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12 And they that shall be of thee shall build [rebuild] the old waste places [charevot olam (ancient ruins)]: thou shalt raise up the foundations of many generations [mosedei dor vador]; and thou shalt be called, The Repairer of the Breach [ Goder Peretz], The restorer of paths to dwell in. [Meshovev Netivot Lashevet ]
Now David's throne would have continued from David's time until Ad, without interruption, if his sons had kept Yahweh's covenant and testimony; even that testimony which should be delivered to them after David wrote -- "which," says he, "I shall teach them." This testimony was the Gospel of the Kingdom, which the Eternal Spirit had sent Jesus of Nazareth to proclaim to Israel -- the Spirit's words put into the mouth of the prophet like unto Moses, which a man can reject only at the hazard of damnation (Deut. 18:15-19).
But they despised the Covenant of Promise, and therefore the sons of David were excluded from the throne at the Babylonish captivity; and the throne itself abolished until the Son of God should come as "The Repairer of the Breach; the Restorer of the paths to dwell in" (Isaiah 58:12).
But David saw that the Son of God would not be allowed by the kings of the earth and their partizans to enter peaceably upon the possession of his throne; in fact that they would do their best to prevent it. In his last words he styles them "a thornbush to be thrust away, and consumed": and though they should fill the Son of God with iron and the shaft of a spear, he should nevertheless smite them (2 Sam. 23:5-7), and by the power of the Eternal Spirit, be established in Zion as King over the nations to the utmost bounds of the earth, as testified in the second Psalm.
Will a Jew read this, and persist in denying that Yahweh has a Son? In that testimony he will find predicted a conspiracy to murder "Yahweh's Anointed," and so get quit of his yoke. But that it is only temporarily successful, because of the interposition of Divine Power. Yahweh laughs their impotence to scorn, and tells them that notwithstanding all efforts against it, He will set His King on Zion, after He has raised him from the dead, according to the words, "Thou art My Son, this day have I begotten thee; and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them to pieces as a potter's vessel" (Psalm 2).
Phanerosis - David's expectations of the Messiah.
13 If thou turn away thy foot [ regel] from [ on account of] the sabbath [Shabbos], from doing thy pleasure on my holy day [ chefetz on My Yom Kodesh]; and call the sabbath a delight [Shabbos an Oneg], the holy [Kedosh] of Yahweh, honourable; and shalt honour him, not doing thine own ways [darkhim], nor finding thine own pleasure [chefetz], nor speaking thine own words:
14 Then shalt thou delight thyself in Yahweh; and I will cause thee to ride upon the high places of the earth [eretz], and feed thee with the heritage of Jacob thy father [nachalat Ya'akov Avicha]: for the mouth of Yahweh hath spoken it.
In this passage the conditions are stated upon which faithful Israelites might inherit the blessing typified by the rest of the seventh day. They were joyfully to devote themselves, to the way of the Lord. They were not simply to abstain from work, yawning and grumbling over the tediousness of the day, and wishing it were gone, that they might return to their ordinary course of life; but they were to esteem it as a delightful, holy, and honorable day.
Their pleasure was to consist in doing what the Lord required, and in talking of "the exceeding great and precious promises" he had made. To do this was "not speaking their own words," but the Lord's words. Such an observance as this, however, of the Sabbath day, implies a faithful mind and a gracious disposition as the result of knowing the truth.
Neither antediluvian nor postdiluvian could "call the sabbath a delight," who was either ignorant or faithless of the import of the promise "thou shalt delight thyself in the Lord, and ride upon the high places of the earth, and feed with the heritage of Jacob." A man who simply looked at the seventh day as a sabbath in which he was interdicted from pleasures, and conversation agreeable to him, and from the money-making pursuits in which he delighted, would regard the day more as a weekly punishment, than as joyous and honorable.
Though he might mechanically abstain from work, he did not keep it so as to be entitled to the blessing which belonged to the observance of the day to the Lord. It was irksome to him, because being faithless he perceived no reward in keeping it; and "without faith it is impossible to please God."
The reward to antediluvian, and postdiluvian patriarchs and Israelites, for a faithful observance, or commemoration of Yahweh's rest from His creation-work, was "delight in the Lord, riding upon the high places of the earth, and feeding with the heritage of Jacob." This was neither more nor less than a promise of inheriting the kingdom of God, which is a summary of "the things hoped for and the things unseen," or the subject matter of the faith that pleases God. When that kingdom is established all who are accounted worthy of it will "delight or joy in the Lord;" and occupy "the high places of the earth," ruling over the nations as His associate kings and priests; and share in the "new heavens and earth," in which dwells righteousness, when Jerusalem shall be made a rejoicing, and her people Israel a joy (Matt. 25:23, 34; Rev. 2:26, 27; 3:21; 5:9, 10; 20:4; Dan. 7:18, 22, 27; Isaiah 65:17, 8).
The knowledge and belief of these things was the powerful and transforming motive which caused Abel, Abraham, Moses, Jesus, &c., to "call the sabbath a delight, holy of the Lord, and honorable;" and to observe it as the sons of Belial cannot possibly do.
Elpis Israel Ch 2.