In that day the LORD will thresh from the flowing Euphrates to the Wadi of Egypt, and you, O Israelites, will be gathered one by one. Sermons
In the relation of God to his people in exile, as depicted in these two verses, we may find a picture of the relation in which he stands to all his absent children. I. THE BREADTH OF HIS KINGDOM: the broad fields of the husbandman, in which he might "beat off" fruit, from the far river in the East to the far river in the West - from end to end of the known earth. God's rights and claims extend to all peoples, to all classes, to men of every character and every temperament and every tongue, to both sexes; his empire, like his commandment, is "exceeding broad." He looks everywhere for fruit to be beaten off, to be gathered in, at the time of harvest. II. THE NEED OF HIS INTERPOSITION. This fruit which God is seeking is spiritual; it is the reverence, the love, the worship, the obedience, of his own children. But these his sons and daughters are: 1. Afar off. They are outcasts, a long way from home. It is not geographical, but moral and spiritual distance which has to be deplored. They are in the "strange land" of doubt, of denial, of disobedience, of indifference and forgetfulness, of utter unlikeness to the heavenly Father. 2. Or they are at the point of extinction. "Ready to perish." Those who have not "bowed the knee to Baal, "who have not been fascinated and won by ruinous seductions, are a mere remnant, and even their life, like Elijah's, is at stake. Everything cries for God's merciful interposition.' III. HIS SUMMONS TO RETURN. The "great trumpet" is being blown; its notes are sounding far and wide. "The voice of Jesus sounds o'er land and sea," saying, "Return unto thy Rest;" "Come unto me, all ye that labor." From the "far country" of sin, of folly, of selfishness, of unrest, the summons calls all human hearts to leave behind them their sin, their misery, their bondage, and to cast themselves at the feet of the Divine Father, and beg to be taken back into that holy service which is perfect freedom. IV. HIS DISTINGUISHING KINDNESS. "Ye shall be gathered one by one." God does not content himself with issuing a general proclamation which each man may interpret and apply. He comes to every human soul himself. In the Person, and by the direct influence, of his Holy Spirit, he makes his appeal to the individual heart and conscience. He says, "Come thou, my child." "Return thou, my daughter." "My son, give me thy heart." V. THE GATHERING-PLACE OF HIS RETURNED ONES. "Ye shall worship the Lord in the holy mount at Jerusalem." All they who return unto God (1) gather at his house on earth for worship there; and (2) meet in the heavenly city, the new Jerusalem, for "nobler worship there." - C. Ye shall be gathered one by one. This principle is developed — I. IN THE DEALINGS OF PROVIDENCE. II. IN THE PROVISIONS OF THE GOSPEL. III. IN THE REQUIREMENTS OF THE LAW OF GOD. () 1. There is a country whose mysterious shores are visited each year by thousands from every continent of earth, and not one of them ever returns to detail its marvels. It is called in Scripture "a land of darkness, and the shadow of death." It is a great republic, though it has a despot for its ruler; and it is the only one in which the dream of human equality can be fully realised. There "the rich and the poor meet together," and are on a perfect level; there the cheek of beauty, the form of grace, and the withered limbs of age, are alike the banquet of the heedless worm; "there the prisoners rest together; they hear not the voice, of the oppressor; the small and the great are there, and the slave is free from his master. There, side by side, in peaceful slumber, lie "kings of the earth, and all people; princes, and the judges of the earth: both young men and maidens; old men, and children." Mysterious land! And oh! how densely peopled! But does it not throw a fearful solemnity over this thought, when we consider that to it we shall be gathered one by one? We live together; we act together; but we must die alone. Shall not this consideration lead you to remember your individuality now, and one by one to prepare for that hour by working out your salvation with fear and trembling? 2. Solemn, however, as is this gathering of the grave, it derives, fresh importance from the fact, that we need not fear, and we must not hope that it will be the last gathering. "Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and we shall be raised incorruptible." What a gathering that shall be! They shall come, the dead of all generations — from Adam to Noah, from Noah to Abraham, from Abraham to David, from David to the Saviour, from the Saviour to us, from ourselves to the judgment; all shall come; the sea shall give up the dead that are in it, and the earth the dead that are in it, and death and hell the dead that are in them; and the whole posterity of Adam, young and old, rich and poor, countless as the sands on the seashore, or the stars of Heaven — all, without exception, shall be gathered there. But let us not forget the principle before us. Each individual of that mighty gathering will retain his own personal identity. 3. This, however, is but the opening scene of a yet more tremendous tragedy. It is but the lurid dawning of "the great and terrible day of the Lord." There shall be yet another gathering, the most momentous gathering of our race, and the last. Each one of us shall give account of himself to God. 4. Learn thus that you have an individuality. Each one of you has powers, duties, talents, responsibilities, which you cannot share with any other being in the universe of God. You may commit sin in a crowd; but when you are judged for it you must stand alone. 5. Will ye be gathered now, gathered to the Saviour's arms, "gathered one by one"? () Homiletic Review. We often ask why should we die alone? It is not for us to give an answer for God. The Judge of all the earth will do right. Our entrance into the world is one by one; it is not unnatural that our departure should be the same. Each one's conversion, marriage, all the great events of life, are passed through, not in the mass, but each by himself, one by one.I. The individuality of God's dealings with men in their highest and most solemn experiences is AN HONOUR AND A FAVOUR. Each is thus made His special care. The most precious fruit is gathered by hand. II. THE SHOCK OF BEREAVEMENT IS THUS LESSENED; a sparing mercy to those who are left to mourn. III. WARNINGS OF THE INEVITABLE HOUR ARE THUS MULTIPLIED, that survivors may prepare. () i.e., ye shall carefully gathered together, and brought safe into your own land. The words are taken from olives or apples or the like fruits, which are gathered one by one, and so laid up in some place appointed; which olives or apples or other fruit so gathered last better than they which are beaten off or shaken down from the tree. He seems to oppose this gathering one by one, to that "beating off" mentioned in this verse.()
People Isaiah, Israelites, JacobPlaces Assyria, Brook of Egypt, Egypt, Euphrates River, JerusalemTopics Beat, Branch, Brook, Care, Channel, Egypt, Euphrates, Euphra'tes, Flood, Flowing, Fruit, Gather, Gathered, Got, Grain, Israelites, O, Pass, River, Sons, Start, Stream, Thresh, Threshing, Torrent, WadiOutline 1. The Deliverance of Israel
Dictionary of Bible Themes Isaiah 27:12 4522 threshing
5526 shibboleth Isaiah 27:12-13 7145 remnant
9220 day of the LORD Library The Grasp that Brings Peace
'Let him take hold of My strength, that he may make peace with Me; yea, let him make peace with Me.'--ISAIAH xxvii. 5. Lyrical emotion makes the prophet's language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. God is guarding Israel, His vineyard, and before Him its foes are weak as 'thorns and briers,' whose end is to be burned. With daring anthropomorphism, the prophet puts into God's mouth a longing for the enemies to measure …
Alexander Maclaren—Expositions of Holy ScriptureTwelfth Day for the Spirit to Convince the World of Sin
WHAT TO PRAY.--For the Spirit to convince the World of Sin "I will send the Comforter to you. And He, when He is come, will convict the world in respect of sin."--JOHN xvi. 7, 8. God's one desire, the one object of Christ's being manifested, is to take away sin. The first work of the Spirit on the world is conviction of sin. Without that, no deep or abiding revival, no powerful conversion. Pray for it, that the gospel may be preached in such power of the Spirit, that men may see that they have …
Andrew Murray—The Ministry of Intercession Come and Welcome to Jesus Christ;
OR, A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37 SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT. WRITTEN BY JOHN BUNYAN, AUTHOR OF "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish."--Isaiah 27:13. London, 1681. ADVERTISEMENT BY THE EDITOR. "Come and welcome to Jesus Christ," is a subject peculiarly fitted to the deep and searching experience of John Bunyan. He knew all the wiles of sin and …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root …
John Bunyan—The Works of John Bunyan Volumes 1-3 How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life "But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of …
John Lightfoot—From the Talmud and Hebraica The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 27:12 NIV
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