THE SEALS AND THUNDERS COMPARED. 63 Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready." And this is stated immediately before the description of the Faithful and True, as appearing again upon the white horse, v. 11—16. Only one thunder and one crown were noticed vi. 1, 2; but now many crowns shall be upon the head of Him who is declared "King of kings and Lord of lords." And thus now it is that the full seven thunders utter their voices; because the fulness of nations promised to come of the firstborn, Ephraim, have, as such, the good news of the coming kingdom gladly proclaimed to them. What their King hath done for them, and is about to do, is made known to them; and "they joy before Him according to the joy in harvest, and as men rejoice when they divide the spoil." The description (Jer. xxx. 23, 24; xxxi. 1—26) consists of seven particulars, correspondent, in subject and order, with the seven securities preceding them. Thus, As the first security regarded the Cause of Israel's salvation, so here we have the Time of Israel's salvation, Jer. xxx. 23, 24; xxxi. 1—6. As the second security regarded Israel's Return, so here we have intimated the Place from which the Return shall be, xxxi. 7—9. As the third security regarded the Preservation of Israel, contrasting their case, in this respect, with that of other nations: so here we have their Identity guaranteed, and abundant Provision made for them by the Shepherd of Israel, xxxi. 10—14. As the fourth security regarded the utterly Lost Condition of Israel, as recognized by Him who hath promised to redeem: so here we have Rachel, who was bemoaning her children as lost, comforted with the assurance of their Redemption, xxxi. 15—17. As the fifth security regarded the Healing of Israel after correction, contrasting their case with that of their spoilers: so here we have the Recog nition of the lost son, Ephraim, as conscious of having received deserved chastisement; and, upon true repentance, given the promised mercy, xxxi. 18—20. As the sixth security regarded the Return of Israel to perfect peace and fulness of blessing: so here we have the backsliding virgin of Israel invited to that return, and the appointed place, her own cities, xxxi. 21, 22. And, finally, as the seventh security regarded the Cause of Israel's salvation, and the Restoration of their constitution as aforetime: so here we have the peace and felicity of the people, under that constitution, in the Time appointed, xxxi. 23—26. This recognition of the lost heirs of the promises is, indeed, cast into the very same mould as that sevenfold security for Israel's future and complete restoration which restoration cannot be until this recognition has taken place. Let us again look, in another point of view, at the exact fitting of these two sevens to each other. Our God now calls for all consideration in the study of his word, that so it may be seen in its beauty, and felt in its power. Attentively considering them, we shall find that, like as the fourth, the middle of the former seven, describes Israel's utterly undone condition in herself, and without Christ, the middle of the present seven clearly expresses Christ's oneness with Rachel's children: their sufferings are HisHis righteousness theirs — His work is made theirs; for that they are rewarded. As in the sevenfold Security we saw that the third and the fifth members expressed the contrast of God's dealing with Israel and with other people, so that, whatever might befall others, Israel would never perish; the truth of this, in the gathering of Israel, and the recognition of the lost son, Ephraim, is the subject of the third and fifth in the present seven. The Restoration of the captivity of Israel was the subject of the second and sixth of the former: and the same, 64 INTRODUCTION TO THE SEVEN THUNDERS. especially as to the Way, and the quarter from which they will return, is the subject of the correspondent members of the present seven. And, finally, as Christ, our King and Governor, He, through whom the inheritance is obtained, is the subject of the beginning and ending of the former seven : so Israel and Judah, the co-heirs of the inheritance, and their enjoyment thereof, in full communion with Him and each other, after their long separation, and many troubles and tossings, are the subjects of the first and last of the seven upon which we are now to enter. Here He is as the glory in the midst of his people: whilst there He is as a wall of fire around them. But, with this agreement, there is a remarkable difference in the form of the two sevens. They answer each to each. They seem intended to reflect each other, like Christ and his Church. And, indeed, it is worthy of remark, that whilst, in the former seven, Israel is spoken of as a man, and there governments and governors are the subjects of discourse,here Israel is chiefly spoken of as a virgin, and as an object of everlasting love of the fondest affection; and the topics discoursed of are, beside this, those which are best adapted to awaken female sympathy; such as children, and ample provision for their comfort and happiness. There is, throughout the whole of this second seven, that breathing of parental tenderness, which is so congenial to the female breast. With this distinction of these two sevens, there is yet a blending of the one into the other, especially as to their centres. Each seven seems to have the other in its heart: even as Christ has his people, and as his people should have Him. God is wonderful in counsel, and excellent in working. The first, Jer. xxx. 23, 24; xxxi, 1—6, relates to the Time of Israel's deliverance. It describes their past dispersion, present recognition, and future restoration. The prophecy of Isaiah, whose name means Salvation of the Lord, most fully sets before us the Lord's great salvation of Israel, and particularly points out the times and seasons relating thereto. The second, v. 7—9, relates to the Place out of which Israel was to be raised up, and given the great restoration. Jeremiah, whose name means the Lord shall raise up, or exalt, points out most distinctly the quarter in which outcast Israel would be lifted up, through the power of her King, who has been raised up unto her. The third, v, 10—14, relates to the Identity of Israel, as being preserved throughout all their changes. Ezekiel, whose name means God it my Strength, points to the source of Israel's sustenance, assures of their preservation, and describes their recovery when they shall take God alone as their help. The fourth, v. 15—17, intimates the Oneness of Christ with his people. Their sufferings have by him been borne, and for his work they are rewarded. The Psalms of David, whose name means Beloved, more particularly illustrates this unity of the Bridegroom with the Bride, of the lion of the tribe of Judah with the children of Rachel. The fifth, v. 18—20, describes the Recognition of the lost son, Ephraim, to be made upon repentance, and after much preparative training among the Gentiles. The prophecy of Hosea, whose name means Salvation, more particularly illustrates the case of Ephraim, and most clearly predicts his salvation. The sixth, v. 21, 22, points to the Place to which Israel shall return upon the great restoration: when shall be enjoyed the fulness of the blessings promised unto the fathers. Zechariah, whose name means Memorial of the Lord, particularly dwells upon this future restoration, and the place of its consummation. The seventh, v. 23—26, relates to the Time of Israel's salvation, and is illustrated from the prophecy of Micah. It is when Israel and Judah are both truly humbled and brought low, that the Lord shall be exalted in their salvation,—in the removal of all that hath withstood their promised great deliverance. INTRODUCTION TO THE SEVEN THUNDERS. 65 JUDGMENT AND MERCY. Jer. xxx. 23, 24; xxxi. 1. "Behold, the whirlwind of the Lord goeth forth with fury, A continuing (or cutting) whirlwind : It shall fall with pain upon the head of the wicked; The fierce anger of the Lord shall not return, until he have done, In the latter days ye shall consider it. At the same time, saith the Lord, Will I he the God of all the families of Israel, Jeremiah was, ch. xxv., bid to take the e this especially with regard to the kings of the north. Israel, or the remnant of the ten tribes, carried captive beyond Assyria, appear to have speedily freed themselves from the Assyrian yoke, and to have become peaceably located along the back of the Black Sea, and the banks of the Danube. Here, however, they were not allowed to remain. In the second century of the Christian era, the whirlwind above described, having reached the kings of the north far and near, a vast multitude of nations were set in motion. The movement seems principally to have occurred in the far east, and thence to have proceeded north-westward, which is the very order of the whirlwind beginning at Jerusalem. One nation was precipitated upon another: the Huns, for example, upon the Ostrogoths; the Ostrogoths upon the Visigoths; and the Visigoths upon the Roman empire: upon which, indeed, an immense number of other nations were at the same time thrown. The Vandals having passed over into Africa, and ransacked the Roman provinces there, whirled round therefrom, under Genseric, upon Rome itself, and stripped the very capitol for the sake of its covering. Even thus early this whirlwind fell with pain upon the head of" the wicked." A respite seemed to be given when the Gothic nations, who also had severely dealt with Rome and its provinces, became spiritually subject to Rome; when many of them 66 INTRODUCTION TO THE THUNDERS. became the chief props of Papal ascendency. But has the anger of the Lord ceased? No: "The fierce anger of the Lord shall not return until he have done:" an expression repeatedly referred to, both in the Old Testament prophecies and in Revelation; and referring to the accomplishment of judgment preparatory to the millennial reign, the clearing his heritage of all intruders: Ezek. xxxix. 8; Rev. xvi. 17; xxi. 6. It is here added, "And until he have performed the intents of his heart." These are his purposes of good towards his chosen people. It is here intimated that these words would long remain comparatively hidden; without being weighed and considered, as their importance demands: but it is promised that at length, "In the latter days, ye shall consider it." We are now in the latter days. The time for consideration is our own time. Soon may the mighty thunderings of Israel, as praising the Lord for his goodness, and for his wonderful works unto the children of men, awaken to earnest consideration the long-slumbering Jew. Yea, may both soon unite in awaking the world with the thrilling acclaim, "Alleluia! the Lord God omnipotent reigneth." And when the people addressed have been brought to consider, for what the curse hath devoured the land, and themselves have been scattered, a hissing and a by-word among all people, they will be able to read their sin in their punishment: when they see that land which, since their rejection of Christ as King, hath only been to them a place of destruction;—when they see that land made beautiful, and abundant in blessing, for a people claiming it in the name of Jesus, and desiring it simply that they may therein glorify Him whom the fathers of the Jews there put to shame,—then will not they loathe themselves for those iniquities, on account of which they have been left out of the blessing, and the land has been so long kept in degradation, defilement, and desolation?— Will they not then seek blessing in Him in whom alone it can be found? and in whom it will have been actually found by their brethren of the house of Israel, even when cast out among the Gentiles, undistinguished as to origin, and their destiny unknown. And now also blessing will have accompanied these into the land. They are now brought nigh, as having the loving-kindness of the Lord extended unto them. And the desirableness of this loving-kindness, Judah, who has so long rejected it, will at length see. When brought to consider the blessing and the curse, in the case of All the families of Israel, and in their own case, both out of the land and in it; and the relation which the blessing evidently has to the receiving of the truth as it is in Jesus, then Judah is not far from the realization of the promise along with Israel, And ye shall be my people, and I will be your God." Thus intimately connected is the salvation of Judah, with the manifestation of the lost children of Joseph, as sons of the living God. To this recognition of the lost children of Rachel do we now more particularly direct our attention.Therewith comes the grand development of the divine purposes, both as to the future and the past. The words," Ye shall consider it," may more particularly refer to the Jews, a people present with, or near to, the prophet; whereas the other house, "All the families of Israel," were then a people far off, and are spoken of in the third person thus,— "At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall he my people,"—Ammi. The house of Israel is that which is here spoken of. It does not necessarily include that of Judah; but the expression clearly indicates that the different families of Israel, whether of the escaped, or of those that were led captive, have, generally at least, come within the hearing of the Gospel ; and put on the profession of being the Lord's people: which cannot, in the latter days, be done, but as embracing Christianity. FIRST THUNDER. THE TIME OF ISRAEL'S DELIVERANCE. Jer. xxxi. 2—6. The Discovery of the Lost House of Israel shall tale place after they hare found Grace In the Wilderness—at the time the Jews are brought to consider what the Lord hath done with them, and when Israel have the expression of His everlasting Love; but before the time of being built up in their own Land, and their Worshipping collectively at Jerusalem. "Thus saith the Lord, The people left of the sword found grace in the wilderness: Even Israel, when I went to cause him to rest. The Lord hath appeared of old, or from afar, unto me. Yea, I have loved thee with an everlasting love: Therefore with loving kindness have I drawn thee. Again I will build thee, And thou shalt be built, О Virgin of Israel: Thou shalt again he adorned with thy tabrets, And shalt go forth in the dances of them that make merry. Thou shalt yet plant vines upon the mountains of Samaria. The planters shall plant, and shall make them common, For there shall he a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion, unto the Lord our God." Analogous to the case of ancient Israel was that of the western nations of Europe: It is remarkable, that after their embracing Christianity as it then existed, the first thing, and indeed the only thing in which they ever all united all their hearts and arms, was the combining in fierce and persevering efforts to obtain the land of Israel, the land of their fathers, although, as such, they seem not to have known it. Their object was the recovery of the Holy Sepulchre out of the hands of the infidels. There, however, is not merely the place where the Lord lay, but where, in glory, he shall sit upon the throne of his father David. They went up wilfully to take possession of the land by the power of the sword, and to erect a kingdom there, like the kingdoms of the world. And, like Israel in their waywardness, when passing up from the wilderness, Numb, xiv. 40—45, they attacked their enemies, although (he time had not come when the Lord would give them the possession, or when they were prepared to receive it: They in consequence were allowed to fall before their enemies. They were turned buck into the wilderness to he better taught of the Lord. Thus it was with ancient Israel, in their coming up out of the southern wilderness from Egypt—and thus it was with these nations, that have sprung of Jacob, as emerging from the northern wilderness, after having escaped from the Assyrian yoke. The analogy is sug |