Before his ancients gloriously - In the sigt of their olde men he schal ben glorified. Old MS. Bible.
"The figurative language of the prophets is taken from the analogy between the world natural and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people; or so much of it as is considered in prophecy: and the things in that world signify the analogous things in this. For the heavens and the things thereto signify thrones and dignities, and those who enjoy them; and the earth with the things thereon, the inferior people; and the lowest parts of the earth, called hades or hell, the lowest or most miserable part of them. Great earthquakes, and the shaking of heaven and earth, are put for the shaking of kingdoms, so as to distract and overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of a world, for the rise and ruin of a body politic signified thereby. The sun, for the whole species and race of kings, in the kingdoms of the world politic; the moon, for the body of the common people, considered as the king's wife; the stars, for subordinate princes and great men; or for bishops and rulers of the people of God, when the sun is Christ: setting of the sun, moon, and stars. darkening the sun, Turning the moon into blood and falling of the stars, for the ceasing of a kingdom." Sir 1. Newton's Observations on the Prophecies, Part I., chap. 2.
These observations are of great consequence and use, in explaining the phraseology of the prophets.
Then the moon shall be confounded - The heavenly bodies are often employed in the sacred writings to denote the princes and kings of the earth. These expressions are not to be pressed ad unguem as if the sun denoted one thing and the moon another; but they are general poetic expressions designed to represent rulers, princes, and magistrates of all kinds (compare Ezekiel 32:7; Joel 2:30-31).
Shall be confounded - Shall be covered with shame. That is, shall appear to shine with diminished beauty, as if it were ashamed in the superior glory that would shine around it. The sense is, that when the people should be returned to their land, the theocracy would be restored, and the magnificence of the kings and other civil rulers would be dimmed in the superior splendor of the reign of God. Probably there is reference here to the time when Yahweh would reign in Jerusalem through, or by means of, the messiah.
In Mount Zion - (see the note at Isaiah 1:8). This would take place subsequently to the captivity, and pre-eminently under the reign of the messiah.
And before his ancients - That is, before the elders of the people; in the presence of those entrusted with authority and rule.
Gloriously - He would reign gloriously when his laws should be respected and obeyed; when his character as King and Ruler should be developed; and when, under his scepter, his kingdom should be augmented and extended. On this glad prospect the eye of the prophet was fixed; and this was the bright and splendid object in the ‹vision‘ that served to relieve the darkness that was coming upon the nation. Present calamities may be borne, with the hope that Yahweh will reign more gloriously hereafter; and when the effect of all shall be such as to exalt Yahweh in the view of the nations. It may be added that when Yahweh, by the Messiah, shall reign over all the earth, all the glory of princes and monarchs shall be dimmed; the celebrity of their wisdom and power and plans shall be obscured in the superior splendor of the wisdom of God, in reigning through his Son over the human race. Come that blessed day; and speedily let the glory of the moon be confounded, and the sun be ashamed, and all inferior magnificence t fade away before the splendor of the Sun of righteousness!
Sneeringly the rabbis said, “Whither will He go, that we shall not find Him? will He go unto the dispersed among the Gentiles, and teach the Gentiles?” Little did these cavilers dream that in their mocking words they were picturing the mission of the Christ! All day long He had stretched forth His hands unto a disobedient and gainsaying people; yet He would be found of them that sought Him not; among a people that had not called upon His name He would be manifest. Romans 10:20, 21. DA 458.1
Many who were convinced that Jesus was the Son of God were misled by the false reasoning of the priests and rabbis. These teachers had repeated with great effect the prophecies concerning the Messiah, that He would “reign in Mount Zion, and in Jerusalem, and before His ancients gloriously;” that He would “have dominion also from sea to sea, and from the river unto the ends of the earth.” Isaiah 24:23; Psalm 72:8. Then they made contemptuous comparisons between the glory here pictured and the humble appearance of Jesus. The very words of prophecy were so perverted as to sanction error. Had the people in sincerity studied the word for themselves, they would not have been misled. The sixty-first chapter of Isaiah testifies that Christ was to do the very work He did. Chapter fifty-three sets forth His rejection and sufferings in the world, and chapter fifty-nine describes the character of the priests and rabbis. DA 458.2
God does not compel men to give up their unbelief. Before them are light and darkness, truth and error. It is for them to decide which they will accept. The human mind is endowed with power to discriminate between right and wrong. God designs that men shall not decide from impulse, but from weight of evidence, carefully comparing scripture with scripture. Had the Jews laid by their prejudice and compared written prophecy with the facts characterizing the life of Jesus, they would have perceived a beautiful harmony between the prophecies and their fulfillment in the life and ministry of the lowly Galilean. DA 458.3Read in context »
As the representative of God, Christ appeared in human flesh. Though in the form of a man, He was the Son of God, and the world was given an opportunity to see how it would treat God. Christ declared, “He that hath seen me hath seen the Father” (John 14:9). But when He comes the second time, divinity is no longer concealed. He comes as One equal with God, as His own beloved Son, Prince of heaven and earth. He is also the Redeemer of His people, the Life-giver. The glory of the Father and the Son are seen to be one.... Then shall He shine forth “before his ancients gloriously” (Isaiah 24:23). HP 357.4Read in context »
None of the people, not even the disciples, understood the nature of Christ's kingdom. They seemed to be unable to believe that Jesus would not sit on David's throne, that He would not take the scepter, and reign as a temporal prince in Jerusalem, before His ancients gloriously.... UL 110.4Read in context »