While the loss of true religion is clearly foreshewn in the capture of the spiritual Jerusalem, with which this chapter commences; and while the rise of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the Christian will readily perceive, in [pg 174] the day of obscurity that follows, the dark ages shadowed forth; and in the dawn of light that breaks forth at the evening time, he will see intimation of the restoration of true religion at the reformation, when living waters again begin to flow out of Jerusalem.
The conclusion of this chapter, and of the Prophecy, declares the final and complete establishment of the Messiah's kingdom; that happy period for which we are taught to pray in the words, “Thy kingdom come.” Concerning the nature of this kingdom, the Jew not only differs from the Christian, but Christians also differ from one another. Before I attempt to decide so difficult a question, I shall state the prevailing opinions, and what the prophets have said on the subject.
The Jews expect, at the coming of their Messiah, the establishment of their political, as well as their spiritual supremacy over all the earth. The Christians reject all idea of a political kingdom, but differ in their views of it as a spiritual one. Some understand it to signify the universal establishment of true Christianity on earth, with the full enjoyment of all the blessings which it is calculated to [pg 175] afford; others at this second advent, look for the personal appearance of Christ on earth, to reign with the saints, who will be raised from the dead, to receive the reward of virtue in his kingdom; while many regard his kingdom as signifying a future state of happiness, having no connexion whatever with the earth we now inhabit, but to be enjoyed in an eternal abode, of which they have an indefinite idea as existing somewhere above the firmament.
This last, which is perhaps the most popular notion, seems least consonant to Scripture and prophecy; which distinctly speak of a kingdom on earth, as it is understood by the Jews; though not necessarily, as they suppose, a political one. As this is the chief point on which I am at issue with my opponent, I shall presently state the manner in which this city, the New Jerusalem, is spoken of by Isaiah and St. John. But previously I think it right to notice a fallacy in what I take to be the ground on which the popular notion of this kingdom rests; namely, because St. John in the Revelations gives intimation of a resurrection preceding, or accompanying [pg 176] its establishment. Now, we have, as I conceive, no just ground for assuming, in a vision, every other part of which is figurative, that this part alone is to be understood literally. Why, I should ask, may not this resurrection, like the rest, be also symbolical, or signify regeneration to newness of life? which our Saviour expressed by being born again; that is, a total change in our nature and habits, such as was produced in his apostles and disciples by the gift of the Holy Spirit. But even admitting the literal resurrection to be here intimated, (and no Christian can doubt the reality of a resurrection,) yet this would not be at all incompatible with a future existence on earth, a light in which it is viewed by many: we shall therefore inquire what the Prophets have said that may throw light on the nature of this kingdom on earth.
Both Isaiah and St. John, in speaking of the New Jerusalem, use the two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this city is represented as having foundations of sapphire, windows of agate, and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built entirely of precious [pg 177] stones, having twelve gates, each of one solid pearl, and its streets paved with gold; being, moreover, equal in all its dimensions, that is, as broad as it is long, and as high as it is wide, to wit, twelve thousand furlongs, or fifteen hundred miles. This is surely very unlike a literal city; but this City shortly becomes a Woman, in St. John, and is styled “The Lamb's Bride;” while Isaiah, using the same change of metaphor, says, “For thy Maker is thy husband.”
If we now look to the context in Isaiah, for the purport of this figurative language, we shall find that he says, chapter liv. 14, “In righteousness shalt thou be established;” and again, chapter lx. 19, “But thou shalt call thy walls salvation, and thy gates praise;” and from chap. lxi. it appears throughout, that this description is intended to portray the perfection of righteousness, the beauty of holiness, and the riches of grace; these being, as declared, the ornaments destined to adorn the Bride. It is with a robe of righteousness, and a garment of salvation, that she will adorn herself, as Isaiah expresses it, chap. lxi. 10.; while St. John abounds in similar expressions; thus [pg 178] in Rev. xix. 9, speaking of the Bride's apparel, he says, “For the fine linen is the righteousness of the saints;” and of the City, which nothing impure is permitted to enter, he says, chap. xxi. 23-27, “For the glory of God did lighten it, and the Lamb was the light thereof.” Thus both, under this highly figurative description, appear to signify no literal city, or political state, but one which is altogether spiritual; that is, the utmost possible degree of purity and holiness, which will constitute this heaven upon earth; the New Jerusalem.
This chapter opens with the denunciation of divine wrath about to fall upon mankind on account of the corrupt state of religion. The expression used to foretel this, belongs more peculiarly to the day of judgment, called the day of the Lord; but is often employed in prophetically foreshewing particular judgments on the world, as here:
Behold the day of the Lord cometh, and thy spoil shall be divided in the midst of thee.
For I will gather all nations against Jerusalem to battle, and the city shall be taken, and the houses rifled, and the women ravished, and half of [pg 179] the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
The loss of the holy city, and the spiritual captivity of half its inhabitants, which is the bondage of sin, is the particular calamity here foretold; and this is followed by the punishment of those who were the authors of this evil, the enemies of true religion, who war against Jerusalem.