| Barnes' Notes on the Bible And many people shall go - This denotes a prevalent "desire" to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to "seek" God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this "preparation" to embrace the gospel, and this disposition to "go" and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life. He will teach us of his ways - He will make us acquainted with his will, and with the doctrines of the true religion. For out of Zion - These are the words of the "prophet," not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isaiah 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread "from" Jerusalem. Hence, the Messiah commanded his disciples to tarry 'in Jerusalem until they should be endued with power from on high.' Luke 24:49. Hence, also, he said that repentance and remission of sins should 'be preached among all nations, beginning at Jerusalem' - perhaps referring to this very passage in Isaiah; Luke 24:47. The law - This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion. The word of the Lord - The message of his mercy to mankind; that which he has "spoken" respecting the salvation of men. The truth which is here taught is, "that Zion or the church is the source of religious truth, and the center of religious influence in the world." This is true in the following respects: (1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind. (2) The church is now the center of religious truth to the world around it. (a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation. (b) The most crude, unsettled, contradictory, and vague opinions on religion prevail in this community called 'the world.' (c) If "in" this community there are any opinions that are true and valuable, they can in most instances be traced to "the church." They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the "general" influence which Christianity exerts on the community. (3) The church holds the power of "reformation" in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it. (4) The pagan world is dependent on the church for the knowledge of the true religion. There are "no" systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no "advance" made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a "foreign" influence; and that influence will not go forth from philosophy or science, but "from the church." If light is ever to spread, it is to go forth from Zion; and the world is dependent on "the church" for any just knowledge of God and of the way to life, The 'law is to go forth from Zion;' and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.
Clarke's Commentary on the BibleTo the house - The conjunction ו vau is added by nineteen of Kennicott's, thirteen of De Rossi's MSS., one of my own, and two editions, the Septuagint, Syriac, Vulgate, Arabic, and some copies of the Targum; And to the house. It makes the sentence more emphatic. He will teach us of his ways - Unless God grant a revelation of his will, what can we know? We will walk in his paths - Unless we purpose to walk in the light, of what use can that light be to us? For out of Zion shall go forth the law - In the house of God, and in his ordinances only can we expect to hear the pure doctrines of revelation preached. 1. God alone can give a revelation of his own will. 2. We must use the proper means in order to know this will. 3. We should know it in order to do it. 4. We should do it in order to profit by it. 5. He who will not walk in the light when God vouchsafes it, shall be shut up in everlasting darkness. 6. Every man should help his neighbor to attain that light, life, and felicity: "Come ye, and let us walk in the light of the Lord."
Gill's Exposition of the Entire BibleAnd many people shall go and say,.... This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zechariah 8:20 and even the author of the old Nizzachon (p) interprets it of the gathering of the people to the Messiah. Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called; See Gill on Isaiah 2:2. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Psalm 122:1. and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the "us" to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the "ways" of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation. And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Isaiah 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ's righteousness, Romans 3:27 together with all other doctrines of the same kind; called the "word of the Lord", which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it. (p) Apud Wagenseil. Tela ignea, p. 29.
Keil and Delitzsch Biblical Commentary on the Old Testament"And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths." This is their signal for starting, and their song by the way (cf., Zechariah 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah "the mountain of Jehovah," and the temple upon it "the house of the God of Jacob." Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob, which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression "many peoples" (ammim rabbim). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them "out of His ways," - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Psalm 94:12, to the source of instruction. The "ways of Jehovah" are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. "We will walk in His paths:" the hortative is used here, as it frequently is (e.g., Genesis 27:4, vid., Ges. 128, 1, c), to express either the subjective intention or subjective conclusion. The words supposed to be spoken by the multitude of heathen going up to Zion terminate here. The prophet then adds the reason and object of this holy pilgrimage of the nations: "For instruction will go out from Zion, and the word of Jehovah from Jerusalem." The principal emphasis is upon the expressions "from Zion" and "from Jerusalem." It is a triumphant utterance of the sentiment that "salvation is of the Jews" (John 4:22). From Zion-Jerusalem there would go forth thorah, i.e., instruction as to the questions which man has to put to God, and debar Jehovah, the word of Jehovah, which created the world at first, and by which it is spiritually created anew. Whatever promotes the true prosperity of the nations, comes from Zion-Jerusalem. There the nations assemble together; they take it thence to their own homes, and thus Zion-Jerusalem becomes the fountain of universal good. For from the time that Jehovah made choice of Zion, the holiness of Sinai was transferred to Zion (Psalm 68:17), which now presented the same aspect as Sinai had formerly done, when God invested it with holiness by appearing there in the midst of myriads of angels. What had been commenced at Sinai for Israel, would be completed at Zion for all the world. This was fulfilled on that day of Pentecost, when the disciples, the first-fruits of the church of Christ, proclaimed the thorah of Zion, i.e., the gospel, in the languages of all the world. It was fulfilled, as Theodoret observes, in the fact that the word of the gospel, rising from Jerusalem "as from a fountain," flowed through the whole of the known world. But these fulfilments were only preludes to a conclusion which is still to be looked for in the future. For what is promised in the following v. is still altogether unfulfilled.
Geneva Study BibleAnd many people shall go and say, Come ye, and let us go up to {d} the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the {e} law, and the word of the LORD from {f} Jerusalem. (d) Alluding to mount Zion, where the visible Church then was. (e) Meaning, the whole doctrine of salvation. (f) This was accomplished when the gospel was first preached in Jerusalem, and from there went through all the world.
Wesley's Notes 2:3 The law - The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it, than the old law did.
Jamieson-Fausset-Brown Bible Commentary3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zec 8:21, 23; Joe 2:28). from Jerusalem-(Lu 24:47) an earnest of the future relations of Jerusalem to Christendom (Ro 11:12, 15).
Matthew Henry's Concise Commentary2:1-9 The calling of the Gentiles, the spread of the gospel, and that far more extensive preaching of it yet to come, are foretold. Let Christians strengthen one another, and support one another. It is God who teaches his people, by his word and Spirit. Christ promotes peace, as well as holiness. If all men were real Christians, there could be no war; but nothing answering to these expressions has yet taken place on the earth. Whatever others do, let us walk in the light of this peace. Let us remember that when true religion flourishes, men delight in going up to the house of the Lord, and in urging others to accompany them. Those are in danger who please themselves with strangers to God; for we soon learn to follow the ways of persons whose company we keep. It is not having silver and gold, horses and chariots, that displeases God, but depending upon them, as if we could not be safe, and easy, and happy without them, and could not but be so with them. Sin is a disgrace to the poorest and the lowest. And though lands called Christian are not full of idols, in the literal sense, are they not full of idolized riches? and are not men so busy about their gains and indulgences, that the Lord, his truths, and precepts, are forgotten or despised?
Matthew Henry's Whole Bible CommentaryChapter 2 With this chapter begins a new sermon, which is continued in the two following chapters. The subject of this discourse is Judah and Jerusalem (v. 1). In this chapter the prophet speaks, I. Of the glory of the Christians, Jerusalem, the gospel-church in the latter days, in the accession of many to it (v. 2, 3), and the great peace it should introduce into the world (v. 4), whence he infers the duty of the house of Jacob (v. 5). II. Of the shame of the Jews, Jerusalem, as it then was, and as it would be after its rejection of the gospel and being rejected of God. 1. Their sin was their shame (v. 6-9). 2. God by his judgments would humble them and put them to shame (v. 10-17). 3. They should themselves be ashamed of their confidence in their idols and in an arm of flesh (v. 18-22). And now which of these Jerusalems will we be the inhabitants of-that which is full of the knowledge of God, which will be our everlasting honour, or that which is full of horses and chariots, and silver and gold, and such idols, which will in the end be our shame? Verses 1-5 The particular title of this sermon (v. 1) is the same with the general title of the book (ch. 1:1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Rev. 1:12. This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Heb. 12:22; Gal. 4:26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old-Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Gal. 1:8, 9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old-Testament saints did for his first coming; this is the last time, 1 Jn. 2:18. Now the prophet here foretels, I. The setting up of the Christian church, and the planting of the Christian religion, in the world. Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid, Mt. 5:14. They had many eyes upon them. Christ himself spoke openly to the world, Jn. 18:20. What the apostles did was not done in a corner, Acts 26:26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high, ch. 33:16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Ps. 68:16. Why leap ye, ye high hills? This is the hill which God desires to dwell in. II. The bringing of the Gentiles into it. 1. The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down. 2. All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Ps. 110:3. To Christ shall the gathering of the people be, Gen. 49:10. See ch. 60:4, 5. III. The mutual assistance and encouragement which this confluence of converts shall give to one another. Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (v. 3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Ps. 122:1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain, ch. 45:19. Now see here, 1. What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances-the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord. 2. What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson. IV. The means by which this shall be brought about: Out of Zion shall go forth the law, the New-Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Mt. 4:23; Lu. 23:5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Lu. 24:47. See Rom. 15:19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit, Acts 1:4. And in the temple on Mount Zion they preached the gospel, Acts 5:20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion, Ps. 110:2. V. The erecting of the kingdom of the Redeemer in the world: He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, v. 4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world. VI. The great peace which should be the effect of the success of the gospel in the world (v. 4): They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords, Joel 3:10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But, 1. It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing, Lu. 2:1. 2. The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings. 3. Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Eph. 2:15. 4. The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another. 5. The primitive Christians were famous for brotherly love; their very adversaries took notice of it. 6. We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie. Lastly, Here is a practical inference drawn from all this (v. 5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation, Rom. 11:14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (v. 3) and such grat peace (v. 4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day, Eph. 5:8; 1 Th. 5:8; Rom. 13:12 (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Neh. 8:10. Thus shall we walk in the beams of the Sun of righteousness. |
