An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming Part 5

Two points appeared to be established in the last chapter; one, that the Messiah's kingdom is the subject of this part of the prophecy, and the other, that that kingdom is a spiritual one; or these points, if not proved, were, at least, shewn to be in perfect accordance with every verse, and every line contained in that chapter.

That the Messiah's kingdom is the subject, appeared from the express declaration of the 9th verse, "_Behold, thy King cometh_," &c., and from the exact accordance of every other with this view.

The circ.u.mstances that intimated the spiritual nature of that kingdom, and shewed that the prophecy refers to Christianity, were the following:-the denunciations against worldly-mindedness, wherewith the subject is prefaced and introduced; these being immediately followed by, and contrasted with the promise of spiritual blessings from the Messiah's coming; which were declared to be the remission of sins, and the redemption of the Gentile world from the darkness of idolatry;-next, the personal character of the Messiah, and the express manner of his coming, namely, in meekness and humility;-the peaceful nature of his reign;-the shedding of his blood for the redemption of mankind from the bondage of sin;-the joint instrumentality of Israel in the accomplishment of the great scheme of redemption, but the admission of the Gentiles to a full partic.i.p.ation in the blessings which result from it, and the removal of the part.i.tion wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they had been previously excluded from them. These are the circ.u.mstances that declare the spirituality of the Messiah's kingdom, and these are clearly intimated in the last chapter.

The present will be found to contain somewhat less variety of incident, with more of exhortations and promises than the preceding. These are more particularly addressed to the house of Judah, but their subsequent extension to "_them of Ephraim_" also, is a circ.u.mstance that calls for some explanation, without which it would be difficult to shew the chronological order of the events foretold.

Ephraim, or the ten tribes, had gone into captivity long before the time when the prophecy was uttered, which was that of the building of the second temple; nor have these tribes since returned, (what is become of them, or whether they be now in existence, being wholly unknown,) yet is their return from captivity here distinctly foretold. What, then, are we to understand by this return, or who is intended by "_them of Ephraim_,"

is the question?

On the spiritual view, the captivity means the bondage of sin, and especially of idolatry, into which Ephraim had fallen by their apostacy; and their return will mean their return to true religion, whereby they obtain the remission of their sins, and the gift of eternal life. But what is meant by "_them of Ephraim_"? Are we to understand thereby the original ten tribes who revolted with Jeroboam, and whose descendants are not known to be now in existence? or the remnant of those tribes who returned to Jerusalem, (2 Chron. xi. 16,) and who having joined the tribe of Judah have since become mixed and identified with them?

On this latter view the prophecy may already in part have received its fulfilment, as some of this remnant, mixed with the tribes of Judah and Benjamin, in the apostolic age, were probably among the number of our Lord's disciples, and were thus redeemed from the bondage of sin, and have already shared in the triumphs and blessings of the Gospel. On the former view, supposing, what is not impossible, that these tribes are still in existence, we must look chiefly to the future, as regards them, for the accomplishment of this part of the prophecy. But whichever view we embrace, as to those who const.i.tute now the ten tribes, we must still look to the future, (and this is the point to be attended to,) for the full and perfect fulfilment of the prophecy; for so long as any of the house of Israel remain unredeemed, so long must they be regarded, in the spiritual view, which is the view we embrace, as still remaining in the bondage of sin, and not yet returned from captivity.

This then is the essential point as regards the prophetic chronology, that where events are spoken of, which, like the restoration of Israel, are continuous from age to age, or destined to occupy many centuries in their fulfilment, there the prophetic view must needs accord with the nature of the events, comprising at one glance the commencement, the continuance, and the completion of what is foretold; consequently these events not being limited to particular periods like the ordinary occurrences of history, like the fate of a battle or the fall of a monarchy, cannot be dated with chronological precision, except it be from the time of their commencement. And precisely of this nature are the events which form the subject of the chapter before us.

The first of these in order, as well as importance, is the progress of the Gospel of Christ, or the triumph of Judah, which began with the apostolic age, and has since continued progressive, though with a fluctuating career, and unequal success, up to the present time, when it extends over a large portion of the habitable world; but still without having attained to any thing like the universality announced in prophecy. This then is an event, which being still progressive, is not limitable to a particular period, nor capable of being dated with precision except from its commencement.

Next to this, or to the triumph of Judah, is the promised restoration of Israel, which cannot be deemed complete, while so many of the house of Israel, dispersed over the nations of Christendom, still rest their hopes on the covenant of the Law; a covenant which we as Christians believe to have been annulled at the promulgation of the Gospel; but which from the first offered only temporal rewards, and unlike the covenant of grace, gave no distinct promises of eternal life. That the remaining Israelites will ultimately awaken to a sense of these advantages, we may confidently expect from this promise of restoration, and from the predicted universality of the Messiah's kingdom. This then is also an event yet imperfectly accomplished, or still in a state of progression, and therefore yet incapable of being dated with precision.

The abolition of Paganism is another, which though nominally effected at the beginning of the fourth century, is yet so far from being complete, that Paganism still prevails over the largest portion of the globe; and consequently this, like the former, is an event which can be dated only from its commencement. Bearing then in mind the nature of these events, and the impossibility of limiting the date of them to definite periods, we may now proceed with the interpretation of the prophecy.

As the last chapter opened with denunciations of divine wrath against worldly-mindedness, which were followed by, and contrasted with the unfolding of the spiritual nature of the Messiah's kingdom, so the present chapter opens with exhortations to seek for spiritual blessings, and with the promise of their abundant bestowal on those who ask for them.

_Ask ye of the Lord rain in the time of the latter rain; so the Lord causing lightning, shall bring heavy showers, and give to every one gra.s.s in the field._

This language is metaphorical, it is true, and so is invariably that which is employed in describing the plenteousness of the Messiah's kingdom, abounding in corn, wine, and oil, natural plenty signifying abundance in spiritual blessings. Were any one disposed to take such expressions in a strictly literal sense, he would soon find it impossible, for, most of them are mixed metaphors, such as _waters of life_, _trees of righteousness_, _garments of salvation_, of which part at least must be figurative; and the spiritual sense is in fact the most literal of any that can possibly be affixed to them. _Ask ye of the Lord rain_, signifies seek the blessings of righteousness, and they shall be freely given to you. When viewed in this light, we shall readily perceive the connection between this and the next verse, which contrasts the value of true, with the worthlessness and deceitfulness of false religion.

_For the idols have spoken vanity, and the diviners have seen a lie; and told false dreams; they comfort in vain._

That is, the heathen priests and oracles promise blessings which they have no power to bestow, but delude their votaries with false hopes, leading them astray, and leaving them to wander as a flock without a shepherd.

_Therefore they went their way as a flock, they were troubled because there was no shepherd._

A religion like Paganism, which allowed the unrestrained indulgence of the pa.s.sions, of pride, avarice, and ambition, was well calculated to seduce; and the Jews, in spite of the continual exhortations of their prophets, in spite of the many signal miracles displayed to them, and wrought in their behalf, had frequently relapsed into idolatry. Nor can it be supposed that the outward wors.h.i.+p of idols was alone displeasing to G.o.d, and that the indulgence of the pa.s.sions, which was the soul and spirit of idolatry, was disregarded. The spirit was at least as likely as the form of Paganism to be offensive to Heaven; and accordingly it was continually denounced by the prophets, and had been frequently punished by signal acts of judgment.

And in this did the Jewish priests and rulers still offend, by their avarice and worldly-mindedness, and thus incur the displeasure of Heaven, as already intimated, and here repeated.

_Mine anger is kindled against the shepherds, and I will punish the goats._

The shepherds are the guardians, the goats the leaders of the flock; but the Jewish shepherds and leaders misled their flock, and as their forefathers, under Jeroboam, had embraced idolatry, and were therefore allowed to be carried away into captivity, so their posterity, seduced by similar pa.s.sions, rejected the blessings of the Gospel, and were suffered to remain in the bondage of sin. But the house of Judah having remained faithful, to them was the Messiah promised; and given to those who were willing to receive him.

_But the Lord of hosts hath visited his flock, the house of Judah, and made them as his goodly horse in battle. Out of him shall come the corner-stone; out of him, the nail; out of him, the battle bow; out of him every ruler together._

Triumphant career and success are herein promised to Judah, but the Messiah's kingdom having been already declared to be a peaceful one, we cannot suppose literal warfare to be here intended. The triumph of true religion over Paganism is no doubt the warfare to be understood.

_And they shall be as mighty men who tread down their enemies in the mire of the streets in battle; and they shall fight because the Lord is with them, and they shall confound the riders on horses._

And while this triumph is promised to Judah, mercy and forgiveness are declared to Israel also, and their return from captivity is foretold.

_And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them, for I have mercy upon them, and they shall be as though I had not cast them off; for I am the Lord their G.o.d, and will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine, yea their children shall see it and be glad, their heart shall rejoice in the Lord._

The complete fulfilment of this part of the prophecy must still be future, whether we consider it as referring to the Jews now dispersed over different countries, or to the ten tribes who went into captivity.

In most countries of Europe and probably of Asia also, the usual mode of call to a person just within hearing is a shrill kind of hiss, which is the more readily noticed because differing from all other sounds. This expression is accordingly used in the prophecy to express the recal of Israel, whether spiritual or otherwise.

_I will hiss for them, and gather them, for I have redeemed them, and they shall increase as they have increased._

The next verse speaks of sowing them again among the people, which appears at first as if again declaring their dispersion; but on the spiritual view there is no reason to suppose that such is the meaning. Sowing them among the people, on this view will signify the blending together of Jews and Gentiles, by their embracing one common faith; whereby they at length become one race, and all distinction is lost under the common denomination of Christians. This also explains the rapid increase of their numbers here foretold, as well as their return from captivity, and their living again.

The increase of numbers arising from the accession of converts; their return from captivity, signifying redemption from the bondage of sin; and their living, the resurrection to eternal life through Christ.

_And I will sow them among the people, and they shall remember me in far countries, and they shall live with their children, and turn again._

The spirituality of this return and gathering becomes still clearer as we proceed, signifying the flowing together of all nations, Gentiles as well as Jews, into the house of the Lord.

_And I will bring them again out of the land of Egypt, and gather them out of a.s.syria, and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them._

This extraordinary increase of numbers, which is to overflow all countries, strongly favours the spiritual view, for the actual number of the Hebrew nation is avowedly diminis.h.i.+ng, and becoming less and less likely to perform the wonderful changes next intimated. The sea and the isles were common expressions for the Gentile nations, (Gen. x. 5,) while the land signifies always the Jews, from Palestine or the Holy Land-see note. Rivers denote in prophetic language, the people residing on their borders. (Isaiah viii. 7.) _The_ river, in particular, signifies the Euphrates and the Eastern nations bordering upon it. This will serve as a key to the meaning of the next verse, which announces the subversion of Paganism in these different countries. Thus, _afflicting the sea and smiting the waves_, denote its extinction in the West; _drying up the depths of the river_, signify its extinction in the East; _and bringing down the pride of a.s.syria_, and _the departing of the sceptre from Egypt_ bespeak its further abolition.

_And he shall cause affliction to pa.s.s over the sea, and shall smite the waves of the sea: and all the deeps of the river shall dry up: and the pride of a.s.syria shall be brought down; and the sceptre of Egypt shall depart away._

Surely these expressions announce some greater changes than would result from the mere emigration from these countries of a race, poor, afflicted, and despised, as the Jews long have been. And small indeed is the likelihood that the literal subjugation of all these countries by that race, can be here intended. The following verse points out a far more probable and consistent solution of the problem, in the overthrow of their idolatry, and the turning of all these nations to the wors.h.i.+p of the one true G.o.d.

_And I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord._

NOTES TO CHAPTER IX.

Verse 1. :???? ??? ?????? ???? ???

_So the Lord shall make bright clouds, and give them showers of rain._

The Hebrew here may be rendered (see Lowth and Parkhurst) _lightning_ instead of _bright clouds_, and the connexion with rain will then be much more obvious; especially with _heavy_ rain, as the Hebrew word literally signifies, which usually follow lightning. The construction will then be as proposed in the text.

_So the Lord causing lightning, shall bring heavy rain, &c._

Verse 3. :?? ????? ??? ??? ??? ??????? ????? ?? ??? ????

_Mine anger was kindled against the shepherds, and I punished the goats, for the Lord, &c._

The apparently indiscriminate use of the past and future tenses, in scriptural and prophetic language, has perplexed the best Hebrew scholars.

On the conversive power of the ?, Granville Sharpe's is perhaps the best treatise. In the present case, unless the ? retain that power when disjoined from the verb, there is no reason for rendering the future ?????

(or ?????) as a perfect, or, _I punished_, instead of _I will punish_.

And, as Mr. Lowth observes, the ?? (or ??) which follows would be more properly rendered _But_ than _For_, and it will then be-_mine anger is kindled against the shepherds, and I will punish the goats; But the Lord of Hosts_, &c. The shepherds and the goats both signify leaders of the flock.

Verse 4. :???? ??? ???? ??? ???? ??? ????? ???? ??? ?? ???? ????