dwelt. From this it follows that a bodily return was to the
covenant-people of value, in so far only as God manifested himself as
the God of the land. And since, before Christ, this was done in a
manner very imperfect, as compared with what was implied in the idea,
the value of such a return could not be otherwise than very
subordinate. And in like manner, it follows from it, that the gathering
and bringing back by Christ is included in the promise. For wherever
God is, there is Canaan. Whether it be the old fold, or a new one, is
surely of very little consequence, if only the good Shepherd be in the
midst of His sheep. _As a rule_, such externalities lie without the
compass of prophecy, which, having in view the substance, refers, as to
the way of its manifestation, to history. Into what ridiculous
assertions a false clinging to the letter may lead, appears from
remarks such as those of _Grotius_ on the second hemistich of the
following verse: "They shall live in security under the powerful
protection of the Persian kings." Protection by the world, and
oppression by the world, differed very slightly only, in the case of
the covenant-people. The circumstance that Gentiles ruled over them at
all, was just that which grieved them; and this grief must therefore
continue (compare Neh. ix. 36, 37), although, by the grace of God, a
mild rule had taken the place of the former severe one; for this grace
of God had its proper value only as a prophecy and pledge of a future
greater one. The circumstance that it is to the _remnant_ only that the
gathering is promised (compare Is. x. 22; Rom. ix. 27), points to the
truth, that the divine mercy will be accompanied with justice. _Calvin_
remarks on this point: "The Prophet again confirms what I formerly
said, viz., mercy shall not be exercised until He has cleansed His
Church of filthiness, so great and so horrid, in which she at that time
abounded." One must beware of exchanging the Scriptural hope of a
conversion of Israel on a large scale, in contrast to the small [Greek:
ekloge] at the time of Christ and the Apostles, for the hope of a
_general_ conversion in the strict sense. [Pg 410] When considering the
relation of God to the free human nature, the latter is absolutely
impossible. When consistently carried out, it necessarily leads to the
doctrine of universal restoration. It is beyond doubt, that God _wills_
that all men should be saved; and it would necessarily follow that all