increase follows the dawning of the light, for men will flock to the
'brightness of its rising.' _We_ know that the increase comes from the
attractive power of the Cross, drawing men of many tongues to it; and we
have a right to bring the interpretation, which the world's history
gives, into our understanding of the prophecy. That enlarged nation is
to have abounding joy.

Undoubtedly, the rendering 'To it thou hast increased the joy' is
correct, as that of the Authorized Version (based upon the Hebrew text)
is clearly one of several cases in which the partial similarity in
spelling and identity in sound of the Hebrew words for 'not' and 'to
it,' have led to a mistaken reading. The joy is described in words which
dance and sing, like the gladness of which they tell. The mirth of the
harvest-field, when labour is crowned with success, and the sterner joy
of the victors as they part the booty, with which mingles the
consciousness of foes overcome and dangers averted, are blended in this
gladness. We have the joy of reaping a harvest of which we have not
sowed the seed. Christ has done that; we have but to enjoy the results
of His toil. We have to divide the spoil of a victory which we have not
won. He has bound the strong man, and we share the benefits of His
overcoming the world.

That last image of conquerors dividing the spoil leads naturally to the
picture in verse 4 of emancipation from bondage, as the result of a
victory like Gideon's with his handful. Who the Gideon of this new
triumph is, the prophet will not yet say. The 'yoke of his burden' and
'the rod of his oppressor' recall Egypt and the taskmasters.

Verse 5 gives the reason for the deliverance of the slaves; namely, the
utter destruction of the armour and weapons of their enemy. The Revised