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Peace and Security through Obedience

 4

In days to come

the mountain of the L ord’s house

shall be established as the highest of the mountains,

and shall be raised up above the hills.

Peoples shall stream to it,

2

and many nations shall come and say:

“Come, let us go up to the mountain of the L ord,

to the house of the God of Jacob;

that he may teach us his ways

and that we may walk in his paths.”

For out of Zion shall go forth instruction,

and the word of the L ord from Jerusalem.

3

He shall judge between many peoples,

and shall arbitrate between strong nations far away;

they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war any more;

4

but they shall all sit under their own vines and under their own fig trees,

and no one shall make them afraid;

for the mouth of the L ord of hosts has spoken.

 

5

For all the peoples walk,

each in the name of its god,

but we will walk in the name of the L ord our God

forever and ever.

 

Restoration Promised after Exile

6

In that day, says the L ord,

I will assemble the lame

and gather those who have been driven away,

and those whom I have afflicted.

7

The lame I will make the remnant,

and those who were cast off, a strong nation;

and the L ord will reign over them in Mount Zion

now and forevermore.

 

8

And you, O tower of the flock,

hill of daughter Zion,

to you it shall come,

the former dominion shall come,

the sovereignty of daughter Jerusalem.

 

9

Now why do you cry aloud?

Is there no king in you?

Has your counselor perished,

that pangs have seized you like a woman in labor?

10

Writhe and groan, O daughter Zion,

like a woman in labor;

for now you shall go forth from the city

and camp in the open country;

you shall go to Babylon.

There you shall be rescued,

there the L ord will redeem you

from the hands of your enemies.

 

11

Now many nations

are assembled against you,

saying, “Let her be profaned,

and let our eyes gaze upon Zion.”

12

But they do not know

the thoughts of the L ord;

they do not understand his plan,

that he has gathered them as sheaves to the threshing floor.

13

Arise and thresh,

O daughter Zion,

for I will make your horn iron

and your hoofs bronze;

you shall beat in pieces many peoples,

and shall devote their gain to the L ord,

their wealth to the Lord of the whole earth.

 


The Prophet pursues the same subject. But we must ever remember what I have previously reminded you of, — that the trials would be so grievous and violent that there would be need of strong and uncommon remedies; for the faithful might have been a hundred times sunk, as it were, in the deepest gulfs, except they had been supported by various means. This then is the reason why the Prophet confirms so fully the truth which we have noticed respecting the restoration of the Church.

In that day, he says, I will gather the halting This metaphor is not only found here; for David sage that his own affliction was like that of halting. The word צלעה, tsaloe, means the side: hence they metaphorically call those halters who walk only on one side: it is the same as though he had said, that they were maimed or weak. 127127     It means, doubtless, no more here; some refer it to halting between two opinions, between idols and God: but such an idea is foreign to the drift of this passage. It is the depressed, weak, or afflicted and miserable state of the Church that is here set forth. — Ed. He then adds, I will assemble the ejected, whom I have afflicted. In the next verse he repeats the same, I will make the halting, he says, a remnant; that is, I will make her who is now halting to remain alive, and her who is cast afar off, a strong nation. Some explain אנאלאה, 128128     It is a Niphal participle from הלא, and corresponds in meaning with הנדחה, “the ejected,” in the last verse; only it is a stronger term, as it means one cast to a distance, while the latter signifies one cast or driven away. The first, as rendered by Junius and Tremelius, is procul disjecta, and the other is depulsaEd. enelae, in a more refined manner, and say that it means, She who is gone before; as though the Prophet said, God will sustain the halting, and to those who are lively he will add strength. But this exposition is too strained. We see that the context will not admit it; for the Prophet brings forward the Church here as afflicted by the hand of God, and nigh utter ruin: and then, on the other hand, he intimates, that it was to be restored by God’s power, and that it would thereby gather new strength, and flourish as before: he therefore calls the Church as one cast far away, as in the previous verse; and the other verse clearly shows, that the Prophet’s design was no other but to point out the twofold state of the Church.

Now, in the first place, we must observe, that the Prophet meets the trial then present, which must have otherwise depressed the hearts of the godly. He saw that they were in a manner broken down; and then their dispersion was as it were a symbol of final ruin. If then the faithful had their minds continually fixed on that spectacle, they might have a hundred times despaired. The Prophet therefore comes here seasonably to their help, and reminds them, that though they were now halting, there was yet in God new vigor; that though they were scattered, it was yet in God’s power to gather those who had been driven afar off. The meaning briefly is, that though the Church differed nothing for a time from a dead man, or at least from one that is maimed, no despair ought to be entertained; for the Lord sometimes raises up his people, as though he raised the dead from the grave: and this fact ought to be carefully noticed, for as soon as the Church of God does not shine forth, we think that it is wholly extinct and destroyed. But the Church is so preserved in the world, that it sometimes rises again from death: in short, the preservation of the Church, almost every day, is accompanied with many miracles.

But we ought to bear in mind, that the life of the Church is not without a resurrection, nay, it is not without many resurrections, if the expression be allowed. This we learn from the words of the Prophet, when he says, ‘I will then gather the halting, and assemble the driven away;’ and then he adds, ‘and her whom I have with evils afflicted.’ And this has been expressly said, that the faithful may know, that God can bring out of the grave those whom he has delivered to death. For if the Jews had been destroyed at the pleasure of their enemies, they could not have hoped for so certain a remedy from God: but when they acknowledged that nothing happened to them except through the just judgment of God, they could entertain hope of restoration. How so? Because it is what is peculiar to God to bring forth the dead, as I have already said, from the grave; as it is also his work to kill. We then see that what the Prophet promised, respecting the restoration of the Church, is confirmed by this verse: I am he, says God, who has afflicted; cannot I again restore you to life? For as your death is in my hand, so also is your salvation. If the Assyrians or the Chaldeans had gained the victory over you against my will, there would be some difficulty in my purpose of gathering you; but as nothing has happened but by my command, and as I have proved that your salvation and your destruction is in my power, there is no reason for you to think that it is difficult for me to gather you, who have through my judgment been dispersed.


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