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10. Fear not, for I am with thee,

Be not dismayed, for I am thy Elohim.
I will strengthen thee, and I will help thee,
And I will support thee with the right hand of my venge-

ance, 1

This description may agree well with the circumstances of that people, whom the God of Israel is described in the former prophecies as leading through the desert to the scene of his future victories ; but all this excludes the supposition that Cyrus or Abraham was the deliverer intended.

11. So all that snorted at thee shall be ashamed and confounded, They that contend with thee shall come to nothing and

perish, 12. Thou shalt seek them and shall not find them.

The men that enter the conflict with thee shall be as nothing,

And as nought the men that fight against thee. 13. For I, Jehovah, thy Elohim, do hold thee by thy right hand,

Saying, fear not, for I have brought thee help. 14. Fear not, thou worm Jacob, thou mortal Israel,

I have brought thee help, Jehovah hath said,

And thy Redeemer is the Holy One of Israel. 15. Lo, I have made thee a threshing wain,

A new corn-drag armed with pointed teeth;
And thou shalt thresh the hills and reduce them to dust,

And thou shalt make the mountains as chaff.” 16. Thou shalt scatter them abroad, and the wind shall carry

them

away,
And the storm shall dissipate them;
And thou shalt rejoice in Jehovah,
Thou shalt triumph in the Holy One of Israel.

1

2

Bp. Stock.

Compare Deut. xxxii. 30.

We shall remember, from the parallel passages in the former prophecies, which describe this victory of the poor, afflicted remnant of Israel over their tremendous foe, that this happy change in their circumstances is brought about by the coming of the Lord with his “ holy myriads.” So that the church triumphant from heaven is in some sort identified with the small remnant of Israel, before these great things come to pass.

But we learn again, in the following verses, that what leads to this manifestation is the previous conducting of a party of Israelites through the desert, under a miraculous dispensation of Providence that resembles the exodus from Egypt.

17. These are' afflicted and distressed,

They seek water and there is none,
And their tongue is parched with thirst.
I, Jehovah, will have pity upon them,

1, the Elohim of Jacob, will not forsake them. 18. I will open streams in the high places,

And fountains in the midst of the valleys.
I will turn the desert into pools of water,

And the dry ground into springs of water. 19. I will give in the desert the cedar,

The shittah, the myrtle, and the oil-tree.
I will set in the wilderness the fir-tree,

The pine and the box together :
20. So that they shall perceive and know,

And consider and understand at once,
That the hand of Jehovah hath done this,
That the Holy One of Israel hath wrought it.

We may say, at least, some miraculous change in the face of that remarkable country, the Arabian desert, a change first made for the accommodation of returning Israel, seems to be here intended. And what forbids? But let us wait the accumulated evidence of future oracles. The following verses are addressed to the worshippers of the idols, or rather to their upholders. They are challenged to show the superior power which their deluded votaries ascribe to them in explaining the signs of the times, and in explaining to the world concerning those events that had already begun to come to pass, or must hereafter be accomplished.

21. “ Bring near your cause,” shall Jehovah say,

Produce your strong powers,' shall the King of Jacob say.' 22. Approach and declare to us,

That which is now coming to pass,
The beginnings, what are they? declare to us,
That we may consider and know their endings.

Or inform us concerning things yet’ to come, 23. Tell us what shall happen hereafter;

Then shall we know that ye are Elohim.
Ay, bestow good or inflict evil,

That we may at once expect and fear. 24. But lo, ye are less than nothing,

And your operation less than a bursting bubble, .
An abomination is he that chooseth you.'

Prophecy is certainly one of the most unquestionable evidences of a true revelation; and, it should seem, it is

1 “ Produce your mighty pow ers, “ accidant, inquit idola vestra, quæ putatis esse fortissima ;" Hieron. com. in loco. I prefer this to all other interpretations."-Bp. Lowth.

? See Simon on yox. Bishop Stock renders “ a breath."

3 Perhaps, “ lle chooseth an abomination

that chooseth you."

that particular evidence which is destined to shine forth, with peculiar brightness, to the church in the last days: and here the religion of the idolatrous adversary, with all its pretended miracles and lying wonders, will be discovered to be most weak and false. For “the day of the Lord,” unforeseen, unexpected, comes upon them as a thief in the night; and, with respect to their leaders and armies, overtakes them in the very spot marked out by all the prophets. But as we shall read hereafter, it is a doom pronounced upon the wicked, that they shall not understand, while the just shall receive increased knowledge on these subjects as the time draws nigh.

The twenty-fifth verse, like the second, as explained above, relates to the Saviour's coming : 25. I have raised him up from the north,' and he shall come, From the rising of the sun shall he invoke

my name. The Hebrew word in this verse translated north means also " a place of concealment,” the recess of a sanctuary. This is possibly its meaning in this place. The progress of the same person from the north and from the east is not, indeed, easy to be explained, unless it refers to the progress of two companies of his returning people, whom he is guiding by his presence: or perhaps the north-east? is intended by the phrase.

And he shall trample princes like mortar,
And as the potter treadeth the clay.'

1

Or,

“ froin the concealed place."

ubscure corner, one that shall

• Chaldee.

come from the east, lle shall call upon my name,

and he shall come on. Princes (shall be) as mortar, And as a potter shall he trample

the clay."- HORSLEY.

3" I would render this whole verso thus :

“ I have raised up one from an

The world's ignorance - culpable ignorance we may no doubt call it - of Christ's coming, is again remarked, agreeably with his own saying in the days of his flesh: “ When the Son of Man cometh, shall he find faith on the earth ?"

26. Who, at the beginning, declared this that we might know it,

And beforehand, that we should say, It is true?
No, there was none that declared it, there was none that

told it;
No, there was none that had heard

your

words! 27. • I' first declared to Zion, “ Lo, they are here,”

And I sent to Jerusalem a messenger of glad tidings: 28. And I looked, and there was no man,

Even at these, and none could advise,
When I consulted them, that they might give an answer.
Behold, they are all of them vanity, their works are nought,
Wind and emptiness are their coverings.'

Lo, they are here,” relates to “ the Lord and his holy myriads;" and the address seems to imply that there were persons among the idolatrous enemy that should have known the time was come: and when we recollect that the enemy, though fallen into idolatrous superstitions, was at the same time in possession of the book of revelation, the matter seems to be explained.

SECTION III.

On the Forty-second Chapter. We proceed with the forty-second chapter. The same subject is still continued.

" See Bp. Lowth's note.
VOL. I.

. Or, " their gildod idols."

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