ter times, when the true Meffiah will come to redeem the nation.

The twelfth prophecy, commences verfe 10th, of this chapter, and is continued to the end of verse 6th, of chapter lxiii.

Before we proceed to the explanation of this prophecy, it is neceffary, for the better understanding of the fame, to observe that, the Prophet having in the preceding prophecy, prophefied of the future redemption and falvation of the nation, and the punishment of the nations that oppreffed them; and that God had in a peculiar manner, made

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choice of him, to prophefy all this; he introduces the nation and Jerufalem as giving thanks to the LORD, and rejoicing for the

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great good thus promised to them; and which, is fimilar to that introduced in the fecond pro phecy, (See vol. Ift. page. 144.) as I have there explained it. “I will greatly rejoice in the LORD; my foul shall exult in foul fhall exult in my God. For he hath clothed me with the garments of falvation; he hath covered me with the mantle of righteousness: as the bridegroom decketh himself with a (priestley) tire *

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and This is in allufion to the magnificent drefs of the High

and as the bride adorneth herfelf with her

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Jewels.'

The Prophet having thus fpoken of the redemption and falvation of the nation; points out to us in beautiful figurative language, the manner of their redemption: verse 11th. "For as the earth pusheth forth her tender shoots;

Prieft when officiating; efpecially the mitre, or crown. (See Exod. 29. 6.) But it is almost impoffible to give the Prophet's metaphor its full force in another language. And I am also of opinion that, the prefent Tranflation of the latter part of the verse, though agreeable to the opinion of the Commentators in general, (the learned Abarbanal excepted) does not contain the real sense of the Prophet's expreffion : for it does not properly fignify, that they fhould be decked and adorned as a bridegroom and a bride: but that the Supreme, who was to clothe, the nation with the garments of falvation, &c, and whofe relation to the nation, is as that of the bridegroom to the bride; (as is clear from that beautiful allegorical paftoral Poem, of Solomon, the Song of Songs; where, in the choiceft coulouring of language, and all the elegance and variety of the moft felect imagery, he defcribes the conjugal union of God with the Jewish Church. Whence it is, that the facred writers compare the nation's committing idolatry, to a woman's being guilty of adultery to her husband, This relation, the Prophet has alfo fet forth in chapter lviith. verfe 5th. "And as the bridegroom rejoiceth in his bride, fo fhall thy God rejoice in thee.") fhould in quality of bridegroom, minifter, i. e. prepare the tire for the bride, to adorn herself therewith, as a bride does herself with her Jewels,

fhoots; and as a garden maketh her feed to germinate; fo fhall the LORD God caufe righteousness to fpring forth; and praise, in the presence of all the nations." By the image of representing the earth as pushing forth her fhoots &c. the Prophet has inimitably fhewn the state of the nation in this captivity, prior to the redemption: for as the feed does not germinate till after its corruption; fo will it be with the nation; that is, when by being fo long in captivity, as almost to despair of their redemption; expecting nothing else but to be swallowed up, and loft among the nations; then, will God caufe righteousness to spring forth for them, &c. And, as there is a certain appointed time for the germination of the feed, fo will God cause their redemption to take place in its appointed time.

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The Prophet then proceeds to inform us, that on two accounts, God will come to the falvation 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 Mofes fays, (Levit. xxiv. 42.) "And the land will I alfo remember. " fecond, for the fake of the nation, his people, and

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and inheritance, that are difperfed among all nations, and have fuffered the cruellest oppreffions, and perfecutions: Chap. Ixiid. verfe ift. "For Zion's fake I will not keep filence; and for the fake of Jerufalem I will not reft until her righteousness break forth as a strong light; and her falvation, like a blazing torch. This regards the land: to the nation, he says; verse 2d, " And the nations fhall fee thy righteoufnefs; and all the kings, thy glory: and thou shalt be called by a new name, which the mouth of the LORD fhall exprefs. And thou shalt be a beautiful crown in the hand of the LORDS: and a royal diadem in the palm of thy God."

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In verfe 4th, the Prophet explains the nature of the name by which he is to be call ed." No more fhalt it be faid unto thee, Thou forfaken! Neither to thy land fhall it be faid any more, Thou defolate! But thou shalt be called, the object of my delight; and thy land, the wedded (matron :) for the LORD fhall delight in thee; and thy land shall be wedded. For as a young man weddeth a virgin, thy sons shall

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o not wed

*The Prophet made use of this image, that conveys

to

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wed thee: and (as) the bridegroom rejoiceth in his bride, fo fhall thy God rejoice in thee. The first part of this verfe, is addreffed to the land; and the latter part to the nation: and which I humbly conceive, to be a manifeft proof of what I have observed in the note on verfe 10th. of the preceding chapter, that the term bridegroom is ufed metaphorically, to denote the Supreme, who is thus confidered in refpect to the nation...

The Prophet then proceeds verfe 6th. Upon thy walls, O Jerufalem, have I fet watchmen all the day; and all the night long they kept not filence: they that made mention of the LORD, kept not filence to you. The Prophet here obferves, that while Jerufalem was yet in being, God fent his fervants the Prophets, who, as vigilant watchmen placed on the walls, neither flept nor flumbered, but continually called on them in the name of the LORD, and earnestly exhorted them to repent; but fays he, as ye

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to our mind, the most agreeable union in nature; as being the most likely to produce a lafting felicity; in order to fhew the uninterrupted happiness, which they are to enjoy in the land at their reftoration