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Chapter thee, of being restor'd to their own Country, which afLÍ. , ter so many Years Affiliations, would make it seem to

them as if they were Translated into another World. The Expressions in the Original are very peculiar to that Language: I covered thee in the Madow of mine Hand, that thou mightest assure my People, that I will plant the Heavens and lay the foundations of the Earth.; that is, that I will restore them to so happy a Condition, that it shall seem as if they breath'd in a new-created Air, as if the Heaven and Earth were chang’d for the better, as well as their Circumstances: This is plain and natural, offers no violence to the Words, as their Expositions do,

who suppose Christ speaks to his (a) Apostles, or God (1) Cyril, the (6) Father to his Son. .. Sun&ius. (b) Hierony

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Ver. 17. 18. Awake, awake, stand up, Jerusalem, which , Forerius hast drunk at the hand of the Lord the cup of his fury; thou .. Tirinus, Meno- bajt drunken the dregs of the cup of trembling, and wrung *cbius. them out. There is none to guide ber among all the fons tobom

The harb brought forth, neither is there any that taketh ber by the hand, of all the fons that me bath brought up.] This plainly shews the Prophet is to be understood of their deliverance out of Captivity, he speaks to them as if they were in the Hands of their Oppressors, and were grown Stupid and insensible by the length and Marpness of their Sufferings. Awake, awake, raise up your Heads ye drowzy Captives! And he fets forth God like a Physician, mixing a bitter Potion for Jerusalem, putting as it were into One Cup all the Anger he had conceiv'd against Her, and standing by to see her take it off, that not a drop fhould be spilt, or any of the nauseous settlings left behind: A Potion fo strong that it made her tremble every Limb of her, and fo giddy that she stood in need of one to lead her : But such were her Misfortunes, that none of her Inhabitants were able to support her; by all which the Prophet means, that her Amidtions should be so great as to turn her Brain, and make her link under the load of them.

Ver. 19. These two things are come unto thee: wobe Mall be forry for thee? defolation, and destruction, and the famine, and the word . by whom shall I comfort thee? What these thea Calamities were is not distinctly deliver'd by the

Prophet.

Prophet. Some think the four Terms Vaftitas, contri. Chapter tio, Fames & Gladius, are to be reckonid one, and Quis Con. Lİ. dolebit the other: Without they should be furrounded with all sorts of Calamities, and have no comfort within among themselves ; but (a) others reconcile the matter (a) Forerius, by referring Famine, and the Sword as one Calamity Menocbius, which befes the Citizens, and defolation and destruction as the other which befel the City. .

Ver. 20. Thy fons have fainted, they lie at the head of all the streets as a wild bull in a net : they are full of the fury of the Lord, the rebuke of thy God.] Here he speaks of the destruction of Jerufalem, as of a thing already pass'd : Thy Inhabitants fainted for want of Spirits, and were no longer able to resist the too powerful Chaldeans; they fell here and there in the Streets, and lay weltering in their own Blood, strugling in vain for Life like a wild Bull in the toil, full of the fury of the Lord, and the rebuke of their God, unable to bear up against their Enemies, assisted by their angry Maker.

Ver. 21, 22, 23. Therefore hear now this, thou affli&ted, and drunken, but not with wine. Thus faith thy Lord, the Lord, and thy God that pleadeth the cause of his people, Behold, it have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury, thou shalt no more drink it again. But I will put it into the hand of them that afflict thee : which have said to thy soul, Bowe down, that we may, go over : and thou hast laid thy body as the ground, and as the street to them that went over.] The Context requires that Laken should be render'd Notwithstanding, or Although: Notwithstanding this forlorn condition, to which thou art or should be reduc'd. Behold I will take out of thine Hand, this Cup of mine Anger which has put thee into fo great diforder, which thou shalt no more taste of these many Years : And I will put it into the Hand of them that afAiet thee, thy Babylonian Oppresors, who have said to thy Soul, that is, to thee o Jerujalem, bom down that we may go over. Who have trodden thee down and trampled thec under Feet, alluding to the infolent Custom of the Eastern Monarchs, who in the height of their exultation for a Victory would call for some of the best of their Prifoners, and tread upon their Necks, or walk over them.' fofbug 10.24.

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had kept God's Commandments he would have defended Chapter
them against both. (a) Sed huic obječtioni refpondet fat is He LII.
braici Idiomatis confuetudo quæ id quod poft longum tempus ven-
turum eft non ultra aut nunquam effe futurum affirmat. By (a) San&tiwi,
loosing the Bands of thy Neck the Prophet seems to intimate anus,

Ad c, I.
that they wore Chains round their Necks, in Token of
Slavery, as our Negroes do Collars at this Day, or that they
were chain'd together, or to some Post, to prevent their
escaping, by Chains fix'd to their Necks.

Ver. 3. For thus faith the Lord, Ye have sold your relves for nought : and ye shall be redeemed without money. ] I may juftly rescue you out of the Hands of your Oppresors, since I never made over my Right in you to them, I never fold you, only permitted them to sieze on you by Violence ; .. therefore I have a just Claim to you, and there is no Redson but that you should be restor'd to me without any 1. Ransom.

Ver. 4, 5. For thus faith the Lord God, My people went down aforetime into Egypt to sojourn there, and the Asyrian ope pressed them without cause. Now therefore, what have I here, .. Faith'the Lord, that my people is taken away for nought ? they that rule over them make them to howl, saith the Lord, and my name continually every day is blasphemed.] Some think by the Asyrian the Prophet means Salmanafar, (6) others Tig. (b) Adamus lath Pilefer, or Sennacherib, (c) others Pharaoh; (d) bụt the Sasbout. Difficulty of this obscure Verse vanishes by supplying a

(c) Hieronym. few Words, My People went down aforetime into Egypt to fo- Arias Montana journ there, and the Egyptians grievously afflicted them, Leo, Caftrius. but I deliver'd them out of their Hands; the Alyrians alsó (d) Forerius. - ' often oppress'd then without a Cause, but I appear'd in their Defence : Non therefore what have I here? What do I do. here at Jerufalem while my People are in Babylon? Or What ... to me here? What do I get by this present Oppression of my People, that I do not deliver them, as in former Times? Or, as Grotius turns it, Thus far I have suffer'd the Enemies of my People to insult over them, but must I bear this also, look on their Captivity with Patience, and sec them treated inhumanly by a blaspheming idolatrou Nation?

Ver. 6. Therefore my people shall know my name : therefore they shall know in that day, that I am he that doth Speak, behold,

Chapter it is 1.] He gives the Reason why he was resolv'd to deliver Lil. his people; therefore because as long as the Babylonians

had them in their power the Name of God was continually blafphem'd, that is, says Sanétius, the Chaldeans did the fame

as Sennacherib when he blafphem'd against God, they ůp• braided the Jews every Moment with the Impotence of the .. God they worshipp'd, that the Gods of their Country were

ftronger than he, elle he would have protected them then or deliver'd them fince; this Argument of their Success they would be often using to bring over the Jews to their idolatrous Worship, and this was the Scandal God was refolv'd to bear no longer, but make them know bis Name, that is, be sensible of his Power.

Ver. 2. Hon beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth Salvation, that faith unto Zion, Thy God reigneth?j The Prophet, to thew the Certainty of their Restoration, speaks as if he saw them at a distance returning to Judea, and heard the joyful Forerunners declare the glad Tidings to Jerusalem, that her Sons, whom she had so long miss’d, were just approaching, as if he heard them sing God reigneth, he has conquer'd his Enemies, destroy'd Babylon, deliver'd his people, and shewn that he alone reigns in all the Kingdoms of the Earth.

Ver. 8. Thy watchmen Mall lift up the voice, with the voice together shall they fing: for they hall see eye to eye, when the Lord shall bring again Zion.] He represents the Watchmen discovering them, and giving notice of their coming to Jerusalem, and the News he tells them may be depended on, because they do not rely on uncertain Rumors, or the Conjectures of those who fancy they see them coming, but on a nearer View may find themselves mistaken, but they

shall be sure of it, as those who have a clear distina View
• of what they look on; Eye to Eye they shall see them, so near

as to exclude any Posibility of a Mistake.
: Ver. 9. Break forth into joy, fing together ye nafte places of

Ferufalem : for the Lord hash comforted his people, he hath re-
deemed Jerusalem.] He calls on the defolate Places, which
now for 70 Years had been forsaken of their Inhabitants,
to rejoice at their Return, as if they were pleas'd to find

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