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Prophet informs us of two things; first,
the increase of the nation, which is repre-
sented, by the command of extending the
canopy, and lengthening the cords, that they
may have more room : and secondly, the
firmly established state of the nation ; so that
they shall no more go into captivity ; and
which is Mewn by the firmly fixing the
stakes: for during the captivity, that the
nation was bandied about, and driven from
place to place, their tent of course, was ob-
liged to be frequently removed; consequent
ly, the stakes could not be firmly fixed :
but, as at the redemption, the nation will be
firmly established, and not to go into captivity
more; the stakes of the tent, will then be
firmly fixed. This, he farther illustrates,
by Thewing, what he meant by the en-
largement of their habitations &c. verse 3d,
&c. “ For on the right hand, and on the
left, thou shalt burst forth with increase;
and thy feed shall inherit the nations; and
they shall inhabit the desolate cities. Fear
not, for thou thalt not be confounded; and
blush not, for thou shalt not be brought to
reproach: for thou shalt forget the shame
of thy youth ; and the reproach of thy

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widowhood thou shalt remember no more.”

Having thus shewn in what marner, they shall enlarge the tent by bursting forth on the right hand, and on the left: and which seems also to allude to what Ezekiel said, that Jerusalem, and the temple &c. is to be much larger at the time of the restoration, than it was in the time of Solomon: and that they shall inherit all the nations promised to Abraham * ; so that the borders of the land will reach to Hamath, according to what the Prophet Zechariah says af, as Abarbanal observes : and likewise informed us that they will no more go into captivity, au above mentioned ; and that they shall forget the fins which they committed in the land, before the captivity, which he calls the shame of her youth; and also what they suffered during the captivity, which he calls the reproach of her widowhood; he proceeds to assign the cause of this great change, verse 5th. “ For thy husband is thy maker; the LORD of Hosts is his name: and thy redeemer is the Holy One of Israel : the God of the • The Kenites, Kennizzites, and Kadmonites, as mentioned Vol. Ift. page, 13. 13. &c. of Zech. ix. 2.


. whole earth shall he be called.” For during the captivity, other lords had dominion over thee, as already mentioned; but at the restoration, the blessed God who made thee, will be thine only Lord and husband; and the consequence of this union will be, that thou wilt no more fin. Neither shalt thou be persecuted as heretofore; for thy redeemer, the holy One of Israel, will then be called the God of all the earth : because, God will then turn the people to a pure language, that they may all call upon the name of the Lord: so that he will then no longer be called the God of Israel only, but the God of all the earth : consequently, no one will attempt any thing against thee, on account of the difference of religious tenets and opinions, because, they all will adore and worship the One true God only.

In verse 6th. the Prophet informs us, that the nation, at no time whatever, was to be · considered, as absolutely cast off, and bereft

of the immediate providence of God, as a woman whose hulband, was actually dead; but only as a woman deeply afflicted at the absence of her husband in foreign countries; but who nevertheless intends to return


to her. “ For as a woman forsaken, and deeply afflicted, hath the Lord recalled thee : and as the youthful wife when thou waft rejected, faith thy God.” Hence, as I have already observed; it is plain that, the nation hath never been absolutely cast off by God, and the gentiles taken in their stead, as Christians in general affert; as may be clearJy perceived from the different prophecies cited in the course of the work. And in this manner, the Prophet Jeremiah also ex. presses himself, (Lament. 1.1.)“ How is the become as a widow ! Not actually and abfolutely a widow, but only as one: as he says in another place “ For Israel is not widowed from his God.” (Jerem. li. 5.) Whence it is manifest, that the affertion of a late Writer *, that the old covenant was broken, and cancelled, is false, and fu. tile ; and plainly shews, that he either did not, or would not understand what the Prophet meant by the new covenant, as I shall Thew at large, in the explanation of that» prophecy : perhaps, he was so entirely taken up with the chimerical scheme, of the Millenium, (the futility and absurd

• Winchester.


ity of which, I have already exposed, Vol. Ift. page 130. 131. &c,) fighting against the beast and the false prophet: Satan and his rebellious angels ; casting them altogether headlong into the lake of fire and brimstone ; and so blinded by the clouds of smoke issuing from the dreadful conflagration he had kindled, that he was incapable of seeing his way, even at noon day.

The Prophet, verse 7th. Shews, that the dreadfull misery which they have experienced in captivity, can bear no comparison with the greatness of the happiness which they shall enjoy at their restoration ; for, In a fhort moment have I forsaken thee ; but with great mercies will I receive thee again : In little wrath I hid my face for a moment from thee; but with everlasting kindness will I have mercy on thee, faith the Lord thy redeemer .” Thus is the captivity compared to a short time, and little wrath ; but their happiness is to be, as great mercies, and EVERLASTING kindness; which is a manifest proof that they are not to go into captivity any more.

The Prophet proceeds; and to encourage


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