Salmos 102:13-15

DISCOURSE: 670
THE RESTORATION OF THE JEWS

Salmos 102:13. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come: for thy servants take pleasure in her stones, and favour the dust thereof. So the heathen shall fear the name of the Lord, and all the kings of the earth thy glory.

AMIDST all the personal afflictions with which a Child of God can be encompassed, he will be filled with consolation, if he hear glad tidings concerning Zion. The interests of God and the welfare of mankind are nearer to his heart than any of the concerns of time and sense. Hence Paul, when complaining that he “suffered trouble, as an evil-doer, even unto bonds,” consoled himself with this, that “the word of God was not bound [Note: 2 Timóteo 2:9.]:” yea, his very bonds themselves were an occasion of joy to his soul, when he saw that they were overruled for the establishment of Believers, and the augmentation of the Church of God [Note: Filipenses 1:12.]. Thus, in the psalm before us, the writer, whether speaking in his own person, or personating the Church of God, was in a most disconsolate condition [Note: ver. 3–11.]; — — — but the thought of God’s speedy interposition for his Church and people comforted him. He saw Jerusalem lying in ruins; but he felt assured that the time was near at hand, when it should be rebuilt, and God’s glory be manifested in it as in the days of old. To the Gospel Church also he had a further reference in his own mind: for though the restoration of the Jews from Babylon attracted some attention from the neighbouring states, it was far from being attended with those effects which are here foretold as following from their yet future restoration to their own land, and their final union with the Church of Christ [Note: That the writer looks forward to that period, will appear by comparing ver. 25–27. with Hebreus 1:10.].

In considering this event, we shall notice,

I. The time fixed for it—

God most assuredly has mercy in store for Zion—
[The Jews shall not always continue in their present degraded state: they shall be gathered from every quarter of the globe, and be brought back again to their own land. We must almost cease to assign any determinate meaning to words, if we explain in a figurative sense only the numberless declarations of God on this subject [Note: Ezequiel 28:25; Ezequiel 37:1] — — — As to their restoration to the Divine favour, it is impossible for any one who believes the Scriptures to doubt of it. Though God is angry with them, he has not cast them off for ever. There is yet among them “a remnant according to the election of grace,” who shall be again engrafted on their own olive-tree, and enjoy all the riches of the Gospel salvation [Note: Romanos 11:5; Romanos 11:25.] — — —]

For the conferring of “these favours,” there is a time fixed in the Divine counsels—
[“Known unto God are all things from the foundation of the world:” and every thing that is “done, is done according to his determinate counsel and fore-knowledge [Note: Atos 2:23; Atos 4:28.].” The deliverance of the Jews from Egypt was foretold to Abraham four hundred and thirty years before it took place; and it was accomplished on the self-same day that had been then fixed [Note: Êxodo 12:41.]. In like manner, their deliverance from Babylon was fixed; nor were they detained one hour there beyond the seventy years that had been assigned for their captivity [Note: Jeremias 25:12; Jeremias 29:10,]. Thus is the period fixed for their present dispersion. It is to terminate one thousand two hundred and sixty years after the establishment of the Papal tyranny and of the Mahometan delusion. Other thirty years are added to that time for completing of that glorious work, and forty-five more for the full introduction of the Millennium, when all the kingdoms of the world shall become the kingdom of our Lord and Saviour Jesus Christ [Note: Daniel 7:25; Daniel 12:7; Daniel 12:11. with Apocalipse 11:3; Apocalipse 11:15; Apocalipse 12:6; Apocalipse 12:14; Apocalipse 13:5.]. Respecting the exact time from whence these several periods must be dated, Commentators are not agreed; nor is it our intention to enter into that part of the question: we only mention these things to shew, that “God has reserved the times and the seasons in his own power,” and that the time for the future restoration of the Jews is as determinately fixed in the Divine counsels, as any other event that ever occurred.]

We think too that we may already see,

II.

The signs of its approach—

When our blessed Lord came to establish his kingdom upon earth, there were many signs whereby a candid observer might ascertain that he was really come [Note: Mateus 16:3.]. An expectation of him had prevailed both among Jews and Gentiles [Note: Lucas 2:25; Lucas 2:38.]; his forerunner, John the Baptist, had come to prepare his way [Note: Mateus 17:9.]: and his own miracles had evinced, that he was indeed the person whom he professed to be [Note: João 5:36.]. Thus the Psalmist intimates that there are signs, whereby the future manifestations of his love and mercy to his people Israel shall be discerned, previous to their full accomplishment: “The time to favour her, yea, the set time, is come; for thy servants take pleasure in her stones, and favour the dust thereof,” We say then that the approach of that blessed period is now evidently marked by,

1. The concern that is now felt for the Jewish people—

[How many centuries have passed without any efforts made for their conversion to the faith of Christ! They have been regarded by the Christian world as utterly unworthy of notice: or rather, have been treated by them with all manner of indignity, oppression, and cruelty. But now Christians begin to feel how basely they have acted towards them; and are combining their efforts to rend the veil from their hearts: and by all possible means to lead them to the knowledge of that Messiah, whom their fathers crucified [Note: The attention paid to the study of prophecy in this day is remarkable.] — — —]

2. The expectation which the Jews have of their approaching deliverance—

[The Jews even of our own country, and still more upon the Continent, have a persuasion that their Messiah is speedily to appear, and to vindicate them from the oppression which they have so long experienced [Note: Persons conversant with India have assured us, that both Mahometans and Hindoos have an expectation also that a great change is about to take place in the religions which they profess.]. And though they do not at present know what kinds of blessings they are destined to enjoy, (for they look no further than to a temporal deliverance,) yet the circumstance of their “looking for redemption” as fast approaching, may justly be regarded as a sign of its actual approach.]

3. The work that has already been effected among them—

[Many have been converted to the faith of Christ: and though, as in the first ages of Christianity, many have dishonoured, or renounced, their holy profession, yet many have held fast their faith amidst the heaviest trials, and have adorned the Gospel by a holy conversation. We cannot, it is true, boast of thousands converted at once: nor were the efforts or John, and of the Lord Jesus Christ himself, very successful for a season: even after all the labours and miracles of our Lord, his disciples amounted only to five hundred; the greatest part of those who were convinced by him for a season having gone back from him: but the seed sown by him grew up on the day of Pentecost, and brought forth fruit an hundred-fold: in like manner we have only fruit sufficient at present to encourage our continued exertions; but we hope that Pentecostal fruits will yet be found, and that too at no distant period. At all events we have evidence enough to shew, that God is with us in our labours of love, and to assure us, that we shall not labour in vain, or run in vain. The very circumstance of so many heralds being stirred up to prepare their way, is a strong ground of hope that ere long “the valleys shall be exalted, and the mountains and hills be made low, and the crooked be made straight, and the rough places plain; and that the glory of the Lord shall be revealed, and all flesh shall see it together [Note: Isaías 40:3.].”]

Nor are we left in uncertainty about,

III.

The effects of its arrival—

To the Jews themselves the effects will be glorious—
[Such prosperity, both temporal and spiritual, will they enjoy, as was but faintly typified in the days of Solomon — — — “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isaías 30:26]” — — —]

To the Gentiles also it will be the commencement of inconceivable and universal happiness—
[This is particularly marked in our text; “So the heathen shall fear the name of the Lord:” yes, the restoration and conversion of the Jews will be “as life from the dead” to the whole Gentile world [Note: Romanos 11:12; Romanos 11:15.]. Their deliverances from Egypt and from Babylon attracted the attention of the nations which were round about them; but this deliverance will fill with surprise and astonishment all the nations upon earth: for the Jews are scattered through every country under heaven: and in every country there will be a simultaneous motion of the Jews towards their own land, and a turning to that Saviour, whom now they hate. This will carry conviction to the minds of all, that Jesus is the true Messiah, the only, and all-sufficient Saviour of the whole world. Then will all the great ones of the earth, the highest kings, no less than their meanest subjects, behold the glory of God in the face of our adorable Saviour; and all, both Jews and Gentiles, become one fold under one Shepherd [Note: See Isaías 60:1; Isaías 60:10.Salmos 72:8; Salmos 72:16; Zacarias 2:10; Zacarias 8:20; Zacarias 14:9.] — — — However incredible this may appear, it shall assuredly be effected in due season; for the Lord hath promised; and not a jot or tittle of his word shall fail.]

Address—
1.

Have compassion upon Zion—

[See how deplorable is the present state of God’s ancient people: compare it with the former periods of their history when they were so signally honoured with the presence of their God in the wilderness, and at Sinai, and in the days of David and Solomon — — — Shall not the contrast fill you with pity and compassion? Methinks you can scarcely have the feelings of men, much less of Christians, if you do not weep over their forlorn and destitute condition. See how Nehemiah felt the desolations of Zion in his day [Note: Neemias 2:2.]! — — — and is there not yet greater occasion for you to do so now? See how Daniel set himself to implore mercy for his brethren, encouraged by the near approach of the time destined for their deliverance [Note: Daniel 9:2.] — — — And let the prospect we have of an infinitely greater deliverance for them, stimulate you to similar exertions in their behalf. Let nothing be wanting on your part that can contribute to their good. Your time, your money, your influence will be well employed in so glorious a cause: and be assured that in endeavouring to “water others, you shall be watered yourselves.”]

2. Seek to experience the good work in your own souls—

[We would not so draw your attention to the vineyard of others, us to divert it from your own. If it be desirable for the Jews to “fear the name of the Lord, and to behold his glory,” it is surely no less desirable for you also. Brethren, this charity must begin at home. It will be a fearful thing to “preach to others, and to become cast away ourselves.” Begin then, every one of you, to seek the favour of God to your own souls. Truly it is lamentable to see in what a state our Christian Zion is: and how many amongst us differ little from the Jews, except in name and profession. And in this we are far more guilty than they, because, whilst they are misled through the blindness that is come upon them, we sin against light and knowledge, and, Judas-like, betray the Saviour whom we profess to love. Let us hope, however, that the time for God to favour us is come; (O that it may be come, and that our eyes may see it!) and that the tabernacle of David which is fallen down, shall be speedily reared amongst us, to the glory of God, and to the salvation of many souls. Much as we desire your aid for the Jewish nation, our first desire is, that you yourselves may be saved In this we are sanctioned by the apostle Paul, who, whilst he pitied the Gentile world, desired to be accursed from Christ if it might but be instrumental to the saving of his brethren the Jews. To you then, Brethren, we say, First give your own selves to the Lord, and afterwards to us, by the will of God [Note: 2 Coríntios 8:5.] — — —]