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if he had said, I the God of Israel am he that will comfort Chapter you ;, why then do ye so much forget your felves, and LI. the Relation ye bear to me, as to be afraid of being quite destroy'd by the Babylonians? who are but Men, and may be cut off in a moment. As if he were ready to destroy, as if it was in his power to cut you off, whom I have decreed to preserve: And where is the fury of the Oppreffor? He speaks as if the Babylonians were destroy'd, and his People already at Liberty.

Ver. 14. The captive exile hafteneth, that he may be loosed, and that he should not die in the pit, nor that his bread should fail.] This Verse may be thus render’d, God will make hafte to set the Prison-doors open to the. Exiles, they shall not die in the Pit, nor shall their Bread fail them; or, as Mr. Le Maitre de Saci renders it, Celui qui vient ouvrir les prisons arrivera bien-tot : Il ne laissera point mourir ses serviteurs. My People, who at present are confin'd in Prisons and working Houses, shall be speedily set at liberty: Nor shall they perish in their confinements for want of sustenance, Hugo, nor shall they want conveniencies on the Road.

Pagnine Ver. 15. But I am the Lord thy God, that divided the sea, those waves rored: the Lord of hosts is his name.] This is generally referr'd to God's dividing the Red-fea, and making the Waters stand on an heap on each side, while his People pass'd through : But I no where find, says Gataker, that Rao ang signifies to divide, which carrying with it a no tion of Quietness or Reft, he thinks it may be renderd, I the Lord thy God am he that still the Sea, when the paves thereof roar.

Ver. 16. And I have put my words in thy mouth, and have covered thee in the shaddoto of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.] I concur with (a) those who (a) Thomas, take this whole passage as spoken to Isaiah, thereby to Hugo, Moniaassure the Fews of the undoubted performance of the rus, Groiius, things foretold by him,as coming from God himself, who is able to effect them: I have reveald to thee, O Isaiah, the particular Circumstances of the Captivity and Redemption of my People, and have protected thee from all danger to which thou hast been expos'd in the Course of thy Ministry, that I may give my People full assurance by

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Chapter thee, of being restor’d to their own Country, which afLI. ter so many Years Affli&ions, 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 shadow 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 Mall 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. San&ius. (b) Hierony

Ver. 17. 18. Awake, awake, stand up, o Jerusalem, which mus, Forerius hast drunk at the hand of the Lord the cup of his fury; thou Tirinus, Meno- haft drunken the dregs of the cup of trembling, and wrung cbius.

them out. There is none to guide ber among all the fons mohom She hath brought forth; neither is there any that taketh ber by the hand, of all the fons that the 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 sharpness of their Sufferings. Awake, awake, raise up your Heads ye drowzy Captives! And he sets 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 fettlings left behind: A Potion so strong that it made her tremble every Limb of her, and fo giddy that the 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 Amictions 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: who shall be forry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? What these 370 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 reckond 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 (1) Forerim, by referring Famine, and the Sword as one Calamity Menocbius, which befel 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 Chalde ans ; they fell here and there in the Streets, and lay weltering, in their own Blood, Itrugling 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 Lordz and thy God that pleadeth the cause of his people, Behold, I bave 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 io thy soul, Bome 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 affia thee, thy Babylonian Oppresors, who have said to thy Soul, that is, to thee 0 Jerujalem, bow dowon that me may go over. Who have trodden thee down and trampled thee under Feet, alluding to the insolent Custom of the Eastern Monarchs, who in the height of their exultation for a Victory would call for some of the best of their Prisoners, and tread upon their Necks, or walk over them.' Foshua 10.24.

The

The ARGUMENT of Chapter LII.
He promises Liberty to the Jewish Captives, and bids them

change their servile Rags for gay Apparel; such as was suite
able to the joyful Occasion; then he describes the Watchmen
of Jerusalem looking out from some high Station, and re-
joycing at the pleasing sight of the returning Exiles ; at the
with Verse he speaks to them as if he far them ftill in Baby-
lon making unnecessary Delays, and quickens their

. Departure, advising those whose Business it was to carry back the Vessels of the Temple to purify themselves, having convers’d so long with the polluted Heathen, promising them Time enough to perform the Ceremonies usual on such Occasions, fonce God deSign'd to bring them forth in Triumph leisurely, not in the Hurry of a Flight, as their Fathers came out of Egypt ; the Three laft Verses of this and the following Chapter making one entire Prophecy relating to the humble

State of the Mel siah, should be join’d together and make the 530 Chapter. (Chapter

CH A P. LII. LN. Verse 1, 2. Wake, awake, put on-thy strength, o Zion,

thy beautiful garments, Ferusalem the holy city: for henceforth there shall no more come into thee the uncircumcised, and the unclean. Shake thy self from the dust : arise and fit down, O Jerusalem: loose thy self from the bands of thy neck, o captive daughter of Zion] He speaks of Jerusalern as of a Woman, and according to the Custom of Women, who

vary their Dressing with the Seafons of Joy and Sorrow, go cover'd with homely Garments in Times of folemn Mourning, but set themselves out with all imaginable Gaiety upon any joyful Account; this the Prophet advises ferusalem to do, because her God had not only set her at Liberty, but was resolv'd to defend her for the future, and not suffer the uncircumcis'd Babylonians, or any other Hea

then Nation, to tread down her beautiful Palaces; but Marlorat.

did not Antiochus ranfac Jerusalem, and Titus utterly destroy it? To which may be answer'd, That such Proinises are not made without some tacit Condition ; if the Jerds

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had kept God's Commandments he would have defended Chapter them against both. (a) Sed huic obje&tioni respondet fat is He- braici Idiomatis confuetudo que id quod poft longum tempus venturum eft non ultra aut nunquam effe futurum affirmar. By (a) Sandiw, loosing the Bands of thy Neck the Prophet seems to intimate

Lyranus, 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 Neck's.

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

Ver. 4, 5. For thus saith the Lord God, My people went down aforetime into Egypt to sojourn there, and the Assyrian oppressed 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, (b) others Tig- (b) Adamus lath Pileser, or Sennacherib, () others Pharaoh ; (d) bụt the Sasbour. Difficulty of this obfcure Verse vanishes by supplying a Hicronym. few Words, My People went down aforetime into Egype to lo- Arias Montan. journ there, and the Egyptians grievously afflicted them, Leo, Castriu. but I deliver'd them out of their Hands; the Assyrians alsó (d) Forerius. often oppress'd them without a Cause, but I appear'd in their Defence : Now therefore what have I bere? What do I do here at Jerusalem 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 Caprivity with Patience, and see them treated inhumanly by a blaspheming idolatrous Nation?

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

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