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34 And I will bring you out from the people [peoples], and will gather you out of the countries wherein ye are scattered, with a mighty hand [yad chazakah], and with a stretched out arm [zero'a], and with fury [chemah] poured out.
The Man Of The One Spirit -- "His-Arms"
"Who among the sons of the mighty can be likened to Yahweh? O, Yahweh Elohim of Hosts, who is a strong Yah like to Thee? Thou hast a mighty arm; strong is Thy hand, and high is Thy right hand" (Psalm 89). "Behold Adonai Yahweh with strong hand shall come, and His arm be ruler for him: behold his reward is with Him, and his work before Him" (Isa. 40:10).
"Yahweh has sworn by the arm of His strength : I will gather you, O Israel, with a stretched out arm, and fury poured out" (Ezek. 20:33-34). "There is none like the AlL of Yeshurum who rides upon the heavens in Thy help, and in His excellency upon the skies. The Mighty Ones of the East thy refuge, and underneath the arms of the Olahm; and He shall thrust out the enemy from before thee; and shall say, Destroy. Israel then shall dwell in safety alone" (Deut. 33:27).
From these passages and many others that might be produced, it is evident that "arms," in a symbolical use of the word, signifies power, forces, sovereign authority; and when outstretched, power in energetic and furious operation. "The arms of the Olahm," referred to by Moses in his song, and termed "the everlasting arms" in the English version, are in the highest sense, the armies of Israel, of which the Eternal Spirit our Messiah and his Brethren is, in that manifestation, Yahweh. Hence the name of that spirit-incorporated community, Yahweh Tz'vaoth: an enigmatical title, signifying HE SHALL BE COMMANDERS OF THE ARMIES of Israel.
These Spirit Commanders are each focalisations of the One Eternal Power. Hence the ungrammatical expression, HE the Commanders. These are the Arms of the Olahm -- the arms to be outstretched in "the Hour of Judgment"; and which are to break the Bow of Brass (Ps. 18:34). Moses styles these Arms in his song Elohai kedem, "Mighty Ones of the East," in the English version rendered "the Eternal God." But John, in Rev. 16:12, justifies our translation. He there styles them hal hasilelai hai apo anatolon heliou, "the Kings from risings of a Sun"; but in the English version "the Kings of the East." The kedem of Moses is the apo anatolon heliou, of John. John paraphrases Moses.
The Helios or Sun, is the "Sun of Righteousness" spoken of in Mal. 4:2, who is to heal, and afterwards to send forth the sparkling gems of the Eternal, to tread down the wicked as ashes under the soles of their feet, in the day that Yahweh shall do it. The Jewels of Malachi, and the Elohim of Moses are the Kings of John, and the Arms of Daniel's vision. Each individual King is a rising of the healing Sun, in the sense of being brought from the grave and quickened by his vitalising beams.
Collectively, the Kings of Power or of God, are the "risings of a Sun"; and that Sun is He who proclaimed himself "the Resurrection and the Life," even the Eternal Father, who raises up the dead by the anointed Son of Mary (2 Cor. 4:14); styled by her royal ancestor, "the Handmaid of Yahweh" (Ps. 86:16; 116:16); and so recognized by Gabriel, Zechariah, Elizabeth, Simeon and Anna, all instructed and proficients in the law. When their mission is accomplished, they also will sing the song of Moses, "and of the Lamb," the prophet like to him (Exod. 15; Rev. 15).
These "Arms" of Daniel's vision, are represented by John in battle array in the train of their Commander-in-Chief, "the King of the Jews" (Rev. 19:14; Isaiah 55:4). John styles them "the forces of the heaven, following the Faithful and True One upon white horses, arrayed in fine linen, white and clean." Collectively, they are the Four Chariots of the heavens seen by Zechariah emerging from between the Two Mountains of Brass, which it is their mission to reduce to a molten furnace, glowing with intense heat. In the symbol of "the Lamb slain," the "Arms" are equivalent to the "Seven Horns," or Spirit Powers, which are as innumerable, but equal in number, whatever its amount may be to the "Seven Eyes."
35 And I will bring you into the wilderness [ midbar ] of the people [peoples], and there will I plead [execute judgment] with you face to face.
While they are in this wilderness it is, that the Lord Jesus becomes "a stone of stumbling and rock of offence to the house of Israel," as he had before been to Judah; and the consequence is, that "the rebels among them" are excluded from the blessings of Shiloh's government, and eternal life and glory in the then world to come. Nothing can be plainer than Ezekiel's testimony.
If the reader know how the Lord pleaded with Israel face to face in the wilderness by the hand of Moses, he will well understand the ordeal that yet awaits the tribes to qualify them for admission into the Holy Land.
The Lord's power and the angel were with them in the wilderness of Arabia, but they saw not his person; so, I judge, will the Lord Jesus and some of the saints be with Israel in their second Exodus, seen perhaps by their leaders, as the Elohim were by Moses, Aaron, the elders, and by Joshua; but not visible to the multitude of the people, who must walk by faith and not by sight; for, though God is able to graft them in again, he can only do it upon a principle of faith; for the condition of their restoration laid down in his word is, "if they abide not in unbelief they shall be grafted in again."
Elpis Israel 3.6.
36 Like as I pleaded with your fathers in the wilderness of the land of Egypt [Just as I judged avoteichem in the midbar of the Eretz Mitzrayim], so will I plead [enter into judgment] with you, saith Adonai Yahweh.
So long as the tribes were in the wilderness, they were on the march to Canaan, and not yet beyond the geographical limits of Egypt.
It is clear from this testimony, that the restoration of the twelve tribes of Israel in our future is to be after the example of their ancient migration from Egypt under Moses; when "Yahweh led them through the deep, as a horse in the wilderness, to make Himself an everlasting and a glorious name (Isa. 63:12-14). Ezekiel testifies to the same thing, and cites the Exodus from Egypt, as the similitude of the manner of their deliverance from the long dispersion of the past.
But, do the prophets testify to the how long, as well as to the manner, of Israel's second exodus, or returning from the lands of their enemies to their own possession? Let us see. The spirit of Christ in Micah caused him to place on record in ch. 7:14, the supplication following:
"Feed Thy people with Thy rod, the flock of Thine heritage, which dwell solitarily in the wood (or forest of nations), in the midst of Carmel; let them feed in Bashan and Gilead, as in the days of old". This is a petition praying, in effect, for the restoration of the kingdom to Israel; for their return from their present long dispersion in "the land of the enemy;" for their re-establishment as a powerful and independent nation in the holy land; for the subjugation of all kingdoms and nations to the laws and ordinances of their king.
To perform this great work will require considerable time, and a great manifestation of almighty power. It consumed forty years of days "in the days of old," or "a thousand six hundred furlongs" of time, from the institution of the Passover in Egypt to its celebration in the Valley of Achor under Joshua; which was its typical fulfillment in the kingdom of God (Josh. 5:6,10).
These were "the days of the coming out of the land of Egypt" into the land of Canaan; in which Yahweh fed His people with the rod, and purged out the rebels among them, whose carcasses fell in the wilderness - the days of the corning out, in which He made use of the twelve tribes as His soldiery in His wars against the Amalekites, Amorites, and so forth, as recorded in the earliest records of the nation.
Understanding these things, the reader will perceive the meaning of the words of the oracle delivered to the prophet in answer to his petition. The Eternal Spirit replied, saying to him as the petitioner for Israel,
"According to the days of thy coming out of the land of Egypt will I show unto him marvellous things".
That is, as the coming out of Egypt consumed forty years; so, in causing Israel to feed in Bashan and Gilead, I will consume forty years in the marvelous works whereby it shall be effected. Thus it is that Micah testifies to the length of the period Apocalyptically represented by the sixteen hundred furlongs. These are the square of forty; and this is the number of years during which the saints will be executing the judgment written, as symbolized, not only in this fourteenth chapter, but also in the sixteenth, from the seventeenth verse to the end; in the whole of the eighteenth and nineteenth, and the twentieth to the fourth verse inclusive.
These forty years are included in Daniel's "Time of the End," which is the period of transformation and transition, styled by Jesus "the Regeneration" (Matt. 19:28); and by Peter, "the times of the Restitution of all things, which the Deity hath spoken by the mouth of all his holy prophets ap' ajonos, from the aion"; or beginning of the course of things instituted through Moses (Acts 3:21). In these forty years the present constitution of the world is abolished.
At the end of them there will be no armies and navies. These destructive agents will cease to exist. The vintage will have cut them off, and disbanded them as useless and demoralizing encumbrances upon society. War will be studied no more; and a general disarmament, which is now impossible, will be enforced by the all-conquering "King of the Jews," then become "the Light of the Gentiles, and the salvation of the Father to the ends of the earth" (Isa. 49:6).
Babylon will have fallen with its Papacy and all the powers, temporal and spiritual, which now sustain it. They will all have "licked the dust like a serpent;" and the Deity will have performed the truth to Jacob and the mercy to Abraham which he swore to the fathers from the days of old (Mic. 7:20).
37 And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:
This remarkable prophecy can only refer to the future; unless it can be shown that since the days of Ezekiel Yahweh hath assembled the tribes of Israel into a certain wilderness, and dealt with them there in the same manner as he dealt with them on their leaving Egypt under Moses. But this cannot be shown for there is no history to that effect extant. They have been scattered in the countries since their deportation by Shalmaneser in the sixth of Hezekiah, King of Judah, B. C. 725 and nine months.
This is their condition still; and not theirs only, but Judah's likewise. But the prophecy swears by the life of Yahweh, that the Israelites shall not continue always thus; but that the scattering of their power shall have an end (Dan xii. 7); and that when gathered into the people's wilderness, he will there bring them into "the bonds of the Covenant."
The margin reads,
"into a delivering of the Covenant,"
which Boothroyd renders "the discipline of the Covenant"-bemahsoreth havberith.
Masoreth signifies fetters, bonds from the root Ahsar, he tied or bound.
Boothroyd seems to have derived the word masoreth from mosar, discipline; from the root yehsar, chastised, corrected: the margin, however, assigns it to the root mahsar, to deliver from one to another anything in general; hence, to deliver instruction, or to teach.
But whatever the derivation of masoreth its sense in the passage is not materially affected. To be in bonds "is to be in discipline," and to be in either, is the result of "a delivering into" them. The delivering of the Covenant to Israel must precede their being bound or disciplined by it; and this delivering the prophecy shows is preceded by their being gathered out of the countries into the people's wilderness.
When there, the New Covenant will be "enjoined unto," (Heb ix.20) or "made with" (Ex xxiv. 8) them, that is, delivered unto them, as the Mosaic was to their fathers of old. The covenant will not be forced upon them against their will; for it is written,
"Thy people, Adon, shall be willing in the day of thy power." (Psa cx. 3)
The period we are considering is the day of David's son's power, whom he addresses as Adon or Lord. They are brought from the countries into the people's wilderness
"with a mighty hand, and with a stretched out arm, and with fury poured out"
upon the nations who oppress them and refuse to let them go. (Mic iv. 3,15; vii. 14-17) This wonderful deliverance from the power of the strong nations which occupy "the Great City spiritually called Sodom and Egypt" (Rev xi. 8); and the congregating of them safely in the people's wilderness, will superinduce a willingness on the part of Israel to enter into covenant with their Deliverer, the Horn of Salvation raised up for them in the House of David. (Lk i. 69).
This glorious victory over Israel's enemies, and all those that hate them, will consummate the Second Act of the extraordinary tragedy of their engraftment into their own olive again. The First Act closes in their being made willing to follow the Leader sent them by Yahweh, through whom he proposes to bring them into the wilderness. Being in the people's wilderness, then, rejoicing in Moses and the Lamb, the Lord God propounds for their acceptance the New Covenant dedicated by his own blood over eighteen hundred years before. They will accept it; for the prophecy saith,
"I will bring you into the bonds of the covenant,"
which implies their being in when so brought; and their language on the occasion, after "the representation of the truth in the law," will be,
"All that the Lord hath said will we do, and be obedient."
They are brought to this confession of willingness to obey as the fruit of faith in "the Everlasting Gospel" preached to them (Rev xiv. 6; Isa lxvi. 19), by which they were first moved to entertain the idea of putting themselves under the command of the Leader sent, who was to bring them into the unseen presence of the Lord God in the people's wilderness.
Thus, believing the gospel of the kingdom then about to be established in the covenanted land, and confessing with their mouth the sovereignty of Jesus as their Lord and Christ, the nation by the act (whatever it may be) of entering the covenant, becomes through faith sprinkled with the blood thereof; for the sprinking in the Mosaic type follows after the confession (Ex xxiv. 3-8).
The typical order of the whole is first, the sprinkling of the Altar with the sacrificial blood; secondly, the reading of the covenant; thirdly, the confession of the people; and fourthly, the sprinkling of the covenant-blood upon them. The national antitype is in strict accordance with the type. Paul styles the body of Jesus "an altar," which was sprinkled with his own blood; secondly, the covenant is read eighteen centuries after in the wilderness of the people; thirdly, the people confess their willingness to do what it requires; and fourthly, they enter the covenant and are so sprinkled by its blood.
Mystery of the Covenant of the Holy Land Explained