Isaiah xix 19-20, 22, 23-25


19 In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord.

20 And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.

22 And the Lord shall smite Egypt: he shall smite and heal it: and they shall return even to the Lord, and he shall be intreated of them, and shall heal them.

23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.

24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:

25 Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

Sketch R page 320 from "Indications of the book of Exodus" Latch 1892. 

Isaiah xi.

"And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

"And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;

"And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

"But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

"And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."

The magnitude of the endowments here given identifies the possessor of them as the Seed: and by these promises the genealogy of the Seed can be traced from the time of Abraham down, not only to Jesse, but to David and Solomon, whilst nearly, if not quite, five hundred years later the genealogy reappears in Zerubbabel. Prophecies, therefore, in regard to the Seed of Abraham, the Seed of Isaac, the Seed of Jacob, or the Seed of Jacob after him, must of necessity relate to the future of the generation in which the Seed appears. This is self-evident; also labors accomplished by the Seed it is equally self-evident are of the past. Why should these two biblical axioms be ignored? The Scriptures give record after record of work actually accomplished, and which could be performed by none except the Redeemer; now, by what train of legitimate reasoning can work which is positively recorded as having been done be considered altogether prophetic in its nature, and subject to fulfilment in the indefinite future?

The mystery of the apparent contradictions in relation to the Seed completely disappears when the period of time involved in his labors is taken into consideration, together with the "many waters" through which he passed during that time. The Seed, by the text, is the son of Jesse.

The text continues,

"The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fading together; and a little child shall lead them.

"And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

"And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cocatrice' den.

"They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."

According to what has gone before, this prophecy is subject to fulfilment in or during time subsequent to the days of Jesse. From the description the inference is plain that the thousand years era is indicated, during which the Saviour, together with his saints, shall reign on the earth.

The text continues,

"And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious."

The term "that day" evidently refers to "the latter day," and the latter day refers to the last grand division of the times: of which there are four, corresponding to the four ages of man. "In this day, therefore, shall be fulfilled the sign given to Ahaz, king of Judah, that a virgin shall conceive and bear a son, and shall call his name Immanuel." This one is the son of Jesse, whilst the text above quoted calls the same one "the root of Jesse," which signifies an existence before Jesse: for it is evident that "the root bears the branch, and not the branch the root." Moreover, it has been said, "For unto us a child is born, unto us a son is given." Are these contradictory statements? or are they confirmative of the actual presence of the Messiah in the labors of Zion? The latter with scarcely a doubt. The sign given to Ahaz was given to all people that they might believe, and it follows that the sign "shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." If the root and branch of Jesse comes as a sign and an ensign to the people, he comes that his work may be manifest unto all. What is his work? The text replies, "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."

If the Lord sets his hand again the second time to recover the remnants of his people, it is self-evident that he must have set his hand the first time. And if he set his hand the second time when he was born of a virgin, when was it that he set his hand at the first? When the Saviour died and arose from the dead, the work of the redemption of man was finished; therefore the "second time" could not have taken place after his resurrection, that the first time should be considered that of his ministry: consequently the ministry must have been the "second time." The Sacred Writings clearly call for the "first time" to be the period embraced from the time Melchizedek, the priest of the Most High God, met Abraham, brought forth bread and wine, blessed him, and called him possessor of heaven and earth, until the fulfilment of the sign given to Ahaz, king of Judah, which sign was fulfilled when the virgin conceived and bore a son. Is the mystery any greater under these circumstances? Not at all, but it becomes simplified rather: for of the bread and wine brought forth by Melchizedek, Moses seems clearly to have said, "Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah." It must also be borne in mind that after Abram had been invested with all things, that he gave unto Melchizedek tithes of all: in consequence of which a tenth of the living bread would have been in the keeping of Melchizedek. Further, it is of this tenth that Isaiah speaks (vi. 13): "But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil-tree, and as an oak, whose substance is in them, when they cast their leaves : so the holy seed shall be the substance thereof."

Hence by the ministrations of the priesthood of Melchizedek the tenth returned and was eaten during the generations from Abraham until the Messiah was born of the virgin. In this wonderful, wonderful work, Melchizedek was priest of the Most High God, and as such evidently fulfilled the ministrations of his office until our Lord and Saviour Jesus Christ, who was anointed priest after this order, ministered in his stead, when he also brought forth bread and wine and said to his disciples, "Take, eat: this is my body."

By the law, the iniquity of the people must fall upon the children in the flesh, and unless the people eat the body of the Seed, there seems to be no other possible way whereby their iniquity can fall upon him and their redemption accomplished. It seems, therefore, that when the Lord set his hand the first time to recover his people it was during the priesthood of Melchizedek, and when he set his hand the second time to recover the remnants it was during his ministry. Redemption rests with the Seed, and it follows from the Scriptures that his body must be eaten: hence the object of the greatest and grandest of all the orders of priesthood becomes manifest.