold of in the day that is coming. They will know that it is the Messiah that says this of them, and it will be full of comfort. "Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats that appear from mount Gilead." And so He dwells upon her personal grace and beauty. Well, I am not going to enter, of course, into the details of this, but everything is taken up that belonged to herself expressly. Not what she did: it was not her doings, because that is not the thing that sets the heart perfectly at rest. We cannot be always doing, and we may be very often too, self-reproached because of the poverty of our doing; and if the love be to ourselves personally — if the love be told out, and told out not as a mere matter of feeling, not as a passing vision or anything of that kind, but if it be the unmoveable, the immutable word of God, how blessed for the souls that are awakened to say, That is His language to me, that is what He feels about us. Well, this is what will be brought home to their heart in that day. You will notice the difference.

She speaks also. There is the interchange of` affection on the part of the bride towards the Bridegroom. But I will point out one very marked and, I think, striking difference, and that is — that when He speaks He always speaks to her; when she speaks she speaks of Him, but not to Him. Now that is exactly what it should be. One can feel the propriety of this, and how perfectly suited it is in the relationship in which they stand; because what she wants is to know that such an one as He — that One so holy, that One so perfect — could love one who had been brought (in the very first chapter) to own that she had been the very reverse. Still grace had wrought, and she knew that grace had wrought, and she did not deny it. But yet she wanted to know what He felt. And He speaks out; He lets her know.

The first half of the chapter then is occupied with the Bridegroom telling the bride how beautiful she was in His eyes. The latter part of it is something else, and that is, it is fully knowing, fully appreciating the danger in which she found herself — the snares and the enemies that surrounded her. That is the meaning of the word ''Come with me from Lebanon, my spouse, with me from Lebanon" (ver. 8), and this is explained still more where He goes on to say, "Look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens."

There is nothing in scripture without a blessed meaning, and in perfect grace towards the reader of the Bible who counts upon God's opening His word. "From the lions' dens, from the mountains of the leopards." These are images clearly of the greatest possible danger. They signify that she had been, so to speak, in the lions' den. And so she had. The images show that she was surrounded by these most cruel enemies that are so eager to seize upon their prey. "From the mountains of the leopards." And so she had been in the mountains of the leopards! But, "Come with me." He calls her away — gives her the certainty of deliverance; for who is He? Is not He entitled to do so? Can He fail? Impossible! It is not, therefore, merely a cry from her heart. That is not the character of it. It is not herself bemoaning her danger. It is not herself praying therefore to be delivered "from the lions' dens, from the mountains of the leopards," but it is He who feels for her — He who knows it all infinitely better than she. It is He who says "Come with me from Lebanon." There is no reproach.

How did she get there? Departed from Him! How was she found in the mountains of the leopards? Was He there? Not at all. Did she go there to find Him? It was her self-will It was her evil heart of unbelief in departing from the living God. It was that which had done the mischief for Jerusalem; it was that which had scattered the Jews to every part of the world. There they had been, no doubt, and even then they will be suffering, although they will be back in Jerusalem, as I suppose, when this Song applies. They will be again in the mere place — the scene, but not yet in the conscious favour and under the glorious protection of Jehovah. Far from that. The lions and the leopards will still have to do with them, although they may not be any longer scattered among the Gentiles, but the lion and the leopard will have their hand over them. They will have their paw, so to speak, over them still. For, as we know, it is exactly in that way — as the beast — that the Gentile powers are described in the prophets. And I refer to this as an evident link of connection between this book and, I might say, the Psalms also; but the Psalms relate more to individual dealings. There is one Psalm, Psalm 45, and there may be other allusions, which form a kind of transition-link between the Book of Psalms and this wonderful Song of Songs. In that Psalm we have the bride, and the very same bride that is spoken of here. I only throw out this hint, by the way, as possibly helping souls who may not have considered it adequately.

Well then, the Lord pursues this second address, this invitation to come away from all these evil and dangerous surroundings, and again speaks of what she is to Him. A very sweet word is added here — that after He had spoken of her as in the den of the lions and the mountains of the leopards, He should still say, "Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon" (ver. 11) It is just in keeping with the same spirit, only a little stronger than what we find in the prophets; that is, that whereas Jerusalem will have really been discarded as the unfaithful wife, the Lord will look upon her more as in the sorrows of a widow. That is, He will not reproach her with her being a repudiate because a guilty woman, but He will speak of her with tenderness and mercy as in the sorrows and weeds of widowhood.

Then in the next chapter (5) we have a further experience through which she passes, particularly in the second verse. The first verse rather belongs to the chapter before.

Canticles 5.

"I sleep." It is still the same thought: it is night. "I sleep, but my heart waketh; it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled." It is not His actual coming. This is what passed through her soul. This is what she sees, as it were, in the Vision of the night. It is not, as yet, His coming in the morning. It is not that. He will come in the morning without clouds, but I repeat, you must always bear in mind that the morning has not yet come. This is, therefore, what passes through her heart which is filled with longing desire for His coming in the bright day. So here she, as it were, hears His voice, and she shows that her heart is by no means fitted, as yet, for His return, for this is the excuse — "I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?" That is, though God's love was brought before her soul, instead of there being an answer at once by going forth to meet Him, she makes excuses why she cannot go, and why she cannot take the trouble to open the door, for that was all that was needed. So "My beloved put in his hand by the hole of the door." There is still an appeal to her, but there is that which is intended to produce self-judgment in her. She, as it were, says that He lingers, that He does not at once turn His back upon one that so ill-requited His love. "My beloved put in his hand by the hole of the door, and my bowels were moved for him."

There was real affection, although there was not any right answer to His. "I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer." It was the needed rebuke for Israel — for Jerusalem. It was making her feel that this occupation with herself or her circumstances, this lack of freshness of heart in going forth to meet Him was what she had to rebuke herself for; and so, now that she has come to her senses, to feel the wrong that she had done to His love, she goes, and she calls, and she searches for Him once more. ''The watchmen that went about the city found me; they smote me." Now, you see, it is worse. On the former occasion they could give her no direction to find Him whom her soul loved, but now they smote her, for what business had she to be out at that time of night? And so they smote her. "The keepers of the walls took away my veil from me."

It was no doubt because of the reality of her affection, and her desire to find the One that she loved, but still it was out of season: it was out of place and they, at any rate, dealt with that. Thus the very desire she had to find the Bridegroom brought her into a false position. So she says, "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love." And here then we find fresh persons — not the watchman, but her companions; Jerusalem will not be alone. There will be others: there will be others awakening at that time to whom she can speak, so to say. And, accordingly, say they, "What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved that thou dost so charge us?" Now comes what I referred to — her confession of the beauty of the Bridegroom. You see it is not said to Him. Now you see all her heart goes out in speaking of the Bridegroom. She speaks well of the Lord. She is not ashamed to tell about Him. It is not now merely that she loved Him, but who He was, and what He was, whom she loved, are what come out in the rest of the chapter. And in the chapter that follows, we come to another point to which I have not yet called your particular notice, but I must do so briefly.

Canticles 6.

The word had come, "My beloved has gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved's, and my beloved is mine; he feedeth among the lilies." You will observe that just as there are charges followed by the announcement of His coming, which are a very important help to the understanding of the different parts of this book, — so also there is the expression of the bride's affection to the Bridegroom. In the latter part of the second chapter she did not say this. There it was another word — "My beloved is mine." That is in the 16th verse. "My beloved is mine, and I am his; he feedeth among the lilies." Here in this chapter we have what is better, "I am my beloved's" — it is the converse.

And this marks a very decided progress in her soul — in the affections of Jerusalem, when we come to apply it, not personally, but to the object of the book. And the difference is this. The first thing — and this is equally true of a renewed soul — the first thing that the soul wants, is to know what we find in the second chapter — that Christ is mine. And Jerusalem will go through similar experience, and very justly. It would be a poor thing to know that I am His, if I did not know that He is mine. Necessarily, where the Spirit of God works in power, the heart does not begin with my being Christ's. I know very well that you will find the contrary of this among many godly persons, and they put it into verse too, that is to say,

"Am I His, or am I not?"

But that is not at all the first thing that the Spirit of God according to the word produces, in a heart that is subject to it. When one is occupied with one's self, this is the first thing. The first thing then, is, I want to know whether "I am His," because I begin with "I," but this is just what is bad for me — just the very thing that we want to be delivered from. And what delivers us from this? Is He mine — that treasure, that object of God's delight — is He mine? Is Christ mine? And this is exactly what Christ does give, for that is the point. It is not, as people constantly say, that the first thing is for me to know that I am saved. The first thing is to knew whether I believe in Him. That is, it is what Christ is to my soul, and not what my soul has got through Christ. You see, false theology always puts self forward, always makes that the first thing.

Now do not mistake me. I do not at all mean that there is not the fullest comfort for our own heart. It would be a poor theology indeed — it would be, above all, poor faith — for that is what it really comes to — it would be poverty indeed in divine things — if there were not the fullest satisfaction for the renewed heart. But then the first thought that God has, and the first thought, therefore, that as a believer, I ought to have — is this, not whether "I am His," but whether "He is mine." That is what the bride is here brought to confess — what she does confess. We must remember, beloved brethren, that in this book we have not the bungle, if I may so say — the bungle of men — in making out a science of theology from scripture. What we have in the word of God is the guidance of the Holy Ghost — the perfect, sure way of God in dealing with souls according to Christ. The first thing, therefore, is "My beloved is mine," but then she adds, "And I am His" — this follows. That I have got eternal life is very true, but the first thing is that I believe in Him.

Let me repeat — the first thing is not what I am to get, but whom I am to believe in — whom does God propose to my soul? Have I bowed to Him? Have I submitted thoroughly, simply, implicitly to Him? This then is the first thing — to believe in Christ, and not merely to believe that I am forgiven. My forgiveness is a consequence of knowing that I believe in the Lord Jesus Christ. But the first thing of all, I say, is, not the salvation of my soul, but, bowing to the Son of God; and it makes a great difference in which way we put it. I could not give a more important lesson to a young evangelist than that, always to hold that before him — that the first thing is not the soul in relation to Christ, but Christ in relation to the soul, and if he settles that and keeps that forward I am persuaded that God will use it not merely for the soul, but above all for the glory of Christ; and after all, Christ ought to be more to me than all the souls in the world. It is not that one will love the souls of the world less, but, I say, Christ has the foremost place. The bride does not suffer for this. Far from it. She is more blest because she gets the blessing in God's way.

Well then, the next point of progress in this 6th chapter which has given occasion to these remarks is this — just the converse. "I am my beloved's, and my beloved is mine." Now would it have the same force to say, "My beloved is mine and I am my beloved's?" No, not so. Now, you see, she knows Him. She is perfectly satisfied that He is hers. The consequence is that there is a new thing that is permanent. Wonderful to say "I am my beloved's." 'My beloved has been speaking to me; I have been speaking to Him. There have been those passages of affection, by the Spirit, between us; and now, I am my beloved's.' It is not, therefore, merely the expression of spiritual desire, but here there is a growing apprehension of this relationship, although it be not yet a formally established one, but still there is the spiritual preparedness for it. That is what God is working in her soul. "I am my beloved's, and my beloved is mine." The one is just as much in season as the other; only the one takes necessary precedence of the other.

And this is followed by another, and very beautiful, unfolding of the love and delight which the Bridegroom has in the beauty of the bride. "Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me" (vers. 4, 5). A wonderful thought that is, of the Lord finding such attraction in Jerusalem — that Jerusalem that cost Him so many tears — that Jerusalem that has so slandered Him from that day to this; for Jerusalem is still the same Jerusalem that was, the same guilty Christ-rejecting Jerusalem, but not always to be so. The Lord will make true these words, and give Jerusalem to believe in the day that is coming. Of course, when I speak about Jerusalem I mean the people, but still it is that very object and that people connected with that very city in the day that is coming.

So the Lord pursues this and He adds at the close, "I went down into the garden of nuts to see the fruits of the valley" (ver. 11), because He desired to see what were the fruits of the humiliation that Israel had passed through. Jerusalem had gone into the greatest humiliation, and He wanted to see what were the effects of it, whether there were spiritual fruits of that humiliation. And what did He find? "Or ever I was aware, my soul made me like the chariots of Amminadib" — that is, "of my willing people." That is the meaning of the word, and I presume that it ought to have been so rendered rather than put as a proper name. "The chariots of my willing people." That is His people are to be made willing in the day of His power. Now we know that when the Lord was here in the days of His flesh it was the day of His weakness. He was crucified through weakness, but He liveth by the power of God, and we know Him accordingly in resurrection. They will know Him when He comes forth; and this shows what the Lord's feeling about His people is. And immediately this is followed by "Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite?" That is the object of His love. It is Jerusalem that is to be "As it were the company of two armies." That is, just as when in the days of Jacob's dealings there was the same — the company of two armies when the angels that protected him in the hour of his distress and fear — so it will be with Jerusalem in the day that is coming. They will be like the angels of God in their might and power.

Canticles 7.

The Lord gives a fresh expression of His love to Jerusalem. On this I need not say much. It is, I repeat, what He saw in herself. It is not glory; that would be a small thing. It is in her possession. It is not power. It is not what she has to do in the world or anything of that kind. I have not the slightest doubt that Jerusalem in the day that is coming is to be made the metropolis of the earth. I have not a doubt that the Lord is going to accomplish a most wonderful work by the converted Jew after that day, but that is not the point. It is herself viewed as a person — the object of His love. This again comes out in a most striking way, and it is followed by what we have for the third time in the bride's answer, "I am my beloved's" (ver. 10), There is now the arriving at a settled sense of love — the possession of His love. "I am my beloved's, and his desire is toward me." It is not necessary to say "He is mine." "I am my beloved's, and his desire is toward me." She began with "My beloved is mine," but now she rests in this. 'It is no longer necessary to say that He is mine. It is so perfectly plain. He has made it so manifest by all these expressions of His affection and all the beauty that He finds in me.' "I am my beloved's, and his desire is toward me. Come, my beloved, let us go forth into the field; let us lodge in the villages." And this ends the proper course of the Song of Solomon.

Canticles 8.

The 8th chapter is a kind of conclusion to the book as the 1st chapter is a kind of preface; but still there are some important words in it, and I will endeavour just to say, briefly, a little upon them before I close.

"Oh, that thou wert as my brother, that sucked the breasts of my mother I when I should find thee without, I would kiss thee; yea, I should not be despised." There the bride expresses the love that she had expressed from the first. Here again is a proof that, as yet, the marriage had not taken place, because there would be nothing to be ashamed of when it did. But you see here it is different. You see how the marriage not having yet taken place, and she having no right, if I may so say, from a settled relationship, this is her feeling. We have, therefore, a kind of going briefly over the ground that we have traversed before, as a conclusion of the whole matter.

"I would lead thee and bring thee into my mother's house, who would instruct me" (chap. 8). I need not, of course, repeat what I have already said. "I would cause thee to drink of spiced wine of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me." And then, for the last time comes her charge. "I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. Who is this that cometh up from the wilderness?" But is He now simply "like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant" (Cant. 3: 6)? No. There is another object. It is now "Who is this that cometh up from the wilderness, leaning upon her beloved?" Here we see that it is not now the Bridegroom, but she has a vision of herself — of herself united to the Bridegroom. Before, it was rather His coming to her, or for her, but now, "Who is this that cometh up from the wilderness leaning upon her beloved?" She sees the bride, as it were, in spirit, and the Bridegroom.

"I raised thee up" — here is His answer. "I raised thee up under the apple-tree; there thy mother brought thee forth; there she brought thee forth that bare thee" (ver. 5). We saw the apple-tree or the citron-tree in Cant. 2. Here we have it again, and the meaning appears to be that, instead of Israel being viewed, or rather instead of the bride being viewed, according to her former associations, it is not the bride connected with being brought out of Egypt. We find that, historically, was the case. Israel was brought as a vine out of Egypt. Is that the case here? Oh, no. Again, it is not mount Sinai. It is not that there she was brought forth. Not so. It is no longer deliverance from Egypt. It is no longer being put under the covenant of law. It is under Christ. It is Messiah in the new covenant now. It is there that she is found, and there only. It is under the citron-tree. That is the great spring of all fruit — of all real fruit for God — the one source of all true fruit-bearing. And so she answers, "Set me as a seal upon thine heart, as a seal upon thine arm."

Then comes another word which might not be easily apprehended, but on which I must say a little. "We have a little sister" (ver. 8). Now who is this sister — this little sister that was not yet grown like the bride? It is the ten tribes, not the two. It is not Jerusalem, it is Ephraim. It is the house of Joseph. And why is it the house of Joseph? I refer to it now particularly to guard you from those nauseous publications that are floating about, talking about the lost ten tribes, as if that was anything for a Christian, as regards our connection with it. I hope there is not a single heart here that meddles with such trash — such delusive trash. Why, beloved friends, I think I can say that I never saw a more lowering, debasing, worldly thing in its character than a pamphlet that was, I suppose, sent for my edification only last night. Just turning over the leaves of it I found the one object to be the glory of man as he is now — the dragging down people from the heavenly place which they have got — the heavenly place in Christ — to glorify themselves because they have got a big city like this, and an active commercial country like this; to think that these are the glories of the ten tribes of Israel. I can hardly conceive anything more debasing to Christian persons than that kind of thing: and you will excuse me, therefore, if I speak in these strong and peremptory terms of it, because it is not everybody that is able to discern the character of a thing. But if the Lord gives me any light at all on spiritual or scriptural subjects, I am bound to say that that is my judgment of what I have seen and read of this foolish, absurd, and groundless attempt to trace the ten tribes of Israel in the Anglo-Saxon race.

Well, here we have Ephraim according to God, and not according to these terms of men. This is the way in which the Lord speaks of her — as a little sister. Why? Because she was undeveloped. Oh, the wonderful grace of God! Why were the Jews — the two tribes — developed, and why not Ephraim or the ten? Ah, the Jews had dealings with the Messiah. It is always the Messiah that develops either good or ill. If the Messiah be approached in unbelief, oh how terrible! And so it was with the Jew. But so it will not be in the day that is coming.

They will, therefore, have had that double experience — the bitter experience of incredulity, with all its horrors, and the destruction that it brought upon them; and the blessed experience of those whose heart has now been drawn to Him before He comes. For the Lord will give them that; and this book of Canticles is the drawing of the heart to the Messiah before He appears in glory — the fitting of them to receive Him, for it is quite a mistake that the Jew will be converted when the Lord appears in glory — quite a mistake. The Jew will be established when the Lord appears in glory; the Jew will be blest and accepted when the Lord thus appears, but conversion and dealing with the affection and with the conscience in the remnant, the Jerusalem that we are speaking of here, the bride — all this will have preceded His coming. But with Ephraim it will not be so. That is the reason why she is spoken of as this little sister that was not yet marriageable. She had gone through none of this experience. She remained just a little one. There was nothing to draw her out, so to speak, either in good or ill. There she was in her littleness — in her want of understanding — in her want of experience in every way. It is she that is referred to, but then the Lord will bring Ephraim out of the hiding-place and will allure her, as it is said, into the wilderness — will deal with Ephraim there. That is fully entered into in the prophets, and so it is alluded to here. The book would not be complete, as we can see, without showing this.

Just one word more. If we apply the Canticles to the church, pray who is the little sister? You see the thing does not hold for one moment; but when you have Jerusalem as the bride, then Ephraim is indeed the little sister. If it is a question of Ephraim dealing with the Gentiles, Ephraim will be the warrior, so to speak; but if it is in relation to Christ, then Jerusalem is viewed as the grown sister — the spouse, "my sister my spouse." Ephraim is the little sister. It is in relation, of course, to Christ's love. So here then it is entered into briefly.

But finally, "Solomon," we are told, had a vineyard at Baal-hamon — a remarkable expression. The meaning of the word Baal-hamon is "lord of the peoples." And I think it is a very important expression at this point. The children of Israel — the Jew — ought to have been, I will not say, "lord of the peoples," but truly to have been a blessing to every nation under heaven. Were they so? "In thee shall all families of the earth be blessed." "In thy seed shall all the nations of the earth be blessed." Was that true of Israel — the Jew? The very reverse. They lost the blessing themselves because they refused Christ, and they have been the great spreaders of incredulity against Christ wherever they have gone, to this day. There are no such decided enemies of the gospel, for they bear the same character as in the early days of Christianity and they do the same work, because the same unbelief prevails to this moment. But when He comes — when, Solomon, the true Solomon, comes — He will have a vineyard and His vineyard will be fruitful indeed. And here we find it with its connection. The vineyard is at Baal-hamon. It is in relation to all nations, and tribes, and peoples, and tongues, that the blessing of Christ will surely come.

The blessing may have tarried, as the vision has; but as surely as the vision will come, and not tarry, so the blessing will flow like rivers to every nation and tribe and tongue, but not till that day. It is at Baal-hamon, and it is in connection with Solomon — for this is the point. It is the Lord Jesus and not the church that is to be the true means of blessing to all nations. I admit that it will be when the church is with Him assuredly. I admit that it will be when the Jew is converted to Him, loves Him, knows Him, most surely. But the one that causes all the difference is not the Jew, and it is not the church. It is Christ. And it is Christ then come — Christ as King. That is what is spoken of here, and why He is spoken of as Solomon. ''Solomon had a vineyard at Baal-hamon: he let out the vineyard unto keepers: everyone for the fruit thereof was to bring a thousand pieces of silver," because there will be blessed fruit in that day. Everything will flourish.

It will be the day when, if it is the figure of a net cast into the sea, there will be all sorts of fishes (not small ones, too, but great), and the net will not be broken. Now the net is broken. There maybe, no doubt, a plentiful catch, but everything fails. The net is broken, and the ship would sink entirely if it were not for Him; but here in the passage before us, nothing fails. That will be its character. "My vineyard, which is mine, is before me." This is the language of the bride — of Jerusalem — because she, too, has got a vineyard. "My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those who keep the fruit thereof two hundred." She wishes to have no vineyard apart from Him. She is identified with Him. The Jew will have no pleasure, no joy, no fruit, except in connection with Christ

What a change! How blessed to think that that long-settled love, that disappointed love of the Saviour, will then be found, and will have awakened a love that flows from His own, and will be according to His own, in its measure, in the heart of her who was loved so long, and was so long unbelieving! But the unbelief will pass, the failure will pass, and the good will abide. Good is destined to triumph. Even now we know that God overcomes evil with good, but in that bright day there will be no evil even to overcome. Good will have its own bright and unalloyed way, and that will be for ever.

And so this beautiful book closes with the call of the bride, "Make haste, my beloved, and be thou like to a roe, or to a young hart, upon the mountains of spices." She desires, earnestly desires that He shall come.

W. K.

The Song of Songs.

W. Kelly.

Many have applied this wonderful book of scripture to the church, many more to the soul, in relation to the Lord Jesus. Nor is it denied for a moment that there is a principle common to all born of God, the love to Him Who died for all that enter by faith into the love of God in Christ, the love which His known love creates, itself passing knowledge.

But is there the smallest reason to question that the book really contemplates, what the O. T. does every where, that object which is so precious to Messiah on earth, confirmed as it is by so many proofs in the Psalms (especially 45) and the Prophets (Isa. 62.)?* Solomon accordingly was no unsuited vessel for the Spirit to employ in this respect. The N.T. treats Christ and the church as a secret kept hid in God till the apostle Paul was employed to make it known; so that the bearing is naturally on the mutual love of Messiah and His earthly bride, the daughter of Zion, and other such figurative terms. It seems difficult to men who look only at the past to realise what divine mercy is yet to effect in Jerusalem; when, instead of her old rebellion and treachery, the city of the Great King shall be the object of Jehovah's delight, called by a new name, a crown of beauty and a royal diadem in His hand, and shall stand at His right hand as the queen in gold of Ophir, a praise in the earth.

* Of the few rationalists Rosenmüller and Eichhorn urged Chaldaisms to unsettle the authorship and lower the date. But Gesenius, a better judge of Hebrew than most, and in no way bound by tradition, had no doubt that it is of the golden age, and its few anomalies otherwise explicable.

In fact a great deal of the perplexity among the commentators is owing to misapplication. Literalists are apt here, as elsewhere, to deprive the book of a worthy object and divine character. Thus, according to one of the latest and ablest, it is intended to display the victory of humble and constant love over the temptations of wealth and royalty! Such an aim might suit the Idyls of Theocritus or the Eclogues of his Latin imitator, Vergil; but it betrays fatal ignorance of O. T. scripture, which rises habitually above the immediate historical occasions into a purpose of grace. It is the more easily overlooked, because its accomplishment awaits the grand future when Messiah shall have the object of His nearest affections here below answering to His love. As a whole it is typical or allegorical, however unbelief may miss the object.

The Song of songs accordingly fills a place in the O. T. which is as unique as the Book of Psalms, while both are without counterpart in the N. T. where neither was directly needed, and the Christian as well as the church could use both fittingly, mutatis mutandis, in keeping with our own distinctive relationship. For us redemption is accomplished, salvation come, and righteousness revealed. The accepted work of Christ glorified on high and the gift of the indwelling Holy Spirit place us in a position very different from that which is contemplated in Canticles. Hence the wonderful reality which the Christian and the church alike and already possess of union with Christ, where, by the Spirit, there is still the power of hope, because we await the consummation, the actual bridals in heaven, after being caught up to be with Christ (Rev. 19) For us the relationship is so established that the affections can flow, and the walk be expected, which suit her who is Christ's body and bride (Eph. 5, Rev. 22). This is in contrast with the Jewish position here set forth, where the relationship is as yet only desired and has to be formed, or at most re-established. Hence we have the varied exercises of the heart, through circumstances of trial that issue in profit, set on the profession of what is dearest, but not yet enjoying it in peace. And as we could not without the inspiring Spirit have had such a collection as the Psalms from a people under the law, a ministry of death and condemnation; so still less if possible such an anticipation of the mutual love of Messiah and Jerusalem that is to be; whereas the Christian and the church are morally capable of uttering our own psalms and hymns and spiritual songs, in the enjoyment of His love and our intimate relationship as one with Him. What, next to having eternal life and redemption and our proper relationship to Christ, can be more important than the enjoyment of His love and the kindling and strengthening and fixing of ours! We love Him because He first loved us.

Let us then look briefly into the details of Canticles.

Cant. 1: 1 - 2: 2.

"The Song of songs which [is] Solomon's.

Let him kiss me with the kisses of his mouth;

For thy love [is] better than wine.

Thine ointments have sweet fragrance;

Thy name (is) ointment poured forth:

Therefore do the virgins love thee.

Draw me: we will run after thee

(The king hath brought me into his chamber);

We will be glad and rejoice in thee;

We will make mention of thy love more than of wine.

Upright ones love thee.

I [am] black but comely, O daughter of Jerusalem,

As the tents of Kedar,

As the curtains of Solomon.

Look not upon me, because I [am] black,

Because the sun hath looked upon (scorched) me.

My mother's sons were angry with me;

They made me keeper of the vineyards: mine own vineyard have I not kept.

Tell me, thou whom my soul loveth,

Where thou feedest [thy flock], where thou makest [it] to rest at noon;

For why should I be as one veiled (wandering) beside the flocks of thy companions?

If thou know not, thou fairest among women,

Go thy way forth by the footsteps of the flock,

And feed thy kids beside the shepherds' tents.

I have compared thee, my love (friend),

To a steed in Pharaoh's chariots.

Thy cheeks (are) comely with plaits,

Thy neck with jewel chains.

We will make thee plaits of gold

With studs of silver.

While the king is at his table

My spikenard sendeth forth its fragrance.

My beloved [is] unto me a bundle of myrrh

That lieth between my breasts.

My beloved [is] unto me a cluster of henna-flowers

In the vineyards of Engedi.

Behold, thou [art] fair, my love;

Behold, thou [art] fair:

Thine eyes [are as] doves'.

Behold, thou [art] fair, my beloved, yea pleasant:

Also our couch [is] green.

The beams of our houses [are] cedars,

Our rafters firs.

I [am] a crocus of the Sharon,

A lily of the valley.

As a lily among thorns,

So is my love among the daughters" (vers. 1-17, 2: 1, 2).

Thus the bride expectant acknowledges the preciousness to her of Messiah's love, and delights to speak of the fragrance of His grace, His name, not only to herself, but to all that kept clear of idolatrous corruptions (the virgins). On this last danger and preservation from it, the early verses of Rev. 14 may be compared, to profit those that weigh both. It is certain that the future godly remnant of Jews, when the church is no longer here, will be tried by this evil again bursting forth, not merely among the nations, but in Jerusalem and the temple itself (compare Is. 57: 4-9; Dan. 11: 36-39, Dan. 12: 11; Matt. 12: 43-45, Matt. 24: 15; 2 Thess. 2). Therefore the bride associates the faithful with herself in this purity of affection, but cleaves to her own special intimacy with the king, while confessing her love too. Then she rehearses the effect of fiery trial on herself (for indeed Jerusalem had suffered long and severely); so that His grace elsewhere declares she had received of His hand double for all her sins. Jealousy and anger had been where it might have been least expected. Yet she who should have been a blessing to the nations around in fruit to God had failed even in her own responsibility. The less would she now trust herself but with Messiah's flock and those He gave to tend them (vers. 1-7), as indeed others testify (vers. 8).

Thereupon Messiah declares His pleasure in her, as grace delights to tell her (vers. 9-11); and she rejoins in confessing the effect on her heart; to which He answers briefly in ver. 15, and she replies in verses 16, 17 and 2: 1; which all form the general view of their attitude respectively. Testimonies of mutual affection close this portion.

Cant. 2: 3-17.

It will be noticed that the bride speaks a great deal of the Beloved to others, while He speaks rather of her to herself. This is thoroughly according to her need of re-assurance, and to the truth of things, when we know that Christ is the One really intended by the Spirit; for He is above all need of the creature and by His love creates love. That He loves her she needs to know; and on this He dwells most fully. Others may learn it from the fact that His love is set upon her: she relieves her heart by setting forth His beauty and excellence to others.

"As the citron among the trees of the wood,

So is my beloved among the sons.

In his shadow I delighted and sat down,

And his fruit [is] sweet to my taste.

He brought me to the house of wine,

And his banner over me [is] love.

Stay ye me with raisin-cakes,

Refresh me with citrons;

For I am sick of love.

His left hand [is] under my head,

And his right hand doth embrace me.

I charge you, daughters of Jerusalem,

By the gazelles and by the hinds of the field,

That ye stir not up, nor awake [my] love,

Until he please.

The voice of my beloved! behold he cometh,

Leaping upon the mountains, skipping upon the hills.

My beloved is like a gazelle or a young hart.

Behold, he standeth behind our wall,

He looketh in through the windows,

He glanceth through the lattice.

My beloved spake and said unto me,

Rise up, my fair one, and come away.

For, behold, the winter is past,

The rain is over, it is gone;

The flowers appear on the earth;

The time of singing is come,

And the voice of the thrush is heard in our land;

The fig tree melloweth her winter figs,

And the vines in bloom give forth fragrance.

Arise, my love, my fair one, and come away.

My dove, in the clefts of the rock,

In the covert of the precipice,

Let me see thy countenance, let me hear thy voice;

For sweet [is] thy voice, and thy countenance comely.

Take us the foxes, the little foxes that spoil the vineyards:

For our vineyards are in bloom.

My beloved [is] mine, and I his;

He feedeth [his flock] among the lilies.

Until the day dawn, and the shadows flee away,

Turn, my beloved: be thou like a gazelle, or a young hart,

Upon the mountains of Bether" (vers. 3-17).

Christ is described under the figure of the citron, the true bearer of fruit. Under His shadow she had rapture and sat down, and His fruit was sweet to her taste. Moses did not avail Israel, though faithful as a servant. Nor did the first covenant meet the need, but provoked transgressions, and brought forth death and ruin. Christ is the spring of all good. Yet even at this early point the bride feels that the bright time is coming. It is evident that in the Canticles is the revelation of the mutual affection between Messiah and the Israel of God, such as is found nowhere else. And this will be the sweeter to the people of God when brought by the Holy Spirit to judge their whilom truant affections; for Israel had gone after many lovers in the past: see Jer. 3, Ezek. 16, Hosea 1, 2, 3. But her restoration to Messiah in the discovery of His faithful love, notwithstanding her shameless infidelity to such a lover, will be all the deeper; and this book supplies the needed expression of it all on both sides: so gracious is God, so complete His word, Who knew all from the beginning and reveals fully what will be realised only at the consummation of the age.

The psalms of David are rich indeed, but they reveal the rejection and the sufferings of the Messiah (no doubt in infinite grace), and the people's wickedness, sins, unbelief, and need generally, rather than the mutual love expressed in the Song of Songs. Still less do the Law and the Prophets show this forth as here. Yet Zeph. 3: 17 is a beautiful word that illustrates, as far as it goes, the bearing of Canticles. Sympathy in sorrow predominates in the Psalms. Every thing in the scripture is perfect in people, place, and season. And those taught of God find Christ to their everlasting profit and joy everywhere, save in such an unfolding as Ecclesiastes (the remarkable writing by the same hand which indited Canticles), the nothingness and misery of all where Christ is not, spite of the utmost round of passing pleasures and pursuits with the largest means and power of enjoying them. That the style necessarily differs immensely goes without saying: none but a simpleton or a malignant would expect, or if able, execute, otherwise. Yet in all these inspired books, however profoundly instructive to the Christian, the Jewish people are those immediately and primarily in view, not the church of the firstborn ones, not the saints blessed with all spiritual blessing in heavenly places in Christ as we are now.

After the introductory sketch of Cant. 1, the godly Jewish remnant are here shown as going through the spiritual process to make Messiah's love appreciated and fruitful. And the charge in ver. 7 should be compared with a similar one in Cant. 3: 5, and in Cant. 8: 4. In each case the coming of Messiah follows suitably to the advancing action of the book. The bride anticipates it by faith; for He is not yet come, however warm the language that realises its blessedness. Jehovah shall arise and have mercy on Zion; for the time to favour her, yea, the set time, is come, though the Psalmist alone could suitably add that His servants take pleasure in her stones and favour the dust thereof. It is here His voice that is heard, as He comes leaping on the mountains, skipping on the hills. What He spoke and said reached the ear, the heart, of the bride (vers. 13, 14), where we next hear of "our" vineyards (ver. 15): compare Cant. 2: 6-11. The first expression of conscious relationship follows (ver. 16). Progress is clear, when we compare what appears afterwards. It is rather Himself and His love to her that comes out on this mention of His coming. We shall see more on each fresh occasion; but here His fulness of power, the suitability of the time and circumstances, and the welcome sound of His love to her, have their due place.

Cant. 3.

We have seen how faithful is the Bridegroom's attention to that Zion whom He loved and chose, and will in the end reclaim from all her long folly and from the hand of all her foes; and that the making of her heart true and responsive to His love is the object of this book. That there is a principle common to every believing heart, and so to the church as a whole, is certain and important, so it is with scripture generally. But it is as important to discern that Christ's special relationship here is with the Jewish bride for the earth, as in the Pauline Epistles and the Revelation with the church, the Lamb's wife for the heavens, though now rightly anticipated and enjoyed in the Spirit on earth. Truth has suffered through the same unbelieving ignorance, which has for ages since the apostles blotted out these immense differences, and merged O. and N. Testaments in the confusion of heaven and earth, Israel and the church, the present and the future, in one vague and undefined object of mercy from the beginning to the end of time, in collision with all scripture, to the enfeebling of truth, to the darkening of divine purposes and love, and to the sad marring of the affections, worship, and walk of faith, especially in Christians.

To us all is sovereign grace reigning through righteousness unto eternal life by Jesus Christ our Lord. The consequence is that believers, whether from Jews or Gentiles, are brought out of darkness into God's marvellous light by the gospel, and, resting on redemption in Christ through His blood, are sealed with the Holy Spirit; as by the same Spirit they are baptised into one body and made God's habitation (Eph. 1, 2). The Christian, the church, thus blessed with every spiritual blessing in heavenly places in Christ, is responsible to walk accordingly, together no less than as individuals. If souls go back, it is fatal, as we see in Hebrews 10, whatever the grace that restores the repentant faithful; if there is public corruption maintained in pride under the plea of unity, as in Babylon and her daughters, there is no restoration but divine judgment.

With Israel it is wholly different. Her backsliding and rebellion under the law, the Jewish rejection of the Messiah, inexcusable as all was, are wholly different from the apostacy after redemption and the presence of the Spirit sent down from heaven. The Lord will come to take His own who await Him to the Father's house, when apostate Christendom and the mass of the Jews will ripen for judgment, which the Lord will execute as the second and displayed act of His advent, after working by grace in both Israel and the Gentiles separately (not in one body as now), as we see in Rev. 7 and elsewhere, to prepare earthly witnesses of His saving mercy before the beginning of the millennial age. Thus both heaven and earth are to have appropriate denizens, the O. T. saints and the church on high in their glorified bodies, saved Jews and Gentiles in their natural bodies, the living demonstration of His blessed power as a King reigning in righteousness, when the Man of God's right hand receives the kingdom that all the peoples may serve Him. The God of peace will bruise Satan under the feet of His saints.

But as long as the church is being called and formed for heavenly glory, the veil lies on Israel's heart: whensoever it shall turn to the Lord, the veil is taken away (that is, in the interval during which the church is caught up, and before the Lord appears with His saints in glory). This interval has divine light cast dispensationally on it, largely in Daniel, and in the Revelation yet more. The Psalms richly express the working of conscience and heart in them, their hopes and their distress Godward, when converted but not brought into settled peace till they see the Lord and have the Spirit poured on them, as we have had since Pentecost. But it is a great error to confound that first and real work of grace, in which souls to be fully blest are born of God, with the rest and deliverance which only come through learning our own powerlessness as well as guilt and need, and thereon finding all met in Christ and His redemption. The Song of Songs supplies another lack, the bringing of the Israel of God, the earthly bride, into the sense of Messiah's personal relation and love to the people of His choice.

It need not be said that we have what is analogous in that bridal affection, so feebly developed among us, the saints since apostolic days, though we are already one spirit with the Lord before He come and the marriage of the Lamb celebrated on high. Hence, as we have in the N. T. no special book of psalms and hymns provided for us but are capacitated to pour them forth from hearts filled with the Spirit, so we have not like Israel the need of a book analogous to Canticles for kindling and strengthen our affections, as they will find here supplied in the most direct way. The sad truth is that Israel was married to Jehovah, as the prophets remind the people (Isa. 54; Jer. 3), and their unfaithfulness is branded therefore, not like the N. T. Babylon as prostitution, but as adultery (so in Hosea 3 and elsewhere), however His grace may by-and-by deal with Israel not as a guilty widow but as a woman forsaken and a wife of youth.

Hence then the painstaking labour of the Holy Spirit both in the Psalms and the Canticles to lead the godly remnant into all exercises of heart, not only as saints, but in their proper relationship to Messiah. But hence too its necessary form for Zion, after so grievous a breach, for that renewal of blessedness, which was never truly known of old, and which will stand assuredly as long as the earth lasts, the results of which pass not away but abide when the new heavens and new earth are come in the full and final sense.

"On my bed, by night

I sought him whom my soul loveth;

I sought him, but I found him not.

I will rise now and go about the city;

In the streets and in the broad ways

I will seek him whom my soul loveth;

I sought him, but I found him not.

The watchmen that go about the city found me-

Have ye seen him whom my soul loveth ?-

Scarcely had I passed from them,

When I found him whom my soul loveth;

I held him and would not let him go,

Until I had brought him into my mother's house,

And into the chamber of her that conceived me.

I charge you, daughters of Jerusalem,

By the gazelles or by the hinds of the field,

That ye stir not up nor awake [my] love,

Until he please.

Who is this, that [fem.] cometh up out of the wilderness

Like pillars of smoke,

Perfumed with myrrh and frankincense,

With all powders of the merchant?

Behold his litter, Solomon's own:

Threescore mighty men are about it,

Of the mighty of Israel.

They all handle the sword, experts in war.

Each hath his sword on his thigh

Because of fear in the night.

King Solomon made himself a palanquin

Of the wood of Lebanon.

Its pillars he made of silver,

The base of gold, its seat of purple,

The midst of it being paved [with] love

By the daughters of Jerusalem.

Go forth, daughters of Zion,

And behold king Solomon

With the crown wherewith his mother crowned him

In the day of his espousals,

And in the day of the gladness of his heart" (vers. 1-11).

It was not the day, but in hours of darkness the Beloved was sought. The heart truly turned to Him. So the Lord had warned, Ye shall not see me henceforth till ye shall say, Blessed is He that cometh in the name of Jehovah. And she must know herself better to value Him aright. It is not the lesson of heart which the church, the Christian, knows in Him come and fully revealed through accomplished redemption. Yet souls now often pass through similar vicissitudes, because they put themselves under law instead of knowing that we, having died with Christ, are justified from sin (as well as our sins), our old man crucified with Him that the body of sin might be annulled that we should no longer serve sin. Whence we, Christians, are to reckon ourselves dead to sin and alive to God in Christ Jesus. But the godly Jews here in view are in no such peace. Even when, after passing from the watchmen to whom she appeals she does find the Beloved, we are not to conceive it more than anticipatively in the Spirit of prophecy, as with others of old. It is not to the church but to Israel that the Son is born (see Rev. 12)

But there is progress after the second charge; and the vision is seen of the earthly bride coming out of the wilderness on one side, and on the other a greater than the Solomon of old in the delight of His heart for the day of His espousals.

Israel, however, is the mother whether of the Bridegroom or of the bride: not the church, which is never set forth in that relation, but solely as the Lamb's bride. We do hear of Sarah as the free mother of the heirs of promise in contrast with the bondmaid Hagar gendering to bondage. But this is another order of thought, where the church as such does not enter. It was the catholic system which confounded the two and spoke of "our holy mother" the church; as the Roman Catholic went farther astray and made her not mother only but "mistress" in human vanity and pride.

Cant. 4.

Here it is the voice of the Bridegroom to His earthly bride, and so a wholly different strain from the rehearsal of experience just before. He lets her know fully what she was in His eyes, her beauty, and this in detail (vers. 1-8). Then in vers 7-15 he tells her that she was all fair and no spot in her, though from the haunts of danger and death. With this, though of course in another style of grace suited to the case, we may compare what Jehovah compelled the heathen prophet to declare of Israel in Num. 23, 24. Here it is the expression, not of separation to Himself and justification and goodly power and glory, but of tender affection and all read in this light.

"Behold, thou [art] fair, my love; behold, thou [art] fair;

Thine eyes [are] doves behind thy veil;

Thy hair [is] as a flock  of goats

That appears on the side of mount Gilead.

Thy teeth [are] like a flock of shorn [ewes]

Which go up from the washing,

Which have all borne twins,

And none bereaved among them.

Thy lips [are] like a thread of scarlet,

And thy speech comely.

As a piece of a pomegranate [are] thy temples

Behind thy veil.

Thy neck [is] like the tower of David

Built for an armoury:

A thousand bucklers hang thereon,

All shields of mighty men.

Thy two breasts [are] like two fawns, twins of a gazelle,

Which feed among the lilies.

Until the day dawn (or, be cool) and the shadows flee away,

I will get me to the mountain of myrrh,

And to the hill of frankincense.

Thou [art] all fair, my love and [there is] no spot in thee.

With me from Lebanon, spouse, with me from Lebanon;

Look from the top of Amana, from the top of Senir and Hermon,

From the lions' dens, from the mountains of the leopards.

Thou hast ravished my heart, my sister spouse;

Thou hast ravished my heart with one of thine eyes,

With one chain of thy neck.

How fair is thy love, my sister spouse!

How much better is thy love than wine,

And the fragrance of thine ointment than all spices!

Thy lips, spouse, drop honeycomb;

Honey and milk [are] under thy tongue;

And the smell of thy garments is like the smell of Lebanon.

A garden shut up is my sister spouse,

A spring shut up, a fountain sealed.

Thy shoots [are] an orchard of pomegranates with precious fruits

Henna with spikenard plants; spikenard and saffron;

Calamus and cinnamon with all trees of frankincense;

Myrrh and aloes, with all the chief spices:

A fountain of gardens, a well of living waters

Which stream from Lebanon.

Awake, north wind, and come, south;

Blow upon my garden [that] the spices thereof may flow forth.

Let my beloved come into his garden

And eat his [or, its] precious fruits" (vers. 1-16).

It is the expression of Christ's love which by the Spirit forms divine affections in the saints. We may see it in all the Gospels, but especially in that of John, and nowhere there so strikingly as in John 13-17. This "Song" is the divine word, which the Spirit (as He has used the principle for all who have pondered these communications to profit) will afresh apply in a still more exact and instinctive way to the godly remnant that is to succeed us in the dealings of God's grace. The love which so feels and speaks to its object, whatever this may be, has transforming power on all that have faith in Him, and enables those who are so loved to witness in their measure a good confession of Him. The right faith is that we worship; and none ought to know and feel this so deeply as the Christian and the church; to whom the love of Christ is now revealed in a form and power altogether exceptional; as indeed we need it to suffer unflinchingly with Him, while we wait for His coming.

Cant. 5.

The last chapter gave the bride inviting her beloved to come into His garden and eat His pleasant fruits. But she must learn more of herself yet: whatever she was in His eyes, He was (sad to say) not everything to her. And if we are apt to think too well of our state, grace deigns to teach us it experimentally. So it will be with the godly Jewish remnant by-and-by, as we are here shown.

"I am come into my garden, my sister spouse;

I have gathered my myrrh with my spice;

I have eaten my honeycomb with my honey;

I have drunk my wine with my milk.

Eat, O friends; drink, yea drink abundantly, beloved one."

"I was asleep, but my heart waked.

The voice of my beloved that knocketh [saying],

Open to me, my sister, my love, my dove, mine undefiled;

For my head is filled with dew,

My locks with the drops of the night.

I have put off my coat: how shall I put it on?

I have washed my feet: how shall I defile them?

My beloved put in his hand by the hole [of the door];

And my bowels yearned for him.

I rose to open for my beloved,

And my hands dropped with myrrh,

And my fingers with liquid myrrh.

I opened to my beloved;

But my beloved had turned away-was gone.

My soul went forth when he spoke:

I sought him, but I found him not;

I called him, but he gave me no answer.

The watchmen that go about the city found me,

They smote me, they wounded me;

The keepers of the walls took away my veil from me.

I charge you, daughters of Jerusalem,

If ye find my beloved,

That ye tell him, that I am sick of love" (vers. 1-8).

Alas! how readily we understand such experience. The very, and the fullest, assurance of the Saviour's love is apt to induce carelessness in our hearts. When we are assured that we are precious to Him, if we know Him at all, we are earnest and importunate; but when all is fully out in His incomparable grace to us, how readily the flesh creeps in and takes advantage of it as if it were a matter of course! When faith is in lively exercise and the flesh consequently judged by the Spirit that dwells in us, His wondrous words of love act powerfully in drawing out the soul's delight and praise and worship. But there is always for us the danger of that which the bride here is brought to feel and own. She yielded to sloth and circumstances, and truly though she loved Him, she made difficulties, slighted His love, and found to her shame and sorrow that He had withdrawn Himself-was gone!

This painful experience is turned to further profit. The bride is now so moved that she roams the streets of the city in quest of Him, unconscious of the strangeness of her acts in the eyes of those responsible for its order, who know little or nothing of her affection or her sorrow. For this is her secret. They see one abroad at a time when she should be at home. So the love she has, and grief over her folly, expose her to a blame in the eyes of those whose office it is to guard outward propriety, of which she never thought at such a moment. But when she awoke to it, could she deny that all was her own faultiness? She turns in her distress to others from whom she expects a sympathy not to be looked for in the watch or the keepers of the walls; and, not without fruit from that rough dealing, she pours out her heart to her enquiring companions.

"What is thy beloved more than [another] beloved,

Thou fairest among women?

What is thy beloved more than [another] beloved,

That thou dost so charge us?"

"My beloved [is] white and ruddy,

The chiefest among ten thousand.

His head [is] finest gold;

His locks [are] flowing, black as the raven;

His eyes [are] like doves by the water brooks,

Washed with milk, fitly set;

His cheeks [are] as a bed of spices, banks of sweet herbs;

His lips, lilies dropping liquid myrrh;

His hands, gold rings set with beryl;

His body [is] ivory work overlaid (with) sapphires;

His legs, pillars of marble, set on sockets of fine gold;

His aspect, as Lebanon, excellent as the cedars;

His mouth [is] most sweet;

Yea he [is] altogether lovely.

This [is] my beloved, yea this [is] my friend,

O daughters of Jerusalem" (vers. 9-16).

The bride can speak freely of the Bridegroom's beauty to others: it is ever her happiness and suited place. And this is not only suitable in itself; but we can see how her own negligence with its bitter consequence made her feel and speak more fully than ever in His praise.

Cant. 6.

The enquiry of the daughters of Jerusalem serves but to draw out the progress of the bride in her appreciation of the Bridegroom's worth and love, as well as of her value for the relationship.

''Whither is thy beloved gone,

Thou fairest among women?

Whither hath thy beloved turned,

And we will seek him with thee?

My beloved is gone down to his garden, to the beds of spice,

To feed in the gardens and to gather lilies.

I [am] my beloved's, and my beloved [is] mine:

He feedeth [his] flock among the lilies.

Thou [art] fair, my love, as Tirzah,

Comely as Jerusalem,

Terrible as bannered [hosts].

Turn away thine eyes from me,

For they overcome me.

Thy hair [is] as a flock of goats

On the slopes of Gilead.

Thy teeth [are] like a flock of ewes

Which go up from the washing,

Which have all borne twins,

And none [is] bereaved among them.

As a piece of a pomegranate [are] thy temples

Behind thy veil.

There are threescore queens and fourscore concubines,

And virgins without number.

My love, mine undefiled, is one;

She [is] the only one of her mother,

She [is] the choice one of her that bare her.

The daughters saw her and called her blessed;

The queens and the concubines, and they praised her.

Who [is] she [that] looketh forth as the dawn,

Fair as the moon,

Clear as the sun,

Terrible as bannered [hosts]?

I went down into the garden of nuts,

To see the verdure of the valley,

To see whether the vine budded-

The pomegranates blossomed.

Before I was aware,

My soul set me [in] the chariots of my willing people.

Return, return, O Shulamite;

Return, return, that we may look upon thee?

What look ye upon in the Shulamite?

As upon the dance of two camps (Mahanaim)." (vers. 1-13).

How wonderful is the grace of God always and in every relationship! On His side, on the part of Him Who alone is His perfect image, the accomplisher of His counsels and the expression of His ways, love abiding though never insensitive to the failure of the object of His love, and ever turning the failure to the correction of faults and a deepening sense of relationship. So it is here. In the earlier stage (Cant. 2: 16) said the bride, My beloved [is] mine, and I His. And this is the right order of apprehension. She thinks of Him as the object before her heart and rejoices that He is here though even then she can say that she belongs to Him. But the exercises of soul through which she passes, in consequence of her failure in answering to His love and of her review and self-judgment, lead her now as appropriately to say, "I [am] my beloved's and my beloved mine" (ver. 3). This is no less true, and learnt experimentally more than at first; but such is now the deep feeling of her heart, and out of the abundance of it she speaks. How overwhelming that such as we should be so near to Him! and how re-assuring that the only Worthy One is ours! So Jerusalem will say in truth of heart ere long.

Then follows the Bridegroom's renewed declaration of the bride's charms in His eyes. The nations are to be blessed in that day, some of them peculiarly in that prolonged and future hour of earth's blessing to the praise of Jesus. Isa. 19: 23-25 is plain enough, if the ears were not dull of hearing. The blessing succeeds the judgment of Jehovah which that day opens. Instead of mutual hostility, and each seeking mastery over Israel, Egypt shall serve with Assyria: both subject to the God of Israel. In that day shall Israel be the third with Egypt and Assyria, certainly not to enfeeble Isa. 11, 12, 14, 24-27. (to refer to nothing beyond the same prophet), but to assure each of the divine mercy to all as yet in unbelief when all Israel shall be saved and He will have mercy upon all (Rom. 11). Jehovah of hosts shall reign on mount Zion and in Jerusalem, and before His ancients in glory. The name of the city from that day is Jehovah-Shammah. How great the favour of Israel, Abraham's sons and not seed only in that day, when they shall be a blessing in the midst of the earth, not a reproach and a curse as now because of their infidelity! But when Jehovah of hosts has blessed them, it will be in large mercy, saying, Blessed be my people Egypt, and the work of my hands Assyria, and mine inheritance Israel. So near is Israel to Him, that it is in no way demeaned by being named third. The bride of the beloved is one, His undefiled, the only one of her mother, the choice one of her that bare her; so she will sing. As Jehovah counts when writing up the peoples, This Man was born there. His blood has washed away the reproach of the blood-shedding for Jerusalem believing and blessed and a blessing. The daughters saw her and called her blessed; the queens and the concubines, and they praised her. No more rivalry, nor treacherous dealing of the vile called noble; for a king shall reign in righteousness, and the Spirit be poured from on high to bless man on the earth, instead of men severed from it in sin save those now united to Christ on high for the heavens.

When the Bridegroom looks on the bride according to her unique place and destined glory on the earth (ver. 10), as He had expressed afresh what she is for Him, He goes down to see how all flourishes by His grace, and before He is aware, His soul set Him on the chariots of His willing people in glory. It is no longer "Who is this coming up out of the wilderness"? as in Cant. 3: 6, where He had found her again and recalled her to Himself. Here He anticipates her triumphant glory when He leads Israel in the day of His manifested power; and they, His people no longer unwilling, have said with believing hearts, Blessed He that cometh in the name of Jehovah. Then indeed the Shulamite shall have returned from long and fruitless and sad wandering, and Israel, no more weak, nor longer needing a staff, shall become two camps, God's host.

Cant. 7.

Thus will be accomplished the confident and bright anticipation of "the Israel of God," expressed vividly in Ps. 73: 24, but travestied in most versions through unbelief of their just hopes, and the consequent substitution for them of Christian feeling, quite beside the mark in the psalm of Asaph or of any other in the book. "Thou wilt guide me by [or in] thy counsel, and after glory thou wilt receive me." So it will be with the earthly bride, but not with the heavenly; which last being assumed probably led to the singular departure from all legitimate construction, and tends to keep the unwary English reader in the continual misinterpretation of the Psalms. Christ, as made known to the church, was received up in glory on the accomplishment of redemption, and will receive us to Himself changed at His coming, before He displays us as the sharers of His heavenly glory in His kingdom. The reception of Zion, guided in a way little known and through desolating sorrow, will be after glory appears. Compare Ps. 85: 9, Ps. 102: 13-22, and Zech. 2: 8.

Like the last chapter from ver. 4, this again is the utterance of the Bridegroom save from the latter part of ver. 9 to the end.

"How beautiful are thy steps in sandals, O prince's daughter!

The joints of thy thighs like jewels, work of the hands of a skilful artist.

Thy navel [is] a round goblet, wanting not mixture;

Thy belly, a heap of wheat set about with lilies;

Thy two breasts are two fawns, twins of a gazelle;

Thy neck as a tower of ivory;

Thine eyes, the pool in Heshbon by the gate of Bath-rabbim;

Thy nose as the tower of Lebanon looking toward Damascus;

Thy head upon thee as Carmel, and the locks of thy head as purple-

The king held captive in the tresses.

How fair and how pleasant [art] thou, love, in delights!

This thy stature [is] as a palm-tree, and thy breasts [grape-] clusters.

I said, I will go up the palm-tree, I will take hold of the branches thereof;

And thy breasts shall be as clusters of the vine, and the smell of thy nose as apples;

And the roof of thy mouth as the best wine-

Goeth down aright for my beloved,

Gliding over the lips of those asleep.

I am my beloved's, and his desire [is] toward me.

Come, my beloved, let us go forth into the field, let us lodge in the villages;

Let us get up early to the vineyards, let us see if the vine hath budded,

The blossoms appear, the pomegranates bloom: there will I give thee my loves.

The mandrakes yield fragrance; and at our doors [are] all choice fruits:

New and old I have laid them up for thee, my beloved" (vers. 1-13).

It is the expression of His complacency in the bride. What a change for the Christ-despising Jew does grace effect! We know it, for ourselves too well, too little for Him. All that He accounts goodly and fragrant is of Him whether now or in that day. And the fruit of the godly remnant's progress in the knowledge of Messiah's love appears in verse 10, as compared with Cant. 2: 16, and Cant. 6: 3. They, as ourselves, as all that are genuine, must begin with "My Beloved is mine, and I am His." It is the true order of grace. He looked on the bride and deigned Himself to become hers, as she is His. Now at length she wakes up to the infinite love that she once blindly and proudly refused to her ruin. Now she knows that He is the King, and that He loves her spite of all and is hers, and that she is His. Even then how much had she to learn! But she does gradually learn more and more of His love to her, and what she was in His eyes. Hence, in Cant. 6: 3, she can say, even after feeling her folly and the self-judgment it wrought in her, "I am my Beloved's, and my Beloved is mine.'' This is a great step in its season, and the mark of confidence in His love. And here, in Cant. 7: 10, it again takes the first place with language which seals her sense of His affection. ''I am my Beloved's, and His desire is toward me." Surely it is most holy and sovereign in its grace, but love that answers, by the Holy Spirit's power, to Him Who, as the prophet says, will not only save but rejoice over His bride with joy-will rest in His love and exult over her with singing.

Then will follow in due time the mission of Israel, renewed and humble, and the going out of heart for the blessing of others. What joy for all families of the earth when the ancient promise to the fathers of the faithful is literally in all its extent fulfilled! What a morrow after the long night of sin and shame and tears! But this cannot be till the faithless one owns her sins and receives the beloved, saying in truth of heart, Blessed is He that cometh in the name of Jehovah. Then too, when men are blessed under the Blesser, shall the earth itself yield its long pent increase. But none the less shall Zion have her own peculiar place of love and honour here below. It is ours to enjoy and testify the grace that gathers to the glorified One in heaven, whence we look for Him and are assured He will come and take us there, even to the Father's house. But in that day Zion will be glad and the daughters of Judah rejoice, because of His judgments which inaugurate earth's peace and blessedness under His righteous rule.

Cant. 8.

The closing chapter appears to present summarily the object and principle of the Song, after a pouring forth of her affection, which the speaker desires might be gratified without reproof and in all purity, as will assuredly be when she becomes the bride of Messiah. No wonder if, after a review of her painful past mis- conduct and of His glory once despised, her heart needed re-assurance.

"Oh that thou wert as my brother,

That sucked the breasts of my mother !

Should I find thee without, I would kiss thee;

And they would not despise me.

I would lead thee-bring thee into my mother's house:

Thou wouldest instruct me;

I would cause thee to drink of spiced wine,

Of the juice of my pomegranate.

His left hand [would be] under my head,

And his right hand embrace me.

I charge you, daughters of Jerusalem,

Why should you stir up, why awake [my] love, till he please.

Who is this that cometh up from the wilderness,

Leaning upon her beloved?

I awoke thee under the apple-tree:

There thy mother brought thee forth,

There she travailed that bore thee.

Set me as a seal upon thy heart,

As a seal upon shine arm;

For love is strong as death,

Jealousy is cruel as the grave:

The flashes thereof are flashes of fire,

Flames of Jah.

Many waters cannot quench love,

Nor can the floods drown it:

If a man gave all the substance of his house for love,

It would utterly be contemned.

We have a little sister,

And she hath no breasts:

What shall we do for our sister

In the day when she shall be spoken for?

If she be a wall,

We will build upon her a turret of silver;

And if she be a door,

We will inclose her with boards of cedar.

I [was] a wall, and my breasts like towers;

Then was I in his eyes as one that findeth peace.

Solomon had a vineyard at Baal-hamon,

He let out the vineyard to keepers:

Every one for its fruit was to bring a thousand pieces of silver.

My vineyard, which is mine, is before me:

Thou, Solomon, shalt have the thousand,

And the keepers of its fruit two hundred.

Thou that dwellest in the gardens,

The companions hearken to thy voice:

Let me hear it.

Haste, my beloved,

And be thou like a gazelle or a young hart

Upon the mountains of spices" (vers. 1-14).

It is throughout the Spirit of prophecy, as in all the O.T. and again in the Revelation, after the present action of grace is over and the glorified saints are seen in heaven, respecting whom God foresaw some better thing. The testimony of Jesus, as we are told, reverts once more to that prophetic character which could not but be of old, before He came and suffered rejection at the hands of His own people, but therein also accomplished redemption, and as the firstborn from the dead became on high Head of the body, the church. But it has consequently the Holy Spirit sent forth and dwelling in it as the power of actual relationship and communion in a way beyond example, save His own when here below: only that He had it as the seal of personal acceptance, we solely through grace by His work and accepted in Him as the beloved. But Judah renewed, the godly remnant will look onward prophetically and through many a needed lesson of experience to the place in Messiah's love which is predestined. And what follows sketches how it will be effectuated.

After a final charge to the daughters of Jerusalem, there is a fresh vision of the bride coming up out of the wilderness leaning upon her beloved. Once of old the people had come up out of it, not without wonders of divine goodness and power; but all was vain, for they leaned not on Jehovah or His Christ, but on self and law, which for sinful man, and such they were, can only be death and condemnation. Far different will it be when the generation to come emerges from it leaning upon the beloved. What brings about so great a change? "I awoke thee under the apple tree; there thy mother brought thee forth; there she travailed that bore thee." As was noticed in Cant. 2: 3, Christ is meant by that tree; and it is His to awaken her from her long slumber and give her that life which alone lives to God. Compare Micah 5: 3. Not till then will the residue of His brethren return unto the children of Israel. The rejection of the Ruler, the smitten Judge of Israel, was fatal for the time: they were given up therefore, and God brings out His heavenly counsels in Christ and the church, until the day when Israel gives birth to the destined bride for Messiah here below, and the Jewish link will be re- formed, not under law that works wrath, but by faith that it may be according to grace and stand in God's power, not ruin out of human weakness.

Then indeed will the prayer be answered, and Zion be set as seal on Messiah's heart and arm: how strong and jealous His love! and there is the answer to it in that day. Death and Sheol only proved His love; flames of Jah tested it, waters and floods could not quench it, unbought and above all price, so that all man could give is utterly despicable in presence of it.

But who is the "little sister" (vers. 8-10), when Jerusalem is thus renewed? The house of Israel, it would seem; for they will come forward later for blessing. They suffered for their idolatry, as Judah did afterward; but they did not return from captivity as Judah did to refuse the Christ, nor are they to receive the Antichrist. Consequently the dealings of grace with Israel by-and-by do not assume the deep and retributory character which will be the portion of Judah. Compare the type of Gen. 42-45. when Joseph makes himself known to his brethren, and especially Reuben on the one hand and Judah on the other.

The allusion to Solomon and his vineyard at Baal-hamon thus becomes clear. As Lord of multitudes, the King of Peace in that day will have His widely extended sphere of fruit let out to His servants, the keepers, and the kings of Tarshish and of the isles shall render tribute; the kings of Sheba and Seba shall offer gifts; yea, all kings shall fall down before Him, all nations shall serve Him. No doubt, the bride will have her especial vineyard, which will be kept (compare Cant. 1: 6); but the revenue she will lay at Messiah's feet, whatever may be the gain of others thereby. The bride no longer begrudges the Bridegroom's voice to others; she will be too restful in His love to doubt; but she desires to hear it for herself in that day. The closing verses reiterate the call for the coming of the beloved.

P.S. It may interest the reader to know that the Codex Sinaiticus, one of the most ancient witnesses extant of the Septuagint, itself the oldest version of the Hebrew original, divides the Song into four sections, each sub-divided into lesser parts, which briefly indicate the speakers and circumstances throughout.

The four sections are: (1,) Cant. 1: 1-14; (2,) Cant. 1: 15-3: 5; (3,) Cant. 3: 6-6: 3; and (4,) Cant. 6: 3-8: 13.

The reader that is curious about the copyist's view may see it all in the No. of the Journal of Sacred Lit. for April, 1865. It may suffice here to give as a sample the headings of the lesser part under § 1. (Cant. 1: 1-14): ver. 2, the bride; ver. 4, the bride to the damsels; ver. 4, the damsels speak, and again proclaim to the Bridegroom the name of the bride; ver. 5, the bride; ver. 7, the bride to Christ the Bridegroom; ver. 8, the Bridegroom to the bride; ver. 10, the damsels to the bride; ver. 12, the bride to herself and to the Bridegroom.

It is clear therefore that this weighty document bears testimony in the first half of the fourth century era to the application of the Bridegroom to Christ, rather than to Solomon, still less to a shepherd of the northern kingdom (Hitzig), or any one else. The Song was then by some at least read without hesitation reverentially and believingly.

But there is another inference, which if sound is even more remarkable, from the heading of Cant. 4: 16: "the bride asketh the Father that her Bridegroom may come down"; which is understood to point to the Jewish election as the bride in the copyist's judgment. Now the idea prevalent, among the Fathers so called in that age and since, identified her with the church, though individuals, as Theodoret lets us know, were not even then wanting who denied its spiritual reference. Origen, learned but precarious and even wild, had taught that the Bridegroom is the Word of God, and the bride either the soul or the church. The ancient Jews held to its allegorical character, God being the bridegroom and Israel the bride. Had they believed in the Messiah (Who is God), and seen the godly Jewish remnant of the future, the object of His restoring love in the latter day, it would have been more accurate. But this would have been the truth, known in the rejected but glorified Christ, and incompatible with Judaism as it has been and is.

Only the Christian can have the truth, because he has Christ and life in Him and the Holy Spirit guiding into all the truth. Alas! how many that bear the name abandon its privileges and lapse into a scepticism more guilty than heathenism or Judaism. It is the spirit of the apostasy that is at hand.

W. K.