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not, but are of the synagogue of Satan :" or the following lines are a description of the apostate and idolatrous enemies of the last days in general, spoken of as usual in allusion to the abominable practices which marked the corruption of true religion in the days of the prophets. 1
17. They that sanctify themselves, and purify themselves,
In the gardens, after one in the midst.
They shall be consumed together, Jehovah hath said. 18. For I know their works and devices.
quanquam ita ,אאחר כאחר ,esset
|_“Interpretes Judæos, licet The Vulgate :falsa hypothesi nixos, in peccatori “Who are sanctified, and count bus hic descriptis videre Muham themselves pure in the gardens bemedanos et, pontificos Roman hind the door on the outside, who enses."-VITRINGA.
eat swine's flesh, and the abomina? Of this difficult and uncertain tion, and the mouse," &c. passage, the fourth meaning ad Vitringa's observations are very duced by Simon, is : “ Alii ad unum pertinent to the occasion: “ Phaomnes semovebo (quasi scriptum risæi, summam religionis suæ con, ,
stituentes in purificationibus et lusscribi necesse non erat) non male: trationibus externis; et hoc nomine
sectam facientes; intus pleni raBishop Lowth has, “ After the pinâ, intemperantiâ et omni imrites of Achad. The Assyrians munditie ; iidemque repulsâ justitia worshipped a god called Adad.” Dei evangelio oblatâ, spem funBut against this interpretation see dantes in justitiâ operum erant Simon. The Septuagint translates Bdenvypere coram Deo; eorumque this seventeenth verse as follows: hæc superstitio, eodem loco apud
They wbo are sanctified, and Deum habebatur, quo Syro-Macecleansed for the gardens, and in donuin et Phænicum, qui lustrathe porches eat flesh, swine's tionibus et februis in lucis, Helio• flesh,' and abominable things, politano aut Antiocheno vocaand the mouse," &c.
.יחדו יספו ,parallelismo certe favente
• The time' is coming to gather together all nations and all
languages,' And they shall come and shall see my glory. . 19. And I will appoint to them a sign, And I will send of them, those that have escaped, unto the
I should venture to suppose, from the parallel passages, that the assembled nations are those that are gathered to the day of vengeance on the mountains of Israel ; but that a remnant, spared and rescued from this destruction, are sent to tell to the remaining nations the glory they have witnessed.
• Unto' Tarshish, Pul, and Lud,
The nations here mentioned it is not difficult to point out generally. Tarshish, and the ships of Tarshish, are frequently mentioned in Scripture: there seems little doubt that some region or nation to the west of Europe is intended; the great maritime nation, probably, before not obscurely alluded to in former prophecies, but certainly not that part of Europe designated by the term of “ Chittim," and symbolized by “ Edom” and “ Bosra.” Pul and Lud are supposed, by Bochart, to be nations of
Bp. Stock. ? Lowth suspects that the words nop 'n are a corruption of the word qua, Moschi; the name of a nation situated between the
Euxine and the Caspian seas, and properly joined with San, the Tabereni, &c.
See first part of Wells' Geography.
Africa, to the south of Egypt. Of the accession of Egypt itself to the kingdom of Messiah, we were informed in a former prophecy, * so that this is a further extension of his reign in that direction. And, in like manner, placing, on the same authority, Moschi and Tubal, between the Euxine and the Caspian, and recollecting that Assyria has been also already mentioned in the passage just referred to, as standing, together with Israel and Egypt, eminent among the nations that form the kingdom of the Messiah, we may also say this marks the extension of his dominion in that direction. By Javan, Greece is, of course, to be understood; so that the great outlets from the new metropolis of the renovated earth are plainly marked; for Arabia has before seen his glory, + and, perhaps, the eastern nations were already witnesses of this divine interposition : # and, lastly, the term “ far distant coasts” extends our view to the remotest regions of the globe.
There will be found, as it should seem, still Israelites to be gathered and sent home to their destined country, in all these regions of the earth.
20. And they shall bring all your brethren,
From all nations an oblation to Jehovah.
Surely this must be the present presented to Jehovah, mentioned in chap. xviii., after which the ships of Tarshish are first and principally to be employed. Not only they, however, but all the neighbouring nations, according to their respective means, are represented as engaging in the work :
+ Chap. alii. 11, &c.; lix. 19.
Chap. xix. 24, &c.
On horses, and in carriages, and on litters,
The descendants of Israel, we shall remember, are symbolized by the oblation presented to Jehovah. The nations of the world are bringing them to Jerusalem with all respect and honour, as persons most sacred to Jehovah; and sacred to Jehovah they are ever to remain, though that sanctity becomes extended, in some sort, to all the nations of the earth :
21. And of them, also, will I take for priests and for Levites,
Hath Jehovah said:
And the new earth which I create,
So shall your seed and your name continue.'
And from sabbath to sabbath,
How far this is literally to be accomplished, or how far it is figurative, or in what manner it is symbolical of something “ new in the kingdom of God,” perhaps we are not qualified to declare or to comprehend. But surely we may say a real THEOCRACY is established over all the nations; and, though the holy mountains of Jerusalem are the seat of its manifested glory, its dominion extends to the utmost limits of the globe, and is to continue as long as the mundane system stands.
I“ Continue," " stand," or “ be established.”
The last verse is as awful as remarkable :
24. And they shall go forth and look on the corses
Of the men who transgressed against me.
Who the transgressors against God are, we can easily distinguish from parallel passages ; * but in what manner their punishment is a spectacle, to be perpetually viewed by all flesh, that is, men in the flesh, is certainly beyond our comprehension, who “ know but in part.” The metaphor which is used represents it to be, as though we saw their dead bodies, not eaten by a worm that consumes them and dies, or burnt on the funeral pile, which becomes extinguished when it has devoured its materials with the body,- but it is, as though a perpetual endurance were given both to these instruments of destruction and to the destined objects on which they prey. This is certainly ETERNAL DEATH, the bands of which are never loosed. So far our divine Master's reference to this awful passage guides us to understand, though we know not how flesh shall see it.” It relates, our Lord's words imply, to that place of torment into which “ God," “after he hath killed, has power to cast both soul and body.”—“ It is better for thee to enter into life,” “ into the kingdom of God,” “ than to be cast into hell fire, where their worm dieth not, and their fire is not quenched.”
* Jude, ver. 14; Job, xix. 23; Deut. xxxii. 40; Num. xxiv. 24; 1 Sam. ii. 10; Psalms, iii. 7, 10; ix. 15; and x.; xlvi.; lviii. 9; Ixviii.; Ixxvi. 5; lxxxix.; xcvii.; cx.; Isaiah), ii. 10; xiii.; xxv.; xxvii. 1; xxix. 5; xxx, 30; xxxiii. and xxxiv. ; xlix. 24; lix. 17; Ixii. 8.