DANIEL
1. Lay hold on these promises yourselves—
[You see how freely, and with what sovereign grace, God makes these promises unto you: for, if they are made to the Jews under their present state of degradation and wickedness, there is no one so debased or sinful, but that he may well appropriate them to himself, and seek an interest in them. You will take especial notice, that here are no conditions imposed in order to obtain an interest in them: nothing is required, but that we seek for these blessings in humble and fervent prayer. As to the blessings themselves, every part proceeds from the unmerited love and mercy of God: in every clause, God’s will is pointed out as the one source of all the benefits. And when God is thus saying, “I will,” “I will,” “I will,” do these things for you, shall there be any reluctance shewn on our part? Shall it be said of us, as of the Jews of old, “How often would I have gathered you, as a hen gathereth her chickens under her wings, but ye would not?” O, brethren, let me rather entreat you, in reference to every clause, to add your hearty “Amen,” “So be it unto me, O Lord, according to thy will.” And I the rather urge this; because, without an experience of the things here promised, no soul from amongst you can ever behold the face of God in peace. Say, I pray you, can you “be the Lord’s people, and Jehovah be your God,” whilst these things are disregarded by you? Can you ever be exalted to thrones of glory, if you be not first cleansed by the blood and Spirit of Christ from all your filthiness, and from all your idols? Must not your heart of stone be changed, and your ungodly life be rectified, before you can enjoy the felicity of heaven? Your own consciences will attest, that this change is necessary: and therefore let all of you, whatever your present character may be, lay hold on these promises, as the one ground of your hopes, and as the only means of securing the blessedness to which they lead.]
2. Endeavour to promote the acceptance of them among the Jews—
[It is a shame and a scandal to the Christian world, that they have shewn such indifference to the welfare of the Jews for so many centuries. And surely it is high time that we awake at last to some sense of our duty. Remember, I pray you, what is the object which you are called to effect: it is not the restoration of the Jews to their own land: that you may well leave to the providence of God to accomplish in his own time and way: it is rather the conversion of their souls to God which calls for your aid; and I appeal to you, whether that do not deserve your most active co-operation. You may say, perhaps, That is God’s work, and may also be left to him. But it was not thus that the Apostles judged, in reference to us Gentiles. They could not, by any power of their own, convert a single soul: but did they therefore decline to use the means which God himself had appointed? No: they preached Christ to all to whom they could gain access: and it was in confirmation of their word that the Spirit of God descended on their hearers. St. Peter, when speaking to Cornelius and his company, said, “To Christ give all the prophets witness, that, through his name, whosoever believeth on him shall receive remission of sins.” And then it is particularly said, “While Peter yet spake these words, the Holy Ghost fell on all them that heard the word.” Thus, in concurrence with your efforts, God in his mercy will return to his deserted people; and again “take them as his people, and be their God.” Surely, the very hope of this is sufficient to animate you in your exertions: and if only in a few instances you may be instrumental in effecting this blessed end, it will richly repay you for all the liberality that you can exercise, and all the labour you can bestow.]
MCXVIII
THE DUTY OF SELF-LOTHING
Ezek. 36:31.
Then shall ye remember your own evil ways, and your doings that were not good, and shall lathe yourselves in your own sight for your iniquities and for your abominations.
IT should seem, that the more excellent any man became, the higher thoughts he would have of his own excellence: and the more he was conformed to the will of God, the more he would be filled with self-complacency. But the very reverse of this is the truth. Men’s humiliation will always increase in proportion as they know the extent of their duty, and are made sensible of their defects; and consequently, the more they advance in holiness, the more they will lament their past, and remaining, iniquities. The words of our text confirm this. They are addressed, not to persons living in wilful and deliberate sin, but to persons “cleansed from their filthiness,” and possessed of “a new spirit, whereby they are enabled to walk in God’s statutes:” even to them is the injunction given, to “lothe themselves for their abominations.”
We shall consider,
I. The duty enjoined—
Repentance, though an universally acknowledged duty, is but little understood. It implies,
1. A calling of our evil ways to remembrance—
[However tenacious our memory may be of evils committed by others against us, we are very forgetful of the evils which we ourselves commit against God. But we should go back to the earliest periods of our life, and review the transactions which then took place: we should then prosecute our inquiries through each successive year, till our reason was expanded, and our judgment informed with respect to the nature and consequences of sin: we should advance in this way through the different stages of our existence, till we arrive at the present time. Much evil will doubtless have passed away, and left no trace behind: but much may be recalled to our minds, sufficient to shew, that the whole bias of our souls has been towards wickedness, and that, in proportion as our faculties of body and mind have been enlarged, we have devoted them to the service of sin and Satan.
Having brought our examination down to the present time, we should enter more deeply into the qualities even of our best actions: we should search into the motives from which they sprang; the manner in which they were performed; and the end at which we aimed in the performance of them: we should do this, not with a view to find our good deeds, but “our doings that were not good:” not to furnish ourselves with grounds of self-approbation and self-complacency, but rather of humiliation and contrition.]
2. A lothing of ourselves on account of them—
[The calling of our ways to remembrance is only preparatory to that more essential part of true penitence, “the lothing of ourselves on account of them.” To this it must lead: if it stop short of this, it is of no avail. It is in vain that we are alarmed and terrified with a sense of our guilt; for Pharaoh, and Judasb, confessed their sins under a sudden impression of fear and remorse: nor will it suffice to express a considerable degree of sorrow on account of our state; for even in Ahab’s humiliation this was found: we must be brought to self-lothing and self-abhorrence.
The Scriptures illustrate sin by “a dog returning to his own vomit,” “and a sow that was washed to her wallowing in the mire. “It must be confessed that the former of these metaphors is most disgusting: but the more disgusting it is, the more suited is it to the occasion; since the conduct of the sinner, like that of the dog, argues an unspeakably filthy and depraved appetite. Let us apply this metaphor, not to gross sins only, but to sin in general; and then consider, that sin has been, not merely a morsel swallowed under some violent temptation, but our daily food, yea, the only thing towards which he had any real appetite: and what filthy creatures shall we then appear! What disgusting objects must we be in the sight of God; and how ought we to lothe and abhor ourselves! The latter metaphor also is a just representation of our conduct; and shews, that no terms are too degrading, no images too disgusting, to represent the filthiness of our habits, and the depravity of our hearts.
Nor let it be thought that this representation is too strong; for it accords, not only with the text, which is frequently repeated, but with the confessions of the most eminent saintf, and justifies fully that declaration of Job, “Behold, I am vile! I repent, therefore, and abhor myself in dust and ashes.”]
That this is the duty of all, without exception, will appear by considering,
II. When it is to be performed—
We must not limit this repentance to the time of conversion merely; we must, as the context shews us, continue it after our conversion: indeed the period subsequent to our conversion is that wherein this duty is more particularly required. For,
1. Conversion qualifies us for it—
[Till we are converted, we see but very few of our sins; because we have very defective views of the law of God. Being ignorant of the demands of the law, we must of necessity be ignorant of the multitude of our transgressions against it. Moreover we see but little of the malignity of sin; because we are unacquainted with the immense obligations which we owe to God, against whom our sins are committed. An act of unkindness in a fellow-creature, though trifling in itself, may be an exceedingly heinous offence, if done in return for many and great favours. What then must sin be, when committed against God, who has not only loaded us with temporal blessings, but has given his only dear Son to die for us, and his Holy Spirit to instruct us; yea, and has followed us all our days with intreaties, expostulations, promises, seeking nothing so much as our eternal welfare! This is the view of sin which conversion gives us; and it is this alone which can ever dispose and induce us to lothe ourselves.]
2. We need it as much after conversion as before—
[A converted person will certainly not indulge sin: but he still carries about him a sinful nature, that is bent to backslide from God, and that still operates to the wounding of his conscience, and the offending of his Maker. Now every sin committed in this state is incomparably more heinous than it would have been in his unrenewed state, because it is committed against more light and knowledge, more mercies and obligations, more vows and professions. Even smaller sins involve him now in deeper guilt than his more heinous trespasses before; and therefore they demand a suitable humiliation and contrition. Hence then it is evident, that, while we carry about with us a body of sin and death, we ought incessantly to lothe ourselves, and to be crying with St. Paul, “O wretched man that I am! who shall deliver me?” Indeed this is the very frame to which God’s pardoning mercy is designed to bring us. And the more we abase ourselves before him, the more evidence we have of our acceptance with himk.]
INFER—
1. How opposite to a Christian state is self-righteousness!
[If contrition be a state pleasing to God, and self-lothing be a necessary constituent of it, then self-righteousness must be most hateful to God, and most injurious to our souls; because it necessarily leads to self-approbation and self-complacency, which are as opposite to self-lothing as darkness is to light. Would to God that this were duly considered! Men profess to repent, and yet make a righteousness of their repentance! a manifest proof that they know not what repentance is! Know, my Brethren, that “all our own righteousnesses are as filthy rags:” that our very tears need to be washed, and our repentances to be repented of; and, that we must disclaim our best deeds in point of dependence, as much as the vilest sins we ever committed. We may indeed “rejoice in the testimony of a good conscience:” but we shall find cause for self-abhorrence, even in our best frames, and our holiest actions.]
2. How dear must Christ be to every true penitent!
[A certain kind and degree of repentance may arise from fear: but that which is spiritual and saving, partakes richly of love. Nothing advances it so much as a sight of the love of Christ in dying for us. Now exactly as a sense of the Saviour’s love causes us to lothe ourselves, so does a sense of our own vileness cause us to admire him. Let not any imagine that self-lothing will lead us to despondency: the viler we see ourselves to be, the more will Christ be exalted and magnified in our eyes. Our vileness, as well as our weakness, will only illustrate the riches of his grace, and render him unspeakably precious to our souls.]
MCXIX
GOD’S MERCIES NOT GIVEN FOR OUR MERITS
Ezek. 36:32.
Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.
THERE is not any gift, whether of nature or of grace, from which the pride of man will not take occasion to exalt itself. But the design of God in his Gospel is, to counteract this propensity, and to make his creatures sensible of their obligations to him, and their entire dependence upon him. Hence, having declared, in the preceding context, what he intended to do for his Church and people, he particularly cautions them not to imagine, that he was influenced by any goodness which he saw in them; or that, after having received his blessings, they would have any thing to boast of: for to their latest hour they would have in themselves cause for nothing but shame and confusion.
From this caution the following observations naturally arise:
I. God, in imparting his blessings to us, has not respect to any good in us—
There is not in us any thing meritorious, to which he can have respect—
[Let our actions be weighed in the balance of the sanctuary, and every one of them will be found wanting. If we had done all that is required of us, we should still be only unprofitable servants. But we have not done all; nor have we done any part as we ought: and therefore instead of having any merit whereon to found a claim of blessings from God, we have need of mercy and forgiveness for our very best actions.]
Nor would it consist with his honour to make our goodness the ground of dispensing his favours—
[Whatever the measure of our goodness were, if it were considered in any degree as founding a claim for the Divine blessing, or as inducing God to impart his benefits to us, it would instantly become a ground of glorying before God. The possessor of that goodness might ascribe to himself some portion of the honour, instead of giving the glory of his salvation to God alone. But this would be to subvert the whole design of the Gospel, which is, to exclude boasting, and not to give God’s glory to another.]
Experience alone sufficiently shews that God is influenced by no such motive—
[If God had respect to any thing that is good in us, the most moral people would always be stirred up to embrace the Gospel, and the most profligate be left to reject it. But this is by no means the case: yea, the very reverse is more generally true, namely, that “publicans and harlots enter into the kingdom, before the more decent Scribes, or self-righteous Pharisees.” God is indeed sometimes said to do things for the sake of Abraham, David, and others: but it was not for their righteousness’ sake, considered as meritorious, that God vouchsafed blessings to them or their posterity; but either to testify his love to obedience, or to manifest the immutability of his counsel.]
The text goes yet further, and shews that,
II. There is in us nothing which is not a ground rather for shame and confusion—
Doubtless the Jews were a peculiarly “stiff-necked people:” yet, if we have not the same sins to deplore, we have enough to justify the application of this passage to ourselves.
The sins of our unregenerate state may well fill us with confusion—
[Time may efface many things from our remembrance; but it cannot alter the nature of them, or blot them out of the book of God. Our sins are all in his sight, as if they were transacted but yesterday: and whatever degree of malignity they had formerly, that they retain at this moment: and consequently we should feel on their account all the shame, and sorrow, and confusion that they either did occasion, or ought to have occasioned, at the time they were committed. Yea, the whole mass of evil that ever passed through our minds ought to lie with a weight upon our consciences, so far at least as to produce an abiding sense of our extreme sinfulness.]
The infirmities of our regenerate state also should humble us in the dust before God—
[Who is not conscious of innumerable evils working in his heart? Who does not at some time feel the workings of pride, anger, worldliness, impurity, and various other corruptions? Who does not feel that these are properly “his own ways,” and that the exercise of contrary dispositions is the fruit of divine grace?
But let us take the best actions of our lives, and the holiest dispositions of our hearts: what are our prayers and our praises, when compared with the importance of the blessings we have received, or that we desire at God’s hands? What is our repentance, when compared with the number and heinousness of our transgressions? What is our trust in God? What our love to the blessed Saviour? What our zeal in his service? Do they bear any proportion to the occasions that call for them? We know that a godly person would be utterly ashamed of such services as a mere formalist makes the ground of his boast and confidence: and would not a perfect Being, if sent down to serve his God on earth, lothe himself, if he were to render no better services than ours? Surely then we ought to blush and be confounded before God, not only for the remains of evil that are within us, but for the very best actions we have ever performed.]
The emphatic manner in which these things are delivered, leads us to notice,
III. The importance of being reminded of these things, and of having them deeply fixed in our hearts—
We are apt to take credit to ourselves, and to think ourselves as high in God’s estimation as we are in our own. But God would have us know, that there is no just ground for our vain conceit: it is even with considerable indignation that he reminds us of it in the words before us. We need to be well instructed in this matter,
1. That we may be led to humility—
[The knowledge of ourselves is indispensably necessary to the attainment of humility: but we must be ignorant indeed of ourselves, if we imagine that there either is, or can be, any thing in us to merit the Divine favour. The truth is, that no words can adequately express the unparalleled deceitfulness, and desperate wickedness, of our hearts. If we know any thing of ourselves, we cannot but lothe and “abhor ourselves,” as Job did, “in dust and ashesg.” And we need to have our extreme vileness and baseness frequently set before us, in order that we may know what we are, and “not think of ourselves more highly than we ought to think.”]
2. That we may be excited to thankfulness—
[While we entertain the idea of having purchased, as it were, or merited, the blessings we enjoy, we cannot possibly feel any lively gratitude for them in our hearts: instead of admiring the goodness of our God, we shall be ready to think hardly of him, if at any time his bounties are withdrawn from us. But let us once be convinced of our deep depravity, and we shall wonder that we have not long since been made monuments of divine vengeance. It will then appear no small mercy that we are on praying ground; that we have a covenant-God to flee unto; and that there is a Mediator, through whom we may approach him with an assurance of acceptance. Yes; these things, which are so little regarded by the generality, will make our hearts to overflow with gratitude, and our tongues to sing aloud for joy.]
APPLICATION—
1. Let us concede to God the liberty of dispensing his favours according to his own sovereign will—
[To dispute this is needless; for he will not ask our permission, nor consult our inclination; but “will have mercy on whom he will have mercyk” — — — Moreover, it is ruinous; for we cannot hope to participate his blessings, if we will not condescend to accept them as they are offered. We must “buy them” indeed, as the Scripture speaks; but it must be “without money and without price.” Let us then acknowledge God’s right to “do what he will with his own;” and abase ourselves before him, as “less than the least of all his merciesn.”]
2. Let us be thankful that, however unworthy we are, there is a Saviour whose worthiness we may plead before him—
[Though God will not do any thing for our sake, yet he will for his dear Son’s sake. There is nothing that he will refuse us, if we go to him in the name of Jesus Christ. Nor will our unworthiness be any bar to our acceptance with him. On the contrary, the more we humble and abase ourselves, the more ready will he be to accept and bless us.]
MCXX
UNIVERSAL RESTORATION OF THE JEWS
Ezek. 37:1–6.
The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which teas full of bones, and caused vie to pass by them, round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knottiest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord.
WHILST the Jews at large, and the generality of Christians also, believe that the dispersed of Israel will one day be restored to their own land, there is an assured expectation, both amongst the one and the other, that the Messiah will in due time reign over the face of the whole earth. But, whilst this blessed event is expected by all, there lurks in the minds of the generality a persuasion, that in the present state of the Jews their conversion to Christ is impracticable; and that, whenever it shall be effected, it will be by some miraculous interposition, like that which took place at their deliverance from Egypt: and hence all attempts to convert them to Christianity are thought nugatory at least, if not presumptuous. In opposition to these discouraging apprehensions, which would paralyze all exertions in their behalf, I have selected this portion of Holy Writ, which meets the objections in the fullest possible manner, and shews, beyond all doubt, that we are bound to use the means which God has appointed for their conversion, and that in the diligent use of those means we may reasonably hope for God’s blessing on our labours.
In the preceding chapter are plain and express promises relative to the restoration and conversion of the Jews. In the chapter before us, the same subject is continued in an emblematic form. The Jews in Babylon despaired of ever being restored to their native land. To counteract these desponding fears, there was given to the Prophet Ezekiel a vision, in which the extreme improbability of such an event is acknowledged, whilst the certainty of it is expressly declared. And, lest the import of the vision should be mistaken, it is explained by God himself, and the event predicted in it is foretold in plain and direct terms: “Son of man, these bones are the whole house of Israel. Behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore prophesy, and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.”
We cannot but admire the goodness and condescension of God, in so accommodating himself to the weaknesses and wants of men. His people were slow of heart to understand his word; and therefore he “gave them line upon line, and precept upon precept,” and exhibited truth to them under every form, if so be they might be able to receive it at last, and to obtain the blessings which he held forth to them in his Gospel.
The restoration promised in the chapter before us does not merely relate to the deliverance of the Jews from Babylon. To that indeed is its primary reference; but it manifestly has respect to a recovery from their present state of dispersion, and to a spiritual deliverance from their bondage to sin and Satan: for, not only are the expressions too strong to be confined to a mere temporal deliverance, but the emblem mentioned in the subsequent part of this chapter, of uniting two sticks in the prophet’s hand, shews that the whole is to be accomplished, when all the tribes of Israel, as well those which were carried captive to Assyria as those of Judah and Benjamin, shall be reunited under one head, the Lord Jesus Christ.
That this period is yet future, you cannot doubt, when you hear the words of God to the prophet: “Son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions. Then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and will gather them on every side, and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel, and one King shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all…… And David my servant shall be king over them; and they shall have one Shepherd.” These things have never yet been fulfilled; but they shall be fulfilled in their season. What though the Jews be like dry bones scattered over the face of the whole earth? Shall any word that God has spoken respecting them fall to the ground? No: the scattered bones shall be reunited, each to its kindred bone, and they shall rise up an exceeding great array, as the Lord has said.
In explanation of this vision, I will endeavour to set before you,
I. The present state of the Jews;
II. Our duty towards them; and
III. Our encouragement to perform it.
Let us consider, First, The present state of the Jews—
Certainly nothing can be well conceived more unpromising than this. The obstacles to their conversion do indeed appear almost insurmountable. One most formidable barrier in their way is, the extraordinary blindness and hardness of their hearts. From the very beginning they were, as Moses himself tells them, a stiff-necked people: and their whole history is one continued confirmation of the truth of Ins assertion; insomuch that any one who is conversant with the sacred records, but unacquainted with the plague of his own heart, would be ready to imagine, that their very blood had received a deeper taint than that of others. Certainly we should have scarcely supposed it possible that human nature should be so corrupt, as they have shewn it to be. We should never have conceived that persons who had witnessed all the wonders which were wrought in their behalf in Egypt, and at the Red Sea, and in the wilderness, should be so murmuring, so rebellious, so atheistical as they were during their forty years’ continuance in the wilderness; and indeed, with the exception of some occasional and partial reformations, even till their final dispersion by the Romans. It really appears incredible, that, with the Holy Scriptures in their hands, and with the life and miracles of our blessed Lord exhibited before their eyes, they could evince such malignant dispositions towards him, and with such deliberate cruelty imbrue their hands in his blood. Yet such is their state at this hour, that I can have no doubt but that they would reject him again with all the same virulence as before, if he were again to descend from heaven, and to place himself within the reach of their power. His meek and holy conduct would not be sufficient to disarm their malice; nor could all his benevolent miracles conciliate their regard: they would still, as before, cry, “Away with him! crucify him! crucify him!” The same veil is upon their hearts at this day as there was then: and, as far as they can, they actually repeat all the iniquities of their fathers, sanctioning and approving all which they did towards him, and in their hearts transacting it afresh. Such being almost universally the predominant features of their minds, we must acknowledge, that their restoration to life is as improbable as any event that can be contemplated. But whilst I say this, let it not be thought that I mean to cast any uncharitable reflections upon them, or needlessly to asperse their character: for I well know that by nature they are no worse than others. They labour under peculiar disadvantages. From their earliest infancy they are filled with prejudice against the religion of Jesus: they hear him designated by the most opprobrious titles; and are taught to regard him as a vile impostor. This constitutes the chief difference between them, and multitudes who bear the Christian name: ungodly Christians are as averse to real piety as they; but having been taught to reverence the name of Christ, they can hear of it without disgust; whilst the Jews, who have been educated in the most envenomed hatred of it, spurn at it with indignation and abhorrence; and consequently, are proportionably hardened against all his overtures of love and mercy.
Another obstacle in their way is the contempt in which they are held. It had been foretold by Moses concerning them, that they should “become an astonishment and a proverb, and a bye-word among all nations;” and such they have been ever since their dispersion by the Romans. There is not a quarter of the globe where this prediction is not verified. Mahometans and Heathens of every description pour contempt upon them, and load them with all manner of indignities. Nor have Christians been at all more kindly disposed towards them: on the contrary, we have been foremost in executing upon them the Divine vengeance, just as if our religion, instead of prescribing acts of mercy and love, had dictated nothing but cruelty and oppression. To this hour, the very name of a Jew is amongst us a term of reproach, a symbol of every thing that is odious and contemptible. And what is the natural effect of this? Can we wonder that it should excite resentment in their breasts? Has it not a necessary tendency to embitter them against us, and to make them detest the principles we profess? What can they think of Christianity, when they see such conduct universally practised by its professors? We complain of their blindness and obduracy; but can we wonder at their state, when we ourselves have done, and are yet continually doing, so much to produce it? And what effect has it on ourselves, but to weaken any kind dispositions which may be cherished in the hearts of a few towards them, and to make us despair of ever effecting any thing in their behalf? This effect, I say, it does produce: for, whilst we make extensive efforts for the conversion and salvation of the Heathen, we pass by the Jew with utter disdain, and deride as visionary all endeavours for his welfare. If we saw but a beast fallen into a pit, our bowels of compassion would move towards him, and we should make some efforts for his deliverance: but we behold millions of Jews perishing in their sins, and we never sigh over their lamentable condition, nor use any means for the salvation of their souls. They are not allowed even the contingent benefits of social intercourse with us: the wall of partition which God has broken down in his Gospel, is built up by us; as if by general consent they were proscribed, and debarred all access to the light that we enjoy. Their fathers, in the apostolic age, laboured and died for us, when we were sunk in the depths of sin and misery: but we will not stretch out a hand for them, or point them to the rock, on which they may be saved from the overwhelming surge. Thus they are left to famish, whilst the heavenly manna lies around our tents; and they are immured in darkness, whilst we are enjoying all the blessings of the noon-day sun. Say, then, whether this be not a formidable barrier in their way, so as to render their access to the true Messiah beyond measure difficult?
But a yet further obstacle to their conversion arises from the efforts which they themselves use to prevent the introduction of Christianity among them. The Rulers of their Church exercise authority over them with a strong hand: and the first appearance among them of an inclination to embrace the Gospel of Christ is checked with great severity. Every species of threatening is used to intimidate those who have begun to ask the way to Zion, and to deter them from prosecuting their inquiries: and, if a person yield to his convictions, and embrace the Gospel, he is instantly loaded with all the odium that can be heaped upon him: every kind of employment is withheld from him; and he would be left to perish with hunger, if he were not aided by those whose principles he has embraced. An apprehension of those evils deters vast multitudes from free inquiry; and constrains not a few to stifle their convictions, because they cannot prevail on themselves to sacrifice their all for Christ.
Such being the present state of the Jews, it may well be asked, “Can these bones live?” Can it be hoped that the feeble efforts which we are using should succeed? If, when in Babylon, they despaired, saying, “Our bones are dried; our hope is lost; we are cut off for our parts:” may they not with far greater propriety adopt the same language now? and may not we regard all attempts for their conversion as altogether hopeless, even as hopeless as the resuscitation of dry bones, that have been for ages crumbled into dust?
Yet hopeless as their state appears, we should not be discouraged from performing,
II. Our duty towards them—
The command which God gave to the prophet in my text was not personal to him, but general to all who are partakers of superior light and liberty. The whole was not a real transaction, but a vision, intended for the instruction of the Church of God in all ages, and especially for those who should be alive at the period destined for the accomplishment of the prophecy. We may consider therefore the directions here given as applicable to ourselves, and as comprising our duty towards the house of Israel. It consists in these two things, The communicating of instruction to them, and The praying unto God for them.
We should, as far as lies in our power, communicate instruction to them. The word “prophecy” does not necessarily import an utterance of predictions; it is often used for the conveying of instruction in the name of God: and this is what we are bound to do to the Jewish people, each of us according to the abilities we possess, and the opportunities that are afforded us. We are not all called to exercise the ministerial office; but we are to impart in conversation the knowledge we have received. No Christian whatever is to put his light under a bushel or a bed, but on a candlestick, that it may give light to those who are within the sphere of its influence. If we have but one talent, we are to use it for the honour of our God, and the benefit of our fellow-creatures.
But here it is to be regretted, that the generality of Christians are themselves destitute of the information which they are called upon to communicate. Nor is this true of the laity only: even those who bear the ministerial office are by no means so well instructed in the points at issue between the Jews and us, as to be competent to the task of entering into controversy with the more learned Jews. Even those ministers who have somewhat of a deeper insight into the mysteries of the Gospel, are for the most part but ill furnished with that species of knowledge which qualifies them for instructing the Jews. They are not aware of the principal objections of the Jews to Christianity, nor of the answers which ought to be given to them. Even the peculiar excellencies of the Christian system, as contradistinguished from Judaism, are not so familiar to them as they ought to be. With Heathens they can argue, and with different sects of Christians they can maintain their stand: but so utterly have they disregarded and despised the Jew, that they have thought it not worth their while to furnish themselves with knowledge suited to his case. This is greatly to the shame of Christians in general, and of Christian Ministers in particular. Nor does it offer any just excuse for our continuing to neglect the Jews, since we ought instantly to make ourselves acquainted with all that is necessary for the conviction of our Jewish Brother; and in the mean time should procure for him, from others, the instruction which we ourselves are unable to impart. This is what we should do, if we saw a brother perishing of wounds that had been inflicted on him: we should not account our want of medical skill as any reason for neglecting his case; but we should endeavour to procure for him from others the aid he stood in need of. And this is what we should do for his soul, procuring for him such books as are suited to his capacity, and bringing him into contact with such persons as are better qualified than ourselves to enlighten and instruct his soul.
To withhold these efforts under an idea that God will convert them without the instrumentality of man, is to belie our consciences, and to deceive our own souls. Such an excuse is nothing but a veil to cover our own supineness. Where has God told us that he will convert them without means? He did not do so even on the day of Pentecost. He has commanded that “his Gospel should be preached in all the world, to every creature.” Where has he made them an exception? This I say, then, that our duty towards them is, to use all possible means for the illumination of their minds, and for the conversion of their souls to the faith of Christ.
But it is our duty at the same time to pray for them. The prophet was not only to prophesy to the dry bones, but to “say, Thus saith the Lord God, Come from the four winds, O breath! (O thou eternal Spirit!) and breathe upon these slain, that they may live.” Whoever may attempt to convey instruction, it will be attended with little benefit, if God do not accompany the word with power from on high. “Paul may plant, and Apollos may water; but it is God alone that can give the increase.” If we set about any thing in our own strength, and expect any thing from the means, without looking directly to God in and through the means, we shall be rebuked, and left without success; just as Elisha was, when he expected his staff to raise to life the widow’s child. Like the prophet in our text, we are to pray for the influences of the Holy Spirit to give efficacy to the word. To this effect we are taught by God himself; “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth.” If we conscientiously combine our personal exertions with fervent prayer, there is not any thing which we may not hope for. Wonderful is the efficacy of fervent and believing prayer: and, if we employ it diligently in behalf of the Jews, desperate as their condition to all appearance is, it shall prevail, to the bringing forth of their souls from the prison in which they are immured, and for the introducing of them into the light and liberty of God’s dear children.
True it is, we may without any saving influences of the Spirit effect a previous work, like that of bringing together the kindred bones, and causing the flesh and skin to come upon them: but God alone can breathe life into them. We may bring them possibly to “a form of godliness; but God alone can give the power:” and it is only when our “word comes to men in demonstration of the Spirit,” that it ever proves “the power of God to the salvation” of their souls.
Such is our duty towards them: and that we may not draw back from it through despondency, let us consider,
III. Our encouragement to perform it—
We have the express promise of God to render it effectual. What can we want more? The promise is repeated again and again; “Ye shall live;” “Ye shall live;” “I will bring you up out of your graves, and ye shall live.” And is not God able to do it? Look at the heavens and the earth: Hath he created all these out of nothing? hath he spoken them into existence by the word of his mouth, and is he not able to effect the conversion of the Jews? Has he declared that he will raise the dead at the last day, and bring into judgment every child of man; and cannot he, who shall accomplish that in its season, effect this also at the appointed time? True, the bones are, as he has said, “dry, very dry” but they are not beyond the reach of his power. What if the resuscitation of them be “marvellous in our eyes, must it therefore be marvellous in God’s eyes?” (Zech. 8:6.) His word in the mouth of Jews has been effectual for the conversion of the Gentiles; and that same word in the mouth of Gentiles shall be effectual for the conversion of the Jews: for “his hand is not shortened, that it cannot save; neither is his ear heavy, that it cannot hear.” “Hath he said, and shall he not do it? hath he spoken, and shall he not make it good? Tell me, Did he not bring out his people from Egypt at the appointed time? Yes, “at the self-same hour did he bring them forth, with a mighty hand, and a stretched-out arm.” In like manner he delivered them also in due season from Babylon, according to his word: and these are sure pledges, that he will in due season fulfil all his promises towards them, and not suffer one jot or tittle of his word to fail.
In dependence on his promise, then, we should address ourselves to the work assigned us. We should go forth feeling the utter hopelessness of our task, and say, “O ye dry bones, hear the word of the Lord!” The greater the difficulty appears, the more should we hold fast our confidence in God, with whom nothing is impossible. We should go, as it were, into the midst of that vast theatre, and lift up our voice with-out either distrust or fear. If the means already used have proved ineffectual, we should, like Elisha, exert ourselves with the more earnestness, and labour more fervently in prayer with God for his blessing on our endeavours. In order to raise the son of the Shunamite, he cried mightily to the Lord, and went in and stretched himself upon the child, applying his mouth, his eyes, his hands, to the mouth, the eyes, the hands of the child: and thus should we go in to our Jewish Brethren: we should address ourselves to the work in the length and breadth of all our powers, accommodating ourselves to the measure and capacity of every individual amongst them, and labouring in every possible way to inspire them with love to Christ: and, if we see as yet but little effect, (as was at first the case with that holy prophet,) let us “not despise the day of small things,” but let us look upon the smallest success as an earnest of greater things, as the first-fruits before the harvest, and as the drop before the shower. Two things in particular I wish you to notice in the text: the one is that GOD WROUGHT NOTHING TILL THE PROPHET USED THE APPOINTED MEANS; and the other is, that HE WROUGHT EFFECTUALLY AS SOON AS THE MEANS WERE USED. This is twice noticed by the prophet in the verses following my text: “So I prophesied as I was commanded; and as I prophesied, the bones came together:” and again, “So I prophesied as he commanded me; and the breath carne into them, and they lived.” Let this, I pray you, sink down into your ears: only let this be understood and felt, and acted upon; and I shall have gained a point of the utmost importance to the Jewish cause: for, however inadequate to the end our efforts be, God requires us to put them forth; and when they are put forth in humility and faith, he will bless them to the desired end. TO EXPECT THE BLESSING WITHOUT USING THE MEANS, OR TO DESPAIR OF SUCCESS IN THE USE OF THEM, IS EQUALLY WRONG. What he has commanded, we must do: and what he has promised, we must expect. Be the difficulties ever so great, we must not stagger at the promises through unbelief, but be strong in faith, giving glory to God. Our blessed Lord, when Mary imagined that her brother was gone beyond a possibility of recovery, said to her, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” so to you I say, Be not discouraged by thinking how long our brother has been dead, or how corrupt he is; but expect assuredly, that at the sound of Jesus’ voice he shall rise out of his grave and come forth to life.
Permit me now to ADDRESS myself to you in a more particular manner: and,
1. To those whose exertions are paralyzed by despondency.
I object not to a full consideration of all the difficulties that obstruct the conversion of the Jews. I wish them to be viewed in their utmost extent: but then they should be viewed, not as grounds for relaxing our efforts, but as motives to the most strenuous exertion. With the generality, these desponding fears are only excuses for their own supineness: they have no compassion for their perishing fellow-creatures, no zeal for the honour of their God, and therefore they cry, “A lion is in the way.” But this is a very unworthy recompence for all the exertions which the Jews of former ages made for us. What if they had said respecting the Gentiles, “They are bowing down to stocks and stones, and it is in vain to attempt their conversion?” we should have continued in our ignorance and guilt to the present hour. It was by their unremitting labours that the Gospel was spread; and to them we owe all the light and peace that we at this moment enjoy. Let us then imitate them: let us employ our talents and our influence in their service: let us combine together for the purpose of promoting their welfare more extensively than we could do by individual exertion: and whilst we go forward in dependence on the promises of our God, let us remember, that “what he has promised, he is able also to perform.”
As for the idea that the Lord’s time is not come, who is authorized to declare that? The great events that are going forward in the world give us reason to think that the time is come, or at least is very near at hand. The prophecies themselves, in the judgment of many wise and sober interpreters, appear to point to the present times, as the season for their approaching accomplishment. And certainly the attention now paid to the subject by the Christian world, and the success that has hitherto attended their efforts, are encouraging circumstances to confirm our hopes, and stimulate our exertions. We may add too, that the zeal that has been manifested of late for the universal diffusion of the Holy Scriptures, and for the conversion of the heathen, is a call from God to the Christian world, to consider the wants of his ancient people: and the general expectation of the Jews at this time, that their Messiah will soon appear, is a still further call to us to point out the Saviour to them. Nor can I pass by without notice two most astonishing events; one of which has lately occurred in a foreign country, and the other is at this moment arising in our own. In Russia, God has raised up a friend for his people, another Cyrus, in the head of that vast empire; who has assigned one, if not more places in his dominions, where the Jews who shall embrace Christianity may find a safe asylum, and enjoy all necessary means of providing for themselves, agreeably to their former habits. In our own land, an unprecedented concern begins to manifest itself in behalf of all the nations of the earth who are lying in darkness and the shadow of death. The duty of sending forth missionaries to instruct them, is now publicly acknowledged by all our governors in Church and State; and in a short time will the whole community, from the highest to the lowest, be invited to unite in this blessed work. And in this ebullition of religious zeal, can we suppose that the Jew shall be forgotten? Shall those to whom we ourselves are indebted for all the light that we enjoy, be overlooked? Will it not be remembered, that our blessed Lord and Saviour was a Jew; and that it is a Jew who is at this moment interceding for us at the right hand of God? Shall not our obligations to him and his Apostles be requited by a due attention to those who were the first in his estimation, and are yet “beloved by him for their fathers’sakes?” We must on no account overlook them: we must consider them as comprehended in the general commission: and let us hope that there will be a simultaneous effort through the land, to carry into effect the pious and benevolent designs of our governors.
An erroneous idea has obtained, that because it is said by St. Paul, “that blindness in part is happened unto Israel until the fulness of the Gentiles be come in,” the great harvest of the Gentiles must be reaped before the sickle is put to the Jewish field. But this is directly contrary to what the same Apostle says in the very same chapter, where he represents “the fulness of the Jews as being the riches of the Gentiles.” It is the commencement, and not the completion, of the in-gathering of the Gentiles, that marks the season for the conversion of the Jews: and therefore the stir which there is at this moment amongst the Gentile world, is, amongst other signs of the times, a proof, that the time for the conversion of the Jews is near at hand. Away then with all desponding fears; and to every obstruction that presents itself in your way, say, “Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.”
Let me next ADDRESS myself,
2. To those who desire to be accomplishing this great work.
You will reasonably ask, What shall we do in order to advance this blessed cause? To this I answer, Be much in prayer to God for them. Were the Christian world more earnest in prayer to God for the restoration and salvation of his people, I feel no doubt but that God would arise and have mercy upon Zion, and that a great work would speedily be wrought among them. When the angel interceded for Jerusalem, saying, “O Lord God, how long wilt thou not have mercy on Jerusalem?” Jehovah, we are told, answered him with good and comfortable words. And, if a spirit of intercession for them prevailed amongst us, God would answer, not by good and comfortable words only, but by great and powerful acts, even by the displays of his pardoning grace, and the manifestations of his long-suspended love. United prayer brought Peter out of his prison: and united prayer would bring the Jews also out of their graves; and they should arise before us “an exceeding great army.”
Still however, as human means also are to be used, I would say, Form yourselves into societies and associations for the advancement of this work. Much may be done by united and systematic exertion, which cannot possibly be done without it: funds will be raised; and many will be stirred up to join with you, who would neither have inclination nor ability to do much in a way of solitary effort: and, if God has given to any one a talent of wealth or influence, let him improve it to the uttermost. It is scarcely to be conceived how much a single individual may effect, provided he set himself diligently to the work. God has said he will “bring his people one of a city and two of a family,” yea, that “he will bring them to Zion one by one.” And if only one be brought from darkness unto light, and from death to life, it is worth all our efforts: for one single soul is of greater value than the whole world. Let us up then, and be doing; for the Lord is with us: and if we see not immediately all the effect we could wish, we have the satisfaction of knowing that God approves of the desire, and that, like David, we are gathering stones which our successors shall erect into a temple of the Lord.
But let it not content us to proselyte the Jews to mere nominal Christianity. It is to no purpose to bring their bones together, and cover them with flesh, unless their souls be made alive to God, and they become living members of Christ’s mystical body. In the close of the chapter from whence our text is taken, God informs us what is to characterize the conversion of the Jews to Christ: “David, my servant, (that is, the Lord Jesus Christ,) shall be King over them; and they shall all have one Shepherd: my servant David shall be their Prince for ever. Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and my tabernacle also shall be with them; and I will be their God, and they shall be my people.” Yes, this is vital Christianity; this is the only true religion that can benefit us; and therefore it is that to which we must endeavour to convert them. I ask of you, my Brethren, What is it that comforts you, but a view of the everlasting covenant, “ordered in all things and sure?” What is it that enables you to live above the things of time and sense, and to look forward with joy to the eternal world; what is it, I say, but a hope, that you stand in this near relation to a reconciled God, and a persuasion, that that Saviour, whose you are and whom you serve, will bruise Satan under your feet, and make you more than conquerors over all your enemies? Bear this in mind then, I pray you, in all your conversations with Jews, and in all your efforts for their good. Aim at nothing short of this. To convince them by argument is nothing, unless you bring them to a life of faith upon the Son of God, and to a life of entire devotedness to his service. This you must first experience in your own souls, else you can never hope to effect it in theirs. Let them see in you how truly blessed a life of faith is; and what a sanctifying efficacy it has on your hearts and lives. Let them see, that it is not a merely speculative opinion about the Lord Jesus Christ, to which you would convert them, but to the enjoyment of his love, to a participation of his image, and to a possession of his glory. In a word, be yourselves among them as living epistles of Christ, that in you they may read the excellency of his salvation: then may you hope to prevail with them; and that they will gladly unite themselves to you, when they shall see that God is with you of a truth.
MCXXI
SOULS QUICKENED BY THE GOSPEL
Ezek. 37:11–13.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore. prophesy, and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves.
THE writings both of the Old and New Testament abound with allegories; but the interpretation of them is generally given by the writers themselves. Many of our Lord’s discourses were of this nature: they are admirably calculated to convey instruction. We have a very remarkable allegory in this chapter. The prophet sees in a vision a valley of dry bones; he is interrogated with respect to the possibility of their living; he is commanded to bid them live in the name of the Lord. On issuing the proclamation he perceived a noise among the bones; the bones shook, and carne, each to its kindred bone; the sinews, flesh, and skin, then came upon them: lastly, in answer to his prayer, life was communicated to them. This allegory is then interpreted by God himself. It describes the state of the Jews in Babylon, and their unexpected deliverance from it. But it may be properly considered as relating to the deliverance of God’s people from the sorer bondage of sin.
We shall take occasion from the text to consider,
I. The state of unregenerate men—
The Jews in Babylon were as unlikely to return to a state of political existence, as dry bones are to the functions of animal life. They themselves despaired of such an event (ver. 11). Their condition fitly represents that of the unregenerate—
The unregenerate are dead, even as dry bones—
[In this light they are represented by the Apostle;. They are destitute of all inclination or ability to serve Godb: they have not a sufficiency even for the smallest good.”]
They not unfrequently despair of ever obtaining deliverance—
[Despondency is far more common than is generally supposed. Many imagine, like Job, that they are given over by God: hence they express themselves like the desponding Jewse—.]
They are not, however, beyond the reach of mercy—
This will appear by considering,
II. The means by which God delivers them from it—
God can work by the meanest and most contemptible means—
[By the sound of rams’ horns he overthrew Jericho: by the stroke of Elijah’s mantle he parted the waters of Jordan: so, by the preaching of his Gospel he quickens the dead.]
He commands his power and grace to be proclaimed—
[He is an almighty, all-sufficient God. He promises pardon to all who seek it in his appointed way. He offers his Spirit to renew all who call upon him. He assures the believing soul that it shall never perish. Thus he encourages the weakest and the vilest to look unto himg.]
In this way he accomplishes the deliverance of his people—
[A gradual change is made in the most obdurate sinners. There is a “great army,” of whom it may be said as of the prodigal—: they go forth immediately to “the promised land.”]
Nor does any one remain ignorant of his benefactor—
This leads us to consider,
III. The effects which this deliverance produces—
While dead in sin we imagine we must quicken ourselves—
[We know not the depth of misery into which we are fallen. We little think how great a change must take place upon us; nor are we aware how entirely destitute we are of strength.]
But when once we are quickened, we see whence our deliverance came—
[We feel by experience the truth of Jeremiah’s assertion—. We see that the Apostles themselves were only God’s instrumentsk. Then we know God to be the Lord, the source of every good. We learn also to commit all our ways to him.]
INFER—
1. How valuable are the ordinances of religion!
[God makes use of his ordinances for the most glorious purposes. He works principally in and by them. They who neglect them are generally left in darkness; but sincere worshippers reap the greatest benefit from them. Let us never then grow weary of attending them: let us use them with a dependence on God for his blessing.]
2. What care has God taken to encourage desponding sinners!
[No state can be worse than this represented in the text; yet God has shewn how he could overrule the heart of Cyrus to proclaim liberty, and of his own people to accept it. He displayed also his mighty power in re-establishing his people; what then can he not do for those who are dead in sin? Let none say, “My hope is lost, I am cut off.” Let it he remembered that the power and grace of Christ are sufficient. Let every one hear in faith the Apostle’s exhortationo—.]
MCXXII
THE STICKS OF JUDAH AND OF EPHRAIM JOINED
Ezek. 37:15–22.
The word of the Lord carne again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick; and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountain of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.
THE restoration of the whole Jewish people, to their own land, and to the favour of their God, is a subject on which all the prophets dwell with great delight; and not with delight only, but with the strongest confidence and assurance. There were indeed then, and there are still, in that nation, circumstances which, if viewed only after the manner of men, render the accomplishment of these predictions highly improbable. For instance; the whole people of Israel, of the ten tribes which were carried captive to Assyria, and of the two tribes in their present dispersion, are scattered, like dry bones, over the face of the whole earth: and we might as well expect a restoration of such scattered bones to life, as the return of that people to their own land. Moreover, from the period of their separation in the time of Rehoboam, to the latest hour of their existence as different states, there existed between them such inveterate hatred, as precludes a hope that they can ever be united into one people again. But the Prophet Ezekiel was inspired to declare, that both these difficulties should be overcome. The resuscitation of the dry bones he has foretold in the preceding part of the chapter; and the reunion of the two nations he foretells in the words which we have just read. He was commanded to represent this to his hearers by a very appropriate sign. He was to take two sticks; and, writing on each of them the nation which it was intended to represent, he was to cause them to become one stick in his hand; and then to explain to them the figure, by a full declaration of God’s purpose relative to their reunion in the latter-day.
His words will lead us to contemplate,
I. The event predicted—
The sign itself, just like the blossoming of Aaron’s rod, whilst all the others retained their own proper form without any such alteration, was a convincing proof, that the prophet both spake and acted under a divine commission. The causing of two sticks, without any previous process, in an instant to become one in his hand, was a pledge to the spectators that the prediction, however improbable, should certainly be fulfilled. Accustomed to be taught by signs, the spectators desired an explanation of that which was now before their eyes. And the prophet informed them, that it imported and prefigured,
1. The restoration of all the tribes to their own land—
[The names inscribed upon the two different sticks clearly shewed that the ten tribes which had been carried captive to Assyria, no less than the two who were then in Babylon, should at a future period be restored; and that all of them together should form one nation, as they had done in the days of David and of Solomon: and that they should never be divided into two nations again. This has never yet been fulfilled; and therefore we know it shall receive its accomplishment at a period yet future. To confirm this from many passages of Scripture would be quite superfluous: for if the return of all the tribes to their own land at a future period be questioned, there is not any prediction of a future event that can be depended on. It is not necessary that the whole mass of the Jewish people should return: for there were but forty thousand that returned from Babylon; yet was that deemed a sufficient accomplishment of the prophecies relating to that event. So, if there be only a few millions that return to their own land in the latter-day, it will amply suffice to verify the predictions respecting it. But return they shall, as surely as ever the two sticks became one in the prophet’s hand. And to this effect speaks the Prophet Isaiah, whose words I record as illustrating and confirming, beyond a possibility of doubt, the declarations in my text: “It shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up his ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly, upon the shoulders of the Philistines, toward the west: they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. And the Lord shall utterly destroy the tongue of the Egyptian Sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. And there shall be an highway for the remnant of his people which shall be left from Assyria; like as it was to Israel, in the day that he came up out of the land of Egypt.”]
2. The union of them all under Christ as their common Head—
[Never have they been all under the government of one king since the revolt of the ten tribes from Rehoboam: much less has there been any king of the name of David that could lay claim to this dominion. But, at the period referred to, they shall all, even the whole twelve tribes, become one nation again; and that too under the government of the Messiah, who is frequently foretold under the name of David, and who in the New Testament also is recognized as raised up of David’s house, and as sitting upon David’s throne. They will all form one flock under him, as their “Shepherd,” as, both in a preceding chapter and in that before us, is fully declaredd. They will be deeply sensible of their error, in having so long rejected him; and will then “look on Him whom they, no less than their fathers, have pierced, and mourn, and be in bitterness, even as one that mourneth for his first-born son.” And no longer will they cast off his light and easy yoke: yea rather, they will delight in him, and glory in him, as “all their salvation and all their desire.” To this effect the Prophet Hosea also most plainly speaks: “The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord, and his goodness, in the latter-days.”]
3. Their enjoyment of God, as their covenant-God and portion—
[A new covenant will God make with them in that day, widely different from that which he made with their fathers, when he brought them forth out of Egypt. In the new covenant, provision shall be made for the remission of all their sins, for the mortification of all their lusts, and for their entire restoration both to the favour and to the image of their God. In former days, God dwelt with them visibly, by the bright Shechinah, the symbol of his presence; and in his tabernacle he revealed himself in a way that he never had done to any people from the foundation of the world; avouching himself to be their God, and them to be his peculiar people. And again, at the latter-day will his manifestations of himself to them be not a whit less bright and glorious, insomuch that all the nations of the world shall be constrained to acknowledge them as the people whom, above all others upon earth, Jehovah has been pleased to bless and honour. Their holiness and happiness will far transcend any thing experienced by their forefathers; “the light of the moon will become as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.”
Now, from these things will be seen what is the true character of the Millennium. It is not in their external state that the Jews will be changed, more than in the state of their souls before God. In truth, it is the spiritual change which will chiefly mark the glory of their latter-day: it will consist not so much in any political revolution, like that of the restoration of the Jews to their own land, as in the establishment of Christ’s kingdom upon earth, and the subjugation of the whole world to the obedience of Christ.]
The sign intimated by the prophet having been realized before the eyes of his people, having assured to us the accomplishment of his prophecy, we will proceed to contemplate,
II. The prediction verified—
Let us place ourselves on an eminence, and behold it, as st were, accomplishing before our eyes. Behold in it,
1. What a display of God’s power!
[The Scriptures speak highly of God’s power in raising up such an innumerable seed from Abraham and Sarah, at a time when, according to the course of nature, they could have no hope of any progeny. Greatly also is his power magnified in bringing out that nation from their bondage in Egypt. The deliverance also of the Jews from Babylon is marked, as illustrating in no ordinary degree the boundless power of Jehovah. But all of these together are nothing, in comparison of that power which he will display, when he shall, in every quarter of the globe, convert the souls of his ancient people, and restore them in safety to their former inheritance. We are particularly told, that the redemption from Egypt will then no longer be mentioned, by reason of the more glorious deliverance which will be vouchsafed unto them.]
2. What a proof of his veracity!
[God promised to Abraham and his descendants the full and entire possession of the land of Canaan: yet it was four hundred and thirty years, before either he or his posterity possessed, with the exception of a burial-place, so much ground as to set his foot upon. Their deliverance from Egypt had been predicted; but their deliverance was delayed so long, that if it had continued one day longer, God’s promise to Abraham would have been broken. But behold, on the self-same day he brought them forth; and thereby he shewed himself mindful of the promise which he had given above four hundred years before. At the expiration, too, of seventy years, the time fixed for their captivity in Babylon, God brought them forth from thence also. As to the time fixed for their return from their present dispersion, we are unable with certainty to declare precisely when it shall arrive: but, according to every calculation, we have reason to believe it fast approaching; and at the appointed period the event shall assuredly be accomplished. And how wonderfully will it attest the unchangeableness of God, “not one jot or tittle of whose word can ever fail!”]
3. What an exhibition of his grace!
[The sovereignty of God was clearly shewn, in his choice of Abraham from the midst of an idolatrous family and nation: nor less so in limiting his blessings to the lines of Isaac and Jacob, to the exclusion of the eider branches of Ishmael and Esau. Every part of the Divine administration towards the people of Israel gives, in like manner, ample demonstration of the sovereignty of his grace. The preservation, too, of that people, as distinct from all the nations of the earth, proves, that nothing shall, or ever can, defeat the purposes of his grace. Certainly, if any thing could prevail on God to annul his covenant, the conduct of that people must have done it. From the very beginning, they were a disobedient and stiff-necked people. In the wilderness itself, yea, and even at the Red Sea, where such a wonderful interposition had appeared in their favour, they rebelled against their God. At all times were they ready to cast off their allegiance to God, and to place their confidence on stocks and stones. And at last they filled up the measure of their iniquities, by rejecting their Messiah, and crucifying the Lord of glory. To all this we may add their long impenitence, during eighteen centuries, notwithstanding they know and acknowledge that they are cast off from God on account of their impieties. How astonishing, then, will the freeness and richness of God’s grace appear, when he shall take these persons from their dispersion, revealing himself to them, bringing them forth from every corner of the earth, manifesting the Saviour to them, and returning himself to them as their covenant God and portion! If, in the election of them at first, the grace of God was eminently displayed, much more will it be glorified in such mercies vouchsafed to them after such heinous and manifold transgressions.]
4. What a call to the whole world to serve and obey him!
[God has spoken in his works; but his voice is not heard. He has also spoken by his word; but that word is known to a very small part of mankind. But in that day he will speak to all the whole world at once; and in such terms, that it will be impossible for any to misapprehend his meaning. In the chapter before us he has said, “The heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.” The Jews are spread in almost every part of the world. Their conversion to God being simultaneous in every country, it will attract the attention of all, and create a vast sensation through the whole world. The victories, too, which they will gain over all who shall oppose their establishment in their own land will yet further demonstrate, not only that God is with them, but that there is no other God but He. They will be struck, as Baal’s worshippers were by the fire which descended from heaven to consume Elijah’s sacrifice; and will exclaim, with wonder and amazement, “The Lord, he is the God! the Lord, he is the God!” Instantly will multitudes, in every place, “lay hold on the skirt of him that is a Jew, saying, We will go with you; for we see that God is with you of a truth.” In truth, it will be a signal to all mankind to acknowledge Christ as their Lord and Saviour; and it will “be as life from the deadn” to the whole world.]
ADDRESS—
[And now, brethren, be ye all as one stick in my hand: and let every one amongst you, whatever be the diversity of his age or station, submit to Christ as your King, and live in dependence on him as your Shepherd. Enter now into “God’s covenant of peace,” that you may be partakers of all its privileges and blessings. Let God himself dwell in you, as in his temple of old: be ye altogether a people unto him, and let him be your God and portion for ever. These blessings will characterize the Millennial age, and be vouchsafed in a more abundant measure to his people that shall hereafter return unto him: yet are they to be enjoyed at this present hour by all who truly believe in Christ. Why then should so much as one of you remain destitute of these blessings? May God of his infinite mercy make you all like-minded in relation to them! and may the time quickly arrive, when God’s ancient people shall experience them in their souls, and “all flesh shall see the salvation of God!”]
DANIEL
MCXXIII
THE STONE THAT BECAME A MOUNTAIN
Dan. 2:44.
In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in. pieces, and consume all these kingdoms, and it shall stand for ever.
THE various revolutions of kingdoms, how casual and contingent soever they may appear, all are fore-ordained in the inscrutable counsels of the Deity, and made subservient to the accomplishment of his eternal purpose; indeed they seem to be marked in Scripture solely in reference to the Church of God; as though the rise and fall of empires were scarcely worth a mention, except as they accelerate or retard the progress of true religion. In the time of the Babylonish captivity God gave to Nebuchadnezzar a very remarkable dream, and interpreted it to him by the Prophet Daniel. There appeared to him an image, whose head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet of iron and clay; on the feet of which a stone fell, that utterly demolished the whole. This foretold the succession of four great monarchies, and the erection of the Messiah’s kingdom upon the ruins of them all.
For the elucidation of this subject, it will be proper to consider,
I. The prophecy itself—
In which we notice,
1. The time and manner of its establishment—
[The time of its establishment is here clearly marked. The Babylonish, Persian, and Grecian monarchies., were to rise in succession, each on the ruins of that which preceded it; and at last the Roman empire was to swallow up, as it were, and comprehend them all. And “in the time of the kings” belonging to this last kingdom, even while they should enjoy the utmost plenitude of their power, another kingdom was to arise, the kingdom of the Messiah. This was accurately accomplished; for Christ was born in the reign of Augustus Caesar, when the Roman empire was at the summit of its strength and grandeur: and, within the space of about fifty years from that time, his kingdom was spread, not only over Judæa, but over a great part of the known world.
The manner of it is also plainly declared. It was foretold that a “stone which should he cut out without hands, should break in pieces this vast image;” that “the God of heaven should set up a kingdom” solely by his own power, without the intervention of human force or policy; or, to use the words of another prophet, “Not by might nor by power, but by my Spirit, saith the Lord of Hosts.” This also was remarkably fulfilled in the establishment of Christ’s kingdom in the world. The persons who were his principal agents, were a few illiterate fishermen, alike untutored in philosophy, and unassisted by the authority of earthly magistrates. They were expressly forbidden to use the sword; and the most learned of all the apostles suppressed every thing that savoured of carnal wisdom, lest he should make the cross of Christ of none effectb. Yet, notwithstanding their weapons were not carnal, they were mighty through God to the pulling down of the strong holds of sin and Satan. And indeed the heavenly treasure was committed thus to earthen vessels, on purpose that the excellency of the power might more evidently appear to be of Godd.]
2. The extent and duration of its power—
[It was to have the pre-eminence above all other kingdoms in respect of its extent. All the monarchies referred to by the prophet were great and powerful; but this far excelled them all. The stone cut out without hands fell upon the feet of the image which were of iron and clay, and broke the whole image in pieces; intimating that the kingdom of Christ should prevail over the Roman empire together with the other monarchies which were comprehended in it: all the powers of the world were to be as nothing before it. This was represented in the vision by “the stone becoming a mountain, and this mountain filling the earth.” Christianity is to prevail over the whole earth. The idolatries of Pagan Rome yielded to the sublimer principles of the Gospel; and the superstitions of antichrist, which for a long season obscured divine truth, have in a measure fallen, and shall in due time vanish before its light and influence. Nor shall the authority of Christ extend, like that of earthly monarchs, merely over the bodies of men: it shall reach unto their souls, and “bring into subjection the very thoughts and desires of their hearts.” There shall not be one disaffected subject in his whole empire: the happiness of all his people shall be bound up in their Prince, whose will shall be their only law, and whose honour their only aim.
It was to excel all others also in its duration. All other kingdoms have fallen, and shall fall; nor can the best constituted governments maintain their stability beyond the time allotted them in the Divine counsels. But the kingdom of Christ “shall stand for ever;” his power shall “never be transferred to other hands;” nor shall any revolutions shake the foundations of his throne. “He shall put down all rule and all authority and power, and reign till all his enemies are become his footstool.” The precise mode of administering his kingdom will indeed terminate when there shall be no more subjects upon earth to govern: but the kingdom itself will exist in heaven to all eternity, when it shall be delivered up into the Father’s hands, and God shall be all in allf.]
To improve this subject aright, we must distinctly mark,
II. The practical use of the prediction—
Whilst it prepares us to expect the perfect triumph of Christianity, to the enemies of Christ’s kingdom it speaks terror—
[Persons may be enemies of Christ’s kingdom either by denying the truth of Christianity, or by resisting its influence. But whether we be professed infidels or merely nominal Christians, the subject before us is highly proper for our consideration. Whence carne this marvellous correspondence between the predictions and the accomplishment of them, if Christianity be not of divine original? was it not established at the very time that was fixed in this prophecy? And has it not prevailed, not only without the aid of human authority, but in direct opposition to ali the power and policy of the confederate world? And if it have broken in pieces so many adverse powers, and “made them even as the chaff of the summer threshing-floors,” shall any of us withstand it with impunity? Our Lord, in reference to this very passage, has assured us, that “on whomsoever this stone shall fall it shall grind him to powder.” But remember, it is not a feigned or forced sub-mission that is required of us: Christ reigns over a willing people, and must be enthroned in their hearts. Let such be his influence over you, my Brethren — — — Let “every high thing that exalts itself against the knowledge of Christ be put down.” Let his law be your only rule, his honour your highest aim, and his service your supreme delight.]
To the friends and subjects of Christ, on the other hand., it is replete with comfort—
[As Christianity has not prevailed in the world without much opposition, so neither will it gain a complete ascendency over the heart without many conflicts. But should any one despond because his adversaries are mighty? We need only look at the prevalence of Christianity in the world, and we may see what shall be accomplished in our hearts. Are we destitute of any power in ourselves? Be it so: yet the stone which was cut out without hands, and became a great mountain, shall crush our enemies, and bring our inmost souls into subjection to Christ. If the gates of hell have not been able to prevail against the Church at large, neither shall they against the weakest member of it. If the greatest empires have yielded to the influence of the Gospel, so shall also the most inveterate lusts. Let Christians then lift up their heads with joy: their conflicts may be severe, but victory is assured to them by the promise and oath of an unchanging God.]
MCXXIV
THE HEBREW YOUTHS IN THE FIERY FURNACE
Dan. 3:28.
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshech, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies that they might not serve nor worship any god, except their own God.
A BRIGHTER example of fidelity to God than that before us is not to be found in all the records of antiquity. Nebuchadnezzar king of Babylon, full of pride and vain-glory, determined to erect an image of gold that should be worshipped as a god. The image was above thirty yards in height, and three in breadth; and all covered over with plates of solid gold. The expense of making this image must have been immense; and it puts to shame the worshippers of Jehovah, who grudge to expend their money for the promotion of his glory. The image being erected, the chief men in all the provinces of the empire were summoned to attend at the dedication of it, and, at a given signal, to how down and worship it. The three Hebrew youths mentioned in our test, having been set over different provinces, were necessitated to be present at the ceremony; but, being convinced of the sinfulness of idolatry, they would not them-selves be guilty of it. As far as they could conscientiously obey their king, they would: but where there remained no alternative but to disobey him, or offend their God, they determined to “obey God rather than man.”
To bring their history more fully under our view, let us notice,
I. Their fidelity—
They were certainly under great temptation to comply with the wishes of the king—
[They were under far different circumstances from the rest of the governors that were assembled on this occasion. They were not merely subjects, but captives, who were entirely at the king’s mercy. They were also under peculiar obligations to the king, who had educated them at his own expense, and had even invested them with authority over whole provinces of his native subjects. These considerations were calculated to operate strongly on their minds, and to render them somewhat less scrupulous than they would otherwise have been about a single infringement of the Divine law. A sense of duty to their king, and of gratitude to their benefactor, might seem to justify a small deviation from the stricter path of duty. They might possibly compare the act required of them with the con-duct of the whole Jewish nation, both priests and people: the Jews had erected idols of their own, and, of their own free-will, had worshipped them in preference to Jehovah: but these youths were brought into the situation against their will, and in their own minds intended no disrespect to the God of heaven. Were they to act as their own priests and people had done, they would doubtless be highly criminal; but could there then be any great harm in merely bowing their heads, as an act of obedience to their prince? Moreover, when every governor in the empire complied with the edict, why should they refuse; more especially since their refusal would subject them to the most cruel death, and rob them of all opportunity of benefiting their respective provinces in future?
They who know how the mind and conscience are apt to be biassed by such reasonings as these, will see, that they must of necessity present a very formidable obstacle to the preservation of integrity under such circumstances.]
But they manfully withstood the royal edict—
[They would not for a moment confer with flesh and blood. No regard to their own ease or safety, no, nor to their eventual usefulness in the world, could induce them to swerve from the plain path of duty. They were offered by the king to reconsider their determination: but their minds were made up, rather to suffer any thing, than to sin against their God. The king had exultingly said, “Who is that God who shall deliver you out of my hand?” But they told him, that their God was able, yea, moreover, that he would deliver them out of his hand: but that, whether he would or not, they were fixed in their purpose, never to violate their conscience in bowing down to this golden idol.
In the midst of all this firmness, we observe not one indecorous expression; no invectives, no complaints, but simply a declaration of their affiance in God, and of their determination never to sin against him.]
How God appreciated their fidelity, we may judge from,
II. Their recompence—
The judgment threatened was, that they should be cast into a burning fiery furnace: and the command was instantly given, that it should be executed upon them. But behold how God interposed for them!
1. Whilst it was executing—
[The mightiest men in all the army were selected to execute this judgment, and to cast the offenders into the furnace, now heated seven times more than usual for their reception. The youths were bound in their clothes, that nothing belonging to them might be preserved; and they were cast into the furnace, according to the king’s commandment. But, behold! the flames burst forth, and consumed every one of the executioners. This, taken in connexion with the mercy vouchsafed to these faithful youths, marked indisputably the indignation of God against the persecutors, and his approbation of those who had braved death for his sake.
Had the Hebrews died, this destruction of the soldiers would have appeared an accident: but as God appeared, during the execution, to punish his enemies, so he appeared still more visibly in behalf of his friends.]
2. After it was executed—
[The youths fell down bound into the midst of the fire: but the fire had no power to hurt them. It burned the bands by which they were tied, so that, being loosed, they could walk about; but it could not so much as singe a hair of their heads, or incommode them in the least: they could breathe, and walk, and converse as easily as in the open air. Behold too, now “one like unto the Son of God,” “an angel,” (who, I doubt not, was “the Angel of the Covenant,” the Lord Jesus Christ, who had often assumed the form of an angel before,) came into the furnace, and walked with them. This Nebuchadnezzar and his courtiers saw, and were beyond measure astonished at it. And how different now were the feelings of the oppressed and their oppressors! The oppressed had such communion with their Lord as they had never enjoyed before, such as was a foretaste of heaven itself: but their oppressors were filled with shame and confusion of face.
Still further did God appear for his servants,]
3. After it was reversed—
[The king himself, who had sent them into the furnace, carne to call them thence; and was constrained, in the presence of all his people, to commend their constancy, and to acknowledge the supreme dominion and power of the God of Israel. On examination of the persons of these youths, it was found, that not so much as the smell of fire had passed on them. The fire that had consumed their bands, and destroyed their persecutors, had had no power at all over them; so that the king, who had just before persecuted unto death the adherents of Jehovah, now forbade, under the severest penalties, that a single word should be spoken against him.
What a triumph was here; and how gloriously attested! and what a report must now be carried into all the provinces of the empire, by those who had been summoned to attend the ceremony!
But further, these very Hebrews were not only restored to their respective governments, but were promoted to yet higher honours, as a recompence of their fidelity to God. And how they have since been rewarded in a better world, no tongue can express, no human imagination can conceive.]
Amongst the numerous and important REFLECTIONS which this subject suggests, consider,
1. What a mercy it is that we enjoy civil and religious liberty!
[We have no power over us to make such cruel edicts: we are not subject to the decrees of a capricious tyrant: we all can worship God according to our conscience, without restraint. There are, it is true, some small sacrifices made by those who choose to dissent from the established mode of worship; but they are small indeed, and required only with a view to the welfare of the State: they are such as no man who is of a spiritual and heavenly mind feels in the least burthensome. In fact, there is no sacrifice at all, except of a negative kind: all are at liberty to serve God in their own way: the infidel, the Socinian, and the idolatrous Papist, are as free to follow the dictates of their conscience, as the servant and worshipper of our Incarnate God. Let us be thankful for this inestimable privilege. It is not universally so even in what is called the Christian world: there is yet in existence the Popish Inquisition, which is little else than a repetition of Nebuchadnezzar’s ediet; and which shews us, how necessary those very tests are, to which we have before alluded: for, were the Papists once to regain the ascendant in this country, we should yet again be subjected to all the bloody edicts of former days. O let us bless our God, that the rights of conscience are respected amongst us; and that, in relation to the object or manner of our worship, we are left to stand or fall to our own Master!]
2. What a mercy it is, if we are under the influence of divine grace—
[The whole mass of the Babylonish courtiers, being under no divine influence, complied at once with the order that was issued. So it is with men amongst ourselves. Whatever has the sanction of the great, whether it be good or bad, is followed; and no one dares to stem the torrent of iniquity which overflows the land. But men who are renewed in the spirit of their minds, will “not be conformed to this present evil world:” on the contrary, “they are transformed in the renewing of their minds, and they prove in their conduct what is the good, and perfect, and acceptable will of God.” What the principle is by which they are actuated, may be seen in the history before us: “By faith it was, that these pious youths were enabled to “quench the violence of fire.” And if faith was so powerful under that dispensation, when the object of faith was so indistinctly and partially revealed, what shall it not effect, now that the Sun of Righteousness is shining in its meridian splendour, and the full “glory of God is displayed in the face of Jesus Christ?” Seek then to have this grace formed in your hearts: it is the root from whence all other graces proceed: it is faith that “works by love,” and “purifies the heart,” and “overcomes the world.” Live in the exercise of this grace, and all the persuasions or terrors of the world will lose their force.]
3. What a mercy it is to have God for our God!
[If once we possess this blessing, we need never fear what either men or devils can do against us. If we are persecuted for righteousness’ sake, we need not be concerned about it; for our God will come and walk with us in the fire, and make the wrath of our enemies the occasions of richer Communications of his love. He has said, “When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee; for I am the Lord thy God, the Holy One of Israel, thy Saviour.” “If our afflictions for his sake abound, our consolations through him shall much more abound:” and in due season he will bring us forth “out of the furnace, purified as gold.” But oh! what a furnace awaits our impenitent persecutors! Who can conceive what “a lake that is which burneth with fire and brimstone,” into which all the ungodly shall be cast; and what it will be to “dwell with ever-lasting burnings?” But for the faithful servants of Jehovah there is reserved “an eternal weight of glory proportioned to the light and momentary afflictions” which they here endured. Fear not then, any of you, to give yourselves up to God, or to encounter the wrath of man for his sake; for “them that honour him, he will honour.” Only “be faithful unto death, and lie will give you a crown of life.”]
MCXXV
NEBUCHADNEZZAR’S DREAM VERIFIED AND IMPROVED
Dan. 4:34–37.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me: and I blessed the Most High; and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: and all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and, for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was estabished in my kingdom; and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
A MORE remarkable history than this is not found in the annals of the world. Never was such a transition ever heard of, from such an elevation to a state of such extraordinary degradation, as that which is recorded in this chapter. The account is written by Nebuchadnezzar himself; and, doubtless by divine direction, it was incorporated with the writings of Daniel, and made a part of the inspired volume. Nebuchadnezzar was the greatest monarch then living in the world: he had subjugated many countries to his yoke; and he ruled over them with despotic sway. But on account of his excessive pride, God determined to humble him, and to make him an example to all future ages. Previously however to the execution of the judgment which he had decreed to inflict upon him, it pleased God to reveal to him, in a dream or vision, the judgment that should be executed. The vision was of a large and fruitful tree cut down; but the stump thereof was left in the ground: that stump however being intended to represent a man, who should be left exposed, like the beasts of the earth, to all varieties of weather, for the space of seven years, when he should again be restored to his former state of magniflcence and power. The Chaldean magicians being unable to interpret this dream, Daniel was sent for; and he interpreted it to the king, in all its parts. The import of it was, that the king was to be reduced to the state of a beast for seven years; and then, being brought to a just knowledge of the one true God, he was to be restored with augmented power and splendour to his throne. Whatever impression was made by the dream, and the interpretation of it, at the time, it soon wore off; and the haughty monarch swelled with pride as much as ever. At the end of twelve months, when walking in his palace and surveying the extent and grandeur of the city Babylon, he exclaimed, “Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?” And instantly, while the words were yet in his mouth, the wrath of God fell upon him, and he was reduced to the state of a beast, according to the vision that he had before seen. At the end of seven years the vision was yet further verified, in his restoration: and, in the words which we have read, we see the improvement which he made of the dispensation.
I. He acknowledges God as the Sovereign Disposer of all events—
[He had throughout all his former life left out of his contemplation the thoughts of an over-ruling Providence, and had ascribed all his victories to his own wisdom and prowess. If he had given any honour to another, it was to his idol, Bel. But now he saw, that Jehovah was the God of all the earth: that, however men might appear to effect great changes upon earth, they were in reality “nothing;” they were mere instruments in God’s hands; the axe, or saw, with which HE executed his own designs. This was clearly proved to him in the dispensation that had taken place; for, both in the judgment that he had suffered, and in the mercy he had experienced, God alone had wrought; “nor could any stay his liand, or say unto him, What doest thou?”
Now it would be well if all the professed worshippcrs of Jehovah acknowledged his uncontrollable sovereignty, and his universal agency, in like manner. But we, almost like the heathen themselves, are ready to ascribe every thing, whether great or small, to the wisdom and power of man. We lose sight of the first great cause, and fix our minds only on the second causes; and rather than speak of Jehovah as determining events, we will ascribe them to luck, or chance, or accident; and will thus run into atheism itself, rather than give the glory to Him to whom it is due. But let it be remembered, that there is not any thing in the universe which is not done by the express permission of God, and in accordance with his eternal comiseis. Men indeed are free agents in all that they do; but still they “do only what God’s hand and counsel have determined before to be done:” not the falling of a sparrow takes place but “according to the determinate counsel and foreknowledge of God.” This, whilst it does not in the least diminish the responsibility of men as moral agents, tends greatly to compose the mind under all the variety of dispensations that succeed each other; and to impress us with the idea, that whatever may be designed or done by men, God will “get himself honour,” as he did on Pharaoh, and will eventually be glorified.]
II. He adores God for his dispensations towards himself—
[These had been beyond measure humiliating: yet he speaks of them in the beginning of this chapter with wonder and admiration: “I thought it good to shew the signs and wonders that the High God hath wrought toward me: how great are his signs! and how mighty are his wonders!” So also at the close of the chapter; “I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgmentf.” Here he shews indeed that he was restored, not only to the possession of his throne, but to the best possible use of his faculties. The end of the dispensation was now completely answered. In truth, painful as the dispensation was, it was richly compensated, yea, infinitely overbalanced, by the effect it produced. No suffering can be accounted great, that is over-ruled for such good to the soul. To bless and adore God for our afflictions is one of the highest exercises of faith and love. Who does not admire Job, when, under the pressure of his accumulated calamities, he said, “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord?” This is to be done, not merely when, as in Nebuchadnezzar’s case, we see the termination of them; but in the very midst of them all, while they are yet lying heavy upon us, and we see no way for our escape: then, I say, we should give glory unto our God, convinced that “He doeth all things well,” and saying, with Hezekiah, “Good is the word of the Lord concerning me.” To kiss the rod in this manner, “O! how lovely a spirit does it manifest!” How much better is it than murmuring, and complaining, and fretting under our troubles “like a wild bull in a net!” Let us imitate Nebuchadnezzar then, in this respect; and however afflictive the dispensation with which we are visited may be, let us say, “It is the Lord; let him do what seemeth him good.”]
III. He warns others to avoid that sin which brought this calamity upon him—
[He had “walked in pride,” and been abased for it below the meanest of the children of men. Secure as he had fancied himself from any calamity, God had inflicted in a moment a punishment, which might well deter all who heard of it from the commission of a similar offence. God is never at a loss for means to accomplish his righteous will: in the judgment inflicted on this haughty monarch, he has sufficiently shewn, that He is both able and determined to “abase all who walk in pride.”
Now this consideration is of infinite importance, not to kings only, but to all the human race. Pride is natural to man: there is not a more powerful principle in our fallen nature than pride. The ungodly world are full of it. There is not any distinction, natural or acquired, which is not made an occasion of self-preference and self-complacency. If a man be born of high parentage, or have acquired rank or fortune by his own exertions, how will he be puffed up with his honours, and almost conceive himself to be made of a finer clay than his less-distinguished neighbour! ‘My might and my wisdom have procured me all these things:’ and on the same endowments they rest for a continued enjoyment of them. Thus “they sacrifice to their own net, and burn incense to their own drag.” Nor is this confined to the ungodly world: there are amongst those who profess godliness, many, who are as full of pride and conceit as those who are altogether ignorant of religion: the object in which they pride themselves is changed; but the principle is the same as ever. Some, like the Pharisee in the Gospel, “trust in themselves that they are righteous, and despise others:” they say in their hearts, “Stand by thyself; come not near to me; I am holier than thou.” Of these says God, “They are a smoke in my nose.” Others, like Diotrephes, “love to have the pre-eminence;” and are never so happy as when they are setting forth their gifts, and passing judgment upon all that they see and hear. Self-sufficiency and self-conceit, self-seeking, and self-applause, are their characteristic features; and so far from adorning the Gospel as they would be thought to do, they actually make it stink in the nostrils of all who have judgment to discriminate between good and evil. Not a few of such “novices,” it is to be feared, “being lifted up with pride, fall into the condemnation of the devil.” Even truly good men are by no means so holy, but that they are in continual danger of being drawn into the indulgence of this evil principle. Hezekiah, even after his most extraordinary deliverances from enemies without, and illness within, so far forgot himself as to be lifted up with pride; and thereby provoked God to withdraw from his descendants the mercies that had been vouchsafed to him. And Paul himself was visited with a thorn in his flesh, to keep him low, “lest he should be exalted above measure.”
Be it known then to all, that they need to watch and pray against this malignant evil; for God will most abase all in whom it is found. Man cannot abase them: to do this is a work far above the power of any created being: but God is able to do it; and he will do it. He is at no loss for means whereby to effect itk. Some, like Manasseh, he will take among the thorns: others, like Peter, he will leave to fall, and to disgrace their holy profession: and others, like Pharaoh, or Herod, he will plunge into the bottomless abyss of hell. “Whereinsoever they deal proudly, he will shew himself above them.” Let us never then forget, that “the proud in heart are an abomination to the Lord:” that “whilst he gives grace to the humble, he will resist them:” and whilst he filleth the hungry with good things, he will scatter the proud in the imagination of their hearts.”]
We EXHORT all, then,
1. To search their hearts, in reference to this sin—
[Men who are under the influence of this sin, always find means to hide it from their own eyes. But it is to no purpose to deceive ourselves: God will not be imposed upon by specious names: he sees the evil, wherever it exists; and he hates it with a perfect hatred. Let us then endeavour to find out even the most hidden workings of this abominable evil, and implore help from God to mortify and subdue it.]
2. To be thankful for that fidelity that strives to put them on their guard against it—
[Nebuchadnezzar, though be did not reform his life, was not angry with Daniel for interpreting to him faithfully the vision he had seen. This is not always the case, especially when the sin of pride is pointed out: we are then in danger of being accounted “enemies for telling men the truth.” But “let our counsel be acceptable unto you.” We are constrained to “speak God’s word faithfully,” even if we were speaking to the greatest monarchs upon earth. Let none then, of whatever rank or class, be offended. Indeed, to take offence at a faithful ministration of the word, would prove the very point which it was a man’s object to deny, namely, that he was under the dominion of pride. The humble will be thankful for every hint that can be afforded them for the discovery of their most secret sins, because they will be led thereby to a deeper humiliation before God, and to a more simple affiance in the Lord Jesus Christ.]
3. To humble themselves for it as Nebuchadnezzar did—
[Nebuchadnezzar not only wrote this whole account, but circulated it throughout the whole extent of his dominions. He thought he could never take shame enough to himself for all his former pride! What a glorious evidence was this of the transforming efficacy of Divine grace! It is no easy matter for any man to acknowledge and confess his pride: but to confess it openly, to take shame to himself for it publicly before all, this is a work of grace indeed! and it is the true and proper operation of grace upon the soul. We do not mean that it is necessary to publish our sins to all the world; but it is necessary to confess our faults unto those who have been more particularly affected by them. At all events, we must make confession before our God; for on that depends our present and everlasting acceptance with him: it is impossible, “if we harden ourselves against him, to prosper:” yea, “we shall suddenly be destroyed, and that without remedy.” “Whoso exalteth himself shall be abased; but he that humbleth himself shall be exalted.”]
MCXXVI
BELSHAZZAR WARNED OF HIS IMPENDING RUIN
Dan. 5:5, 6.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
IN former days, God was pleased to reveal his mind and will to men by dreams, and visions, and signs of different kinds; and this he did, not to his friends only, but also to his enemies. To Nebuchadnezzar he revealed his purposes towards the world at large, in the successive establishment and ruin of four mighty empires, and of the final erection of the Messiah’s kingdom, which should stand for ever. His purposes also towards this monarch in particular he was pleased to make known through the same medium of communication. In like manner, to the impious Belshazzar he here in a miraculous manner foretold the impending destinies of himself and of his falling empire. The effect of this revelation upon the mind of Belshazzar is described in the words which we have just read; and it will give occasion to many useful reflections, whilst we consider,
I. His overwhelming fears—
[That the sight of a hand-writing upon the wall of his room should surprise him, we may well expect. But why should it create in him such terror as is described in our text? What though he did not understand the writing? he need not on that account to be dismayed, if he had no inward reason to interpret the sign itself as auguring ill of him. But conscience, which had long been silenced by him, now lifted up its voice, and spoke to him in the language of keen remonstrance, and of dire foreboding: and this it was that made “his loins to shake, and his knees to smite one against the other.”
Now this is a striking and instructive incident. We may, by carelessness and dissipation, drown for a season the voice of conscience; (unhappily for them, many succeed in this too well!) but sooner or later it will speak, and that too in such an authoritative tone as will make the stoutest sinner tremble. Every one, whether willingly or not, must listen to it at last: and the longer our attention to it is delayed, the more poignant and terrible will its reproaches be. Behold the convictions of the converts on the day of Pentecost, or the desponding and self-destroying attitude of the jailor! Yet these were the kindlier offices of conscience for their good. In many who continue to withstand its dictates, it stings, it rankles, it corrodes, it fills with gloom and melancholy, destroying all their peace, and leaving them nothing but “a certain fearful looking-for of judgment and fiery indignation to consume them.” And oh! with what horrors does it fill them at the instant of their departure from the body, and will fill them in the day when they shall be summoned to the judgment-seat of Christ! What “fearfulness will then surprise the hypocrites, when they see nothing before them but dwelling with devouring fire and in everlasting burnings!” How will they then “call upon the rocks to fall upon them, and the hills to cover them from the wrath of that Lamb” of God, whom here they have neglected and despised! Brethren, listen to the voice of this faithful monitor: let not its slightest whispers be unheeded by you: cherish it; consult it on all occasions; labour to the uttermost to “keep it pure; attend to it, and it will prove your kindest friend: neglect it, and it will be to all eternity your bitterest enemy.]
Consequent on these terrors were,
II. His anxious inquiries—
[“He cried aloud to bring in all the magicians,” that he might inquire of them the import of what was written: and when they were unable to give a satisfactory reply, he was induced to send for Daniel, who on former occasions had expounded the dreams of Nebuchadnezzar, but had since been neglected by the weak ungrateful prince who now sat upon the Chaldean throne: now was he glad to learn, even from him, a just interpretation of the words before him.
Here again then we see what sinners will be driven to, when Conscience summons them to its bar, and constrains them to call their former ways to remembrance. Then they will be glad to be instructed in the written word of God: yea, they will request instruction even from a neglected and despised Daniel, in whose judgment and fidelity they can trust, when they have seen, that those on whom they before relied were “physicians of no value.” But let not these inquiries be delayed. There is a hand-writing against us all; a writing so plain and intelligible, that “he who runs may read it.” It requires no Daniel, no person of extraordinary wisdom, to expound it. We may see in the sacred volume, which lies open before our eyes, “the wrath of God revealed against all ungodliness and unrighteousness of men.” You need not go to men to interpret this to you: go to God; and he will expound it to you, and by his Spirit will “give you an understanding to understand it.” But it is not a sentence of condemnation only that is written there: no; blessed be God! there are many glorious sentences which proclaim pardon and peace through the atoning blood of Christ — — — Read these; meditate on these: and your fears shall speedily be dispelled, and your sorrows be turned into joy. Mark the answers given to those whose terrors we have before spoken of, and the effect of those answers on their souls; and then you will see what you may assuredly expect as the result of your inquiries, if only they be made in sincerity and truth.]
The instruction given him was however unavailing: it had no effect on,
III. His confirmed obduracy—
[He listened not only to the instructions, but also to the reproofs of Daniel, who set before him the guilt lie had contracted, by his misimprovement of those judgments which had been inflicted on Nebuchadnezzar for his pride; as also by his utter neglect of Jehovah, “in whose hand his life was;” and particularly in so heinously insulting God, as to take the sacred vessels of the sanctuary and profane them in his drunken revels, and make them an occasion of exalting his gods of wood and stone above him. Having set before him these grounds of God’s displeasure, Daniel proceeded to explain the writing, and to tell him from God, that his life and kingdom were just ready to be delivered over to his enemies. All this he heard without offence; and he even gave orders, that the promised rewards should instantly be conferred on this faithful servant. But we hear not one word of humiliation on account of all his wickedness: he does not, like Ahab, humble himself in sackcloth and ashes; he does not, like the Ninevites, proclaim a fast; he does not even, like Pharaoh, say, I have sinned; nor does he even, like Simon Magus, desire Daniel’s intercession, that these judgments might not fall upon hime. He seems altogether insensible, given over to a reprobate mind and an obdurate heart.
And do we not often see a similar result from all the most faithful expositions of God’s word? A momentary fear perhaps may be excited, even to terror; but no solid improvement follows it; no godly sorrow is produced in the soul; no humiliation before God; no cries for mercy; no departure from iniquity. But, if we thus “harden ourselves against God, can we prosper?” No: “he that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without a remedy.”]
In reading this account, we cannot but OBSERVE,
1. The vanity of all earthly enjoyments—
[What can we conceive more gratifying to flesh and blood, than to be entertaining, as Belshazzar did, such multitudes of his nobles, together with all his wives and concubines? Yet, behold, how in an instant all his pleasure vanished, and was turned into insupportable agony of mind! Nor is such a change uncommon: many in the midst of the most licentious scenes have been struck with horror, and made to anticipate their final doom: even a thought passing through the mind has been sufficient to cast a damp over the spirits, and to rob the soul of all its gaiety. What folly then to seek our happeness in things which are so unsatisfactory at best, and which may so speedily become an occasion of our more aggravated woe! Let us remember, that all which the world can afford is “vanity and vexation of spirit.” As for “laughter, it is mad; and of mirth, it may be asked, What doeth it?” Yea, even in “laughter, the soul is often sorrowful; and the end of all such mirth is heaviness.”]
2. The comfort of a good conscience—
[Daniel was not alarmed, notwithstanding his life was in jeopardy, as well as the life of all who dwelt in Babylon. But Daniel enjoyed the testimony of a good conscience, and therefore had confidence towards God. He knew that the enemy could only kill the body; and that the death of the body would translate his soul into the more immediate presence of his God. Thus Paul, when ready to be offered up a sacrifice, contemplated his departure with joy, assured, that the Lord, the righteous Judge, had prepared for him a never-fading crown of righteousness and glory. And Peter also, when on the very eve of expected martyrdom, and chained to two soldiers, was sleeping as sweetly, as if he had known that God had decreed to liberate him from his prison. Such are the effects of peace with God, and peace in our own conscience. Let us but maintain “a conscience void of offence towards God and man,” and nothing shall have power to disturb our rest. Assured that “nothing shall separate us from the love of God in Christ Jesus,” we shall smile at all the storms that encompass us around, and “commit ourselves with confidence into the hands of a faithful Creator.”]
3. The blessedness of an interest in Christ—