The Prophet then proceeds to fhew that notwithstanding all the fufferings of the nation, yet fhould they never ceafe to be a nation: they never should be mingled with, and loft, or fwallowed up among the nations; but fhall continue to exift as a diftinct nation; ver. 35. 36. & 37. "Thus faith the LORD, who hath appointed the fun for a light by day, the ftated order of the moon and stars for a light by night; who quieteth the fea, when the waves thereof roar; the LORD of hosts (is) his name: If these ordinances fhall depart from before me, faith the LORD; (then) fhall the feed of Ifrael also cease from being a nation before me for ever. Thus faith the LORD, if the heavens above can be measured, or the foundations of the earth beneath be traced out; then will I also reject the whole feed of Ifrael, because of all that they have done faith the LORD." This prediction, which hath been fo fully, and fo completely accomplished, is a standing miracle to this very day, of the truth and verity of the word of God, delivered by the mouth of his Prophet; for although it is upwards of feventeen hundred years fince they have been driven out of their own country, and scatter ed and abfurd hypothefis. "I cannot" fays Dr. Blaney in his notes on this paffage in Jeremiah, at any rate concur in opinion with thofe Commentators, who understand these words to relate to the miraculous conception of the Virgin Mary without the ope ration of Man. They furely cannot by any conftruction be brought to imply any fuch thing. Admitting that the word may fignify, fhall encompass or comprehend in the womb, and that ", instead of an adult or Strong man, may also signify a male child; yet the words all together will till import no more, than that a woman fhall conceive, or contain, a male child. But this, it will be faid, is nothing new or extraordinary. I grant it is not, and therefore have reason to presume that this is not the fense intended. But the verb 30 fignifies to turn about, and confequently in Hiphil or Pihel may signify, to caufe to turn about, that is, to repulse, or put to the rout, an oppofing adverfary. But to do this implies a prevalency over him. Again, there is a manifeft oppofition between nap a woman, one of the feeble sex, and which fignifies not fimply a man, but a mighty man, a hero, or warrior. And therefore, A A woman shall put to the rout, or repulfe, strong man, may by a proverbial form of fpeech denote, The weaker shall prevail over the Stronger. Now this, it must be confeffed, is in itself new and unusual, and contrary to the ordinary courfe of nature; but then it is afcribed to the interpofing power of God, who is faid therein to "create a new thing," or in other words, to work a miracle. The connexion of this fenfe with the context is eafy to be explained. The virgin of Ifrael is exhorted not to turn afide, or to decline the invitation given her to return, as fhe might, perhaps be difpofed to do, through dread of the power of enemies, who would oppofe her deliverance. For her encouragement fhe is told, that fhe had no reafon to be apprehenfive of the fuperior ftrength of any enemies, fince God would work a miracle in her favour, and enable her, though apparently weaker, to overcome and prevail against all their oppofition. See ver. 11.By women weak and feeble perfons are frequently defigned; fee Ch. 1. 37. li. 3. Ifai. xix. 16." This reafoning is plain, and requires no Comment. To return:The Prophet having thus and all the fields unto the brook Kidron, as far as to the angle of the horfe gate eastward, fhall be holy to the LORD: it shall not be plucked up, neither fhall it be thrown down any more for ever." From the preceding explanation of this prophecy, the five following fundamental principles are deducible. First, that the ten tribes, called the kingdom of Ifrael, the principal of whom was Ephraim, fhould alfo be restored at the future redemption, as well as Judah; and which agrees with the fourth principle contained in the prophecies of Ifaiah. Second, that immediately preceding the redemption, the nations will go up to the land of promife, in order to conquer Jerufalem; when God will there take vengeance on them as mentioned ver. 6th. "For there is yet a day unto the LORD our God, that the deftroyers upon mount Ephraim fhall cry, Arife, and let us go up to Zion." And which agrees with the fecond principle of Ifaiah. Third, that the vifible fymbol of the She the valley of Jehoshaphat, where all the afhes and filth was carried to, after Jofiah had defiled it. chinab, Here ends the second part of the prophe cy. We now procced to the third part of the prophecy; viz, the union of the kingdoms of Ifrael and Judah; for as he had before fpoken of them feperately, he now speaks of them conjointly; ver. 27th. "Behold the days come, faith the LORD, that I will fow the house of Ifrael, and the houfe of Judah, with the feed of man, and with the feed of beaft." The Prophet here fhews, that they will multiply exceedingly; as is the cafe of a fingle grain of corn, which when fown produces a great number; fo will the bleffing of increase be with them; and not only with them, but with their cattle alfo; agreeable to what Mofes fays*, "Bleffed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle" &c. For as the punishments that had been denounced against them for their disobedience, had by God's fpecial providence been brought on them to the full; fo will they at the time of the redemption, enjoy the bleffings to excess: and therefore, he fays, * Deut. xxviii. |