k ^ THEOLOGICAL SEMINARY, | Princeton, N. J. % |j ('((sCf Division 7 "Vt^-.A'- I Shelf, Section. .5^^^. I Bool-, - ^ ^ f S' •^v-. *r.— DISSERTATIONS ON THE OF THE OLD TESTAMENT, BY D. LEVI. Coiit.iiiiiiig ALL Si;CH PROPIIECIF.S AS ARE APPLICABLE TO THE COMINC^ OF THE MESSIAH, ^5e 'iiilccli;i|>(;l |{o:i DISSERTATIONS ON THB PROPHECIES* >«'»«OOCC>««o*'> X HE tenth prophecy commences chapteV liv. verse 1, and is continued to the end, of the last verse of chapter Iv. The purport ©f thi« prophecy, is to comfort the Jewish nation, and prevent its despair in this long and dreadful captivity; and under the image of a barren woman, who did not bear, and was deserted by her husband, the prophet exhorts her to rejoice, and express her joy in the liveliest manner, on the recon- ciliation of her husband, and the great increase of her family; assuring her, that she shall no more go into captivity, &c. as will be seen in the explanation. In verse 1st. he says, "Shout for joy, O thou barren, that didst not bear; break forth into joyful shouting, and exult, thou that didst not travail ; for more are the children ef 4> Dissertations of the desolate, than of the husbanded woman, saith the Lokd." The banen woman denotes the Jewish nation, which in captivity, is as a barren woman deserted by her husband; and the husbanded woman denotes the (^entiles, who enjoy plenty and peace, in their own countiy, £s a woman that lives at ease with her husband, and is surrounded by her children. Thus also the Psalmist compares the nation in captivity, to a barren woman, Psalm cxiv. 9, " He maketh the barren woman to dwell in the midst of her household, (and to be) the joyful mother of children." The prophet verse 2d. continues to pursue the figure, saying, " Enlarge the place of thy tent ; and let the canopies of thy habitations be extended : spare not; lengthen thy cords, and firmly fix thy stakes," By this figurative expression, the prophet informs us of two things; first, the increase of the nation, which is represented, by the command of extending the canopy, and lengthening the cords, that they may have more room: and secondl)', the firmly established state of the nation ; so that they shall no more go into captivity ; and which is shewn by the firmly fixing the stakes; for during the captiv- on the Prophecies, S ity, that the nation was bandied about, and driven from place to ;>lace, their tent of course, was obliized to be frequ niiy removed; con- sequciiilv, the stakes could not be firmly fixed; but, as di the rcdcinption, the nation will be firmly establtshcd, and not to go into captivity more; the stai.es of the tent will then be firmly fixe". i his, he farther illustrate?, by shewing, what he meant by the enlargcm<^nt of their haoitatiuns, &c. verse 3d, &c. " For on the right ban I, and on the lelt, thou shalt burst forth with increase; and thy seed shall inherit the nations; and they shall inhabit the desolate cities. Fear not, for thou shalt not be con- founded; and blush not, for thou shalt not be brought to reproach: for thou shalt forget the shame of thy youth; and the reproach of thy widowhood thou shalt remember no more." Having thus shewn in what manner, they shall enlarge the tent by bursting forth on the right hand, and on the left; and which seems also to allude to what Ezekiel said, that Jerusalem, and the temple &c. is to be much larger at the time of the restoration than it was in the time of Solomon; and that they shall inherit ail the nations promised to Abraham : so that "& {Dissertafioiis that they the borders of the land will reach to Hamath, according to what the prophet Zechar- iah says, ix 2, as Abarbanel observes : and likewise informed us that they will no more go into captivity, as above mentioned ; and that ihcy shall forget the sins which they committed in the land, before the captivity, which he calls the shame of her youth; and also what they sutfered during the captivity, which, he calls the reproach of her widowhood ; he proceeds to assign the cause of this great change, verse 5tb, " For thy husband is thy maker; the Lord of hosts is his name : and thy Redeemer is the Holy One of Israel: the God of the ^vhole earth shall he be called." For during the captivity, other lords had dominion over thee, as already mentioned; but at the restoration, the blessed God who made thee, will be thine only Lord and husband; and the consequence of this union will be, that thou wilt no more sin. Neither shalt thou be persecuted a« hereto- fore ; for thy redeemer, the holy One of Israel, will then be called the God of all the earth : because, God will then turn the people to a pure language, that they may all call upon the name of the Lord: sq that be will then no longer dn the Prophecies. ? longer be called the God of Israel only, but the God of all the earth : conseqently, no one will attempt any thing against thee, on account of the difference of religious tenets and opinions, because they all will adore and worship the One true God only. In verse 6lh. the prophet informs us, that the nation, at no time whatever, was to be considered, as absolutely cast off, and bereft of the immediate providence of God, as a woman whose husband, was actually dead; but only as a woman deeply afflicted at the absence of her husband, in foreign countries; but who nevertheless intends to return to her. " For as a woman forsaken, and deeply afflic- ted, hath the Lord recalled thee : and as the youthful wife when thou wast rejected, saith ^hy God." Hence, as I have already observed, it is plain that, the nation hath never been absolutely cast off by God, and the Gentiles taken in their siegd, as Christians in general assert; as may be clearly perceived from the different prophecies cited in the course of the work. And in this manner, the prophet Jeremiah also expresses himself, (Lament, i. L) »* How is she become as a widow ! Not actually and ^ » Disserfafwns '- and absolutely a widov;, but only as one: as he says in another place. " For Israel is not widowed from his God." (Jerem. li. 6-) Whence it is manifest, that the assertion of a late writer, (Winchester,) that the old covenant was broken, and cancelled, is false, and futile; and plainly shews, that he either did not, or would not understand what the prophet meant by the new covenant, as I shall shew at large, in the explana- tion of that prophecy : perhaps, he was so en- tirely taken up with the chimerical scheme, of the millenium, (the futility and absurdity of which, I have already exposed, fighting against the beast and the false prophet ; Satan and his rebellious angels; casting them altogether head- long into the lake of fire and brimstone s and so blinded by the clouds of smoke issuing from the dreadful conflagration he had kindled, that he was incapable of seeing his way, even at noon-day. The prophet, verse 7th. shews, that the dreadful misery viWich they have experienced in captivity, can bear no comparison with the greatness of the happiness which they shall enjoy at their restoration; for, "In a short moment have I forsaken thee; but with great mercies o)i the Prophecies. 9 mercies will I receive thee again: In little wrath I hid my face for a moment fiom thee; but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer." Thus is the captivity compared to a short time, and little wrath; but their happiness is to be, as great mercies, and everlastino kindness; which is a manifest proof that they are not to go into captivity any more. The prophet proceeds ; and to encourage the nation declares, that God had sworn to the performance of the promise : and also shews, that although when in captivity, they were sorely afflicted, tossed about by the storm, and destitute of consolation; yet, on their restoration, they should enjoy the greatest happiness and prosperity both temporal and spiritual, as in verse 9th, &c. " For this is as the waters of Noah to me; for as I have sworn that the waters of Noah should no more pass over the earth; so have I sworn, that I will not be wroth with thee, nor rebuke thee. For the mountains shall be removed ; and the hills shall be overthrown; but my kindness from thee shall not be removed; and the covenant of VOL. S. B 1 Dissertations of my peace shall not be overthrown; saith the Lord, who loveth thee most efFectionately, O thou afflicted, beaten with the storm *, destiuite of consolation ! behold I lay thy stones • It i» in such BuWtiue and pathetic languase, that the prophet has given us an highly finished picture, of the misery, and sufferings of the nation, during tliis long and dreadful captivity, the like of which no nation ever suffered : for they have for almost eighteen hundred years, been beaten by the storm, antl tossed about from place to place, without finding rest for the soles of their feet; as Moses said; (Deut. xxviii. 66. ) they liave be?n banished from place to place, from country to country. In many jjlaces they have been banished and recalled, and banished atjain ; and ail this, without the least consolation ; without knowing the time when they will be restored ; (and which is a demon- stiation that the prophet was not speaking of the Babylonish captivity, for in that captivity they all knew that they were to be visited at the end of seventy years; neither were they banished and bandied about from place to place in that captivity ; but during the present captivity, the banishments, persecutions, and massacres which they have suffere*!, are almost innumerable, anA their history abounds with little else ; and the)' yet remain without consolation, a» not knowing when their sufferings and misery will end) for though God has promiied to redeem them, yet, is the time not revealed to any. Thus, are the words of the prophet fully accomplished ; and can any Deist be so hardy as to *«ert that, the prophet who was capable of foretelling events with such exaetness, at such a di tanee of time, (upwards of two thousand years) was but a mere poet ? Is this like- the ptrformance of a poet? The language 1 acknowledge, is higlily poetical, but doe* it follow from thence, that Uaiah was nothing more than a poet? a poet properly »peakiiig is an inventor: an auiliS)r ol', /k/iou; but prophecy is truth, sterling truth ; as is nianifot from the truth of its accomplishment, ia every particular. on the Prophccke. 11 stones in cement of vermillion, and thy found- ations in sapphires: and I will make of rubies thy battlements; and thy gates of carbuncles; and the whole circuit of thy walls shall be of precious stones. And all thy children (shall be) taught by the Lord; and great (shall be) the peace of thy children. In righteousness shalt thou be established; thou shalt be far from oppression ; yea, thou shalt not fear it; and from terror; for it shall not approach thee." In these verses the prophet not only clearly shews the splendour, magnificence, and felicity of their temporal state, but clearly points out the happiness of their spiritual state: that they shall all be taught of the Lord, be established in righteousness, <&c. The prophet having shewn that the nation shall be firmly established in righteousness, farther observes that, they should not be afraid of the nations whi'n leagued together against them ; for although they shall be thus gathered together, they will not be permitted to injure them; because such assembling will not be by God's command as heretofore, they there- fore, will not be able to prevail against them; verse 15th. Scq. « Behold, they shall be leagued together, 1 2 Dissertations together, but not by me; whosoever shall be leagued against thee, shall fall for thy sake. Behold, I have created the smith, who bloweth up the coals into a fire, and produceth instru- ments according to his work ; and I have created the destroyer to lay waste. Whatever "weapon is formed against thee, it shall not prosper; and every tongue, that shall contend with thee, thou shalt convict. This is the heritage of the Lord's servants, and their justification from me, saith the Lord." The prophet then proceeds to shew the pre-eminence of the knowledge in the law of God, above all other speculative knowledge whatever, as it is that only, which leads to immortal and eternal life; chapter Ivth. verse 1st. 2d. &:c. " Ho ! every one that thirstest, come ye to the waters ! and that hath no silver, come ye, buy, and eat! yea, come, buy yc without silver; and without price, wine and milk. Wherefore do ye weigh out your silver for that which is no bread, and your labour, for that which will not satisfy ?" Before we proceed to the explanation of this passage, it is necessary to make a few ob- servations on the language made use of by the prophet| €tft the Prophecies^ IS propliet, as they will greatly tend to the illustra- Cion of the sentence ; and which, I shall offer by way of objections. First, as to the expres* «ion, and he that hath no silver, come yc, buy, and eat," For if they have no money how can they buy ? Second, as he began with, *' Ho ! every one that thirstest, come ye to the waters." And did not say any thing of food; he, in strict propriety ought to have said, buy, and drink; not eat. Third, he farther says, come buy ye without silver, and without price, wine and milk; but takes no notice of the water, which was what he began the discourse with : neither does he desire them to buy bread, although he afterwards asks them, why they weigh their silver for that which is not bread? However, we may from the whole, gather, that he compares the Law of God, at one time to water, another time to wine, as also to milk, and to bread 2 and which ought to be satisfactorily accounted for. Fourth, he farther observes, « Wherefore do ye weigh out your silver for that which is no bread ? &c." Now, as he had before observed, that those who had no silver, should buy without money; it seems strange that he should ask them, why they weighed 1^ Dissertations weighed their silver so unprofitably : for if they have no silver, how can ihcy weigh it ? But the true sense of all this is, that the prophet considered the nation, as consisting of different classes; one of which is extremely hungry at)d thirsty; not for real bread and water, but for the word of God; or the knowledge of his holy Law : as the Psalmist says, lii. 3. " My soul thirstiest for God, &c." He therefore addresses this class thus, ho ! all ye that are thirsty &c. that is, all ye who thirst for the Law, shall then be fully satisfied therewith : agreeable to what the prophet Zech. says, xiv. 8. vhen describing the wide effusion of divine knowledge from Jerusalem, at the restoration of the nation. *' And it shall come to pass, in that day, living waters shall go out from Jerusalem, Sec," For at their restoration, the whole earth will be instructed in the true word of God from thence ; as we find elsewhere, ** For from Zion shall go forth the Law; and the word of the Lord from Jerusalem." (Isai. ii. 3.) He therefore says to this class, come yc to the waters. As to the second class, who have no such thirst: have no vehement desire, and whose mind on the Prophecies* ]S mind is not delighted with study; such as the plodding mechanic, and the mass, or bulk., of the common people, he emphatically made use of the Hebrew noun fp2 which denotes silver, or money in general ; and is derived from the verb s^DD to desire; from the great desire, mankind in general have to possess it. Hence, the study of the great wonders of mature, Sec. is frequently expressed in Hebrew by the word P)D5 which denotes desire: from the curiosity excited in mankind, and the great desire implanted in them, to enquire into the causes of those great wonders : whence also, the speculative sciences arc called philosophy, and those who study them philosophers; i.e. desirers, or lovers of wisdom. I'he prophet therefore, says to them that have no desire to study^ Scc» Ye that have no silver, come, buy, and eat; for, although ye are not inclined to learn and stud), yet would I advise you to be instructed in the la-.v, that ye may then eat; may reap the benefit thereof: and, as to hi« repeating the expression, come, buy ye without silver and without price, wine and milk; it was to shew that, the study of the law not only instructs us in the due performance of the precepts, 1^ Dissertations precepts, which may be called eating, dr foodj but also enables us to comprehend those ^reat and divine truths, contained therein; and is therefore very properly compared to wine and milk, as being rich delicacies; much superior to the common food of mankind. He then addresses the third class, which arc the Philosophers, and says, wherefore do ye weigh out your silver for that which is not bread ? and your labour for that which will not satisfy ? " Wherefore do ye thus weary yourselves in these speculative sciences ? where- fore do ye thus weigh your silver? for by the weighing of the silver, he pointed to philos- ophy; because it is by weighing of reasons and arguments, that it attempts to find out truth : why therefore do ye thus weary your- selves in this kind of reasoning, since it does not contain that true food for the soul, which the law of God does ; for that is the real heavenly bread, and divine food. Moreover all the labour and pains that ye take in these researches, will not satisfy : for the soul rests not satisfied and contented, with the study of physics; because, there is always some doubt remaining behind : some problem not clearly solved. on the Prophecies, 17 solved. Hence, we frequently find one set of philosophers contradict another, and main- tain principles diametrically opposite to each other, as is fally verified between the opinions of the ancients and the moderns; and which is the reason that, the study of physics cannot afford, that full and true satisfaction, that the sure word of prophecy does ; he therefore made use of the expression, " And your labuor for that which will not satisfy." And, as that is the case, I would advise you, says he, to, ** Attend, and hearken unto me ; and eat that which is truly good:" observe the due per- formance of the precepts ; for that is the true heavenly food, that is really good : and, being thoroughly instructed in the knowledge of the true faith in God, «' Your soul shall then feast itself with the richest delicacies," Thus, he compares the knowledge of the true faith, to the rich delicacies of milk and wine, which he had before observed they were to buy without price; and which really is above ^U price. Having thus shewn the happiness which those who deligently study the word of God ire Yoi. 2. Q 18 Dissertations are to enjoy in this state; he proceeds to in* form us, that, exclusive of ail this, they shall also obtain eternal life; as in verse 3d. "In- cline your ear, and come unto me; attend, and your soul shall live." This, is the im- mortal state which they are to enjoy after death in this world. And as this is promised as the reward of their faith in the word, and promises of God, he says, ''And I will make with you an everlasting covenant; I will give you the gracious promises made to David, which never shall fail." Ye shall enjoy the covenant of everlasting life; because ye were steady in the true faith, as was David, as the Psalmist says, (Psalm. Ixxxix. 2.j " I will sing of the mercies of the Loud for ever, with my mouth will I make known thy faith« fulness to all men/' He also gives us another reason, why he mentioned David, verse 4th. «' Behold for a witness to the people I have given him; a leader, and commander to the nations." He was a witness to all nations of the truth of God's promises; and as a com- mander, led them to the truth, by the number of psalms and hymns that he had composed in honor of the true God, The on the Prophecies, 19 The prophet then addresses the nation, verse 5th. " Behold, the nation, whom thou knwcset not, thou shall call; and the nation who knew not thee, shall run unto thee, for the sake of the Lord thy God; and for the Holy One of Israel, for he hath glorified thee." That even the nations whom Israel never knew, as also those who never knew Israel, shall all run to them to be instructed in the true word of God, when Israel shall be glorified, for their steady faith in the glorious promises of God; and which will all then be fully accomplished. When therefore, the nations will hear of all this, they will all run to Israel to seek their God, and the Holy One of Israel, whose word and promise is eternal truth. The prophet now proceeds to explain the parabolic language he made use of above, when he said, Ho ! every one that thirsteth, come ye to the waters! And that hath no silver, come ye buy, and eat; &:c. &c. by telling them what he meant by coming to the waters, viz. that they should seek the Lord, as in verse 6th, " Seek ye the Lord, while he may be found ; call ye upon him while he w so Dhsertaiiom is near at hand." He farther explains, what he meant by the expression, " Wherefore do ye weigh out your silver for that which is no bread?" For that false philosophy, which leads men to scepticism, and to doubt the truth of divine revelation; and which he justly calls the unrighteous man's thoughts ; as in verse 7th. " Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Loiid, for he will receive him with compassion; and unto our God, for he aboundeth in forgiveness." Here I may say, the prophet has not only given us an exact description of that false philosophy- taught by the Heathens, but also an highly finished one of the modern philosophers ; such as Bolingbroke, Hume, Voltaire, Hobbs, &c. who denied Providence, and laughed at re- velation. These are the ways of the wicked, and the thoughts of the unrighteous; who by the pernicious tenets, which they inculcated in their writings, have been the ruin of many; for ignorant youth being deceived by their sophistry, fancy themselves to be philosophers, as soon as they become unbelievers. But, alas! the knowledge of these philosophers, is on the Prophecies, 2i is as much beneath that of true philosophy, as all speculative knowledge is beneath the; study of the word of God; as the prophet forcibly observes verse 8th. " For my thoughts are not your thoughts ; neither arc your way* my ways, saiih the Lord. For as the heavens are higher than the earth; so are my ways higher than your ways, and my thoughts than your thoughts." By this comparison, the prophet meant not only to point out the great inferiority of the one to the other, as is the immence distance of heaven from the earth j but also to shew that, the thoughts of man in all his pursuits of philosophy, together with all his experiments and researches, arc all confined to the earth; i. e. to matter: but the word of God raises us up to heavenly thoughts, to those that are spiritual. The prophet then proceeds to shew that the •word of (Jod, is as affective and beneficial to those who study it, as the rain that cometh down from heaven; verse ](), 11. "For like as the rain descendeth, and the snow from the heavens; and thither it doth not return; but moisteneth the earth, and maketh it gene- rate, and spring forth; that it may give seed f 2* Dissertations to the sower, and bread to the eater: so sViall be the word, that goeth forth from my mouth ; it shall not return unto me fruitless; but it shall effect what I have willed; and make the purpose succeed, for which I have sent it." And this, will all be effected, when the nation shall joyfully return to the holy land, from their captivity among the nations, as is plain from the words of the prophet, who, by images highly poetical, expresses the happy state, attended with joy and exultation, which they are then to enjoy, verse 12. " Surely with joy shall ye go forth, and with peace shall ye be led onward : the mountains and the hills shall burst foith before you into song: and all the trees of the field shall clap their hands." Then also shall those who have entertained erroneous principles, become perfect in faith; and those that were wicked, shall become righteous, verse 13. "Instead of the thorny bushes shall grow up the fir-tree; and instead of the bramble shall grow up the myrtle; and it shall be for a memorial to the Loud ; for an everlasting sign, which shall not be abolished.** The entire submission of all nations to the faith and worship of the One true God, will be on the Prophecieg. f S be for his honor and glory, and an everlasting sign of his mighty power; and which sign will nev r be abolished; because, after the appear- ance of the Mcsiiah, and the restoration oF the nation, there will never be any falling off from the true worship of God. Hence, it is manifest that this prophecy, with all the great and glorious promises that it contain;-, describ- ing the happy and exalted state of the nation, both temporal and spiriti;al, after their restora- tion by the Messiah, hath never yet been fulfiled; not at their return from Babylon; and much less in the time of Jesus; and which is a demonstration that he could not be the Messiah : for the Lord hath sworn to the ac- complishment of these promises, (see chap, liv. Q.) and declares that his words shall not return fruitless; (chap. Iv. 2.) consequently, they remain to be fulfiled at tlie restoration of the nation, by the true Messiah. The elevenih prophecy, commences chapter the !xth, verse 1st. and is continued to the end of the 9th verse of chapter Ixi. Before ^^•e proceed, it will be necessary to premise, that this prophecy may be considered as commencing chapter lixth. verse 1st. " Be- hold 24 Dissertations hold the hand of the Lord is not contracted, so that he cannot save; neither is his ear grown dull, so that he cannot hear." By this intro- duction, the prophet intended to point out to us, the cause of the length of this dreadful captivity; that it is all owing to the wickedness and transgressions of the nation; and therefore, [God would not hear them; but if they were to seek him in sincerity and truth, he would certainly answer them; for his hand is not contracted, nor his ear dull, &c. as he says, verse, 2d. " But your iniquities have made a separation between you and your God; and your sins have hidden his face from you, that he doth not hsar *. " He thus proceeds verses 2, 3, &c. In verse 15th. he says, " And truth faileth ; and he that shuneth evil, is accounted as a fool; and the Lord «aw it, and it dis- pleased • Thi>, is til e real cause of this long and dreadful captivity: for if they were to repent of their sins, and amend their lives, they would instantly be redeemed, as I have shcivn elsewhere : (See my Letters to Dr. Priestley in answer to his Letters to the .Tews part 2. page 102.) but there is so little true religion among them, and they think so little of their future redemption, as scarcely to give themselves any concern about the prophecies, which forettl that important event : nay, numbers of them hardly believe a syllable of those prophecies, or of Revelation in general. 0n the Prophecies, 25 pleased him, that there was no judgment. " By the expression, " And truth faileth," the pro- phet meant to express two things: viz. first, that truth was nearly lost in the world: i. e. the true faith in God, is lost in the world in general; through the false, corrupt, and er- roneous religious doctrines promulgated through- out the world, by the founders of the different religions, that at present overspread this globe : and, secondly, that the truth which is the Law that he gave to Moses, was also nearly lost in the nation, owing to the pernicious deistical opinions, which they have imbibed, from the writings of the modern philosophers, which give a licence to their pleasures, and enable them to lead a voluptuous life, free from all restraint. Hence, may be deduced that irreverence towards God's worship, and the want of true religion, at present so prevalent among those of the nation, who think themselves wiser than the rest of mankind, and pride themselves on their philosophical knowledge, that has enlightened their minds, and freed them from the shakies of superstition, as they arc pleased to call the word of God j but this, is a manifest proof of the VOL. 2. D '«6 Dissertations the truth of prophecy, and that the time of their redemption is drawing nigh: as the pro- phet says, verse l6th. " And he saw, that there was no man ; and he wondered, that there was no intercessor." That there was no one among the nation, that had so firm faith in the truth of the prophecies, as seriously to consider, the promise made to them condition- ally, that they should repent, and be redeemed; and, consequently to stand in the breach, and make intercession to the Supreme, by fasting, prayer, and a sincere repentance, for the redemption of the nation. But, when all this shall come to pass, <* Then his own arm ^vrought salvation for him ; and his righteous- ness, it supported him." His attribute of righteousness, will induce him thus to act towards the nation, according to the promise he had made, that he would redeem them, after they had received the full measure of the punishment due to their crimes, although they should not repent : and which so perfectly sgrees with what Moses, and Ezckiel say, as 1 have shewn at large in the explanation of the prophetic Poem of Moses. And, as the salvation of the nation will comprehend two things, on the Prophecies, 27 things, viz, \.\\z punishment of the enemies of the Jews, and the deliverance of the nation; the prophet takes notice of both; verse 17lh. &c. " And he put on righteousness, as a breast plate; and the helmet of salvation upon his head; and he put on the garment of ven- geance for clothing; and he clad himself with zeal, as with a mantle. According to the recompenses;" That is, according to the re- compence which he already had bestowed on Pharaoh, and Sannecharib, &:c. who had per- secuted the nation : " So will he requite wrath to his adversaries, recompence to his enemies; to the islands a recompence will he requite V For • This is the real sense of the expression Q^'^* bW H^Oi SV3 according to the true intent and meaning of the prophecy, but which has been the cause of mucli trouble to Bishop Luwth, who not being able to enter into the true spirit of the Language, its idiom and phras- aology, much less of the form and manner of the prophet, notwith- standing all the pompous language he has made use of, to make us believe that he v/as perfectly acquainted therewith, (See his preliminary Dissertation on Isai . &c.) has miserably perverted the text, in attempt- ing to make it read 7^3 instead of the true reading of *jy3 the absurdity of which, together with the whole of his wretched system of correcting the present printed text by manuscripts ; and to which. Dr. Blayney in his new Translation of Jeremiah, and Dr. Newcombe, Arch Bishop of Armagh in his Translation of Ezekiel, and the minor prophets, a will also Kennicoti's fooliiih and ridiculous scheme : nay. 28 Dissertations For these two 3 caphs^ are what the Hebrew Grammarians call p»::in D caph hadimyon ; i. e. caph of similitude ; and thus it is frequently used *, especially by this prophet, (chap. xxiv. ''And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the handmaid, so with her mistress, &c. When thus understood, the expression will appear plain and intellegible, without any forced construction, or the tor- turing of the text; as the prophet's intention was to inform us, that as God had heretofore punished those who had oppressed the Jews, so would he punish those who had persecuted them, in this long and dreadful captivity : he therefore said, "wrath to his adversaries;" that is the Babylonians, who destroyed the first temple: "recompence to his enemies;" which denotes the Romans, who destroyed the I will not scruple to call it profane, as well as foolish, notwithstanding the high bombastical enco:niums bestowed on it by the Authors of the New and metrical Translations, see preliminary Discourses of Lowth, Blaney, &c. • See also instances of this in 1 King. 22. 4. and 2 King 3. 7. oji the Prophecies, 2<) the second temple : and as for the distant isles, who were not at the destruction of cither the first, or second temples; yet, would he requite them in such a manner, for the corrupt and perverse tenets, which they held ; and their evil deeds, in the persecution of the nation; as that, *' They from the west shall revere the name of the Lord ; and they from the rising of the Sun, his glory : when he shall come like a river strained in its course, which a mighty wind driveth along." The prophet thus compares the punishment of the enemies of the nation, to the violence of a storm in a narrow sea, where the fury of the tempest, suddenly drives the vessel towards the shore, and it is instantly dashed to pieces; but which is not the case where there is sea room; for then the vessel may ride out the storm, and escape the danger of shipwreck; even so will it be with the nations, and they will by no means be able to ward off, or escape the com- ing calamity. Having in this manner, described the pu- nishment of the nations, he proceeds to speak of the redemption of Israel; verse 20, "And the Redeemer shall come to Zion; and to those 56 Dissertaiiom those that return from transgression in Jacob, saith the Lord." By the expression, And the Redeemer shall come to Zionj the prophet meant those, that through all iheir sufferings and persecutions, made open profession of their faith, and were always known by the name of Jews : and by those that return from transgression; he meant such as had aposta- tized, through fear of persecution, but secretly in their hearts, adhered to the truth : for these, are really the transgressors in Jacob *; but • Not as Rishop Lowth has translated it, " And shall turn away iniquity from Jacob, by miserably mangling and torturing the text, to make it read as St. Paul cites it in Romans 11. 26 This, may properly be termed the accommodating system ; and which has been carried to & great length by Christian Writers, as 1 shall shew at large in a future l>ublication, already noticed in this work ; I shall therefore, only observe at present, that another Christian, also translates it thus : (see a New Translation of Isaiah by a Layman) and who goes farther than the Bishop, by reading from Zion, instead of to Zion ; and seems surprised that the Bishop did not see the necessity of correcting the first part of the verse, as well as the end of it, so that it might be more conformable to the Apostle's citation ; hut if these learned Critics had been thoroughly acquainted with the idiom of the language, and acted fairly and honest- ly, they would not have seen any necessity for correcting either the one part or the other, any irore than the Translators of the common readin" did : for they have very properly expressed the sense of the Hebrew, " And unto them that turn from transgression in Jacob." And to which, Eusebins agrees ; although, it is to be supposed, that if the text had been corrupted, he had far belter meaas of discovering it;^ on the Prophesies* 31 but who will nevertheless, be gatlicred to the nation at the time of the redemption, as already mentioned. The prophet then proceeds to inform us that, the covenant which God had made with them, and the prophecies delivered by the prophet, should never depart from them, so as to become null and void ; but shall surely be accomplished, verse, 21, "As for me, this is my covenant with them saith the Lord; my spirit, which is upon thee, and my words, which I have put in thy mouth; they shall not depart from thy mouth, nor from the mouth of thy seed, nor from the mouth of thy seed's seed, saith the Lord ; from henceforth for ever." Thus arc we assured that the Law of Moses, which is the covenant God made with the nation, as also the prophecies delivered by the mouth of the prophets, #hall never depart from the natiorr., but than the present translators. — Ncte, the Lay Translator, has made another pretty alteration, (all in the accoramndAting siyle) in verse SI. where he reads, " when I shall take away their sins ;" but which is not to be found in the Hebrew. This he acknowledges in his Note on the place ; I shall give it in his own words without any comment, and leave it to the candid reader, to form what opinion he pleases on the subject. *• These woids seem to be lost from the fleb. and Lxx. They are in Rom. 11. 27. joincil with the foimf-r pan of ihls verse, and. stand there as a part of the citation." B^ Dissertations but remain as an everlasting witness of their future restoration; and, as this was an absolute promise, without any condition annexed to it; lie immediately begins to publish the good tidings of the flourishing state of the nation, as the conicquence of that glorious promise, chapter LXth, verse 1st. " Arise, be thou, enlightened; for thy light is come; and the glory of the Lord is risen upon thee." The first part of this verse, denotes the redemption and salvation of the nation ; and the latter part, the return of the divine presence among them, as aforetime in the temple, &c. In verse 2d, he compares the calamity and affliction of the nations, to darkness; and the salvation of Israel, to the glory of the Lord, that will then abide among them : and mentions the calamity first, because, the punishment, of those who persecuted the Jews, will precede their redemption. <' For behold, darkness shall cover the earth; and thick darkness the nations: but upon thee shall the Lord arise: and his glory upon thee shall be conspicuous." In verse 3d. &c. he informs us that, the consequence of this will be, that the nations will all flow to themj in order to be instructed in on the Prophecies, 53 in the Law of the true God; as the prophet has said elsewhere, (chap. ii. 3.) " And many people shall go, and shall say : come ye, and let us go up to the mountain of" the Loud: to the house of the God of Jacob; and he will teach us of his ways," &:c. He also in- forms us, that not only the nations would come, but their kings likewise; and farther tells them that, when they shall see all these gathered together they will be afraid; as think- ing that they are assembled to war against, and oppress them; and therefore they will fear; but when they find that the nations, are come to do homage to them, their fear, will be turned to joy, and which accounts for the different terms made u:e of by the prophet, as will be seen presently. «« And the nations shall walk in thy light; and kings in the brightness of thy rising. Lift up thine eyes round about, and see; all of them are gathered together, they come unto thee; thy sons shall come from afar; and thy daughters shall be carried at the side *. Then shalt thou fear, and overflow with joy, and • This alludes to the expression of Moses Numb. II. 13. VOL 3. E 34 Dissertations and thy heart shall be ruffled, and dilated; because the riches of the sea shall be poured in upon thee; and the ^v'eaUh of the nations shall come unto thee. An inundation of camels shall cover thee; the dromedaries of Midian and Epha; all of them from Sheba shall come: gold and frankincense shall they bear; and the praises of the Lord shall they declare. All the flocks of Kedar shall be gathered unto thee; the rams of Nebaioth shall minister unto thee : they shall ascend with acceptance on mine altar; and my beauteous house I will glorify." In verse 8th. Sec. he speaks of the rctuni of the nation to the land of promise; and compares the swiftness of their coming, to the return of the doves to the dove-cot; for then their flight is more rapid, then when they set out, on account of their haste to return to their young: thus w,ll the nation come swiftly from the most distant parts. " Who are these that fly like a cloud.? and as the doves to their windows? \'ciily the distant coasts fchall wait for me; end the ships of 'rar>hibh among the fii\st; to bring thy sons from afar; their silver and their go'd with them : on the Prophecies, 35 them : because of the name of the Lord thy God; and of the Holy One of Israel: for he hath glorified thee. And the sons of the stranger shall build up thy walls;" For, as their ancestors destroyed them, they are now to build them up again: "And their kings shall minister unto thee: for in my wrath I smote thee; but in my favor I will love thee with the moM tender affection. And thy gates shall be open continually ; by day, or by night, they shall not be shut; to bring unto thee the wealth of the nations ; and their kings shall be attended with guides *. For that nation, and that kingdom which will not serve thee, shall perish; yea, those nations shall be utterly desolated." And, as in the days of Solomon, Hyram king of Tyre fur- nished him with all sorts of costly wood, for the building of the temple; so will the nations in the latter days, bring every rich and costly wood, to build and adorn the sanctuary, as he says verse 13th, "The glory of Lebanon shall come unto thee; the fir-tree, the pine, and the box together : to adorn the place of my • To guide those that come from far distant countrieB* 35 Dissertations my sanctuary ; and I uill glorify the place, whereon I rest my feet." In verse l4th, he assures us, that when all those nations shall come to Jerusalem, they will not come in pride and arrogance, but in a low, hu-.nble, and submissive manner. " And the sons of thine oppressors shall come bending before thee; and all those that dispised ihee, shall do obeisance to the soles of thy feet: and they shall call thee, the city of the Lord: the Zion of the Holy One of Israel." By the expression in the latter part of the verse, the prophet informs us, that the nations will not come and prostrate themselves thus to them, on account of their great power, but for the sanctity and holiness of the Divinity that will then be in the n)idst of them : and which is a demonstration that this prophecy was not fulfiled at their return from Babylon; for then, the Assyrians and Babylonians, who had des- troyed their kingdom, vexed and oppressed them; did not come to bow, and do obeisance to them, as is clear from all history both sa- cred and profane: it therefore remains to be fulhled at the redemption of the nation Trom Uie present captivity. He on the Prophecies, 37 lie then shews that, not only their pre« sent miserable state, will be changed to a most exalterione; but their ruined country, emer- ging from its obscurity, will become equally great and glorious; verse 15th. *' instead of thy being forsaken, and hated, so that no one passed through thee; I will make thee an everlasting excellency ; a subject of joy for perpetual generations. The prophet farther informs us, that as the nation during this long and dreadful captivity, had been continually robbed and plundered of its property, by the different nations under whose dominion they lived, as history clearly proves; it should then be the reverse; verse 15, *^ And thou shalt suck the milk of the nations ; and be delighted with the riches of kings: and thou shalt knov/, that I the Lord am thy saviour ; and that thy redeemer is the Mighty One of Jacob," Thus will all the nations know that this great change, will not be owing to any natural cause, but will be purely supernatural. He then assures us verse 17th, that the spoil of the nations, will be so great, that instead of the brass and iron, which they deprived SB Dissertations deprived them of during the captivity kc, they will bring them gold and silver in return. •' Instead of brass, I will bring gold ; and instead of iron, I will bring silver; and in- stead of wood, brass; and instead of stones, iron. And I will make thine inspector peace; and thine exactor righteousness." For their enemies plundered them in war and captivity; but with them, it will be quite the reverse; for their inspectors and exactors will be peace and righteousness; that is, they wiil possess all this riches in peace and righteousness; because, the nations will of their own accord, bring it in a friendly and peaceable manner; for as he says, verse 18th, *' Violence shalt no more be heard in thy land ; destruction and calamity, in thy borders: but thou shaU call thy walls salvation ; and thy gates praise.'* In all their gates, there will be nothing heanf but praise to the Almighty, for these great blessings. And, as he at the commencement of the prophecy, had compared the captivity to darkness, and the redemption to light: he observes verse 19th. *' No longer shall thou have the sun for light by day; nor the brightness of the moon to enlighten thee; for the 9n the Prophecies, S9 die Loud sliall be to thee an everlasting light, and thy God shall be thy glory. Thy sun shall no more go down ; neither shall thy moon wane: for the Loud shall be thine everlasting lig]it ; and the days of thy mourn- ing shall be ended." This shews, that after their redemption from this cnplivity^ their kingdom and government is not to be des- troyed any more. And that they may be worthy of such a great blessing, he informs us, verse 21st, '» And thy people shall be all righteous:" For at the time of the redemp- tion, God will rtfine them, as the prophet Zechariah says, 13. 9. *'And I will refine them as silver is refined, and will try them as gold is tried." So that all thtt shall be left will be righteous; as the prophet Isaiah says elsewhere, (chap. iv. 3.) "And it shall come to pass, whosoever is left in Zion, and tliat remaineth in Jerusalem, holy shall he be called." Therefore, "Shall they for ever possess the land:" That fdl the world may know, that tlie nation is, ' The cion of my planting, the work of my hands, that I may be glorified." And, although during this captivity, they huve been reduced to a very snuU 40 Dissertations small number; yet, will they so encrea^ alter their redemption, that, *' The little one shall become a tlioiisand ; and the small one a strong nation." The little tribe will be a thousand times as numerous as it is at present, &c. The prophet then informs us that, this will be in its appointed time, as he says, "I the Loud in due time will hasten it." When the appointed time of their re- demption shall come, tiie Almighty will hasten its accomplishm-CTit ; for as the prophet knew that the captivity was to continue such a length of time ; he exhorted them, not to despair on that account ; for as soon as the period arrived, God would by no means de- lay it, but on the contrary would assuredly hasten it. The prophet having thus delivered the promise and assurance of the redemption of the nation, in a most clear, and explicit manner, observes thus of himself, chapter Ixi. 1. &c. **The spirit of the Lord is upon me, because the Loud hath anointed me.'* That is, he was instructed to speak more largely and clearly of the salvation, and redemption of the nation, than any of the other »n the Prophecies. 41 other prophets, because the Lord had anoint- ed him in an especial manner, ** To publish glad tidings to the meek ; he hath sent me to bind up the broken hearted." This is an exact description of the natioi in this captivity; for they have patiently borne innumerable persecutions without resentment, the consequence of which is, that they are broken htarted : the prophet therefore ob serves, that his mission was, to prophecy of the appointed time of the redemption and salvation of the nation, and the punishment of their enemies: *'To proclaim freedom to the captives ; and to the bounden perfect liberty *: To proclaim the year of acceptance with the Loud; and the day of vengeance of our God. To comfort all those that mourn; to apply it to the mourners of Zion, to give them a beautiful (crown) instead of ashes ; the oil of gladness instead of sorrow ; the garment of praise instead of heaviness ; that they may be called oaks of righteousness, the plantation of the Lord, that he may be In Heb. f^^p |^J)C) pruperly denotes, tht opmhg of the prison, VOL. 2. F 4 4lt Dissertations be glorified." He also informs us, that he was appointed, to prophecy the rebuilding of their ancient ruins; their flourishing and exalted state; and the submission of the nations to them, verse, 4th. &c. " And they shall build up the ruins of old times ; they shall restore the ancient desolations; they shall repair the cities laid waste ; the desolations of continued ages. And strangers shall stand up and feed your flocks; and the sons of the alien shall be your husbandmen and vine dressers. But ye shall be called the priests of the Lord; the ministers of our God, shall be your title." Ye shall not then be engaged in such services; but in the meditation of the Law of God, and in his ser- vice, as priests; and being thus at leisure, and engaged in the service of God, " Ye shall eat the riches of the nations; and in their glory shall ye make your boast. Instead of your shame, ye shall receive a double inheritance; and of your ignominy, ye shall rejoice in their portion : for in their land a double share shall ye inherit; and everlasting joy shall ye possess. For I the Lord love judgment: and hate robbery even for a burnt-offering * : and I • Thu« the propliet Mu!»chi say«» " And ye briujj. tliAf whicK ia. stolen/' kc Cfaup. i. la on the Prophecies. 43 »^'ill give them ihc reward of iheir work with faiihrulncss; and an everlasting covenant will I make with them : and their seed shall be illustri- ous among the nations ; and their offspring, in the midst of the people : all they that see them shall acknowledge them, that they are a seed, which the Lord hath blessed." From the explanation here given of this prophecy the following principles arc obvious. First, that God will take vengeance of the differ- ent nations, for the cruelty which they exercised towards the nation during this long and dreadr ful captivity. Second, all the tribes of the nation will be gathered together, from the east and the west, far and near. Third, the different nations of the earth will be subject to Israel, and the ^vorship of the true God; when they will all come, and bring an offering to the house of the Lord. Now, as none of these important events took place at their return from Babylon, as is clear from all history both sacred and profane : and, as it is equally clear that, they were not accomplished in the time, nor in the person of Jesus; it is manifest that, he could not be the Messiah; and that these great and glorious promises, remain yet to 44 Dissertations to be fulfiled in the latter times, when the true Messiah will come to redeem the nation. The twelfth prophecy, commences verse lOth, of this chapter, and is continued to the end of verse 6th, of chapter Ixiii. Before we proceed to the explanation of this prophecy, it is necessary, for the better understanding of the same to observe that, the prophet having in the preceding prophecy, prophecied of the future redemption and salva- tion of the nation, and the punishment of the nations that oppressed them ; and that God had in a peculiar manner, made choice of him, to prophecy all this; he introduces the nation and Jerusalem as giving thanks to the Lord, and rejoicing for the great good thus promised to them; and which, is similar to that introduced in the second prophecy, as I have there ex- plained it. " I will greatly rejoice in the Lord ; my soul shall exult in my God. For he hath clothed me with the garments of salvation; he hath covered me with the mantle of righteous- ness: as the bridegroom decketh himself with a (priestley) tire * ; and as the bride adorneth herself with her Jewels." The • This is in allusion to the magnificent dress of the High Prrest when o)i the Prophecies, AS The prophet having thus spoken of the re- demption and salvaiion of the nation; points out to us in beautiful figurative language, the manner of their redcmpion : verse 11th. "For as the earth pusheth forth the tender shoots; and as a garden maketh her seed to germinate; so sliall the Lord God cause righteousness to spring forth; and praise, in the presence of all the nations." By the image of represent- ing the earth as pushing forth her shoots, &:c. the officiating; especially^the mitre, or crown, (See Exod. 29. 6.) But it is almost impossible to give the prophet's metaphor its full force in another language. And I am also of opinion that, the present Transla- tion of the latter part of the verse, though agreeable to the opinion of the Commentators in general, (the learned Abarbanel excepted) does Rot contain the real sense of the prophet's expression : for it does not properly signify, that they should be decked and adorned as a bridegrooiu and a bride : but that the Siiprem?, who was to clothe the nation with the garments of salvation, &c. and whose lelation to the na'ion, is as that of the bridegroom to the bride ; (as is c'ear from that beautiful allegorical pastoral poem, of Solomon, the Song of Song; ; where, in the choicest colouring of language, and all the elegance and with the Jewish Church. Whence it is, that the sacred writers compare tho nation's committing idolatry, to a woman's being guilty of adultery to her husband, this relation, the prophet has also set forth in chapter Iviith, verse 5th. " And as the bridegroom rejoiceth in his bride, se shall thy God rejoice in thee.") should in quality of Lridogroom, minister, i •;. prepare the tire for the bride, to adorn herself therewith, a%a bride does herself with her Jewels. 45 Dissert at ion» the prophet has inimitably shewn the state of the nation in this captivity, prior to the redemption : for as the seed docs not germinate till after its corruption ; so will it be with the nation j that is, when by being so long in captivity, as almost to despair of their redemp- tion ; expecting nothing else but to be swallowed up, and lost among the nations; then will God cause righteousness to spring forth for them, &:c. And as there is a certain appointed time for the germination of the seed, so will God cause their redemption to take place in its appointed time. The prophet then proceeds to inform us, that on two accounts, (Jod will come to the salvation of the nation: first, on account of the land, which at present is in the hands of their enemies: and which, perfectly agrees with what Moses says, (Levit. xxiv. 42.) <« And the land will I also remember." second, for the sake of the nation, his people, and inheritance, that are dispersed among all na- tions, and have suffered the cruellest op- pressions, and persecutions: chapter Ixiid. verse 1st, " For Zion's sake I will not keep silence; and for the sake of Jerusalem I will not »n the Prophecies* 47 not rest: until her righteousness break forth as a strong light; and her salvation, like a blazing torch." This regards the land : to the nation, he says; verse 2d, « And the na- tions shall see thy righteousness; and all the kings, thy glory: and thou shalt be called by a n^w name, which the mouth of the Loro shall express. And thou shalt be a beautiful crown in the hand of the Lo;