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7 Before she travailed, she brought forth; before her pain [chevel] came, she was delivered of a man child [zachar].
It will be unexpected, and completely remove any hint of travail. So sudden and unexpected a birth that it occurs without the normal pangs of parturition (cp. 1 Thes. 5:3-4; Rev. 16:15).
GEM - www.logos.org.au
"Thy nation shall be willing in the Day of thy Might; in the splendors of holiness the Dew of thy Birth (shall be) to thee from the womb of the dawn."
The Son's Dew, born from the womb of the Dawn, are his brethren, the saints; born of the Spirit from the invisible at the dawn of Messiah's Day -- the day of a thousand years. The resurrection is styled "thy birth," because "He, the Deity, who raised up the Lord Jesus, will raise us up also by Jesus" (2 Cor. 4:14); and "He that raised up the Anointed One from among the dead, shall also make alive your mortal bodies through his Spirit" (Rom. 8:11).
Hence, the birth given to the saints from the grave will be BY Jesus THROUGH the Spirit; and therefore the birth, in the psalm, is styled "thy birth" -- the birth developed by David's Son and Lord; the subjects of which will be Abraham, Isaac, and Jacob, the prophets, and among them David himself, the apostles, and all that believe into Jesus through their word.
In reference to this wonderful birth of the "Holy Nation" (1 Pet. 2:9) at the epoch of Israel's national regeneration, the Eternal Spirit says...
10 Rejoice ye with Jerusalem [Yerushalayim], and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
Zion and Jerusalem not only signify the geographical and topographical things so called, but all those, whether Jews or Gentiles, who have acquired citizenship in the Commonwealth of Israel by adoption through Jesus Christ. These all constitute a community, which in Isaiah 66:7, and Jer. 6:2, is likened to "a comely and delicate woman".
In the former text the Spirit saith of her, "before she travailed, she brought forth; before her pain came, she was delivered of a man child." It was the same comely and delicate woman the exile in Patmos saw in the heaven invested with the sun. Isaiah's woman and John's woman are both represented as pregnant, and bringing forth, or giving birth to, a man child. But the difference existing is this, that John's woman brought forth under the Sixth Seal, A.D. 312-313; while Isaiah's woman brings forth, under the Sixth Vial at "the time of the dead."
There is difference also in the things brought forth. Isaiah's woman brings forth a multitudinous man child; that is, a nation, the "holy nation" (1 Pet. 2:9) consisting of the children of Zion, whom the earth is made to bring forth in one day. This nation is "born at once" before the travailing of Zion in the bringing forth her children after the flesh. As the saints are still mostly in the grave, and Israel and Judah in captivity among the nations - entombed in national graves - Zion is now a pregnant woman waiting until her time come to be delivered.
12 For thus saith Yahweh, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.
How irresistible, even, and unalterable is the steady, constant flow of a broad river. How impossible to disturb its placid waters or bar its onward progress. So will peace and honour and glory be extended to Israel and her city, which is shortly to become the centre of government and the "hub" of the world. - Bro Sulley
The Christadelphian, Oct 1899
15 For, behold [hinei], Yahweh will come with fire [eish], and with His chariots [merkavot] like a whirlwind, to render His anger with fury, and His rebuke with flames of [eish].
16 For by fire [eish] and by His sword [cherev] will Yahweh plead with all flesh [execute judgment on kol basar]: and the slain of Yahweh shall be many.
This is his coming with the clouds, at the time that "He has gathered all nations against Jerusalem to war"; for "then shall he go forth and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east."
18 For I know their works [ma'asim] and their thoughts [machshevot]: it shall come [to pass], that I will gather all nations and tongues [kol Goyim and leshonot]; and they shall come, and see My glory [kavod.].
"Every eye," then, is comprehensive of classes of Israelites and Gentiles according to flesh and spirit. The eyes of the latter who shall see him in joy and peace, are the eyes of the Four Cherubic Living Ones, which are "fu18 For I know their works [ma'asim] and their thoughts [machshevot]: it shall come [to pass], that I will gather all nations and tongues [kol Goyim and leshonot]; and they shall come, and see My glory [kavod.].
ll of eyes" before, behind, and within (Apoc. 4:6,8). These eyes will not weep and mourn, for they will see the King, YAHWEH of armies, whose "Eyes of Glory" they will be (Isai. 6:5).
"Blessed are the pure in heart, for they shall see the Deity" (Matt. 5:8) -- the Deity manifested in spirit-flesh, and of which manifestation they shall be the hypostasis, or substratum.
But "every eye" will be directed towards the Lord, as the great object of absorbing interest for weal or woe to all mankind; for "the glory of YAHWEH shall be revealed, and all flesh shall see together" (Isai. 40:5).
...When "every eye shall see him" upon these principles, it will be manifestly a time of great trouble. It is, in fact, the "time of trouble," both of Jacob and the Gentiles, out of which, however, "Jacob shall be delivered" (Jer. 30:7). Daniel declares it to be "a time of trouble such as never was since there was a nation to that same time" (12:1). Israel's hopes will be at the lowest ebb; and unless another Joseph appear as in Egypt, for the salvation of his father's house, they must perish.
...and in Mic. 4:12, "Yahweh shall gather many nations as the sheaves into the floor" for threshing: "therefore wait ye upon me, saith Yahweh, until the day that I RISE UP to the prey; for my determination is to gather the nations, that I may assemble the kingdoms, to pour out upon them my indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy" (Zeph. 3:8). The Spirit of Christ also informs us of the place to which he will gather them. In Zech. 14:2, he says, "I wll gather all nations against Jerusalem to battle; and the city shall be taken" and in Joel 3:2,14, "I will gather all nations, and will bring them down into the Valley of Jehoshaphat the Valley of Threshing". These are sufficient to show that it is the Spirit in Apocalyptic manifestation who is the gatherer.
But these passages in context also show, that the Spirit in Son of Man, or One Angel, apocalypse, will not be in Jerusalem during the siege and capture of the city: for when it is in the hands of the enemy, he then "goes forth and fights against the assembled nations, as when he fought in the day of battle" he goes forth from Teman, and having been victorious at Botzra, "he stands upon the Mount of Olives, which is before Jerusalem on the east," and also before and above the Valley of Jehoshaphat.
Here then is a manifest interval of time and space; of space, between Teman and the Mount of Olives; and of time, between the completion of the development of the One Yahweh-Elohim Angel-Man ready for action and his arrival at the Mount of Olives. How does he occupy his time in this interval; and what means does he employ to cause "the kings of the earth and of the whole habitable" to "come out as a whirlwind to scatter him" (Hab. 3:14)? In other words, how doth he put hooks into Gog's jaws, by which he brings him forth, and all his army, horses, and horsemen, against the mountains of Israel (Ezek. 38:4,8)?
It may be remarked here, that there will have been a considerable gathering of Israelites upon the mountains of Israel before the invasion of the country by Gog, and his capture of Jerusalem. This appears from the Spirit's address to Gog in the eighth verse of this chapter. In this place he says, "In the latter years thou shalt come into the land brought back from the sword, and gathered out of many people, against the mountains of Israel, which have been continually waste; but it is brought forth out of the nations, and they shall dwell safely all of them".
Gog also is represented in the eleventh verse as admitting that it is a land of unwalled villages, whose inhabitants are at rest and in safety; for an evil thought comes into his mind, and he says, "I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell confidently, all of them dwelling without walls, and having neither bars nor gates, to take a spoil, and to take a prey; to turn thine hand upon the desolate places now inhabited, and upon the people gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land".
It is evident from these last words, that "the land brought back from the sword" is not the land according to the original Abrahamic grant; but only that "tenth part" of it which Isaiah was informed in ch. 6:13, "shall return and be grazed". This tenth in the midst of the land is the locality of Armageddon; and not at all connected with Teman, which lies considerably to the south of it. The return of security and prosperity to this tenth of the land, must either precede the development of the "One Yahweh" man; or be concurrent with the operation in the recesses of Teman: or it may be in progress both then and before.
Eureka 16. Part IV The Gathering unto Armageddon.
19 And I will set a sign [ot] among them, and I will send [away] those that escape of them unto the nations [Goyim], to Tarshish, Pul, and Lud, that draw the bow, [sounders of the truth - Eureka], to Tubal, and Javan [Tuval, and Yavan (Greece)], to the isles afar off, that have not heard My fame, neither have seen My glory [kavod]; and they shall declare [My kavod] among the Gentiles [Goyim].
But while the armies of the nations subjected to this terrible overthrow upon the mountains of Israel see the glory that defeats them, the multitudes of the nations themselves in their several lands are not eye-witnesses.
To these, therefore, it is made known by proclamation through certain who have witnessed it.
But the Eternal Power has provided for them a Deliverer after the type of Joseph, who at his second interview with the nation, his brethren after the flesh, will reveal himself to them in the day of affliction; and when they shall discover, as Zechariah teaches, by the wounds in his hands, that he is Yahoshaia, or Jesus, who was wounded in the house of his kindred (13:6; 12:10); and that it is to him they are indebted for deliverance from the enemy, they will mourn and be in bitterness before him, as their fathers were in Joseph's presence, whom, as they had served Jesus, they sold for a few pieces of silver.
All the tribes of the earth will howl, for the anguish of the times will be great -- Israel among the nations, as a lion among flocks of sheep; YAHWEH's battle-axe and weapons of war to break in pieces the nations, and destroy the kingdoms; his new sharp threshing instrument to beat the mountains small, and to make the hills as chaff; his fan to fan them; a whirling wind to scatter them as thistle-down (Jer. 50:20; Isai. 41:15,16: 17:13).
"Even so, Amen."
The first angel mission forewarns the nations of what is prepared to burst forth upon them. It announces that the Hour of Judgment has actually arrived; and declares the glory of Yahweh among the Gentiles inhabiting Tarshish, Pul, Lud, Tubal, Javan, and the isles afar off from Jerusalem (Isa. lxvi. 19; Apoc. xiv. 6).
This manifesto is proclaimed after the advent and resurrection, and separation of the tares from the wheat at the judgment seat of Christ, and occupation of Jerusalem by the great king, and before the fall of Babylon by certain "of those who escape." They are sent as moshkai kesheth, "sounders of truth," to blow the great trumpet of the jubilee, and to invite all nations to do homage to the King of the Jews (Isa. xviii. 3; xxvii. 13; lxvi. 19; Lev. xxv. 10; Apoc. x. 11).
To this proclamation succeeds the day of affliction, in which a great sacrifice is offered by Yahweh for the birds and beasts of prey -- "the flesh of the mighty, and the blood of the princes of the earth" (Lev. xxiii. 27-32; Ezek. xxxix. 17; Apoc. xix. 17).
The offering of this sacrifice is the punishment of the goats (Zech. x. 3-6; Matt. xxv. 31-46); and constitutes the second act of this fourth section of the seventh seal. The offering is the mission of the mighty angel with the rainbow upon his head, whose countenance is as the sun, and his progress as moving pillars of fire (Apoc. x).
He places his right foot upon the sea, and his left upon the earth, and thus takes up a burning position upon the territory of the ten-horned, and two-horned beasts of ch. xiii. "The earth and the whole habitable" thus become an arena of intense conflagration, in which the Gentile body politic is given to the sword and the burning flame (Dan. vii. 10,11): "the sea" is mingled with fire, and "the earth" becomes "a lake of fire burning with brimstone" (xv. 2; xix. 20): "the Aion-Fire prepared for the Devil (Dragon, xx. 2) and his angels" (Matt. xxv. 41); into which all are cast who are condemned to share in the punishment inflicted upon the goats (xx. 15; xiv. 9-11).
This rainbowed angel is symbolical of the Eternal Spirit incarnate in Jesus and his Brethren, the glorified saints, in their warfare against "the beast and his image," over which they get the victory. He is the "Four Living Ones full of eyes," in one symbol, giving utterance to the roar of the Lion of the Tribe of Judah (Joel iii. 16; ii. 11; Jer. xxv. 30-38; Isa. xlii. 13-16). What proceeds from the company of actors represented by this symbol, "proceeds from the throne," whence issue forth "lightnings, thunderings, and voices" (iv. 5).
The rainbowed messenger is the embodiment of "the seven lamps of fire burning before the throne" -- of the "seven horns and seven eyes, the seven spirits of the Deity, sent forth into all the earth" (iv. 5; v. 6). "When he had cried," or made the proclamation pertaining to the first angel mission, which is responded to by the armies of the Ten Horns rushing forth as a whirlwind to scatter him (Hab. iii. 14; Apoc. xvii. 14) "seven thunders utter their voices" (x. 3).
The details of these thunders are not specified. They will become history to be read by the generations to come when they shall have thundered down all opposition to the dominion of the saints. It would have swelled the apocalypse to an unwieldy size, and have greatly augmented its complications, to have recorded in detail the utterances of these thunders. John was therefore commanded to "seal up those things which the seven thunders uttered, and to write them not." Hence, all we can say about them is, that as "thunder," which implies lightning, is the symbol of destruction, the seven thunders augur only a bitter practical prophecy to many peoples, nations, tongues, and kings (ver. 9,11).
...there is a remarkable instance of the use of the phrase drawing the bow, in the sense of proclaiming the truth, in Isa. lxvi. 19: thus, "I will send maihem of those that escape to the nations Tarshish, Pul, and Lud, drawers of the bow; Tubal and Javan, the coasts far off which have not heard my fame, nor seen my glory; and they shall declare my glory among the nations." "Yahweh gives the word, and great is the company of those who publish it" (Psa. lxviii. 11).
Translators of Isaiah have been much at a loss what to do with moshkai kesheth "drawers of the bow," in this text. Some have thought that moshkai should be rendered Meshech, called Moschi by the Greeks, as a proper name, seeing it is associated with Tubal as in other places. Boothroyd has so rendered it, and Lowth is inclined to it, as appears from his notes; but in the text he renders the phrase by the words "who draw the bow" in common with the English Version. But though it is true it may be literally rendered thus, the strictly literal sense does not apply in this place.
"Who draw the bow," or "drawers of the bow," is a mode of warfare not at all more characteristic of Tarshish, Pul, and Lud, than of Tubal and Javan, of whom it is not affirmed. They all drew the bow in battle when the prophet wrote; and Tarshish at the present time is more famous for gunpowder and cannon balls than for shooting arrows from the bow.
The metaphorical, and not the literal, must be the sense of the words in this place. It should be rendered sounders of the truth, which is in agreement with what is affirmed of those sent saying, "and they shall declare my glory (or sound the truth in bowing, or bending, their tongue to shoot) among the nations."
From this text we derive then the idea of a multitude going forth with a bow to the nations, and in their use of it, declaring the truth, or their testimony, to them concerning the coming of Yahweh with his chariots like a whirlwind to render his anger with fury, and his rebuke with flames of fire. Such is the style in which the spirit gives expression to "the deep things of Deity" in the holy writings of the prophets; and as the writings of the apostles are a revelation by the same spirit of the hidden mysteries of the prophetic scriptures, he continues therein to speak after his wonted manner; which is "not in the words which man's wisdom teacheth, but which the holy spirit teacheth, interpreting spiritual things by spiritual."
23 And it shall come to pass, that from one new moon [Rosh Chodesh] to another, and from one sabbath [Shabbos] to another, shall all flesh [kol basar] come to worship [bow down] before Me, saith Yahweh.
It is "every month" or once a month, that the Apocalyptic wood of life (the saints) yields its fruit for the healing of the nations (Rev. 22:2), and it is "according to his months" that the literal tree on both sides of the temple river yields its fruit "whose leaf shall not fade, neither shall the fruit thereof be consumed . . . the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezek. 47:12).
There will be no monotony in a state of things in which the whole population is roused with the advent of every new moon in the heavens to a special service of worship and praise, and a special distribution of healing and blessing. The prospect of the Kingdom is a prospect of an endless succession of joyful activities.
Law of Moses Ch 20
...though the Law of Moses ended in Christ, as a ground of justification unto life eternal, its national purpose is not yet wholly fulfilled. With Israel's restoration from long dispersion, it will come into force again in an amended form, as a means and medium of that happy, holy, beautiful, and acceptable national service which Israel will render in the day when Yahweh will "bind up the stroke of his people and heal the stroke of their wound", This we learn on the joint testimony of Moses and Ezekiel, and other prophets.
...By Ezekiel God says: "In my holy mountain, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen (the nations)"
The visions of God go further than this by the same prophet at the close of his book. In the last nine chapters, we have a detailed description of the new settlement of the land, and the new city of service about 40 miles in circumference, and the new temple, of gigantic capacity, in which, "from one new moon to another and from one sabbath to another, all flesh will come to worship before God" (Isa. 66:23).
In this description, we recognize many features of the Law of Moses restored :--The burnt offering, the sin offering, the drink offering, and the trespass offering (40:39; 43:18-25; 45:17, 22-25; 46:4-7); the altar (verse 46); the most holy place (41:4); the cherubim (verse 18); the meat offering, the priests and holy garments (42:13-14); sprinkling of blood (43:18-20); burning of the bullock (verse 21); offering of the fat and the blood (44:15); defiling by the dead (verses 25, 26); offering of the first fruits (verse 30); observance of the passover on the fourteenth day of the first month (45:21); keeping of the feasts, the new moons, and the sabbaths (verse 17); and so on.
With this agree the general allusions of the other prophets, of which a complete list of instances would be very long. Let the following illustrations suffice: "All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory" (Isa. 60:7). "Every pot in Jerusalem and Judah shall be holiness unto the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein" (Zech. 14:21). "Then shall the offering of Jerusalem and Judah be pleasant unto the Lord, as in the days of old, and as in former years" (Mal. 3:4). "The daughter of my dispersed shall bring mine offering" (Zeph. 3:10).
Law of Moses Ch 33
Human Government is a blasted and withering oak, but the New Jerusalem Evergreen of the kingdom when grown is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. The birds of the heaven are the chiefs of the nations, whose subjects seek its fruit from one new moon to another, ministered to them by its Healing Leaves for their salvation.
Blessedness and saving health is promised unto all nations. The leaves of the wood are the medicine of their cure. Naturally, there are powerful medicinal properties in leaves: but none so powerful and efficacious as in the Leaves of the Wood for the healing of the nations.
Only think, what a wonderful enlightening, purging, and healing property there must be in leaves that can cure ignorant and bigoted papists, protestants, Mohammedans, Hindoos, and such like, of all their superstitions and abominations, clothe them in a right mind, and cause them to say in their convalescence,
"Come, and let us go up to the mountain of YAHWEH, to the House of the Elohim of Jacob; and he will teach us of his ways" - He who is the Life of the Wood and Water of Paradise. He will then produce, or reveal knowledge, pertaining to "his ways," which knowledge will be exhibited in "the law", and in "the word" that are to go forth from Zion and Jerusalem.
The law and the word of the Spirit will issue from the throne through the Healing Leaves at duly appointed times, or "from one New Moon to another, and from one Sabbath to another" (Isa. 66:23). The "twelve fruits of the wood of life" are the knowledge of good tending to life, being made known, and fed upon, in all the year.
Fruit is any thing produced. It is not produced to all the world at once; that is, in a single month: but at every new moon of the year's twelve shall strangers present themselves in Jerusalem for instruction, and "from one Sabbath to another". The living water through the wood produces the healing knowledge, the leaves yield it to the nations, according to the administrative institutions of the new Mi!lennial constitution and order of things.
24 And they shall go forth, and look upon the carcases of the men [pigrei ha'anashim] that have transgressed against Me: for their worm [tola'at ] shall not die, neither shall their fire [eish] be quenched; and they shall be an abhorring unto all flesh [dera'on (loathsome, an abomination) to kol basar.
There will be built on the eastern side of the Jordan a memorial to the folly of the flesh, in which the dead bodies of rebellion will contrast against the living sacrifices to be seen in the Great Temple of Zion across the baptismal waters of the Jordan.
The final vision is that of a world glorifying Yahweh, who thus ascribes His royal majesty and supreme authority. No earthly house is sufficient to contain His glory. - GEM