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 circumstances 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
participation in the blessings which result from it, and the removal of
the partition wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they
had been previously excluded from them. These are the circumstances 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 circumstance 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 constitute 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 grass
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
passions, 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 worship of idols was alone displeasing to God, and that the
indulgence of the passions, 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 passions, 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 God, 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 Assyria, 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 diminishing, 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 Assyria_, and _the departing of the sceptre from Egypt_
bespeak its further abolition.
_And he shall cause affliction to pass 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 Assyria 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 worship of the one
true God.
_And I will strengthen them in the Lord, and they shall walk up and down
in his name, saith the Lord._