The Restoration and Conversion of Israel

In our last article we saw very plainly how Jehovah would "assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" (Isa. 11.12). Also verse 11 tells us that the LORD will "recover the remnant of His people . . . from Assyria and from Egypt."

We follow the same line of thought in chap. 27.12, 13. "It shall come to pass in that day the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, all ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy Mount at Jerusalem." In witch the passage we note the blowing of the great trumpet. Compare Matt. 24.31, "And He shall send His angels with a great sound of a trumpet (lit.: "a trumpet, yea, a great sounding trumpet"); and they shall gather together His elect from the four winds, from one end of heaven to the other"; "which place," says Lowth, "some understand of this very restoration of the Jews the prophet here speaks of." This may be so, but Ezekiel (37.9) certainly connects the four winds with the thought of restoration or, we might say, restoration in and by resurrection. "Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God: Come from the four winds, O breath, and breathe upon the slain, that they may live." Certain it is that "the sound of the trumpet" is connected not only with ordinary restoration, but also with resurrection. For Paul in that wonderful 15th chapter of first Corinthians tells us, "the trumpet shall sound, and the dead shall be raised incorruptible." And again the same fact is put before us in 1 Thess. 4.16. "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first." We must bear in mind that both these passages were penned during the transitional period of the Pentecostal dispensation, when the promised return, parousia, of the Messiah, was the great hope of the election according to grace. How different in the later revelation of the "out-resurrection" and the "calling-on-high," the blessed hope of the Church of the Mystery. No trumpet is mentioned in that connection.

But before passing on, note how Assyria and Egypt are mentioned again and again in relation to Israel. In seven passages is this so, namely, Isa. 7.18; 11.11, 16; 19.23, 24, 25; 27.13. A reference to these passages will be found edifying, particularly chap. 19.23-25, which is a distinct prophecy of the blessing----the future blessing of Assyria, Egypt and Israel.

We now look at another prophecy in this truly wonderful book of Isaiah. And here we would say that space will not permit us to examine every passage, in this and other prophetical books, relating to the ingathering of God's people. Our purpose and object is, under the Divine blessing, to put before our readers the main and most prominent prophecies. Especially do we feel this laid upon us at this time when nation is rising against nation and kingdom against kingdom, and "men's hearts are failing them for fear, and for looking for those things which are coming on the earth" (Luke 21.26). The destiny of Palestine will be one of the absorbing topics of the near future. Who shall have Palestine? A simple question. The answer will be written in blood----Jerusalem as representing the whole land shall yet again become "a burdensome stone for all people" (Zech. 12.3).

But to proceed. Chapters 29 to 33 of Isaiah are looked upon by commentators as a continuous whole. "This and the four following chapters have an immediate aspect upon Sennacherib's invasion" (Lowth). It was only natural that the commentators should refer these chapters to this great event in Judah's history, as not only did Isaiah prophesy regarding the visit of Sennacherib's emissaries to King Hezekiah, but chapters 36 to 39 are practically identical with 2 Kings 18.13 to 20.18. Also in two prominent places in Isaiah (30.31 and 31.8) the Assyrian is mentioned; therefore again, naturally, we say, the thoughts of man turn to Assyria and Sennacherib. We shall, however, hope to show that this prophecy alludes to a yet future time, to the time when after a representative number of the Twelve Tribes has been brought back to their own land, trouble, and battle, and siege beset them, and they can be and are, only rescued by the strong arm of the Lord.

See chapter 29.1-8 "Woe to Ariel, to Ariel, the city where David dwelt" (v. 1). Who or what is Ariel? The answer can be but one, Jerusalem. This is "the city where David dwelt," this is where he ruled, for "seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem" (1 Kings 2.11). But why here styled Ariel? Ariel signifies either the Lion of God or the Altar-hearth of God, not a reference to the sacrifices which have been offered in the past to Jehovah, and shall be in the future (see Ezek. 43.15 (marg. Where "Ariel" again occurs), but rather because here at Jerusalem terrible destruction shall befall those who invest the land and the city with opposing armies. So in v. 2, "it shall be unto me as Ariel," i.e., it shall be unto me as the veritable Altar-hearth of destruction by God.

Verses 3 to 8 of this 29th chapter describe a state of siege against the city when it "shall be brought down, and shall speak out of the ground," and shall be utterly abased and humiliated. Yet at the critical time when destruction threatens the city, Jehovah Himself intervenes; for "the multitude of thy strangers shall be like small dust, and the multitude of thy terrible ones (thy tyrants) shall be as chaff that passeth away, yea, it shall be at an instant suddenly" (v. 5). "Thunder, earthquake, great noise, storm and tempest, flame of devouring fire," these sweep away and destroy the enemy, suddenly, ruthlessly. It is Messiah interposing on behalf of His people till "the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her shall be as a dream of a night vision" (v. 7).

This cannot refer to the overthrow of Sennacherib's army in the time of Hezekiah, for (1) Sennacherib's army never invested Jerusalem. God's Word is certain as to that: "Therefore, thus saith the Lord, concerning the king of Assyria, He shall not come unto this city, nor shoot an arrow there, nor come before it would shield, nor cast a bank against it" (2 Kings 19.32).

(2) The destruction of Sennacherib's army took place at Libna, not Jerusalem, and was not with "great noise" or "storm and tempest," but in the silence of the night watches (v. 35).

We turn to the last few verses of Isaiah 30 for further details. Here again from v. 27 we have a description of the overthrow of Jerusalem's assailants. It is the same scene has given us in the previous chapter. "Behold, the name of the Lord, from far (the idea conveyed is the sudden appearance of the Lord, cp. v. 13, "suddenly, at an instant"), "burning with His anger, and the burden thereof is heavy; His lips are full of indignation, and His tongue as a devouring fire." . . . And the Lord shall cause His glorious voice (Heb. the glory His voice) to be heard, and shall show the lighting down the His arm, with the indignation of anger, and the flame of a devouring fire, scattering, and tempest, and hailstones" (vv. 27, 30).

The whole passage refers to the overthrow of Israel's enemies, and that not quietly, silently, when men slept, as was the case in the visitation on Sennacherib's army at Libna, but "in the battles of shaking will He (Jehovah) fight against them" (v. 32). How different it is with the Lord's own people Israel. "Ye shall have a song, as in the night when a holy solemnity is (a reference to Passover night); the gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the Mighty One (the Rock) of Israel" (v. 29).

But verses 31 and 33 give us more details. Verse 31 speaks of "the Assyrian" which "smote with the rod." Who is this? The usual traditional answer is "Sennacharib." If, however, we connect these two verses, we are forced to admit that they cannot refer to Sennacharib, for his end was very different from the fate of "the Assyrian" described in verse 33. Sennacharib was slain by his two sons (2 Kings 19.37), "the Assyrian" meets his end in Tophet. "The Assyrian" is one of the twelve titles of Antichrist, who is the coming Prince, "the king of fierce countenance," the willful king. He it is who in the future----it may be the near future----will lead the besieging armies against Jerusalem. His end will be very terrible, for, while fire from above devours those who follow him, he is "cast alive into the lake of fire burning with brimstone" (Rev.19.20).

"For Tophet is ordained of old (Heb. from yesterday), yea, for the king it is prepared: he hath made it deep and large: the pile thereof is fire and much wood: the breath of the LORD, like a stream of brimstone, doth kindle it."

Tophet is situated in the Valley of Hinnom on the east of Jerusalem. Here it was that the idolatrous kings caused their sons and their daughters to pass through the fire of Molech. It was defiled by Josiah (2 Kings 23.10), and in our Lords time was used as a place of destruction for the city's garbage and refuse. Our blessed Lord spoke of it as a type of punishment. In the future the Valley of Hinnom will be the scene of a great burial of the hosts who invest Jerusalem (Jer. 7.32). But the particular spot named Tophet is reserved for the destruction of the Antichrist; here he meets his doom.

Chapter 31.4-9 gives us a further description of the scene. "Like as the lion, and the young lion roaring on his prey . . . so shall the LORD of hosts come down to fight for Mount Zion, and for the hill thereof."

"As birds flying, so will the LORD of hosts defend Jerusalem; defending also He will deliver it; and passing over He will preserve it." "Passing over" (pasoch) the very word used of the "passing over" of Exod. 12.13, 23, 27, is a distinct reference to the Pentateuch, and emphasizes the fact that, just as the Passover in Egypt was at an exact and particular place, so, whenever "the Assyrian" shall be smitten, it shall be at an exact particular place. Mount Zion at Jerusalem is the very scene of this second Passover. Please God, we will enlarge upon this in future articles.

"The Assyrian" shall not fall by human hands. The sword, not of a mighty man, and the sword, not of mean man, shall devour him. His rock (i.e., confidence, or strength of war) shall pass away for fear, his princes shall be afraid of the ensign (the open triumphant manifestation of Messiah), saith the LORD, whose fire is in Zion, and His furnace in Jerusalem" (31.9 marg.).

Surveying then those three passages of prophecy: 29.1-8; 30.27-33; 31.4-9, we have the following six results:----

1. Certain hostile peoples will come against Judah, after the Restoration. 2. Those nations will be frustrated in their purpose, "sifted in the sieve of vanity" (30.28). 3. Their overthrow will be by the immediate interposition of the LORD. 4. It will be unexpected and sudden. 5. It will be with fire, and battle, and "great noise." 6. It will be at Jerusalem, and their ringleader will be hurled into Tophet.

Certain it is that "the sound of the trumpet" is connected not only with ordinary restoration, but also with resurrection. For Paul in that wonderful 15th chapter of first Corinthians tells us, "the trumpet shall sound, and the dead shall be raised incorruptible." And again the same fact is put before us in 1 Thess. 4.16. "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first." We must bear in mind that both these passages were penned during the transitional period of the Pentecostal dispensation, when the promised return, parousia, of the Messiah, was the great hope of the election according to grace. How different in the later revelation of the "out-resurrection" and the "calling-on-high," the blessed hope of the Church of the Mystery. No trumpet is mentioned in that connection.

What does this mean?

How different in the later revelation of the "out-resurrection" and the "calling-on-high," the blessed hope of the Church of the Mystery. No trumpet is mentioned in that connection.

Mr. Chamberlain is referring to the fact that in no reference to the translation (rapture) of the Church written after the close of the Acts period is there a mention of a trumpet.

1 Thess. 4 and 1 Cor. 15, where a trump or trumpet is mentioned, both were written prior to the close of the Acts history.

Mr. Chamberlain is referring to the fact that in no reference to the translation (rapture) of the Church written after the close of the Acts period is there a mention of a trumpet.

And what passages would they be?

1 Thess. 4 and 1 Cor. 15, where a trump or trumpet is mentioned, both were written prior to the close of the Acts history.

So, 1 Thess 4 and 1 Cor. 15 are not rapture passages?

In fact, I don’t see a reference at all in any of Chamberlain’s 4 part comments to a “rapture.”

1 Cor. 15 and 1 Thess. 4 are dealing with the rapture as we look back at at those passages from a post Acts 28 position.

Mr. Chamberlain, in his Bible teaching, deals the differences that would have been had Israel as a nation repented and turned to Christ during the Acts period. Things would have been much different.

Mr. Chamberlain is talking about about the rapture in the section that invokes your questions, but those men didn’t always use the word “rapture.”

1 Cor. 15 and 1 Thess. 4 are dealing with the rapture as we look back at at those passages from a post Acts 28 position.

That’s one theory. It does not seem to be supported by the author in the OP. He wrtites:

Certain it is that "the sound of the trumpet" is connected not only with ordinary restoration, but also with resurrection. For Paul in that wonderful 15th chapter of first Corinthians tells us, "the trumpet shall sound, and the dead shall be raised incorruptible." And again the same fact is put before us in 1 Thess. 4.16. "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first." We must bear in mind that both these passages were penned during the transitional period of the Pentecostal dispensation, when the promised return, parousia, of the Messiah, was the great hope of the election according to grace. How different in the later revelation of the "out-resurrection" and the "calling-on-high," the blessed hope of the Church of the Mystery. No trumpet is mentioned in that connection.

He relates both passages to the Second Coming, not the “rapture.”* Further, the term “out-resurrection” apparently comes from the Greek word exanastasis found one place in the NT, Phil 3:11:

10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death,
11 if, by any means, I may attain to the resurrection (exanastasis) from the dead.
12 Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.

What exactly we are to make of this, if anything, the author does not say.

Since futurist rapturists base their theory largely on 1 Thess. 4, and since the author identifies 1 Thess 4 with the Second Coming (with trumpets, etc), how are you certain he espouses your views?

Mr. Chamberlain, in his Bible teaching, deals the differences that would have been had Israel as a nation repented and turned to Christ during the Acts period. Things would have been much different.

Where do you get that from what he wrote? Methinks you’re misreading the good vicar.

Mr. Chamberlain is talking about about the rapture in the section that invokes your questions, but those men didn’t always use the word “rapture.”

If you are speaking of the modern PTRDSC*, then I think you are misreading Chamberlain. He presents no such theory in his comments.

* Pre-Trib Rapture Distinct from the Second Coming; aka the rapture of futurism.

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