The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent’s food: they shall not hurt nor kill in all my holy mountain, saith the Lord.

“The elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man... Now these things are credible to believers... When the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.'”

“The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (συντεταγμένα) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.' " When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, says the Lord." [Isaiah 40:6, etc.] I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?”

“The earth will freely give its produce, and all evil will be removed, just as Isaiah said … for God has refashioned such a world in his kingdom just as it had been made in the beginning before the first-made human being ruined it, who after he had disobeyed the word of God all things were spoiled and ruined and cursed by God's word: "the earth will be cursed in your works." The former shape of this world will become the kingdom of the saints and the liberation of the creatures.”

“shall eat straw and will not have to destroy animals. and a serpent Indeed, dust is his food, which is always available for him. And the Midrash Aggadah explains: And a lion, like cattle, shall eat straw. Since we find that Esau will fall into the hands of the sons of Joseph, as it is said (Obadiah 18): “The house of Esau shall become stubble, and the house of Joseph a flame etc.” But [that they should fall] into the hands of the remaining tribes, who were compared to beasts, we do not find. It is, therefore, stated: “And a lion, like cattle, shall eat straw.” Those tribes that were compared to a lion, such as Judah and Dan, like Joseph, who was compared to an ox, shall devour Esau who was compared to straw.”

“The wolf and the lamb shall feed together. This is a figurative expression for peace will be established. Many imagine this to be done in such a way, that God will deprive the wolf of its natural voracity, as indicated by the words, And the lion shall eat straw like the bullock. And dust shall be the serpent’s meat, as is its nature; and it will eat nothing else. The meaning of this passage is: it will do no harm. In all my holy mountain. All these prophecies refer only to Palestine, for it is distinctly said, in all my holy mountain.”

“They have sought. Here the judge, namely God, gives the sentence concerning the distinguishing of the evil from the good, in the receiving of the promised salvation. And it is divided into two parts. In the first he pronounces the sentence of distinction; in the second he determines the manner of its execution, chapter 66: Thus says the Lord. Concerning the first, two things. First he promises a response, showing the fitting occasion for responding: They have sought; as if he were to say: until now you Jews were not seeking from me, but from idols. Since you now seek, I will respond. Mystically, concerning the conversion of the Gentiles. Romans 10: I was found by those who did not seek. And he sets down the promise: I said: Behold, I am to a nation: I will respond, namely, to the Jews, or I will turn to the nations that have been converted. Song of Songs 6: I am my beloved's, and my beloved is mine. Second, he pronounces the sentence of distinction: I have spread out my hands; and first he pronounces the distinguishing of the evil from the good on account of the sins of transgression; second, on account of the sins of omission: And you who have forsaken. The first is divided into two. In the first he threatens the wicked with punishments; in the second he promises the good their rewards: Thus says the Lord. Concerning the first, two things. First he charges them with the fault of transgression; second he threatens the punishment: These shall be smoke. He charges them with their fault on three grounds. First, from ingratitude for his benefits: I have spread out — by giving many benefits — all the day, that is, the whole time since I took them to myself. Mystically, on the cross. Jeremiah 16: Each one walks. Second, from the continuity of their sinning: a people before the face, because all things are naked and open to his eyes. Hebrews 4. Or because they set up an idol in the temple. Deuteronomy 32: They have provoked me with that which is not God. Third, from the diversity or gravity of their sins, with respect to four things. First, with respect to the worship of idols: who sacrifice — to idols — in gardens, because they worshipped idols in pleasurable places; upon bricks — upon altars built out of bricks, so that they could sustain the fire of the sacrifice. Above, chapter 1: They shall be confounded by their idols. Second, with respect to their pursuit of divinations: who dwell among the tombs, so that they might have answers from the dead; and in shrines — temples of idols, so called from diluendo, washing away, because there they thought all things were washed clean. Or because of the fountains that were there for washing the victims. And the priests sleep — upon the skins of the victims, for the sake of divination. Ezekiel 6: Your shrines shall be broken down. Third, with respect to the uncleanness of foods: who eat; and a profane broth, of swine. Below, the last chapter: those who ate swine's flesh, and the abomination, and the mouse, shall be consumed together. Fourth, with respect to their contempt of the just, who say — namely, to those not adoring idols; Wisdom 2: He is grievous to us; or who say — to God, Job 21: who say to God: Depart from us, we do not desire the knowledge of your ways. These shall be smoke. Here he threatens the punishment: and first the length of the punishment: smoke; that is, as smoke is consumed by fire; and they shall be kindled in my wrath. Deuteronomy 32: A fire is kindled in my fury, and shall burn even to the depths of hell. Second, the certainty of the punishment: Behold, it is written; because the sin is fixed firmly in memory, and the punishment in predetermination. I will not keep silence, dissembling. Jeremiah 17: The sin of Judah is written; above, chapter 42: I have kept silence, I have always held my peace. Third, the multitude of the punishments, because for all the sins of the fathers: but I will repay. Exodus 20: I am a jealous God, visiting the sins of the fathers upon the children. They have reproached — by adoring idols upon the high places; and for the sins also of their youth: and I will measure back — as if to say, I will measure the punishment to match the fault. Above, chapter 40: She has received double from the hand of the Lord. Thus says the Lord. Here he promises the good their rewards: and first, with respect to their preservation from evils: the grain, of the grape, a blessing; that is, it pleases God that it be kept in reserve as a blessing, for the sake of the servants: our fathers, that is, the whole race of the Jews. Above, chapter 17: It shall be like one gathering. Second, with respect to their advancement in goods: and first with respect to the multiplying of seed: And I will bring forth from Jacob. Above, chapter 1: Unless the Lord of hosts had left us a seed, we should have been like Sodom. Second, with respect to the restoring of their ancestral inheritance: And they shall inherit. Ezekiel 36: They shall possess you as an inheritance, and you shall be their inheritance. Third, with respect to the abundance of pastures: and there shall be plains, and the valley of Achor — named from him who was stoned there, Joshua 7. Hosea 2: I will give them the valley of Achor, to open hope. And you who have forsaken. Here he distinguishes the wicked from the consolation of the good, on account of their sins of omission: and first he threatens the wicked with punishments; second, the good with rewards, because to oblivion. Concerning the first, two things. First he threatens them because they have forsaken God, setting down the fault: and you, O Jews, to Fortune — the god of the Egyptians — a table: he touches upon the rite by which it was worshipped, because at the end of the year a table was prepared for it, laden with every kind of food. Deuteronomy 32: They forsook God who made them, and departed from God their savior. Setting down also the punishment: I will number; as if to say: so that none shall remain who is not oppressed. Jeremiah 44: They shall fall by the sword and by famine. Second, because they did not obey him calling them back, setting down the fault: because I called. Proverbs 1: I called, and you refused; and he threatens the punishment of this distinction, first in the satiety of the body: therefore thus says the Lord, Psalm 33: The rich have wanted and suffered hunger, but they that seek the Lord shall not be deprived of any good. Second, in the gladness of heart: Behold, my servants shall rejoice. Wisdom 5: Doing penance. Third, in the difference of name. And first he sets down what the name of the impious shall be: and you shall leave — as an oath, so that they might confirm their words thus: if it is not so, may it happen to me just as to them. Jeremiah 44: They shall die by the sword and by famine; and they shall be for an oath, and for a wonder, and for a curse, and for a reproach. And then he sets down what the name of the good shall be: and his servants — in which name, namely, the name is Jesus — Amen, that is, faithfully. Above, chapter 62: You shall be called by a new name, which the mouth of the Lord has named. Because to oblivion. Here he promises the seen rewards. And first, in general, with respect to the removal of evils: because to oblivion — not from a defect of knowledge, but from the succession of goods. Above, chapter 54: You shall forget the confusion of your youth. And with respect to the restoring of goods: for behold, I create new heavens — new helps from heaven; a new earth — new benefits from the earth. Or with reference to the day of judgment, when the world shall be renewed unto the glory of the saints. Apocalypse 21: The former things have passed away. Second, in particular: for behold, I create Jerusalem. And first, with respect to the gladness of hearts: Jerusalem — the earthly one; but rather heavenly exultation, emphatically, so that it might be wholly absorbed in joy. Above, chapter 35: They shall obtain joy and gladness, and sorrow and mourning shall flee from them. Second, with respect to the length of life: there shall no longer be one who does not fulfill — dying before his time; but the child shall die at a hundred years old, that is, when he has come to such an age; and if there be a sinner, although he has lived so long, he shall be subject to a curse. Genesis 25: Abraham died in a good old age. Mystically, in the heavenly Jerusalem all shall fulfill their days, because no one shall die. The child of a hundred years, that is, he who has lived childishly even up to the age of old age, shall die, with an eternal death. Wisdom 4: For venerable old age is not that of long time, nor counted by the number of years. Third, with respect to the prosperity of goods: both with respect to the security of possessions, and they shall build. Psalm: And they built houses; Amos, the last chapter: They shall plant vineyards. And he assigns the reason: for according to the days, that is, because they shall live long, just as the wood of a tree lasts long. They shall grow old; that is, they shall remain for their use even unto old age. Psalm 1: He shall be like a tree which is planted near the running waters. Above, chapter 49: They have labored in vain. And also with respect to the peace of their children: neither shall they beget in trouble, as those begetting children into the servitude of enemies. Ecclesiasticus 44: Good things continue with their seed. Fourth, with respect to the hearing of prayers: and it shall be, before they cry — with the mouth. Above, chapter 30: At the voice of your cry, as soon as he shall hear, he will answer you. Fifth, with respect to the tranquility of peace: the wolf and the lamb; because those who were formerly tyrants and evildoers shall dwell peaceably with others; above, chapter 11, the same.”

“The wolf and the lamb shall feed together,.... Or, "as one" (k): as if they were one, of the same kind and nature, and lived upon the same food. The people of God are comparable to lambs, for their harmlessness and innocence; and wicked men to wolves, for their fierceness and cruelty; but, by the grace of God, the latter become as mild and as gentle as the former, and live upon the same spiritual food, and join with them in attendance on the word and ordinances, where they find spiritual refreshment and comfort together; such who have been persecutors of the church shall now become members of it; and many instances of this kind, as there were in the first times of the Gospel, so there shall be in the latter day: and the lions shall eat straw like the bullock, or "ox"; to which creature the ministers of the Gospel are compared for their laboriousness, as wicked persecutors are to lions; and sometimes the latter have been so changed by the grace of God, as to become preachers of it, as Saul was, and very probably many will hereafter; however, there will be no persecution of the church after those days; wolves and lions will have their nature changed, and be in fellowship with the saints, and be better employed than before in persecuting them: and dust shall be the serpent's meat; the meat of the old serpent, the devil, as was threatened, Gen 3:14 to which he shall now be confined; he shall not be able to bite the saints, being bruised under their feet; he shall only have power over carnal, worldly, earthly minded men; and shall not be able to give the church any trouble, by instigating men to persecute it: they shall not hurt nor destroy in all my holy mountain, saith the Lord; that is, Satan and his emissaries; wicked men, comparable to lions and wolves, shall no more drink the blood of the saints, or persecute the church of God; after the calling of the Jews, and the bringing in the fulness of the Gentiles, and the destruction of antichrist, there will be no more persecution of the church of Christ, the mountain of God's holiness; he has said it, and we may be assured of the truth of it; See Gill on Isa 11:9. (This verse may also apply to the Millenial state, in which the effects of the curse on the animals is to be removed. However, from this verse it seems that the curse on snakes is permanent. Editor.) (k) "sicut unus", Montanus, Musculus, Gataker. Next: Isaiah Chapter 66”

“Straw. People of the most perverse tempers shall become mild by the influence of the gospel, and shall dwell together in perfect concord. (Calmet) — Food, according to the sentence, Genesis iii. 14. (Menochius) — The devil’s power is abridged, chap. xi. 6. (Calmet) — The proudest Gentiles are converted, and adopt the mild manners of Christians, in fasting and mortification. (Worthington) Bible Text & Cross-references: The Gentiles shall seek and find Christ, but the Jews will persecute him, and be rejected, only a remnant shall be reserved. The Church shall multiply, and abound with graces. 1 They *have sought me that before asked not for me , they have found me that sought me not. I said: Behold me, behold me, to a nation that did not call upon my name. 2 I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good, after their own thoughts. 3 A people that continually provoke me to anger before my face: that immolate in gardens, and sacrifice upon bricks. 4 That dwell in sepulchres, and sleep in the temple of idols: that eat swine’s flesh, and profane broth is in their vessels. 5 That say: Depart from me, come not near me, because thou art unclean: these shall be smoke in my anger, a fire burning all the day. 6 Behold it is written before me: I will not be silent, but I will render and repay into their bosom, 7 Your iniquities, and the iniquities of your fathers together, saith the Lord, who have sacrificed upon the mountains, and have reproached me upon the hills; and I will measure back their first work in their bosom. 8 Thus saith the Lord: As if a grain be found in a cluster, and it be said: Destroy it not, because it is a blessing: so will I do for the sake of my servants, that I may not destroy the whole. 9 And I will bring forth a seed out of Jacob, and out of Juda a possessor of my mountains: and my elect shall inherit it, and my servants shall dwell there. 10 And the plains shall be turned to folds of flocks, and the valley of Achor into a place for the herds to lie down in, for my people that have sought me. 11 And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it. 12 I will number you in the sword, and you shall all fall by slaughter: *because I called, and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me. 13 Therefore, thus saith the Lord God: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty. 14 Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit. 15 And you shall leave your name for an execration to my elect: and the Lord God shall slay thee, and call his servants by another name. 16 In which he that is blessed upon the earth, shall be blessed in God, amen: and he that sweareth in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from my eyes. 17 *For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart. 18 But you shall be glad, and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy. 19 And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall no more be heard in her, nor the voice of crying. 20 There shall no more be an infant of days there, nor an old man that shall not fill up his days: for the child shall die a hundred years old, and the sinner being a hundred years old, shall be accursed. 21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruits of them. 22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree, so shall be the days of my people, and the works of their hands shall be of long continuance. 23 My elect shall not labour in vain, nor bring forth in trouble: for they are the seed of the blessed of the Lord, and their posterity with them. 24 *And it shall come to pass, that before they call, I will hear: as they are yet speaking, I will hear. 25 *The wolf and the lamb shall feed together, the lion and the ox shall eat straw: and dust shall be the serpent’s food: they shall not hurt, nor kill in all my holy mountain, saith the Lord.”

“(See on Isa 11:6). and the lion shall eat straw like the bullock--(See on Isa 11:7). and dust--rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Isa 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jde 1:6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (Ti1 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (Jo1 3:8). He was raised up for this, to show forth God's glory (Exo 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev 12:7-9) on earth; next, he is bound a thousand years (Rev 20:2-3); finally, he is cast into the lake of fire for ever (Rev 20:10). the serpent's meat--(See on Isa 11:8). They shall not hurt nor destroy in all my holy mountain--(See on Isa 11:9). This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. Next: Isaiah Chapter 66”

“And all around will peace and harmony prevail, even in the animal world itself. "Wolf and lamb then feed together, and the lion eats chopped straw like the ox, and the serpent-dust is its bread. They will neither do harm not destroy in all my holy mountain, saith Jehovah." We have frequently observed within chapters 40-66 (last of all at Isa 65:12, cf., Isa 66:4), how the prophet repeats entire passages from the earlier portion of his prophecies almost word for word. Here he repeats Isa 11:6-9 with a compendious abridgment. Isa 65:25 refers to the animals just as it does there. But whilst this custom of self-repetition favours the unity of authorship, כּאחד for יחדּו = unâ, which only occurs elsewhere in Ezra and Ecclesiastes (answering to the Chaldee כּחדה), might be adduced as evidence of the opposite. The only thing that is new in the picture as here reproduced, is what is said of the serpent. This will no longer watch for human life, but will content itself with the food assigned it in Gen 3:14. It still continues to wriggle in the dust, but without doing injury to man. The words affirm nothing more than this, although Stier's method of exposition gets more out, or rather puts more in. The assertion of those who regard the prophet speaking here as one later than Isaiah, viz., that Isa 65:25 is only attached quite loosely to what precedes, is unjust and untrue. The description of the new age closes here, as in chapter 11, with the peace of the world of nature, which stands throughout chapters 40-66 in the closest reciprocal relation to man, just as it did in chapters 1-39. If we follow Hahn, and change the animals into men by simply allegorizing, we just throw our exposition back to a standpoint that has been long passed by. But to what part of the history of salvation are we to look for a place for the fulfilment of such prophecies as these of the state of peace prevailing in nature around the church, except in the millennium? A prophet was certainly no fanatic, so that we could say, these are beautiful dreams. And if, what is certainly true, his prophecies are not intended to be interpreted according to the letter, but according to the spirit of the letter; the letter is the sheath of the spirit, as Luther calls it, and we must not give out as the spirit of the letter what is nothing more than a quid-pro-quo of the letter. The prophet here promises a new age, in which the patriarchal measure of human life will return, in which death will no more break off the life that is just beginning to bloom, and in which the war of man with the animal world will be exchanged for peace without danger. And when is all this to occur? Certainly not in the blessed life beyond the grave, to which it would be both absurd and impossible to refer these promises, since they presuppose a continued mixture of sinners with the righteous, and merely a limitation of the power of death, not its utter destruction. But when then? This question ought to be answered by the anti-millenarians. They throw back the interpretation of prophecy to a stage, in which commentators were in the habit of lowering the concrete substance of the prophecies into mere doctrinal loci communes. They take refuge behind the enigmatical character of the Apocalypse, without acknowledging that what the Apocalypse predicts under the definite form of the millennium is the substance of all prophecy, and that no interpretation of prophecy on sound principles is any longer possible from the standpoint of an orthodox antichiliasm, inasmuch as the antichiliasts twist the word in the mouths of the prophets, and through their perversion of Scripture shake the foundation of all doctrines, every one of which rests upon the simple interpretation of the words of revelation. But one objection may be made to the supposition, that the prophet is here depicting the state of things in the millennium; viz., that this description is preceded by an account of the creation of a new heaven and a new earth. The prophet appears, therefore, to refer to that Jerusalem, which is represented in the Apocalypse as coming down from heaven to earth after the transformation of the globe. But to this it may be replied, that the Old Testament prophet was not yet able to distinguish from one another the things which the author of the Apocalypse separates into distinct periods. From the Old Testament point of view generally, nothing was known of a state of blessedness beyond the grave. Hades lay beyond this present life; and nothing was known of a heaven in which men were blessed. Around the throne of God in heaven there were angels and not men. And, indeed, until the risen Saviour ascended to heaven, heaven itself was not open to men, and therefore there was no heavenly Jerusalem whose descent to earth could be anticipated then. Consequently in the prophecies of the Old Testament the eschatological idea of the new Cosmos does unquestionably coincide with the millennium. It is only in the New Testament that the new creation intervenes as a party-wall between this life and the life beyond; whereas the Old Testament prophecy brings down the new creation itself into the present life, and knows nothing of any Jerusalem of the blessed life to come, as distinct from the new Jerusalem of the millennium. We shall meet with a still further illustration in chapter 66 of this Old Testament custom of reducing the things of the life to come within the limits of this present world.”