Verse-by-Verse Bible Commentary
Isaiah 66:21

Clarke's Commentary

Verse Isaiah 66:21. And for Levites — For ללוים laleviyim, fifty-nine MSS., (eight ancient,) have וללוים velaleviyim, adding the conjunction ו vau, which the sense seems necessarily to require: and so read all the ancient versions. See Joshua 3:3, and the various readings on that place in Kennicott's Bible.

Bridgeway Bible Commentary

New people and a new age (66:7-24)

Usually there is a long period of development before a group of people becomes a nation, but the new nation Israel will appear suddenly and unexpectedly, like a baby born before the due date (7-9). As with the birth of a baby, there is much rejoicing over the birth of the new nation (10-11). The ‘baby’ grows strong and active because God is the one who nourishes it. Under the controlling hand of God, Israel prospers (12-14).
While Israel enjoys God’s blessings, enemy nations suffer. God’s people have new life, but the rebels are punished with death (15-16). In particular, God’s judgment falls upon those who reject his law and engage in idolatrous rituals (17).
The day of God’s great intervention in history displays his glory to the people of the world, bringing destruction to some and salvation to others. Gentiles from far-off nations, together with Jews scattered in those nations, flock to Jerusalem to worship God. No distinction is made between Jew and Gentile; all have access to the house of God, and all have equal right to worship and serve him (18-21). In the new age all the redeemed join in the unending worship of God. Those who rebel against him and reject his love suffer unending punishment (22-24).

Coffman's Commentaries on the Bible

"For I know their works and their thoughts: the time cometh, that I will gather all nations and tongues; and they shall come, and shall see my glory. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations. And they shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah. And of them also will I take for priests and for Levites, saith Jehovah."

Following the terrible picture of the judgment in Isaiah 66:15-17, this paragraph returns to the glory of the New Dispensation, the rescue of the righteous remnant of Israel who, after accepting Christ, appear here as missionaries of the Gospel to the "ends of the earth," as did Paul and others. The names of Tarshish, Pul, and Lud here, the actual location of which is not known, merely indicate the worldwide preaching of the Gospel. It was in Paul's plans to go to Spain (where Tarshish was located); and presumably he made the journey.

The proof of the focus in this paragraph is God's promise here that priests of God will be enrolled from among the Gentiles. This came to pass in the designation of all Christians as "kings and priests unto God" (Revelation 1:6; 1 Peter 2:5-6).

"And I will set a sign among them" The only "sign" that our Lord ever gave to the unbelieving Jews was "The sign of the prophet Jonah, that like as Jonah was in the belly of the fish three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights" (Matthew 12:39-40), in short, the Resurrection of Christ! We believe those writers are wrong who refer this promise to some miraculous wonder that Christ is supposed to perform at the beginning of the Millennium. The miracle of His Resurrection appeared at the beginning of the real Millennium, namely the Christian Dispensation.

"They shall bring all your brethren from all the nations" "The middle wall of partition has been broken down (Ephesians 2:14). Gentiles from all the nations will be brought with redeemed Jews (from that righteous remnant) as brethren, as one new man, unto Jehovah."Fill, p. 527. There is no longer any distinction whatever in the sight of God between Jews and Gentiles.

The scene here of all nations making pilgrimages to Jerusalem to worship God should not be misunderstood. Christians are not come, nor shall they ever come, "Unto a mount that might be touched (nor to a city that can be touched)… but ye `Christians' are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem… to the general assembly and church of the firstborn who are enrolled in heaven and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of a new covenant" (Hebrews 12:18-24). It is a tragic misinterpretation to find in this glorious prophecy the restoration of the old Jerusalem, the rebuilding of the temple, and other things sometimes erroneously imported into these verses!

Barnes' Notes on the Whole Bible

And I will also take of them for priests - I will give to them an honorable place in my public service; that is, I will make them ministers of religion as if they were priests and Levites. This cannot be taken literally - because the priests and Levites among the Jews were determined by law, and by regular genealogical descent, and there was no provision for substituting any in their place. But it must mean that under the condition of things described here, those who should be brought from the distant pagan world would perform the same offices in the service of God which had been performed formerly by the priests and Levites that is, they would be ministers of religion. The services of God would no longer be performed by the descendants of Aaron, or be limited to them, but would be performed by others who should be called to this office from the pagan world.

Calvin's Commentary on the Bible

21.And I will even take some of them for priests and Levites. The Prophet heightens the description of that which he had already declared about the extraordinary grace of God. He had made known that the Church of God should be collected out of all nations, so that, in spite of every difficulty and obstruction, even distant nations should draw near to them. But now he proceeds further, and instructs them that the Gentiles shall not only be adopted by God, but shall also be elevated by him to the highest honor. Already it was a great honor, that unclean and polluted nations were reckoned to be a holy people; but now here is something far more wonderful, that they are elevated to the highest pinnacle of rank.

Hence we see that the priesthood under Christ is very different from what it was under the Law; for under the Law one tribe exclusively was admitted to the priesthood, and the Gentiles, as unclean, were so far from having it in their power to discharge that priesthood, that they were even forbidden to enter into the temple; but now all are admitted without distinction. Some expound this passage in a general manner, that the Gentiles shall be priests; that is, shall offer themselves to God, as Scripture frequently denominates all believers “a royal priesthood.” (1 Peter 2:9; Revelation 1:6.) But he appears to describe in an especial manner ministers and teachers whom the Lord also chose from among the Gentiles, and appointed to execute this distinguished office; that is, to preach the Gospel; such as Luke, Timothy, and others of the same class, who offered spiritual sacrifices to God by the Gospel.

Smith's Bible Commentary

Chapter 66

Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that you build unto me? and where is the place of my rest? ( Isaiah 66:1 )

They're going to build a new temple, but God says, "Hey, don't need it." And this is that temple that will probably be built at the covenant of the antichrist. Thus saith the Lord, "The heaven is My throne, the earth is My footstool. Where is the house that you will build for Me? Where is the place of My rest?"

For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, who trembles at my word ( Isaiah 66:2 ).

God says, "I don't need a house. I don't need a fancy building to live in. The heaven is My throne. The earth is My footstool. What are you giving to Me? It's all Mine; I made it anyhow." That's what makes it hard to give anything to God. I'm not giving to God. I'm giving only that which is His, so why should I make a big deal? Here, God, I'm going to give You what is Yours, what belongs to You. You made it all to begin with. And now the sacrifices that they will institute in this period before the Lord returns are unacceptable completely to God.

He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he cut off a dog's neck; he that offers an oblation, as if he offered swine's blood; he that burns incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions ( Isaiah 66:3-4 ),

God will bring a strong delusion. Because they would not believe the truth of Jesus Christ, God will allow them to believe the lie of the antichrist. Jesus said, "I came in My Father's name, you didn't receive Me. Another one's going to come in his own name, him you will receive" ( John 5:43 ). And he'll make a covenant with the nation Israel and they will rebuild their temple and they will start their sacrifices. But God says it's in unbelief as far as Christ is concerned and He'll have nothing to do with it.

Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed ( Isaiah 66:5 ).

Paul when he was persecuting the church thought that he was doing the Lord a service. He was doing it in the name of God. God said, "For those that had been cast out tremble at His Word. Your brothers that hated you, saying, 'Let the Lord be glorified,' but he shall appear for your joy, they shall be ashamed."

A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? ( Isaiah 66:6-9 )

In other words, God says, "I brought it this far and will I not complete it?" It's inconsistent to think that God is going to stop the whole prophetic plan and picture at this point. He's brought us right up to the birth of the Kingdom Age. Surely He will bring it forth.

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when you shall see this, your heart shall rejoice, and your bones shall flourish like the vegetables: and the hand of the LORD shall be known toward his servants, and his indignation towards his enemies. For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many ( Isaiah 66:10-16 ).

Now I've heard of people being slain in the Spirit and here we find them. Finally found the scriptural reference, that's great. I'm glad we found it.

They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, will be consumed together, saith the LORD. For I know their works ( Isaiah 66:17-18 )

God's speaking again of the day of vengeance and judgment that is going to come. People will be judged for their abominations. "For I know their works,"

and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles [or the coasts that are] afar off, that have not seen or heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take of them for priests and for Levites, saith the LORD. For as the new heavens and the new earth, which I will make, shall remain before me, [they will be eternal] saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD ( Isaiah 66:18-23 ).

So that glorious day of the future when all the universe again is in harmony with God. But those that have rebelled and chosen to rebel against God have another destiny.

I think that we have to be extremely careful that we do not modify God's Word. Just because it doesn't agree with our own sense of fairness or justice or righteousness or whatever, we try to make God's Word read something other than it actually does.

There has been a lot of ridicule against the idea of eternal punishment and damnation for the unrighteous. And because of the ridicule, many pastors are hesitant to talk about hell or the judgment of God or the wrath of God, the indignation of His wrath or the eternal punishment of the damned. And yet if God speaks of it, then we are derelict as His ministers if we do not also speak of it. And because the Bible teaches it, I must also warn a person of it. Now I would rather preach 10,000 sermons on heaven than one sermon on hell. I don't like to talk about hell. I don't like to preach about hell. I would rather preach a thousand sermons on the love of God and never preach on the wrath of God. I don't like to preach about the wrath of God. I love to preach about the love of God. I would much rather preach on the grace of God, the goodness of God, the blessings of God. I enjoy these subjects. I do not enjoy the wrath of God, the vengeance of God, the judgments of God against the wicked. And yet, because God speaks of them and I am a spokesman for God, I must also speak of them. And that's the advantage of going straight through the scriptures; I can't jump them and I can't jump the last verse of Isaiah, though I would like to. I would like to quit the lesson right there. Say, "It's going to be glorious. The whole world is going to come and worship before the Lord. Glory, glory."

And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh ( Isaiah 66:24 ).

Jesus, using the same phraseology of Isaiah in warning against the coming judgment, said, "Don't fear him who can kill your body, but after that doesn't have any power over you. But rather fear Him, who after the body is destroyed is able to cast both your soul and spirit into Gehenna" ( Luke 12:4-5 ). "Where the worm dieth not, neither is the fire quenched" ( Mark 9:44 ). "Yea, I say unto you, Fear ye Him" ( Luke 12:5 ).

Now the phrases that the Lord uses for those that are in this place of Gehenna, a place of torment, the final disposition of the unrighteous dead. Hades is not the final place of the unrighteous dead. Hades is going to give up their dead before the great white throne judgment of God. Death and Hades are going to deliver up the dead. So hell is going to be empty. But whosoever's name is not found written in the book of life will be cast in the lake of fire. This is the second death into Gehenna. And there is a vast difference between Gehenna and Hades in the New Testament. Gehenna is a place, the eternal abode of the damned.

Now Jesus, when He returns and gathers the nations together for judgment, as He places those on His left as the shepherd separates the sheep from the goats, to those on His left He says, "Depart from Me, you cursed, you workers of iniquity. For I was hungry; you didn't feed Me. Thirsty; you didn't give Me to drink. Naked; you didn't clothe Me. In prison; you didn't visit Me." "Lord, when did we see You hungry, naked, and ignored You?" "Inasmuch as you did it not unto the least of these My brethren you didn't do it to Me. Depart from Me into Gehenna which was prepared for Satan and his angels" ( Matthew 25:41-45 ). Wasn't prepared for people. It was prepared for Satan who had rebelled against God and those angels that have rebelled with him. But those who choose to align with Satan's rebellion shall also find their part with him in the lake which burns with fire. And as we are warned in Revelation chapter 14, "The smoke of their torment ascends from the ages throughout the ages" ( Revelation 14:11 ).

I dare not modify that. I must just leave it stand as it is declared. I dare not try to lessen the impact of it. There is to be the judgment of God against all unrighteousness and ungodliness of men who hold the truth of God in unrighteousness. And God will judge and it is a fearful thing to fall in the hands of a living God. You say, "But that isn't fair. I don't see... " I can't help what we might think. I can only tell you what the scriptures says is. And I can't modify it. We must leave it there. For God said, "If any man would take away from the words of this prophecy," and God warned about these things in Revelation very heavily, He said, "his name will be taken out of the book of life" ( Revelation 22:19 ). And thus I don't and can't modify or take away from the impact that there is God's wrath and judgment that is going to come against the ungodly and it is eternal. That is why it is so important that we walk with Jesus Christ. That we live for Jesus Christ. That we submit our lives to Him and we're a part of God's eternal kingdom.

So I don't dwell in that other side, because I don't plan to be around. I dwell where I plan to be. "For where a man's treasure is, there will his heart be also" ( Matthew 6:21 ). My heart's with the Lord and in the heavenly things, and that's where I like to dwell. But I would be negligent and derelict in my duties as a representative of God if I didn't bring out to you that the other side does exist. The scriptures speak about it and you can't take it away.

Father, we thank You for the hope that we have in Christ Jesus. In the hope of our calling. And we thank You for these glorious things that we have read here in Isaiah of the coming age when the Lord shall reign. And we shall dwell with Him in righteousness upon the renewed earth. And Lord, we pray, even so, come quickly. Establish Thy righteous kingdom, O Lord, that we might share with Thee in the glory that You had with the Father before the worlds ever existed. Bless, Lord, Your people. Bless Thy Word to our hearts. May we be nourished and strengthened in our spiritual walk through Thy Word. In Jesus' name we pray. Amen.

May the Lord be with you and bless you, give you a beautiful day tomorrow. And may He keep you in His love and in His grace. We look forward to our gathering together again on many occasions this week as we learn more about God's glorious work in the past and His marvelous plans for our future. And so God keep you in the love of Jesus Christ and strengthen you by His Spirit in your inner man. And may He help you to begin to comprehend what is the length, the breadth, the depth, the height of His love and begin to understand more and more the things that He has prepared for those who love Him and wait on Him. May God cause His grace to abound towards you through Jesus Christ our Lord. "

Dr. Constable's Expository Notes

Worship or destruction 66:15-24

This pericope concludes the sections on the culmination of Israel’s future (Isaiah 65:17 to Isaiah 66:24), Israel’s future transformation (chs. 56-66), Israel’s hope (chs. 40-66), and the whole book-Yahweh’s salvation. Like Isaiah 56:1-8, it clarifies the difference between being a true servant of the Lord and one of His enemies, i.e., a rebel.

"God does not deliver his servants so that they can revel in the experience of sharing his glory (cf. chs. 60-62). Rather, he delivers them so that they can be witnesses of that glory to the world (cf. Isaiah 6:1-10). . . . This book is not about the vindication of Zion, but about the mission of Zion to declare the God whose glory fills the earth (Isaiah 6:3; Isaiah 66:18) to all the inhabitants of that earth (Isaiah 12:4; Isaiah 51:5; Isaiah 60:9; Isaiah 66:19)." [Note: Oswalt, The Book . . . 40-66, p. 684.]

Dr. Constable's Expository Notes

Evidently the Lord will "take" some of these converted Gentiles and make them leaders in His worship (cf. Isaiah 56:5-6). He would accept Gentile believers as freely as Israelite believers, and would bless them with equal privilege in His service.

". . . all the nations will in fact be blessed through Israel (cf. Genesis 12:3)." [Note: J. Martin, p. 1121.]

Gill's Exposition of the Whole Bible

And I will also take of them for priests,.... That is, of the Gentiles, the brethren brought as an offering to the Lord; and therefore must respect Gospel times, when the Aaronic priesthood would be changed and cease, which admitted not of Gentiles, nor any of any other tribe in Israel, but the tribe of Levi; nor is this to be understood of the spiritual priesthood common to all believers, 1 Peter 2:5 since of those converted Gentiles brought, not all, but only some of them, would be taken for priests; and therefore can only be interpreted of the ministers of the word, who, in Old Testament language, are called priests, though never in the New Testament; but elders, bishops, overseers, pastors, and teachers. The first preachers of the Gospel were Jews, as the twelve apostles, the seventy disciples, Paul and Barnabas, and others; but when the Gospel was preached, and churches planted in the Gentile world, then priests, or pastors, or elders, were taken out from among them, and ordained over the churches everywhere; and which have continued, more or less, ever since; and will be more abundant in the latter day; whose work and office is not to offer up slain beasts, as the priests of old; but to point to the sacrifice of Christ, to the Lamb of God, that takes away the sins of men; and to teach the knowledge of crucified Christ, and the several doctrines and duties of the Christian religion, as the priests formerly taught the knowledge of the law, Malachi 2:7:

and for Levites, saith the Lord; this still more clearly shows that the prophecy belongs to the Gospel dispensation, and is to be understood figuratively and spiritually; for none but those of the tribe of Levi could be taken for Levites in a literal sense; but here Gentiles are said to be taken for such, and design men in Gospel churches. The Levites, as their name signifies, were such as were "joined" to others; they ministered to the priests, and assisted them, and had the charge of the temple, and the vessels of it, to whom deacons now answer; who are helps and assistants to the ministers of the word: their business is to serve tables, and to take care of the secular affairs of the church; so that this is a prophecy of the churches in the latter day being truly organized, and filled with proper officers, as well as with numerous members.

Henry's Complete Commentary on the Bible

      15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.   16 For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.   17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.   18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.   19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.   20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.   21 And I will also take of them for priests and for Levites, saith the LORD.   22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.   23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.   24 And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.

      These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jeremiah 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.

      I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isaiah 66:17; Isaiah 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine's flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination,Revelation 21:27; Revelation 22:15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (Isaiah 66:18; Isaiah 66:18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men,Romans 2:16.

      II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, Isaiah 66:18; Isaiah 66:18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,

      1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, Isaiah 11:12; Isaiah 11:12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Ezekiel 9:4. The servants of God shall be sealed in their foreheads,Revelation 7:3. The Lord knows those that are his. Christ's sheep are marked.

      2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, c. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow,Jeremiah 46:9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Genesis 10:5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for we will go with you, having heard that God is with you," Zechariah 8:23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them,Mark 16:20.

      3. That many converts shall hereby be made, Isaiah 66:20; Isaiah 66:20.

      (1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices,Romans 12:1. The apostle explains this, and perhaps refers to it, Romans 15:16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Acts 15:9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (1 Thessalonians 4:4; 1 Thessalonians 4:5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water,Hebrews 10:22. Now,

      (2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Acts 2:5; Acts 2:6; Acts 2:10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Hebrews 12:22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem,Genesis 9:27.

      4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (Isaiah 66:21; Isaiah 66:21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God,Philippians 1:1; Acts 6:2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Acts 14:23; Titus 1:5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites,Amos 2:11.

      5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, Isaiah 66:22; Isaiah 66:22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, Isaiah 65:17; Isaiah 65:17. Old things have passed away, behold all things have become new (2 Corinthians 5:17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Hebrews 8:13. We are now to serve in newness of the spirit, and not in the oldness of the letter,Romans 7:6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, 2 Peter 3:13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain,Hebrews 12:27; Hebrews 12:28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain--a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.

      6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord,Isaiah 66:23; Isaiah 66:23. This is described in expressions suited to the Old-Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (2 Kings 4:23; Amos 8:5; Acts 15:21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.

      7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, Isaiah 66:24; Isaiah 66:24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Romans 11:8, c. They became dead in sins, twice dead. The church of the Jews was a carcase of a church all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mark 9:44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Luke 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.

Spurgeon's Verse Expositions of the Bible

A New Order of Priests and Levites

by C. H. SPURGEON (1834-1892)

"And I will also take of them for priests and for Levites, saith the Lord." Isaiah 66:21 .

This chapter is surrounded with critical difficulties, and yet it is full of spiritual instruction. The verse before us is by some referred to Gentiles, and supposed to mean that the Lord promises that he will take out of the heathen nations a people whom he will make into priests and Levites. Others would say it points to the Jews, rejected for their unbelief and dispersed in judgment among all nations. When their own Messiah came, it was not with a devout faith, but with a profane imprecation, they said, "His blood be on us, and on our children." The curse they invoked did come upon them. The retribution they challenged has been meted out to them in full measure. To the letter it was verified. Have you never read how, when Titus was besieging Jerusalem, five hundred Jews were sometimes crucified in a day? Do you not remember that Josephus, speaking as an eye-witness, said, "There wanted room for crosses, and crosses for bodies"? To this day their children are scattered in all lands, and have found no rest for the soles of their feet. But they are to be restored; they are to be brought back to their own land, and to worship God in his holy mountain; and in the latter days, when they are restored, then will God take of them for priests and Levites. To me it appears of very small consequence to which this verse refers, for in Christ Jesus there is neither Gentile nor Jew, circumcision nor uncircumcision; and this promise seems to me to stand good to the whole human race considered in its fallen state. "I will take of them for priests and for Levites, saith the Lord." Under the gospel dispensation God will select both out of Jews and Gentiles a chosen people, who shall stand before him spiritually as the priests and the Levites stood before him typically. Think for a minute of the compass of this great promise. Evidently a high honor is here conferred. The connection leads us to see that not only a great promise but likewise a great privilege is herein implied. What is this privilege? It is that we shall be priests and Levites. Now, the priests or Levites were persons set apart to be God's peculiar property. When the firstborn were spared in Egypt, God claimed the firstborn to be his own, and he took the tribe of Levi to represent the firstborn; they were to be the Lord's. Though all Israel belonged to God, yet the tribe of Levi was especially selected and particularly appointed to do the service of the tabernacle of the congregation; and of this tribe of Levi, chief among them the house of Aaron, to minister in the sanctuary as priests. So now, glory be to God, he takes out of all nations a people that are to be peculiarly his own his own by election, as he chose them his own by redemption, as he bought them his own by endowment through the regenerating and sanctifying operations of the Holy Spirit. "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels;" his own, therefore, before time, and after time shall close. "I will take of them for priests and for Levites, saith the Lord." Being thus set apart as the Lord's property, the priests and Levites lived only for divine service. While others were engaged with their trade or upon their farm, the Levites were attending to the tabernacle or temple, and the priests in their courts were slaughtering bullocks and lambs, and offering them to God; or they had other duties of a kindred order, by reason of the charge given them of all the hallowed things of the children of Israel. Anyhow, it was in sacred things that they were occupied; so now, it is the duty of every man to serve the Lord; but, alas! man will not; and therefore God takes unto himself a people out of all nations, and kindreds, and tongues, and he ordains them to stand before him continually, to wait on his commands, and to do his bidding. Thus he puts upon their shoulders his easy yoke and weights them with his light burden, and they become his willing servants that their life may be for his glory, and that their desire, as well as their duty, may be to serve him with heart and strength so long as they have any being. In this sense, then, happy is the man who is set apart to the divine service, a priest and a Levite unto God. Further than this, the priests and the Levites enjoyed the privilege of drawing near to God nearer than the rest of the people in that typical dispensation. While the people stood without, the Levites are busy inside. One of them, the chief of the tribe, and the High Priest before the Lord for all the tribes, was permitted and commanded to go into the most holy place within the veil; and you know that the holy places made with hands are figures of the true, even of heaven itself. In like manner there is a people to be found on earth at this day whom God has chosen to draw near unto him. In Christ Jesus they who sometimes were afar off, are made nigh by the blood of Christ. The same precious blood that is applied to their conscience is sprinkled on the mercy-seat; therefore they have access to the Father. Oh! happy they, who, like the priests and Levites, love dwelling in the Lord's house, and praising him, who can say

"Here, Lord, I find settled rest While others go and come; No more a stranger or a guest, But like a child at home."

Lord, thou hast been our dwelling-place in all generations: we are a people near unto thee made nigh by affinity with the Son of God, brought nigh by the blood, led nigh by the Spirit of God, kept nigh, and rejoicing to be nigh for herein is our honor and comfort, to be near unto God; made priests and Levites, because claimed as God's portion, prepared for God's service, and admitted to a near familiarity with him. There are some such to be found in this place to-day, whom God has taken from among the Gentiles to be priests and Levites unto him. But priests and Levites had two works to do: something to do towards God for men, and something to do towards men for God. They were engaged to do something towards God for men, and so they offered the sacrifices that were brought to the door of the tabernacle, whether according to the general ordinances, or to any special vows. Spiritually minded, they were much engaged in intercession for the rest of Israel. So there is a people to be found this day who offer unto God acceptable prayer and praise, and in answer to their prayer, unnumbered blessings come down upon the sons of men. I trust there are some here that have power with God in prayer. Ye are the king's remembrancers; ye make mention of his name, and keep not silence; ye cry to God for Sodom, and yet more hopefully ye cry to God for Jerusalem: your prayer ceaseth not, and God's grace and favor always follow it. In this sense God is constantly taking out, even from amongst the vilest of the vile, a people whom he makes to be priests and Levites for men towards himself. Another part of their office consisted in speaking for God to the people; "For the priest's lips should keep knowledge." As for the Levites, they were as ushers in the schools and tutors in the families of Israel. Amongst the Levites were found those scribes who became the instructors of the people, the copyists of the law, and the expounders of its statutes and ordinances; ministers who opened up to the people, as Ezra did, the knotty points of the old covenant, and expounded the word. So not all of us in the same degree, but all of us in a measure, are to be teachers of God's revealed truth, even as he has taught us; and he has in this place, and throughout the world, taken out a certain company whom he has made to speak as his mouth to the sons of men men of his own choosing, and his own sending, who are as priests and Levites for his name. They claim no priestly office as though they could absolve the sinner: they leave that with Christ, the firstborn of his Father's house, and the chief rabbi of all the Lord's chosen seed, but as teachers and instructors; they are in the midst of the world the priests and Levites of God. I have thus shown what the promise means. God will take out of the Jews and Gentiles a people whom he will bring very near to himself, and make use of for his own sacred purposes. The great point is this. It seems to be mentioned here as a matter of surprise that God should take any of them of the persons here mentioned of the sinful, backsliding, transgressing Jews, or of the blinded, dark, benighted, heathen Gentiles that he should take them, and make them to be priests and Levites before him. Now, that is parallel to the fact that God does take some of the most unlikely persons, who seem to be the most unsuitable of all, and make these to be his faithful and honored servants among the sons of men. Now, I shall first notice that fact; then, the reason for it; and then, the lessons from it. I. First, I notice that God does, to the astonishment of men, TAKE SOME WHOM HE MAKES BE PRIESTS AND LEVITES TO HIMSELF. This is a fact. How, there are priests and Levites that God never took. There have been such in all ages. There were those in the days of Aaron who said: "Ye take too much upon you, ye sons of Levi;" and when they stood before the Lord with their censers, "the earth opened her mouth and swallowed them up." There were those in the days of Elias. When he stood by the altar of the Lord, the priests of Baal, in great numbers, stood by their altar, offering prayer to Baal. Ye know how God had no regard to their sacrifice. They were the church established by law; but, for all that, Elias the Nonconformist, put them to the rout, and maintained the worship of the invisible God of Israel firm and faithful to the end. So in our Savior's days there were priests and Levites men taught and instructed in the law, and these were the very men who conspired together against him, who took counsel how they might put him to death, and who stirred up the people to say, "Not this man, but Barabbas." And on down to this present day there are those legitimate priests and Levites at least, those who call themselves so whom God hath never taken, upon whom he hath never laid his hand, upon whom his Holy Spirit hath never descended; who speak, but he speaks not by them; and who administer ordinances, but he gives not grace to the ordinances by their hands. And such there always will be, doubtless, till Christ cometh, but they are not spoken of in the text, for the text says, "I will take," and it is only those whom God himself takes and chooses among men that are the real priests and Levites that serve him. Observe, according to the text, men have nothing to do with the selection; for here it is said, "I will also take of them" not "their parents shall bring them up to it;" not "those who shall be looked out as the most fit and proper men on account of some natural bent and bias, or gift and talent, but I will take." God's priesthood in the world is a priesthood of his own choosing of his own setting apart, of his own anointing. "He hath made us kings and priests unto God." The church is a royal priesthood, not of man, neither by man, nor of the will of man, nor of blood, nor of birth: it is of God's choosing. This sacred and consecrated band of priests and Levites, and all that serve God effectually and acceptably, are men whom he has himself chosen to the work. He himself hath done it, and only his own will as been consulted in the matter. In their case, it appears from the text, that whatever was unfit in their character has been overcome by divine grace. "I will also take of them for priests and for Levites, saith the Lord." If God takes them for Levites, he makes them Levites; if he chooses them for priests, he makes them priests. So, glory be to his name, when he chose you, my dear brother, when he chose you, my dear sister, to be his servants, to be his priests and his Levites, he gave you the grace you wanted. He found in you no natural fitness, no suitability, but in fitness for sin, a suitability to go astray, and to become a brand for the burning; but if there be a fitness in you to serve him on earth and in heaven, it is his grace that has done it. It is his grace speaking in all its wondrous majesty "I will take of them for priests and for Levites" which has effected in you the great transformation, making in you all things new, and thus qualifying you to become the servants of the Most High. In some persons this natural inaptitude and unfitness for the Lord's work has been more apparent than in others. They have been men of rough exterior, unhallowed life; their education neglected, their passions wild and lawless, their tastes low and grovelling; yet, for all that, God has taken from amongst such men some who in an especial manner, even beyond the rest of God's servants have become as priests and Levites unto him. He has sometimes selected women, in whom there seemed to be no suitability for his grace, to make them matrons in the church; and men, who seemed to be ringleaders in the service of Satan, to make them very captains of the Lord's hosts. They had no inbred faculty, no natural genius that qualified them to become the instruments of righteousness: as I have said before, it was the reverse of this. Their career was not foreshadowed by any instinct with which they were born; nor was it aided by any training they received in childhood. The God who chose them gave the grace they required at their second birth, and subdued all the evil that was in them by the rich discipline of his spiritual operations, in order to qualify them for efficient service. I thank God, I do remember in my soul some dear brethren who have been made eminent ministers of the gospel, of whom, if any one had said they would ever have preached the gospel, none would have believed it. Not to mention the living, the men of to-day, go back to the early days of John Newton, an earnest preacher, a famous evangelist, not to add a sweet poet. Almost a model for the ministry was John Newton, but once a blasphemer and injurious. Turn farther back, to John Bunyan, on the village green, with his tip-cat on the Sabbath-day, with all a drunkard's vices and sins, and foul-mouthed in his profanity: yet John Bunyan becomes an eminent proclaimer of the gospel, and the author of a matchless allegory which has served to guide many a pilgrim to heaven. Turn farther back, to Luther, most earnest as a Romanist for all the letter of the law, diligent in every ceremony, superstitious to a high degree, yet afterwards the bold proclaimer of the gospel of the grace of God. Turn to Augustine, in youth of corrupt and vicious propensities, according to his own confession, to the grief of his mother Monica, yet called by sovereign grace to be one of the fathers of the church, and a notable exponent of sound doctrine. Look yet farther back to the apostle Paul, breathing out threatenings and slaughter against the disciples of the Lord, like a huge wild beast, making havoc of the church, but suddenly struck down, and almost as suddenly raised up a new man, and ordained (not of men, neither by man, but by Jesus Christ and God the Father) to be a chosen vessel unto Christ, to bear his name unto the Gentiles. "I will also take of them," the most unlikely and unfit, according to human judgment. "I will also take of them for priests and for Levites unto me." And where the service has not taken the form of preaching, we can remember some whom God hath made eminent in prayer. Never account prayer second to preaching. No doubt prayer in the Christian church is as precious as the utterance of the gospel. To speak to God for men is a part of the Christian priesthood that should never be despised. Surely I have heard some prayers of those whom none would ever have expected to pray, such as I have not heard from those who, from their youth up, have been accustomed to the language of devotion moved with energy and full of fervor, like Elijah. Or, shall I say it, they have become in spiritual force nerved as Samson was with physical strength. In their prayers they have seemed to take hold of the pillars of the temple of Satan, and pull it down upon their enemies; they have been so mighty as to wrestle with God and prevail. God has taken of them that is, even of the prayerless, and the careless, and the blaspheming and he has made these to be priests and Levites unto him. And in all other holy service I think I can recollect eminent men who out of weakness were made strong, from simpletons they were changed into sages, or, rescued from the dregs of infamy, they became paragons of virtue. In their unregeneracy as bitter fruit, apples of Sodom, that crumbled into dust and turned to ashes, yet so transformed by the renewing of their minds, that they bore the richest clusters of choicest fruit to the praise and glory of the Great Husbandman. "I will also take of them for priests and for Levites, saith the Lord." There is the fact. You need not that I enlarge upon it. While a false priesthood still lives (and always will), God has his elect people, who are his royal priesthood among the sons of men, who are discharging regal functions and sacred offices among the sons of men in his name, and before his face; and these he oftentimes takes out from the least likely of mankind. II. And now, secondly, as to THE REASON OF THE FACT. Does not he do this to display his mercy his great and infinite mercy? that those who have provoked him to wrath should become the men in whom he should show forth his lovingkindness men to be pardoned, men to be washed, to be sanctified and then men to be put in trust of the gospel of Jesus Christ does not this reveal and illustrate the high prerogative of sovereign grace? "Unto me," saith the apostle, "who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." It is a great grace to be permitted to preach the gospel. I have sometimes said to you that when the prodigal came back to his father, and was received into his father's house, no earthly parent, though he had quite forgiven him all the wildness of his son's adventure, could wholly forget the waywardness of his disposition. He might condone the past without confiding in him for the future. If it were needful to send one of the sons to market with a bag of money, the good old father would, in all probability, say to himself, "I will send the elder son with it: he is better to be trusted; I would hardly like to put such a responsibility upon the young lad who has so lately been reclaimed." I can fancy, without uttering a word to his younger son he would, discreetly (as you would say), trust the other with any weighty concerns. But our heavenly Father oh, how he forgives us! He leaves no back reckonings, for though we used to be such sinners, some of us, and so injurious, after he forgave us, he committed to our charge not merely silver and gold, the perishable resources of time, but the priceless treasure of the gospel of Jesus Christ: he allowed us to go and tell to others "the unsearchable riches of Christ." See ye not the impure giving, lessons on chastity, the intemperate teaching chastity? and mark ye not how he who persecuted the disciples in times past, now preacheth the faith he once destroyed? Oh, what deep mercy there is in Jesus! What wonderful grace there is in giving his commissions, that those that cursed him themselves should intercede with him for others; that those that despised him should be permitted to honor him; that those who broke his Sabbaths should nevertheless be helpful to his people in hallowing the Lord's-day; that those who despised his word, and put it behind their back, should be the men to open it, and display the sweetness of it to their fellow men! Is not this grace? Methinks every time Paul preached Jesus Christ he would say to himself: "I used to call him the Nazarene; I abhorred him and used opprobrious language, but herein is great mercy, boundless mercy, that he should take me to be his servant, permit me to labor for his people and suffer for his sake." Next to this, do you not think that the Lord loves to display his power? Men who are tamers of wild beasts, will frequently, when they have subdued a lion, take a delight in showing to the people how obedient that lion will be to them, and how every word that the lion-tamer chooses to say, it will regard and pay attention to. Thus, when the Lord takes a great sinner, after he has tamed him, removed his heart of stone, and given him a heart of flesh, he desires to show how, without the use of the whip, without a threatening look or an angry word, he causes his enemy to become his diligent servant, his earnest friend. O brethren, it shows the power of love on a man when he is so broken down that the things he sneered at he now preaches with all his might. Surely it showed the power of divine grace when Paul avowed Christ openly, and vehemently preached exposing himself to persecution and death that same gospel which his soul had previously nauseated; yea, which his zeal, full of bitterness, had kindled to exterminate. God takes great sinners, and then appoints and qualifies them to be priests and Levites, in order that he might show the exceeding greatness of his power to usward who believe. Again, does not God do this to show his sovereignty? Can we ever forget that attribute of the Almighty? Divine grace, while it comes freely to us, is dispensed freely by God, according to the good pleasure of his will. I should like to hear that text thundered throughout Christendom: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." No man hath any right to the mercy of God. We have all sinned ourselves into outlaw: all the rights we have are the right to be condemned, and the right to be cast into hell; all the rights of man that he can appeal to God for in equity are merged in the wrongs for which he is responsible. If the Lord have mercy, it is his own will to do it: he can withhold it if it pleases him; so he selects the most degraded, those that have gone farthest from him, and takes them into his church; nay, more, advances them into eminent positions of service in that church, that all his people may know that the Most High ruleth in the armies of heaven and Amongst the inhabitants of this earth, and none can stay his hand, or say unto him, "What doest thou?" He lifteth up the poor from the dunghill, and setteth him among princes, even among the princes of his people. His mercy, power, and sovereignty are displayed when he takes of them to be priests and Levites. But does he not thereby secure to himself the most loving service? I have sometimes thought (I hope I am not censorious) as I have observed with pain the superficiality of a great deal of what is called ministry in these days that kind of superficiality, I mean, in which little is said about the corruption and depravity of the heart; little about the experience of the child of God when under the law; little, far too little, about the glory of that grace that takes such worms of the dust to make them one with Christ. I have often thought that this avoidance of, not to say this aversion to, deep ploughing, may be accounted for by the fact that the preachers themselves probably had not been suffered to go very far into outward sin; had never had any very deep law-work upon their souls; never had much awakening of conscience, nor felt much of the powers of the world to come. They got their religion very easily; and so knowing little of soul-humbling sensations themselves, they could not go very deeply into the experience of the children of God. When the Lord calls a grievous sinner, to make a gracious example of him, it is not so. The man who has done business in deep waters knows what sin means; tortured with a sense of his own crimes, he has been like those wretched culprits who surrender themselves to justice, because their conscience makes liberty chafe them. He knows what pardon means, for he has found peace after great bitterness, and got remission after the gnawings of despair; he knows what the conflicts of God's people are, for he has had many fierce encounters with the lusts that beset him within, and the temptations that assailed him from without. And now, when he opens his mouth, the testimony he bears is from an inwrought experience: he speaks of things which he has tasted and handled of the good Word of God. John Newton, to whom I referred just now, could not do otherwise than livingly and lovingly preach the Word of God. You could not have brooked from him a dainty essay or a flowery sermon, because nothing else would have consorted and accorded with his experience, but a faithful tale of the way the Lord had led him, and a forcible exposition of what the Lord had taught him. He had been such a sinner, that it must be grace which saved him; and he would have belied all his inward feelings if he had not proclaimed the grace of God. And so with Bunyan: if he had not tearfully wept over sinners and preached Jesus Christ in his fullness, as the Savior of Jerusalem sinners, he would have been opposing all that animated his own breast, and all that burned and glowed for utterance. God, therefore, takes some of these men who have gone far astray, that he might have warm-hearted, intensely earnest men, who must proclaim the gospel, because they have felt its power; who love much because they have had much forgiven; who preach of grace, because they need much grace, and lift up high the brazen serpent amongst the sin-bitten hosts of men, because they have been sin-bitten themselves and do remember it; they have looked and been cured, and they still remember the cure, and rejoice in it. Another reason why the Lord takes the vilest of men to make them the saintliest is, that he might openly triumph over Satan. How the devil must feel defeated when such a man as Saul is taken straight away from persecuting to preaching! Surely, it makes Satan bite his chains and gnash his teeth when he loses his servants so. Just when he has trained them up, and got them into fine condition for doing mischief, in comes the officer of divine grace, arrests them, and changes their hearts. You know none ever do the devil so much mischief as those who once did him service. They know the ins and outs of his castle where to attack it. They understand so much of his devices and tactics, that they become all the more powerful adversaries when they are converted. All heaven rings with rapture when a great sinner is saved; and all hell howls with dismay when one of the arch host bows down to kiss the feet of Christ, and receive the mercy of God. Glory be to God when he takes those that would have been deepest damned, and sets them highest among the saved on earth to be priests and Levites unto him. By these means also he secures another end: he encourages poor penitents; for when a sinner, under a sense of sin, meets with a brother in Christ, who was like himself once, but is now living near to God and serving him acceptably, he is much encouraged. "Why," he thinks to himself, "is this how God receives sinners when they turn to him? Perhaps he will receive me." And if he gets into conversation with one of those whom God has made priests and Levites, he says, "Tell me what the Lord has done for thy soul." And the minister being a man of like passions, and having had like experience, delights to describe the works and ways of God with hardened sinners and old offenders and then the man who is seeking finds in the other a guide who is touched with the feeling of his infirmity, is very helpful to him, and much blessed of God to enter into the secrets of his heart, and lead him to the cross. If there be here some great rebel against God, I think he ought to take encouragement thence to turn unto the Lord and live, for surely, when God so treats his most defiant enemies as to make them his most honored ministers, there should be some comfort for the great sinner to seek the Lord while yet he waits to be gracious. And do not you think this is done very much for the encouragement of the church of God? I know, as myself one of its humble members I often need to be solaced by seeing what God's hand can do. We ought to walk by faith, and so I trust we do; but when we see sinners converted, it gives zest to our fellowship and zeal to our enterprise. We all of us feel the happier for it. I hardly expect to see so many converts in the Tabernacle as there used to be. We have had so very many brought to God, that those of you who are left, I almost fear, have resisted overmuch the wooings and warnings of love divine. Indeed, there are so few comparatively left, that we have not the opportunities we once had when the mass of the congregation was not converted. Peradventure there are few of you whom God has not blessed. But I do long to see a fresh ingathering of converts: it would make my heart glad, and it would make all the church glad if we heard of some great sinners being saved. I pray God sometimes that he would save a great multitude of the priests of the church of Rome and the church of England. Be did in the olden times bring a great multitude of the priests to believe the gospel, and why should he not yet again? If he wills to call to himself some of the lowest of the low, and the vilest of the vile, and make them wonders of his grace, his omnipotent fiat shall be instantly obeyed. Why should he not? Why should he not? He has done so: why should he not again? He has done so, I say, and the text says, "I will take of them for priests and for Levites." Why should he not go on to take from strange quarters still a people that shall serve him? Does he not say "I will"? Suppose it should ever come to this, as some say it will, that the churches, many of them, should desert the old truths, and the ministers become dumb dogs that cannot bark, and one by one their testimony should be silent, and every candlestick should be taken out of its place, and the whole head should be sick, and the whole heart faint, and Zion be under a cloud, and there should be none to help her, and none to lift up the banner for the truth? What then? Why, then God would arise, and take again from the fishermen in their boats new apostles, and from the lowest dens of iniquity, and the worst haunts of vice, from the saloons of frivolity where the rich resort, and from the chambers of commerce and the palaces of merchandise where buyers and sellers make their contracts, he would take a fresh staff of men. Out of the roughest material he can make the finest fabric, out of the newest recruits he can raise the noblest regiment, to show forth his praise, to do his work, and to secure victory for his cause. If some were unworthy holders of his vineyard, and brought him no revenue, he would put aside these wicked men, and send forth fresh laborers, and give his vineyard unto others, for he will get glory unto his name; he "will take of them for priests and for Levites." Never say it is a dark day; never say God has forgotten his church; never give way to despairing fits, and dream of horrible times coming, that yet are not to come. Verily, "all flesh shall see the salvation of God," and the glory of God shall be revealed, and all flesh shall see it; for the mouth of the Lord hath spoken it. He shall arise, and have mercy upon Zion; he will build up her walls, heal all her breaches, and once again shall she be the joy of the whole earth. Take heart and comfort, God can find his servants anywhere. Omnipotence hath instruments where we see them not. He "will take of them for priests and for Levites." III. Lastly, WHAT IS THE LESSON FROM THIS? I address myself to those of you especially, my dear brethren and sisters, whom the grace of God has taken to make priests and Levites unto God. You are near to him: you serve him. What effect should this have upon you? First, remember what state you where in before God's grace took you in hand. Then consider what you are called to be; you are made priests and Levites. Then ask yourself what you would soon become if his grace were to depart from you? Why, as you were before, only with this difference, that the evil spirit in you would take unto himself seven other spirits more wicked than the first, and enter in and dwell there, and your last state would be worse than the first. Watch then, watch! watch! God, his grace enabling you to watch, will preserve you to the end. Am I a priest and Levite a holy vessel set apart before God, serving at his altar, bringing prayers and praises to him? Ah! yes, I may be a priest and a Levite, but I should be a devil if his grace did not prevent. O watch, watch, watch! "What I say unto you I say unto all, Watch." And oh, what humility this vocation of God should produce! However high we may be raised, we must remember whence the honor cometh. For this promotion cometh neither from the east nor from the west it is God's gift. Thou, a blasphemer and injurious; thou, a careless, godless, Christless man, now raised to be a servant of God, to wait in his courts, and honor his name, be thankful that thou art lifted so high, but wonder, and fear and tremble, for all the goodness that God has made to pass before thee. What am I, and what is my father's house, that thou hast brought me hitherto; to pray and my prayer to be heard, yet not worthy to lift mine eyes to the place where thine honor dwelleth; to have thy holy Spirit dwelling in me, and yet not worthy that thou shouldst come under my roof! Be humble brother: it will help you to watch. Watching is done best in a lowly manner. And since he hath taken us for priests and for Levites, let us do every office heartily as unto the Lord. If others in this world can serve God coldly, yet, my brethren and sisters, you and I cannot afford to do so. We were such sinners, that if we have been forgiven, we must love him. Those that had little sin to be cleansed may not have much love to lavish on their Redeemer. Not so with me or thee:

"Love I most; I've more forgiven; I'm a miracle of grace."

Those that had some good principles instilled into them by early training or some sort of preparation to receive the gospel, may not feel their deep indebtedness to the wonderful working of the Spirit; but those of us who were steeped in sin, and hardened in heart, when we are saved must magnify the power of God, and moved by that feeling we must serve him heartily with our whole spirit, soul, and body. A man that feels what grace has done for him cannot help throwing his whole soul into it. I used to know a man whom I often heard swear on the other side of the river, in the town where I was and when converted I recollect his prayers. They used to trouble us rather: they were so loud. It was not everybody that knew the reason why. He had been so accustomed to swear loud that he could not help praying loud; and when a man has been very loud for the devil, he cannot help being loud for Christ. Some of those dear Methodist brethren who cry out, "Amen!" so stentoriously, do it, I hope, because they feel the love of God in Christ on account of what great things have been done for them. Let those go the common track of service that have gone the common track of sin, but let those serve the Lord with all their heart, and mind, and strength, that have been unusual sinners. Bring your alabaster box, O great sinner, break it on his blessed head that pardoned you. Wash his feet with your tears, and wipe them with the hairs of your head, for where extraordinary love has been experienced, extraordinary love ought to be the outgrowth, and extraordinary service ought to be the consequence. Once again, if the Lord has taken of us to be his priests and Levites, let us serve him with great thankfulness and joy. If any people should be glad, I am sure it is those people that feel the aboundings of his mercy in forgiveness, having heard those glad tidings, as it were, from the lips of Jesus himself. "Thy sins which are many are all forgiven thee: go in peace." They have something always to stimulate their gratitude and regale them with sunshine. "I am very poor," saith one, "but, never mind, poor as I am, I am not a drunkard or a swearer now; I feel weak and sickly in body, it may be; never mind that; I have not the burden of sin upon my soul." Or, "I am unknown, quite unknown. I have nobody to come and see me. Never mind that; I am known to God. I am poor and needy, yet the Lord thinketh upon me. My great wounds have been healed in Jesus' precious blood." Why, you have always cause to be glad, my dear brother and sister, if you have had your sins forgiven: you have a fountain opened in your soul of love to Christ and joy in God, quite as surely as there is a fountain open for the cleansing of your sin in the side of Jesus. So let me close, by saying, surely we ought to serve God with great confidence in him. If he has made us priests and Levites to him, why then we may trust him to do anything. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" He that has done so much for us, as to take us out of the miry clay, and set our feet upon a rock, and put his gospel into our hearts, may be trusted for the rest. Suppose a man owed you ten thousand pounds and a trifling sum besides for a small promissory note he had given you; if he paid you the ten thousand pounds, you might trust him to meet the little bill when it fell due. And when the Lord has given us so much, so infinitely much, the little that remains for it is comparatively little ought to cause us no anxieties or doubts, no fears or misgivings. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice." He who found me a sinner, made me a pardoned sinner, put me among his children, and numbered me among his honored servants, has not done all this to desert me at last and put me to shame. He has not been at this expense with his poor servant to fling him away after all. No, glory be to his name: he will continue his work till he has perfected it. He is the God that performeth all things for me, and in him will I rest, and not be ashamed, world without end. Amen.