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"and for the violence of (2) the land, "of (2) the city, and of (z) all that dwell "therein. 9. Woe to him (a) that co"veteth an evil covetousness to his "house, that he may set his nest on "high, that he may be delivered from "the power of evil. 10. Thou (b) "hast consulted shame (c) to thy house "by cutting off many people, and hast "sinned against thy soul (d). 11. For "the stone (e) shall cry out of the wall, "and the beam (e) out of the timber "shall answer it. 12. Woe to him (a) "that buildeth a town with blood, and "stablisheth a city by iniquity. 13. Be"hold, is it not of the LORD of Hosts, "that the people shall labour in the "very fire (g), and the people shall "weary themselves for very vanity (g)? "14. For the earth shall be filled with "the knowledge of the glory of the "LORD, as the waters cover the sea. "15. Woe unto him (a) that giveth his
(2) v. 8. 17. "Of," or "to."
(a) v. 9. 12. 15. 19. "To him," referring to the people of Babylon.
(b) v. 10. "Thou," i.e. "the Babylonian "people."
(c)" Shame, &c." "disgrace and de"struction to thyself, instead of security, "will be the consequence of thy cruel"ties."
(d)" Against thy soul," i. e. " to thy own "destruction."
(e) v. 11. "The stone," and "the beam." The most inanimate things shall cry out against your conduct; probably proverbs.
(g) v. 13. In the very fire," and "for very vanity," i. e. probably, "with great "uneasiness and danger, and to no purpose." This and the next verse probably look forward to the taking of Babylon by Cyrus, and the inefficacy of all attempts to resist him. In Jer. li. 58. where the downfall of Babylon is expressly mentioned, similar expressions occur. Thus saith the Lord of Hosts, "The broad walls of Ba"bylon shall be utterly broken, and her "high gates shall be burned with fire; and "the people shall labour in vain, and the "folk in the fire, and they shall be weary." (h) v 15." Puttest thy bottle to him," 'pressing him to drink more than he ough."
"neighbour drink, that puttest thy "bottle to him (h), and makest him "drunken also, that thou mayest look (1) "on their nakedness. 16. Thou art "filled with shame for (k) glory: drink "thou also (7), and let thy foreskin be "uncovered: the cup of the LORD'S
right hand (m) shall be turned unto "thee, and shameful spewing shall be "on thy glory. 17. For the (2) violence "of (0) Lebanon shall cover (p) thee, "and the spoil of beasts, which (q) made "them afraid, because of men's blood (r), "and for the violence of (z) the land, of(z) "the city, and of (z) all that dwell there❝ in.
18. What profiteth the graven "image (s), that the maker thereof hath "graven it; the molten image, and a "teacher of lies, that the maker of his "work trusteth therein, to make dumb "idols? 19. Woe unto him (a) that "saith to the (t) wood, "Awake;" to "the dumb (t) stone, "Arise, it shall
(2) "Drink thou also," or "thou also "shalt drink;" what thou hast done to others shall be done to thee.
(m) "The cup of the Lord's right hand," i. e. "God's vengeance."
(n) v. 17. "The violence of Lebanon," i. e. "the outrages you committed at the "destruction of the temple at Jerusalem;" see v. 8. Jeremiah calls the destruction of Babylon "the vengeance of the Lord, the "vengeance of his temple." Jer. li. 11. and so Jer. 1. 28.
(o) "Lebanon," i. e. "Jerusalem," or "the temple." See Jer. xxii. 6. 20. ante. (p)" Cover," i. e. " overcome you with "dread," "overwhelm you."
(q)" Which, &c." or "shall make thee "afraid, &c." "The manner in which "thou hast spoiled others shall bring upon "thee the fear of being spoiled in like "manner thyself."
(r) "Because of men's blood, &c." the same expressions as in verse 8. "as a return for your outrages and cruelties."
(s) v. 18. "The graven image, &c." after these denunciations, what more na tural than to contrast the imbecillity of idols with the omnipotence of God: the weakness of the trust of Babylon, with the irresistible strength of the trust of Israel? This was probably added to keep the Jews from falling into the idolatrous practices of the Babylonians.
(t) v. 19. "Wood," "and dumb stone," i. e. "idols."
"teach" behold, it is laid over with "gold and silver, and there is no breath "at all in the midst of it. 20. But
(u) v. 20. "His holy temple" not in a temple made with hands, as idols are, but in heaven. "Behold, the heaven, and "heaven of heavens, cannot contain him ;"
"the LORD is in his holy temple (u): "let all the earth keep silence (a) before ❝ him.”
how much less a house which man can build!" See 1 Kings viii. 27.
(x)"Keep silence," in reverence and submission.
THIS Work is now brought to its conclusion. It was commenced under a firm conviction, after doubt and examination, of the Divine Origin of the Christian Dispensation, and of the importance, both to individuals and to the nation, of a general practice of its duties. That conviction has received additional strength during the progress of the Work. The series of prophecies respecting the Messiah, the conversion of the Gentiles, and the coming in of all nations to God's worship; the repeated warnings and affectionate exhortations God from time to time gave his people, to keep them stedfast in his faith and service; and the denunciations he pronounced and the judgments he inflicted for their apostacies, form one body of proofs sufficient to satisfy every unprejudiced and considerate mind, that Christianity is the scheme and work of God, and that God's favour
or displeasure depends upon the faith and worship man adopts. The prophecies in the New Testament, and their accomplishment, the conduct of our Saviour and his apostles, the miracles they wrought, the sufferings they endured, and the nature of the precepts they enjoined, are additional grounds for a Christian's faith. And may He, from whom all light and knowledge comes, open our eyes that we may know what is truth, and dispose our hearts to fulfil its dictates, that we may be a wise and understanding people, a thankful, humble and religious nation, and that no private or national vices or neglect may prevent the Lord our God from being near unto us in all that we call upon him for, or obstruct the arrival of those times, when nation shall no longer lift up sword against nation, neither shall they learn war any more.