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there are, especially, to be in the “last times, scoffers walking after their own lusts, and saying, Where is the promise of his coming?” &c. Nor can we well mistake the following verses, when we reflect upon the prodigies of moral instructors, who have engaged the attention of mankind in these late ages —the boasted ages of reason and philosophy:
20. Alas! for them that call evil good, and good evil; Placing darkness for light, and light for darkness; Placing bitter for sweet, and sweet for bitter.
21. Alas! for them that are wise in their own eyes, And understanding in their own sight.
But this vaunted philosophy, it seems, applies no effectual remedies to the profligacy and injustice of the times: —
22. Alas! for them that are powerful to drink wine,
The description, in the former part of this verse, had appeared wonderful indeed, were we strangers to those walks of life, where the ability and bad pre-eminence here described, has been displayed; and in very deed has brought many a man into notice, and into a connexion ... with the great, that has made him a future arbiter of the fortunes of mankind—and such an arbiter as was to be expected, and as the latter verse describes. Profligacy— the road to power among nations professing godliness, and power exercised by the unprincipled over the flock of
* To manage.—BP. Stock. WOL. I. L
Christ—is, therefore, anong the signs of the last times —when the fire shall consume the ungodly:-
24. Therefore, as a flame of fire devoureth the stubble, . And as the blaze consumeth the chaff;
Their root shall be as powder,'
Because they have despised the instruction of Jehovah
25. Therefore the anger of Jehovah is kindled against his people, And he hath stretched out his hand against them.
When he smote them, the mountains trembled,
For all this his anger is not turned away,
These verses seem to denote some signal judgment, which shall, previously to their consumption by fire, be inflicted on the apostates. “These are the beginnings of sorrows.” Shall we point to the situation of Europe for these last thirty years? Truly the “mountains,” every thing elevated for rank and authority among mankind, “have trembled :” and the soil has been enriched with the corpses of millions of her inhabitants!
The executors of the last judgment, described in the twenty-sixth and following verses, I conceive to be no armies of mortal men; but the hosts of holy ones, symbolized in the parallel prophecies as coming with the Redeemer. The lion, therefore, of the twenty-ninth verse, is none other than the “lion of the tribe of Judah :”—
26. And he will erect a standard for nations far off, And will bring them by his call" from the end of the earth:
And, lo! in haste suddenly they come!
27. No one is faint, none stumbleth among them; No one slumbereth, and no one sleepeth.
The girdle of His loins is not loosed,
28. His arrows are sharpened, And all his bows are bent.
The hoofs of his horses are counted as flint,
29. His growling is like that of a lion, He growleth like the young lion:
Ay, he roareth, and seizeth the prey;
30. And he shall roar against it in that day,
And behold compressed darkness,
vit aqua;' ory signifies to distil in
drops as dew, and also ‘to throw
down as a building; but the Arab.
–53, aque ubertim affluentes.”—, Bishop Stock renders the last line,
' pow, to lead out, or call home bees, with a whistle.—See PARKhurst.
* Bishop Lowth considers this verse to be defective, and from some copies of the Septuagint supplies; “and he shall look to the heavens upward, and down to the earth: and, lo! darkness and distress, and the light is obscured by the gloomy vapour.” But, admitting the integrity of the text, a very suitable meaning is found in the Arab. Jass, ‘scaturivit,” “emana
“and the light is darkened in the
sky above it;" or we may render,
“and the light is darkened by her
ruins;”—“the heavens, and the
luminaries, are so totally invisible,
that it seems as if the light were
choked up in its first emanations;” —“and the light is confined in its defluxions.”—HoRSLEY.
An awful symbol of the appearing of the Redeemer in the character of an avenger; “Behold the Lord cometh with his holy myriads,” &c. &c."
I Must not pass over, in this review, the vision recorded by the prophet in the sixth chapter: —
“In the year that king Uzziah died, I saw the Lord; he sat on a high and elevated throne, and his glory' filled the temple. Seraphs had their station” above him: each had six wings: with twain he covered his face, with twain he covered his feet, and with twain he flew : * and one called to another, and said; “Holy, Holy, Holy, Jehovah Sabaoth the whole earth “shall be filled with his glory:” and the pillars of the vestibule were shaken at the sound of their calling; and the house was filled with a cloud: and I said, “Ah me! I am undone, because I am a man of polluted lips, and I dwell amidst a people of polluted lips; for mine eyes have seen the KING, “Jehovah Sabaoth."
* Jude, 14. Compare 1 Sam. ii. 8; Psalm lxviii. 17; cz. 3; and cxlix.
'The reading of the Septuagint, been actually standing on their
Chaldee and Arabic, appears to
feet, but to have been on the wing;
I call the reader's attention to this vision, because we are unequivocally told in the New Testament”, that Isaiah beheld, on this occasion, “the glory of Christ.” The appearance of the symbol or similitude of the glory of the Messiah must, however, relate to the period of the second advent. It is then the “Son of Man cometh in his glory.” The seraphs, we observe, anticipate, in their song of congratulation, the time when the whole earth should be so filled with his glory, as then the temple in the vision seemed to be. The prophet, too, is sensible that he has seen THE KING, THE v ERY KING ;+ doubtless, that very King of Israel, who had been so often foretold in the Psalms, and in other ancient oracles; and who was, indeed, “the hope of Israel.” The seraphs, in this vision, seem to occupy the place of the “holy myriads” of the former prophecies; which leads to the supposition, that they are intended to be symbolical of the same happy beings, – the redeemed from among men, hereafter to attend, as glorified spirits, the King Messiah; and to fly on his high behests, in the government of that “world to come,” which is “not put in subjection to angels,” t but to glorified man. Future visions will illustrate this.
The immediate object of the prophecy that follows, is to show the rejection of the Messiah by the Jews. It is several times quoted and applied to that event, by our
has remarked, that the English dered, “Ah me, that I have been word our, will sometimes best ex- silent!”—“surely I am a man of press the double emphasis, n-nx. polluted lips,” &c. Perhaps this verse might be ren