Bible Commentaries

DISCOURSE: 901

THE MILLENNIAL PERIOD FAST APPROACHING

Isaiah 29:17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

OUR blessed Lord reproved the Scribes and Pharisees of his day; because when, from particular appearances in the atmosphere, they could judge with considerable accuracy what the state of the weather would be, they could not discern, from the clear evidences before them, that their Messiah was indeed come [Note: Matthew 12:28. with 16:2, 3.]. We will not say that a similar reproof is due to those who see not the near approach of the Millennium now, because the evidences of it are by no means so clear and strong: but I think there is abundant ground for the appeal which the Prophet Isaiah made to the people of his day; “Is it not yet a very little while,” and all the wonderful blessings of the latter day shall overspread the earth?

In confirmation of this sentiment, I will set before you,

I. The event anticipated—

The prediction in my text relates to one great event—

[It is generally supposed to comprehend two events; namely, the conversion of the Gentiles, and the rejection of God’s ancient people. But I feel no doubt but that it relates generally to the conversion of the whole world to Christ; and that its true sense is this: “In a little time the uncultivated forest of the Gentile world shall become a fruitful field; and that which would now be reckoned a fruitful field, namely, the Jewish Church, shall be esteemed as a forest,” so incomparably more abundant shall its fruitfulness be in the latter day.

This accords best with the very words of my text; for it is not said that the fruitful field shall be turned into a forest, (as in the former clause,) but that it “shall be esteemed as a forest;” where the diversity of the words clearly marks the diversity of the sentiment contained in them.

This also well accords with the general strain of prophecy, which abounds in amplification, and, if I may so say, exaggertion. Thus this same prophet, speaking of this same period, says, “Behold, I create new heavens, and a now earth; and the former shall not be remembered, nor come into mind …. . There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner, being an hundred years old shall be accursed,” i. e. shall be considered as having died under a kind of judicial sentence, by reason of his being removed at so early an age [Note: Isaiah 65:17; Isaiah 65:20.].

This, too, is most clearly marked in the context [Note: Cite ver. 18, 19.] — — — It is also strongly marked in the context in a following chapter; where the very same words are used, by the same prophet [Note: Cite Isaiah 32:15-18.] — — — And again the very same event, foretold, though not in the same, yet in nearly similar terms, is associated with the very same identical facts, expressive of the blessings which shall then abound over the face of the whole earth [Note: Isaiah 35:1-2; Isaiah 35:5-7. All these passages must be distinctly cited, in order to justify the construction put upon the text, in opposition to Vitringa, Bishop Lowth, &c.] — — —]

In a word; what the prophet here speaks respecting the state of the Church in his day, as compared with that which shall obtain in the latter day, is precisely to the same effect with that which St. Paul speaks respecting the Jewish and the Christian dispensations: “The former had a glory; but the latter far exceeded in glory; so that that which was made glorious had no glory, by reason of the glory that excelled [Note: 2 Corinthians 3:8-10.].”]

And a most glorious event will this be—

[The whole world, which is like a desolate wilderness, will have the seed of the Gospel cast upon it, and, through the showers of divine grace falling upon it in rich abundance, will bring forth fruit to the praise and glory of our God. We doubt not but that the most savage people upon the face of the earth, who, in point of civilization and knowledge, are at present scarcely superior to the beasts, will, through the preaching of the Gospel, “be turned from darkness unto light, and from the power of Satan unto God.” And where the light of the Gospel has already come, it will shine with incomparably greater splendour; according as it is written, “The light of the moon shall be as the light of the sun, and the light of the sun shall be 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 [Note: Isaiah 30:26.].” In that day, the prophet tells us, “the people shall be all righteous [Note: Isaiah 60:21.]:” “holiness to the Lord shall be written upon the very bells of the horses [Note: Zechariah 14:20.],” that are used in agricultural pursuits; and “all the kingdoms of the world shall become the kingdom of the Lord and his Christ [Note: Revelation 11:15.].”]

The appeal made to us respecting this blessed period leads me to shew,

II. The evidence we have of its near approach—

The prophet judged it near in his day—

[So certain and so clear were the views which the prophets had of the events which they were inspired to foretell, that they saw them already accomplished, as it were, before their eyes. “A thousand years were with them but as one day [Note: 2 Peter 3:8.].” It is now two thousand six hundred years since these events were revealed to the prophet, and yet Jehovah spake of them as if they were already taking place: “Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doth. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone: these, where had they been [Note: Isaiah 49:18; Isaiah 49:21.]?” So again; “Who are these, that fly as a cloud, and as the doves to their windows [Note: Isaiah 60:8.]?” Now then, if the prophet spoke of this period as so near in his day,]

Much more may we consider it as very near at this time—

[And indeed, besides the lapse of so many centuries, we have much additional evidence of its approach. The general scope of prophecy, so far as it designates the period of which our text speaks, points, if I may so say, to this very age in which we live. The one thousand two hundred and sixty years of Daniel are, beyond all doubt, near to their completion: and consequently the reign of Christ on earth, as its universal Monarch, is near to its commencement.

Besides, amongst both Jews and Gentiles there is a general expectation that some great change is at hand, and that God will shortly interpose to bring all nations to such an unity in religious faith and practice as has never yet been seen upon earth.

The efforts which are making throughout the whole Christian world for the accomplishment of this object, by translating the Holy Scriptures into the different languages of the earth, by sending out missionaries also to instruct both Jews and Gentiles, and by instilling into the rising generation the knowledge of our Lord and Saviour Jesus Christ. These efforts are altogether unprecedented, both in respect of energy and extent; and, whilst they shew that God is with his people to call forth their exertions, they are a pledge to them that their labours shall not be in vain.

The actual commencement of a work of grace in many places, where nothing but darkness reigned till of late, justifies a hope that we already see the dawn of approaching day, and experience somewhat of the drops that precede the shower [Note: The state of the Turkish Empire (Dec. 6, 1827), and of Popery, were further touched upon, as possibly leading to great results in reference both to the Mahomedan and Popish delusions; the destruction of which is to precede the glory of the Latter Day.].]

Application—

1. Let us look forward with holy earnestness to this blessed time—

[Did Abraham feel such delight in the prospect of our Saviour’s first advent! and shall not we, with similar emotions, look forward to the period when he shall come in his glory, and establish his kingdom over the face of the whole earth? — — — Even in heaven is this a ground of joy [Note: Revelation 12:10-12.]; and much more should it be to us, who hope, “in a very little while,” to participate in all the blessings which he is coming to bestow.]

2. Let us pray to God to hasten this long-wished-for day—

[We are taught to pray, “Thy kingdom come.” And it is in answer to prayer that “God will pour out his Spirit from on high, to effect that change which is promised in our text. It is by the Holy Spirit alone that this change can be wrought [Note: Isaiah 32:15.]: and through his almighty power shall Pentecostal conversions be effected, in every quarter of the globe.]

3. Let every one of us, in our place, endeavour to help it forward—

[God has promised that “seed time and harvest shall never cease,” till the end of the world; but it is by the instrumentality of man that he effects his purposes: so also shall the diffusion of divine knowledge, and the increase of fertility throughout the whole earth, be effected by the instrumentality of man [Note: Matthew 9:38.]. But it is not by ministers only that God will pour out these benefits upon us, but by the agency of all who, in their place and station, endeavour to advance his cause in the world. Even in the Apostle’s days, females had their department of labour, and laboured too with good success, as well as men [Note: Romans 16:3-4; Romans 16:12.]: and at this time, also, there is a call for the exertions of every soul amongst us: and though we have in ourselves no more power or efficiency than rams’ horns, yet will God by us demolish the strong holds of sin and Satan, and establish throughout the world the kingdom of his dear Son.]

DISCOURSE: 902

THE GOSPEL A SOURCE OF BLESSINGS TO MANKIND

Isaiah 29:18-19. In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness: the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.

THERE is a day frequently spoken of in Scripture under the emphatical title of “that day:” and it sometimes refers to the apostolic age, sometimes to the millennial period, and sometimes to the day of judgment. Commentators in general consider the first of these to be the time designated by that expression in the text. To this they are led by the interpretation of the preceding verse; which they understand thus: “In a very little while, Lebanon (the Gentile world, which has hitherto been a mere desert) shall be turned into a fruitful field (by means of the Gospel which shall be published); and the (hitherto) fruitful field (of the Jewish Church) shall be esteemed as a forest (or desert). And in that day (of the destruction of the Jewish Church and polity) shall the deaf hear the words of the book,” &c. &c. But I should rather incline to consider the second period, namely, the millennial ζra, as the time intended: because I have no conception of “Lebanon,” which is constantly used in Scripture to characterize grandeur and fertility, being applied to designate a mere desert. I apprehend rather that in that verse there is a climax, descriptive of the state of the Church when the Jews shall be gathered into it: that then “Lebanon (which now is desolate) shall be turned into a fruitful field; and the fruitful field (such as it will then exist) shall be esteemed as a forest;” seeing that “the handful of corn cast upon the top of the mountains” will spring up so abundantly, that “the fruit thereof shall shake like Lebanon [Note: Psalms 72:16.].” This is the kind of climax which often occurs in relation to that very period, It may be seen in chap. 45:20. where it is said, in reference to the protracted age to which men will then live, that “a person dying at the age of an hundred years will die a mere child, and be accounted as one accursed,” that is, cut off prematurely, under a stroke of judicial vengeance. In chap. 32:15. also, the very expressions of the text are again used in this precise view: “When the Spirit shall be poured from on high, (it is said,) the wilderness shall be a fruitful field, and the fruitful field be counted for a forest.” Thus I understand the prophet as saying in our text, that “in a very little while” (it was but a little while even in Isaiah’s days, but now it is just at hand,) the Jews shall be converted to the faith of Christ, in such numbers as to be like the woods of Lebanon; and THEN the poor benighted Gentiles also shall be gathered into the fold of Christ, in a way and to an extent altogether unprecedented from the first publication of Christianity to that very hour.

In this view of the passage it has an equally favourable aspect both upon Jews and Gentiles: on Jews, to shew what blessings are in reserve for them, (and now just about to be poured out upon them;) and on Gentiles, who will by their means experience, as it were, throughout the whole world, “a resurrection from the dead [Note: Romans 11:12; Romans 11:15.].”

It is not however my intention to insist on this point: but, waving any further notice of the millennial period, I shall simply shew,

I. What is that book to which the attention of all men shall be called—

It is here called “the book;” and must undoubtedly be, the book of revelation, in which all “the visions” of the seers, and the predictions of the prophets, are contained. This is the book in relation to which God had poured out upon the Jewish nation a spirit of deep sleep, and had closed their eyes, even the eyes of their prophets, their rulers, and their seers; insomuch that it was altogether as “a sealed book,” which, “whether delivered to a learned or unlearned man,” was equally unintelligible to him [Note: ver. 10–12.]. So completely were its contents hidden from them, that “the wisdom of their wise men perished, and the understanding of their prudent men was hid [Note: ver. 14.].”

From the New Testament we are able to speak more definitely on this point, and to say that this book is the Gospel of our Lord Jesus Christ: for this is the description which St. Paul gives of the Gospel, in reference to the very chapter before us. He says, that he was sent to preach the Gospel; but that it was to the great mass of his hearers “foolishness:” agreeable to what had been written; “I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.” “To the Jews,” he tells us, “it was a stumbling-block, and to the Greeks foolishness; but unto those who were called, whether Jews or Greeks, it was Christ the power of God, and the wisdom of God [Note: 1 Corinthians 1:18-19; 1 Corinthians 1:23-24.].” This book contains the “hidden wisdom which God ordained before the world; which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory [Note: 1 Corinthians 2:7-8.].” Indeed “the natural man, whoever he be, cannot receive it; for it is foolishness unto him: neither can he know it, because it is spiritually discerned,” and can be known only through the influence of God’s Spirit upon the soul [Note: 1 Corinthians 2:10-14.].

Thus, by comparing the account given of this book by an inspired Apostle, in reference to the very chapter before us, we may with certainty declare what book is here intended.

Now, as the Gospel is the book which the deaf are to hear, and the blind to see, it will be proper,

1. To enter a little into its contents—

[It reveals to man a Saviour. It declares that God, in tender mercy to our fallen race, sent his only dear Son into the world, to make an atonement for us, and to effect by his own obedience unto death, our reconciliation with him — — — The Old Testament revealed this as to be effected in due season; and the New Testament gives an account of it as already accomplished — — — The New Testament moreover sets before us all his invitations and promises, together with the promise of the Holy Spirit, to render the whole effectual for our complete and final salvation — — —]

2. To shew briefly, that this is indeed God’s destined instrument for the salvation of the world—

[It is that with which he wrought from the very beginning: for, though it was comparatively but obscurely revealed, yet it was to this that Adam looked, as holding forth a promise of the seed of the woman to bruise the serpent’s head: and to this the faith of Abel had respect, when he presented the offering of a firstling to the Lord. To this also Abraham, and Isaac, and Jacob, and all the patriarchs, and all the prophets, and all the saints and martyrs of the ancient Church, had respect; they viewed it through the medium of types and prophecies; and though they had not actually received the promised Saviour, they were saved by him, just as we are who live so many centuries posterior to his advent [Note: Hebrews 11:4; Hebrews 11:13; Hebrews 11:39-40.]. There never was, nor ever shall be, “any other foundation” for a sinner’s hope, or “any other name whereby a sinner can be saved, but the name of Jesus Christ.”]

Having shewn what “the book” is, we are led to notice,

II. Its transcendent excellency—

It comes to the whole world, and commends itself to all,

1. As suited to their wants—

[It might be thought, that, whatever offers it made, it would be of no use, if men had not eyes to see it, or ears to hear it: but it engages that the deaf shall hear it, and that the blind shall see it out of obscurity and out of darkness. It not only presents to us things suited to our spiritual senses, but it gives us the very senses, whereby we are enabled to apprehend them. Now this is of peculiar importance; for there is no man by nature who has any spiritual discernment whatever: all are both deaf and blind: and, if any imagine that they are exempt from the general malady, they only prove the more strongly the universality of this truth. Under these two figures may be comprehended all the necessities of our fallen nature: for as a person who has from his birth been destitute of sight and hearing can possess no intellectual attainments, so those who are by nature cut off from all means of spiritual discernment must be destitute of spiritual good. Yet is there no spiritual good which the Gospel will not impart to those who seek it, because it will give both the blessing itself, and the faculty whereby it is to be enjoyed.

It were well if this matter were more generally considered; for it would cut off many sources of despondency, by which the people of God are discouraged. Nothing is more common than to consider a want of natural talent as an almost insurmountable obstacle to the attainment of divine knowledge; and more especially to regard long-contracted guilt as a ground for apprehending an utter exclusion from the hopes of the Gospel. But the Gospel meets the ignorant and the guilty with the same free offers of mercy as are presented to the possessors of learning and morality; and it takes occasion from their very discouragements to press on them in particular the acceptance of its benefits: “When the poor and needy seek water, and there is none, and their tongue faileth for thirst (a more desperate case can scarcely be painted); I the Lord will hear them; and will open for them rivers of waters in high places (the very reverse of what might naturally be expected), and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water [Note: Isaiah 41:17-18.].” Whatever then be any man’s necessities, let him turn the greatness of those necessities into a plea, as David did; “Be merciful unto my sin, O God, for it is great!” and let him know, that the greater his necessities are, the more will God glorify himself in the supply of them.]

2. As sufficient for their necessities—

[Nothing is wanting to make the Gospel of Christ effectual. Human wisdom can add nothing to the teaching of God’s Spirit. Man’s righteousness can add nothing to the righteousness of Christ: nor can his strength add any thing to the strength communicated from on high. On the contrary, the least reliance on any thing human will invalidate every thing that is divine: for God will do all, and have all the glory, or leave man to his own inadequate and unassisted efforts. Of itself, it is “quick and powerful, and sharper than any two-edged sword;” and “mighty through God to the pulling down all the strong holds” of sin and Satan. If only it come in demonstration of the Spirit and of power, nothing can stand before it. It has already prevailed to a vast extent over the powers of darkness, and in God’s good time it shall “subdue all nations to the obedience of faith.”

One effect in particular it invariably produces, wherever it is received in spirit and in truth; it imparts “a joy with which a stranger to it intermeddleth not.” “The meek are they who will receive it; and they will increase their joy in the Lord: and the poor among men, for whose advancement it is preeminently designed, shall rejoice in the Holy One of Israel.” Others may possess carnal joy: but these shall have a joy in the Lord, “a joy that is unspeakable and full of glory.”]

Application—

[Why should not “that day” be already come? Whether it be come or not to Jews or Gentiles, there is no reason why it should not be come to you. How blessed would it be to see the commencement of that day amongst you! See what is said of it in another part of Isaiah’s prophecies: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert [Note: Isaiah 35:5-6.].” Dear Brethren, implore help from God: and he will come now at last to give efficacy to his word, and to make it the power of God to the salvation of your souls.]