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something formerly mentioned, " it shall come to pass;" and "in the last days" circumstances shall differ from those at another period'also referred to previously. These points of contrast have been unskilfully separated in our translation, by placing them in different chapters; but by looking at the last verses of the preceding chapter the meaning of those quoted will instantly appear. That chapter contains an exposure of the hypocrisy of the "heads of the house of Jacob, and princes of the house of Israel" and a threatening is denounced of coming desolation on their land: "They build up Zion with blood, [this is not the church certainly,] and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord and say, Is not the Lord among us? None evil can come upon us. Therefore [on account of this their iniquity] shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the House as the high places of the forest. But in the last days," &c. Thus, then, we see that it was the literal "Jerusalem" and "Zion" and "mountain of the House," which, for the sin of Israel, were to be "ploughed" and laid in "heaps," and have literally been so. And it is in contrast to their present state, that from the same "Jerusalem" and "Zion" and "House of .the Lord," the word of the Lord shall again go forth, and to which "in the last days" many nations shall come. This shall be at the Millennium, when "nation shall not lift up a sword against nation; neither shall they learn war any more." ver. 3.

Again, "At that time, they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it to the .Name [the incarnate Word ?] of the Lord to Jerusalem; neither shall they walk any more after the imaginations of their evil heart." Jer. iii. 17. This is when " the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north," to their own land; "and at that time, they shall call Jerusalem the throne of the Lord." It is, therefore, at the restoration of Israel, and after the conversion of " all the nations;" for "neither shaW they walk any more after the imaginations of their evil heart."

So also, by the prophet Zechariah, "Thus saith the Lord of hosts, It shall yet come to pass that there shall come people, and the inhabitants of many cities; and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts; 1 will go also. Yea, many people and strong nations shall come to seek the Lord of hostsiTi Jerusalem, and to pray before the Lord." Zech. viii. 20—22. These inhabitants of "many cities" shall go not to the church merely, for in doing so they would not need to leave their cities. But, stirring up each other, "the inhabitants of one city shall go fo another," seeking their company in going to " Jerusalem;" whither they shall go together " to see& the Lord of hosts," and "topray before the Lord"—plainly implying His presence there. And that it is the literal Jerusalem is farther evident from the honour they shall put on the ^ews^ "Thus saith the Lord of hosts, In those days it shaM come to pass, that ten rae» shall take hold (out of ** languages- of the nations), even shall take hold ot i"6^ skirt of him that is « 7ew,sayingv We will go withyoufor we have heard that God is with you." ^p.t. 23.

In a psalm containing decided references ._ . ation of Israel and the Millennial period, it is saw, cause of thy Temple at Jerusalem shall kings brtn sents unto thee;" then "princes shall come o\it ov Ethiopia shall soon stretch out her hands v«\ t Ps. Ixviii. 29, 31. The very reason of tn<="** going to Jerusalem is because God's " Teto there.

The attendance of the nations at the stated feasts, the Lord expressly declares phet Isaiah: "It shall come that I Awill g tions and tongues; and they shall come glory... .and it shall come to pass tnatu' ^ moon to another, and from one Sabbath to <* all flesh come to worship be-fore roe, Is. Ixvi. 18, 23. Although in aot named, yet it is plainly imp

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—but whither? The prophecy itself furnishes us with the answer. Referring to the restoration of Israel, it is said, (ver. 19, 20,) the Gentiles "shall bring all your brethren." Now this bringing must be to the same place as the coming of the nations, since both imply a movement to the place occupied by the speaker. Therefore if we can ascertain whither the Gentiles shall "bring" the prophet's "brethren," this will be the place to which the nations "shall come" to worship. Now, the former place is distinctly mentioned as being Jerusalem: they shall bring them, saith the Lord," to my holy mountain Jerusalem." And all shall come thither to worship from Sabbath to Sabbath—there shall be continually from all parts of the earth worshippers attending upon the appointed feasts,

But the most explicit prediction on this subject is that with which the Prophecies of Zechariah conclude, and to which we formerly alluded: "It shall come to pass that every one that is left of all the nations which came against Jerusalem [after Israel's restoration] shall even go up from year to year to worship the King, the Lord of hosts, and to keep the least of tabernacles. And it shall be that whoso will not come up of all the families of the earth unto Jerusalem to worship the King the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up and come not, (that have no rain,) there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. In that day shall there be upon the bells of the horses, Holiness UnTo The Lord; and the pots in the Lord's House shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts; and all they that sacrifice shall come and take of them, and seethe therein; and in that day there shall be no more the Canaanite in the House of the Lord of Hosts." Zech. xiv. 16—21. This is immediately subsequent to the future attack of the confederated nations upon Jerusalem after the restoration of Israel, when "the city shall be talwn, and the houses rifled, and the women ravished ;" when part of the inhabitants shall be made captives, " and the residue of the people shall not be cut off from the city." ver. 2. This must therefore be the literal "Jerusalem," and not the church. Having been then rescued from the power of the oppressor by the Savior's interposition in their behalf, and peace being restored, "there shall be no more utter destruction, but Jerusalem shall be safely inhabited." ver. 11. Now it is to this same Jerusalem that "the nations which came against" it shall come up "to worship the King:" and this King is "the Lord of Hosts." Each of these nations shall go up to Jerusalem, "from year to year;" but this does not imply that every individual shall do so —although this has sometimes been asserted, with the view of fixing on the literal interpretation of the prophecy a charge of absurdity, from the supposed impossibility of its being so accomplished. This is indeed required of " all the families of the earth;" yet it is to be observed, that the word "families" is not here used in its ordinary and limited sense; but in that more comprehensive signification of nation or people, attached to it in the promise to Abraham, that in him shall "all the families of the earth be blessed." In this sense the "kingdom of Judah is called a "family," by the prophet Jeremiah: "them that remain of this evil family." Jer. viii. 3. But besides its having this meaning in other parts of Scripture, the term is plainly so used in this very prophecy. Thus, while punishment is denounced against all "the families of the earth" generally, we have its meaning defined by the more particular reference to the case of " the family of Egypt." From this we at once perceive that the term "family" is used for "nation" or "people," Egypt being here reckoned and styled but one " family." Thus all the nations or " families of the earth" may go up to Jerusalem, as they do other things, by representation. Besides such of the people as have the will and the power, (and during the Millennium, these will happily be generally conjoined, facilities being doubtless mightily increased,*) nations as such will pre

*It is interesting to observe the corroboration of this, in the wonderful increase of the means of transit, both by sea and land, which

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