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" the sword, and his young men shall be dis“comfited. And he shall pass over to his strong 6 hold for fear, and his princes shall be afraid

of the enfign, faith the Lord, whose fire is in “ Zion, and his furnace in Jerusalem;" Ifa. xxxi. 8, 9. This prophecy may have a double meaning. Every word of it is applicable to Senna. cherib. His army fell by the sword of the angel, not therefore by the sword of a mighty or a mean man. He fled from the sword, and his army was discomfited. He passed over to Nineveh, his strong hold, for fear, and his princes or captains haftened out of the land of Judea, for fear of that God whose residence was in Zion, and whom they experienced to be a consuming fire to his enemies.

But the prophecy, as appears from the connection, points likewise to the fall of the blafphemous king, so often termed the Affyrian, and the expressions are so happily chosen, that every word is applicable to his case. The power and interposition of the Deity, shall be conspicuous in his fall; but previous to that he shall flee for fear of the sword of the Jews, to Jerusalem his strong hold, the armies that support him shall be discomfited. He and the kings of the earth shall be consumed at Jerusalem, as in a furnace, by fire from heaven. The representation here as to the place and manner of his

fall

fall, accords with that in the passage quoted immediately before.

“Let the heathen be wakened, and come up % to the valley of Jeholhaphat: for there will " I fit to judge all the heathen round about;" Joel iii. 12. From ver. 9. to 18. we have an animated description of the battle of Armageddon; for the expressions of it are quoted and applied to that event, Rev. xiv. 14.-20. In the preceding context, we have an account of the persecution carried on by the blasphemous king previous to the battle, as I have already observed, and in the following context, there is a description of the Millennium, according to the order of events laid down in the Apocalypse ; so that the battle of Armageddon must be intended; but the place of that battle is the valley of Jehofhaphat, which is a conti. nuation of the valley of Tophet, or the son of Hinnom, lying to the east of Jerusalem, through which the brook of Kedron runs.

“ Behold, I will make Jerusalem a cup of

trembling unto all the people round about, “ when they shall be in the fiege both against “ Judah and against Jerusalem ;" Zech xii. 2. The word translated against, fignifies concerning, and is rendered for, as often as against. It is so translated in the verse immediately preceding, for Israel.” It ought to be fo rendered in this

verse,

verse, and the whole passage would run thus: “ The burden of the word of Jehovah for Ifra“ el. JEHOVAH faith, who stretcheth forth the “ heavens, and layeth the foundations of the “ earth, and formeth the spirit of man within " him, Behold, I will make Jerusalem a cup of “ trembling unto all the people round about. “ (It shall be also for Judah, in the fiege for “ Jerusalem).” The last words intimate, that the prophecy concerns Judah as well as Ifrael, and that it shall be accomplished at Jerusalem, in a siege for that city. Now, the prophecy represents a signal interposition of the Deity for the destruction of their enemies, which can be no other than the battle of Armageddon; for the time is fixed by the circumstances of the narration. It is in that day when all the peo“ple of the earth are gathered together (against) “ it,” (Zech. xii. 3.) or (for) it. It is the occasion of their gathering; when the Jews are the instruments in the hand of God, to punish their enemies. "I will make the governors “ (leaders) of Judah like a hearth of fire among - the wood, and like a torch of fire in a sheaf; " and they shall devour all the people round “ about, on the right hand, and on the left;" Zech. xii. 6. When they shall be restored to the possession of the land given their fathers, “ Jerusalem shall be inhabited again in her own

place,

“place, even in Jerusalem;" Zech. xii. 6. In a word, about the time they are converted to the faith of the Saviour whom their fathers cru. cified; Zech. xii. 10.-14. These circumstances apply fully and only to the battle of Armaged. don. If so, the place of the battle is near Jerusalem, the occasion a fiege of that city by the Jews, while it is defended by the combined forces of the kings of the earth, and their armies.

SECTION II.

The Parties are, on the one side the Papal Power,

asisted by the Kings of the Earth and their Armies ; on the other Side, the converted Jews.

These are in general the parties. They are stated on the one side by the Prophet Isaiah, chap. xxiv. 21. . And it shall come to pass in “ that day, that the Lord shall punish the host “ of the high ones that are on high, and the « kings of the earth upon the earth.” The 6 high ones” are Satan and his hoft, “ wicked « spirits that dwell in high places ;” for, after the battle of Armageddon, Satan is bound 1000 years, Rev. xx. ; at the end of that period he is loosed, and stirs up enemies of a similar spirit with the kings vanquished at Armageddon; and so it

U u

is said here, Ifa. xxiv. 22. “ They shall be shut “ up in the prison, and after many days shall “ they be visited” that is “ loosed.” They are mentioned by Zephaniah, chap. ii. 8.“ My de“ termination is to gather the nations, that I may “ assemble the kingdoms, to pour upon them “mine indignation, even all my fierce anger ; « for all the earth shall be devoured with the “ fire of my jealousy." By Zechariah, chap. xii. 3. “And in that day will I make Jerusalem a « burdensome stone for all people : All that bur“ den themselves with it, shall be cut in pieces, “ though all the people of the earth be gathered “ together against it.” Both parties are stated by Joel, chap. iii. 11. “ Afsemble yourselves, “ and come all ye heathen, and gather your. “ felves together round about: Thither cause

thy mighty ones to come down, O Lord.”

By the kings of the earth we are to understand the Popish and Pagan powers. And we must reckon them fewer than the expression would at first indicate, when we reflect that the feventh trumpet founded about 70 years before the battle of Armageddon, and that the gofpel was mightily prevailing during all that period, in the western regions of the world, and that it is by no means probable the Protestant churches, who have all along looked and prayed for the conversion of the Jews, should, upon their con.

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