The fifth vision (vs. 1-10) displays the Lord standing by the altar and commanding
the destruction of the temple (v. 1). No one shall escape this judgment, flee whither
he will (vs. 2-4); for GOD IS ALMIGHTY (vs. 5, 6). Their election shall not save
the guilty Israelites; still they shall not be utterly destroyed (vs. 7-10).
1 “I saw the LORD standing upon the altar: and He said, Smite the
lintel of the door, that the posts may shake: and cut them in the
head, all of them; and I will slay the last of them with the sword:
he that fleeth of them shall not flee away, and he that escapeth of
them shall not be delivered.” I saw the Lord. It is now no longer a mere
emblem that the prophet sees, but actual destruction. He beholds the majesty of God,
as Isaiah 6:1; Ezekiel 10:1. Upon (or, by) the altar; i.e. the altar of
burnt offering at
Israelites and Judaeans, are assembled for worship. It is natural, at first
sight, to suppose that the sanctuary of the northern kingdom is the scene of
this vision, as the destruction of idolatry is here emblemized; but more
(ch. 3:14), and one cannot imagine the Lord standing by the symbol
of the calf worship. Smite. The command is mysteriously addressed to the
destroying angel (compare Exodus 12:13; II Samuel 24:15-17; II Kings 19:35).
The lintel of the door; to< iJlasth>rion–- to ilastaerion - (Septuagint);
cardinem (Vulgate); better, the chapiter (Zephaniah 2:14); i.e. the
capital of the columns. The word kaphtor is used in Exodus 25:31, etc.,
for the knop or ornament on the golden candlesticks; here the idea is that
the temple receives a blow on the top of the pillars which support it
sufficient to cause its overthrow. The Septuagint rendering arises from a
confusion of two Hebrew words somewhat similar. The posts; the
thresholds; i.e. the base. The knop and the threshold imply the total
destruction from summit to base. Cut them in the head, all of them;
rather, break them [the capital and the thresholds] to pieces upon the
head of all. Let the falling building cover them with its ruins. The Vulgate
renders, avaritia enim in capite omnium, confounding two words. Jerome
had the same Hebrew reading, as he translates, quaetus eorum, avaritia, as
if giving the reason for the punishment. The overthrown temple presents a
forcible picture of the destruction of the theocracy. The last of them
(ch.4:2); the remnant; any who escape the fall of the temple. He
that fleeth, etc. All hope of escape shall be cut off.
We have here a vivid picture of a dreadful subject. The prophet makes a
new departure in his mode of figuration. In other visions we saw the
judgments of Heaven painted in terror-moving forms; the mighty forces of
nature let loose and working destruction on sinners of men. Here we see,
not judgments merely, but THE JUDGE HIMSELF, active for destruction,
fulminating His thunders, brandishing His two-edged sword, and spreading
devastation where His anger rests. It is true all natural forces are His
instruments, and their results His work. But they do not so reveal
themselves to our sense. It is Scripture that shows us an omnipotent God in
the forces of nature, and in every disaster they work a judgment from His hand.
2 “Though they dig into hell, thence shall mine hand take them;
though they climb up to heaven, thence will I bring them down:”
The thought of v. 1 is further expanded, the notion of flight being, as Jerome says,
dissected. For dig, the Septuagint reads, “be hidden;” but the expression implies
a breaking through (Ezekiel 8:8). Hell (Sheol) is supposed to be in the inmost
part of the earth (compare Psalm 139:7-8; Obadiah 1:4). Take them. To receive
though they hide themselves in the top of
search and take them out thence; and though they be hid from my
sight in the bottom of the sea, thence will I command the serpent,
and he shall bite them:” The top of
There are no caves on the summit of
top of it was a place to hide in; nor has it changed its character in this respect ... I
would not have been prompted to place ‘the top of
series of hiding places, yet I can fully appreciate the comparison from my
own experience. Ascending from the south, we followed a wild, narrow
wady overhung by trees, bushes, and tangled creepers, through which my
guide thought we could get up to the top; but it became absolutely
impracticable, and we were obliged to find our way back again. And even
after we reached the summit, it was so rough and broken in some places,
and the thorn bushes so thickset and sharp, that our clothes were torn and
our hands and faces severely lacerated; nor could I see my guide at times
ten steps ahead of me. From such biblical intimations, we may believe that
occurrence of caves and deep valleys in the
of the sea. Both this and heaven (v. 2) are impracticable hiding places,
and are used poetically to show the absolute impossibility of escape.
Serpent (nachash, elsewhere called leviathan and tannin, Isaiah 27:1),
some kind of sea monster supposed to be venomous. Dr. Pusey mentions
that certain poisonous hydrophidae are found in the Indian and Pacific
Oceans. and may probably infest the Red
Sea and the
4 “And though they go into captivity before their enemies, thence will
I command the sword, and it shall slay them: and I will set mine
eyes upon them for evil, and not for good.” Captivity itself, in which state
men generally, at any rate, are secure of their lives, shall not save them from the
sword (Leviticus 26:33; Deuteronomy 28:65-67 – the murder of captives
was not unusual). The prophet looks forward to the Assyrian deportation.
For evil. The people are indeed subject to God’s special attention, but only in
order to punish them (Psalm 34:15-16; Jeremiah 44:11).
God’s eyes follow the wicked. His “eyes are upon the righteous” (Psalm 34:15-16)
but on the wicked they rest in a very different sense. Divine omniscience is an
uncomfortable fact which the wicked try not to realize. “They seek deep to hide
their counsel from the Lord” (Isaiah 29:15). Their whole aim is to get away from
Him; to be able to think thoughts He shall not know, and cherish desires He shall not
sift, and do works He shall not observe (John 3:20; Isaiah 40:27). But the project is
futile (Jeremiah 23:24; Psalm 33:13-14; Proverbs 15:3). GOD IS EVERYWHERE,
SEES EVERYTHING AND FILLS HEAVEN AND EARTH! No dispensation
in inadvertency is possible. God will not ignore. He cannot be inattentive. Events of
whatever kind, and everywhere, are infallibly submitted to His cognizance as the
movements of the clouds above are faithfully mirrored in the glassy lake. He fills
all things, and ALL THAT HAPPENS, HAPPENS IN HIS PRESENCE!
“Neither is there any creature that is not manifest in His sight: but all
things are naked and opened unto the eyes of Him with whom we have
to do.” (Hebrews 4:13)
God is very merciful in warning the sinner. He makes no secret of His attitude and
way in reference to sin. Both are made known to those whom they most concern.
This course is merciful as it gives the sinner an advantage. He sees the moral quality
of sin as hateful in God’s sight, and its inevitable result as provoking His hostile action.
He can neither sin ignorantly nor incur the penalty unawares. Forewarned, it
is the sinner’s fault if he is not forearmed.
God’s warnings are moral and are designed to deter from sin, and so to save sinners
from sin’s penal consequences. The thought that it is under God’s eye ought to make
sin, more difficult if not impossible! The knowledge that it ends inevitably in ruin
should do much to stay the transgressor’s hand. God’s warnings are judicial!
Sin done consciously under God’s eye, and deliberately in defiance of His wrath,
is ESPECIALLY GUILTY! The warning which being heeded might have deterred
from sinning will greatly aggravate the guilt of it if disregarded. The truth will be, as we
treat it, a buoy lifting us out of the sinful sea, or a millstone sinking us deeper
in its devouring waters.
5 “And the Lord GOD of hosts is He that toucheth the land, and it
shall melt, and all that dwell therein shall mourn: and it shall rise
up wholly like a flood; and shall be drowned, as by the flood of
God’s omnipotence, of which he gives instances. He who will do this is
THE LORD GOD OF HOSTS! There is no copula in the Hebrew here.
(So ch. 4:13; 5:8.) This title, Jehovah Elohim Zebaoth, represents God not only
as Ruler of the heavenly bodies, but as THE MONARCH of a multitude of
heavenly spirits who execute His will, worship Him in His abiding place,
and are attendants and witnesses of His glory. Shall melt; saleu>wn –-
saleuon - (Septuagint); compare Psalm 46:6; 97:5; Micah 1:4; Nahum 1:5.
The expression denotes the destructive effects of the judgments of God.
Shall mourn. The last clauses of the verse are a repetition of ch. 8:8, with
some slight variation.
6 “It is He that buildeth His stories in the heaven, and hath founded His
troop in the earth; He that calleth for the waters of the sea, and
poureth them out upon the face of the earth: The LORD is His
name.” Stories; ajna>basin - anabasin - (Septuagint) – margin spheres;
ascensionem (Vulgate); upper chambers, or the stages by which is the ascent
to the highest heavens (compare Deuteronomy 10:14; I Kings 8:27; Psalm 104:3).
His troop (aguddah); vault. The word is used for “the bonds” of the yoke in
Isaiah 58:6; for “the bunch” of hyssop in Exodus 12:22. So the
Vulgate here renders fasciculum suum, with the notion that the stories or
chambers just mentioned are bound together to connect heaven and earth.
But the clause means, God hath founded the vault or firmament of heaven
upon (not in) the earth, where His throne is placed, and whence He sends
the rain. The Septuagint renders, th<n ejpaggeli>an aujtou~ - taen
epaggelian autou - “his promise.” So the Syriac. The waters of the sea.
The reference is to the Flood (ch. 5:8; Genesis 7:4, 11).
7 “Are ye not as children of the Ethiopians unto me, O children of
unless their conduct corresponded with God’s choice. If they obeyed not,
they were no better in His eyes than the heathen, their delivery from
had no more significance than the migration of pagan nations. Here is a
contrast to ch.6:1-2. The children of
than the children of the Ethiopians (Cushites). The Cushites are
introduced as being descendants of the wicked Ham, and black in
complexion (as Jeremiah 13:23) - The Philipstines from Caphtor; from
mistaken. The immigration spoken of took place before the Exodus (see
Deuteronomy 2:23; Jeremiah 47:4); and Caphtor
Dillman on Genesis 10:14) or the coast land of the Delta, which was
occupied from an early period by Phoenician colonists, and thus came to be
known to the Egyptians as Keft
Egyptian name of
The Syrians (Arum, Hebrew) from Kir; tou<v Su>rouv ejk bo>qrou –
Tous Surous ek
bothrou - “the Syrians out .of
the ditch” (Septuagint);
Cyrene (Vulgate); see
note on ch.1:5. “
occupied by a powerful body of immigrants from
Acts done because of a spiritual relation existing lose their meaning
when it is broken
off. “Have I not brought
that, after bringing them out of
however unfilial and unfaithful. But had not the circumstances of their
idolatry and corruption altered the case? Theirs was not the only exodus.
He had brought “the Philistines out of Caphtor, and the Syrians out of Kir;”
yet these nations were aliens, and to be destroyed (ch.1:5). If
conformed itself to these in character and way, then
lose its significance, and be no more than events of a like kind in their
distant past. What the father did for the son is no binding precedent for the
case of the prodigal.
8 “Behold, the eyes of the Lord GOD are upon the sinful kingdom,
and I will destroy it from off the face of the earth; saving that I will
not utterly destroy the house of Jacob, saith the LORD.”
sinful kingdom. The kingdom of all
same as the house of Jacob just below, though a different fate awaits this,
regarded as the covenant nation, whose are the promises. Destroy it, etc.,
as was threatened (Deuteronomy 6:15). Saving that. In spite of the
destruction of the wicked people, God’s promises hold good, and there is
still a remnant who shall be saved (Jeremiah 30:11).
lo, I will command, and I will sift the house of
all nations, like as corn is sifted in a sieve, yet shall not the least
grain fall upon the earth.” For, lo! He explains how and why the whole
nation is not destroyed. I will sift.
tried and winnowed among them by affliction and persecution, that the evil may
fall to the ground and perish, and the good be preserved. The word rendered
“sift” implies “to shake to and fro;” and this shaking shall show who are the
true Israelites and who are the false, who retain their faith and cleave to the
Lord under all difficulties, and who lose their hold of true religion and
assimilate themselves to the heathen among whom they dwell. These last
shall not return from captivity. The least grain; Hebrew, tseror, “pebble;”
so the Vulgate, lapillus; Septuagint, su>ntrimma – suntrimma - fragment.
It is used in II Samuel 17:13 of small stones in a building; here as hard grain in
distinction from loose chaff . The solid grain, the good wheat, are the
righteous, who, when the chaff and dust are cast away, are stored in the
heavenly garner, prove themselves of the election, and inherit the promises
(compare Isaiah 6:13; Ezekiel 20:38; Matthew 3:12). Fall upon
the earth; i.e. perish, be lost (I Samuel 26:20).
God’s people shall be sifted out of the mass. In these graphic words the
righteous minority are corn, and the corrupt masses the chaff. The nations
are the sieve, and the Divine judgments the shaking of it. The result is not
destruction of the grain, but separation between it and the chaff. In every
quarter of the world, and in well nigh every nation in every quarter, Jews
have been found. The whole earth is, as it were, one vast sieve in the hands
God, in which
and dust would be blown away by the air;… but no solid corn, NOT
ONE GRAIN should fall to the earth. So in other cases. GOD’S
JUDGMENTS WINNOW MEN discerning clearly between clean and unclean.
(Malachi 3:17-18). When the storm is over, the seaworthy vessels are easy of
identification, for they alone survive.
10 “All the sinners of my people shall die by the sword, which say, The
evil shall not overtake nor prevent us.” If any are to be saved, it will not be
the sinners; they need not flatter themselves that their willful blindness shall secure
them. The evil shall not overtake. They lulled themselves into a false security,
and shut their ears against the warnings of the prophets; but that would
avail them nothing. Prevent; come upon suddenly, surprise.
Sin may be forgiven, BUT IMPENITENCE NEVER!
The folly of Self-Confidence (v. 10)
The conduct of these Israelites, and their fate, may well stand as a beacon
of warning to all who have heard the Word of God with indifference and
Ø The voice of his own conscience assures him of guilt and ill desert.
Ø The warnings of Scripture should not be lost upon him, and revelation
abounds with such warnings uttered upon the highest authority.
Ø The examples of the impenitent who have been overtaken by judgment
and destruction enforce the faithful admonitions of Holy Writ.
AND PRESUMPTION. It is unquestionable that there are many who say,
“The evil shall not reach nor overtake us.” How can this be accounted for?
Ø The voice of conscience may be silenced or unheeded.
Ø The warnings of Scripture may be utterly disregarded.
Ø The sinner may think rather of those instances in which judgment has
been delayed than of those in which it has been hastened and fulfilled.
Ø God’s Word will certainly be verified.
Ø No human power can save the impenitent.
Ø THE TIME OF PROBATION IS SHORT and may nearly
HAVE EXPIRED! (The theme of this web site is:
THE TIME IS SHORT – CY – 2013)
Vs. 11-15 contain the epilogue which tells of the establishment of the NEW
KINGDOM and THE REIGN OF THE MESSIAH. The kingdom
shall embrace all nations (vs. 11-12), and they shall be enriched with
superabundant spiritual blessins (vs. 13-14), and SHALL ENDURE
FOR EVER! (V. 15).
11 “In that day will I raise up the tabernacle of David that is fallen, and
close up the breaches thereof; and I will raise up his ruins, and I
will build it as in the days of old:” In that day. When the judgment has fallen.
The passage is quoted by James (Acts 15:16), mostly from the Greek, in
confirmation of the doctrine that the
Jew or Gentile. The tabernacle (sukkah): hut, or tent (as Jonah 4:5);
no palace now, but fallen to low esthete, a “little house” (ch.6:11).
The prophet refers probably to the fall of the
wrought by the Chaldeans. Interpreted spiritually, the passage shadows
forth the universal
notes that in the Talmud Christ is called “the Son of the fallen.” The
breaches. The house of David had sustained breaches under the hands of
Jeroboam and Joash, and in the severance of the ten tribes at the hands of
Assyrians and Chaldees;
totally inadequate fulfillment of the prophecy. Prophecies of the temporal and
spiritual are, as usual, blended together and run up into each other. His
ruins. The destroyed places of David! will build it; Hebrew, her. The
whole Jewish Church (compare Jeremiah 31:4; 33:7). As in the days of
old. The days of David and Solomon, the most flourishing times of the
kingdom (II Samuel 7:11-12,16). In the expression, “of old,” Hebrew,
“of eternity,” may lurk an idea of the length of time that must elapse before
the fulfillment of the promise. Septuagint, jAnoikodomh>sw aujth<n kaqw<v
aiJ hJme>rai tou~ aijw~nov – Anoikodomaeso autaen kathos hai
haemerai tou aionos - “I will build it up as are the days of eternity.”
This seems to signify that the building is TO LAST FOR EVER!
12 “That they may possess the remnant of
heathen, which are called by my name, saith the LORD that doeth
this.” That they (the true children of
hostile of all men. David had subdued the Edomites (II Samuel 8:14;
I Kings 11:16), and Amaziah had inflicted a great slaughter upon them
(II Kings 14:7); but later they recovered their independence (II Kings 16:6,
where “Edomites” should be read for “Syrians;” II Chronicles 28:17),
and were actively hostile against the Jews. It was on this account that they were
emphatically denounced by Obadiah. “The remnant” is mentioned because,
according to the threat in ch.1:11-12, they would be punished so that only a
few would escape. The Septuagint gives ,[Opwv ejkzhth>swsin
oiJkata>loipoi tw<n ajnqrw>pwn, [to<n ku>rion – Alexandrian]
– Hopos ekzaetaesosin hoikataloipoi ton anthropon [ton kurion]
Alexandrian], “That the remnant of men may earnestly seek the Lord,”
text to make the sense more generally intelligible, This version, which reads
“Adam,” men, instead of “
called by my Name; “over whom my Name hath been called”
(Septuagint). This is closer to the Hebrew; but the meaning is much the
same, viz. all those who are dedicated to God and belong to Him being by
faith incorporated into the true
12:28; Isaiah 4:1; and to illustrate the idea, refer to Deuteronomy 28:10;
Isaiah 44:5; Psalm 87:5-6.) The Messianic kingdom shall be
established in order that SALVATION MAY BE EXTENDED
TO ALL NATIONS WHO EMBRACE IT. Saith the Lord; is the
saying of Jehovah. This is added to show the immutability of the promise.
The Covenant-God Himself hath predicted it.
The Rebuilding of the Waste Places (vs. 11-12)
“God hath not cast away His people, which He foreknew” (Romans 11:2),
as the cumulative series of woes announced might seem to indicate. As a people
they conspire, rebel, and cast Him off, and as a people they are scattered,
decimated, and disowned. In their corporate character they cannot longer
survive, but there were individuals among them who had either remained
loyal or come back to their allegiance, and these stood in a different
position. Not only would they be spared, but made the nucleus of A NEW
PEOPLE and their existence the occasion of a new dispensation. Such is the
burden of these verses. The sinners are destroyed, and a new prosperity
blooms for the faithful remnant that survives. The waifs of the national
wreck are drawn in safety from the waves, and the desolated land is
renovated for their home.
David’s house here is not merely the dynasty of David, but the
this as a type of the
accomplished only in the establishment of THE MESSIANIC KINGDOM
WHICH IT SYMBOLIZED. The raising up of the fallen hut of David commenced
with THE COMING OF CHRIST and the founding of the Christian Church
by the apostles.
This house has degenerated into a fallen hut before its true dignity is
by a carpenter’s wife, and the Jewish Church is a little flock with many a
black sheep, ere the set time to favor
human greatness, that the royal line was not to be employed in the salvation
of the world until it was fallen. The royal palace had to become the hut of
kingdom were not of this world.
This restoration will be a work of Divine power. “In the days of these
kingdoms shall the God of heaven set up a kingdom which shall never be
destroyed” (Daniel 2:44). The Church, composed of Spirit-quickened
men, is the creature of God as no political kingdom can be. Redeemed by
Jesus Christ, quickened by the Holy Ghost, made one in the white heat of
heavenly grace, it is altogether a Divine thing. Every energy it has is God
given; every grace is Spirit-wrought. In this is the special glory of the
monarchy, there rises, radiant in the beauties of holiness, the kingdom of
our God, then indeed the bricks are changed to hewn stones, and the
sycamores to cedars, and the
In the restored kingdom there will be Gentiles as well as Jews. (v.12.)
James, in his speech at the council of
fulfillment of this prophecy in the
calling of the Gentiles.
most hostile to the Jews and furthest from David’s house, is put by a natural figure
the whole Gentile world. The “remnant of
are the few called in each case out of the many (ch.1:12; Matthew 20:16).
“All the heathen (nations),” etc., is a fuller and more literal statement of the
ingathering of “the fulness of the Gentiles,” when God brings His sons from
afar, and His daughters from the ends of the earth. The gospel kingdom is
to be the universal kingdom, “FILLING THE WHOLE EARTH” covering
it with the knowledge of God, and making it, as the home of righteousness, a
“saith the Lord doeth this” – The Divine Word pledges the exercise of this
DIVINE ENERGY! “For unto us a child is born, unto us a son is given:
and the government shall be upon His shoulder: and His name shall be
called Wonderful, Counselor, The mighty God, The everlasting
Father, The Prince of Peace. Of the increase of his government and peace
THERE SHALL BE NO END upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice from henceforth
even for ever. THE ZEAL OF THE LORD OF HOSTS WILL PERFORM
THIS.” (Isaiah 9:6-7)
13 “Behold, the days come, saith the LORD, that the plowman shall
overtake the reaper, and the treader of grapes him that soweth seed;
and the mountains shall drop sweet wine, and all the hills shall
melt.” The prophet expatiates upon the rich blessings which shall
follow the establishment of the kingdom. Under the figure of a supernatural
fertility are represented the victories of grace (compare Isaiah 11:6; Ezekiel 34:25-31).
The blessing is founded on the Mosaic promise (Leviticus 26:3-6). The ploughman
shall overtake the reaper. Ploughing and harvest shall be continuous, without
sensible interval. The treader of grapes him that soweth seed. The vintage
should be so abundant that it should last till sowing time. The mountains shall
drop sweet wine. This is from Joel 3:18. And all the hills shall melt.
As Joel says, “shall flow with milk,” in this promised land “flowing with milk
and honey.” Septuagint, pa>ntev oiJ bounoi< su>mfutoi e]sontai –
pantes hoi bounoi sumphutoi esontai - “all the hills shall be planted” with
vines and olives. The hyperbolical expressions in the text are not to be taken
literally; they depict in bright colors the
blessings of the
Material and temporal blessings are generally represented as closely
connected with spiritual, and as figurative of them.
14 “And I
will bring again the captivity of my people of
shall build the waste cities, and inhabit them; and they shall plant
vineyards, and drink the wine thereof; they shall also make
gardens, and eat the fruit of them.” I will bring again the captivity;
i.e. I will repair the misery which they have suffered. Shall build the waste cities
(Isaiah 54:3). All these promised blessings are in marked contrast to the punishments
threatened (Deuteronomy 28:30, 33, 39; compare similar promises in Isaiah 65:21-22).
15 “And I will plant them upon their land, and they shall no more be
pulled up out of their land which I have given them, saith the
LORD thy God.” The blessing shall last forever. They shall no more be
pulled up. This was not true of the literal Israel; it must be taken of the spiritual
seed, planted in God’s land, the Church of Christ, against which the gates
of hell shall not prevail. (Matthew 16:18) “Lo,” says Christ, “I am with you
alway, even unto the end of the world” (Ibid. ch.28:20)
The conversion of
(Hosea 3:4-5; Romans 12:12,15,23; II Corinthians 3:16). National restoration,
Six Days War in 1967 - Luke 21:24 – Isaiah 66:8-10 implies that there will
be a national conversion in one day – How long does it take to be saved?
All it takes is a look! – “Look unto me, and be ye saved, all the ends
of the earth: FOR I AM GOD , AND THERE IS NONE ELSE.” –
Isaiah 45:22 – “When these things begin to come to pass, then look up,
and lift up your heads; for your redemption draweth night”- Luke
21:28 - CY – 2013). When the long wandering return, when the hearts cold
and embittered for ages glow with heavenly love, when the veil drops that hung
on mind and sense, when the broken-off branches are set again in the good old
olive tree (Romans 11:23-24), a spiritual fulfillment will have come of Amos’s
words, more glorious than any literal or local one, as the glory of the second
temple exceeds the glory of the first. (I will say again that in the 1950’s at
Revelation quite a bit, and I remember Odell Merrick saying that the
Jews already had the stone (
temple. Recently – 2012 – I googled and found that
500 train car loads of
The Golden Age (vs. 13-15)
Nothing short of inspiration can account for such a close to such a book.
Throughout his prophecies Amos has been exposing national sinfulness,
threatening Divine chastisement, picturing the degradation, the desolation,
captivity of the kingdoms of
is able to transcend this distressing representation? to look beyond these
gloomy clouds? to discern, whether far or near, the vision of a smiling
earth, a happy people, a splendid prosperity, an eternal joy? It is not the
force of human reasoning; it is not the impulse of delusive hope. No; IT IS
THE PRESENCE OF THE DIVINE SPIRIT that has purged the prophet’s
spiritual vision, so that he sees the glory yet to be; it is this that touches the
prophet’s tongue, so that the wail of sorrow and distress is changed into
the shout of triumph and the song of joy.
“The world’s great age begins anew,
The golden years return;
The earth doth, like a snake, renew
Her winter weeds outworn;
Heaven smiles, and faiths and empires gleam
Like wrecks of a dissolving dream.”
Ø The fruitfulness of the soil. The crops of corn, the summer
vintage, follow each other in quick succession. From the laden
vineyards and adown the sunny slopes flow rivers of delicious
wine. The boughs of the trees are weighed down with fruit. For
the tillers of the soil and the dwellers in the cities there is “enough
and to spare.” (Luke 15:17)
Ø The peopling of the towns and villages. The banished ones have
returned. The once-silent streets resound with the noise of traffic,
with the voices of men, with the songs of the happy.
Ø Security and perpetual possession. No longer do the dwellers
in the fenced cities arm themselves and man their walls against the
foe; no longer do the husbandmen dread the incursions of marauders.
Quiet resting places and a sure habitation are secured by THE
Ø By many interpreters this vision of peace and happiness is deemed
predictive of national prosperity still awaiting the scattered children of
of Jacob. A converted
to the Messiah long rejected, but now and henceforth to be held
in honor and to be served with devotion. Planted, and no more to
be plucked up, the chosen people shall flourish like the green bay tree,
like the cedar in
Ø Other interpreters pass straight from this vision of prosperity and
gladness to the spiritual prospect which it opens up to the eyes of the
believers in God’s Word, of the disciples of Christ. There is peace
of which the seat is the conscience, the heart, of man. There is plenty
for the satisfaction of man’s deepest wants. There is a sure abiding
place for the faithful in the care and love of the Eternal There is a
kingdom which is “righteousness, peace, and joy in the Holy
Ghost” (Romans 14:17). There is a city of which every renewed
man becomes a denizen, nay, an immortal citizen. There is
prosperity in which the poor, the feeble, the despised may share.
And there are songs of gladness and of thanksgiving in which
all the redeemed and saved shall join!
"Excerpted text Copyright AGES Library, LLC. All rights reserved.
Materials are reproduced by permission."
This material can be found at:
If this exposition is helpful, please share with others.