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faith the LORD God." And therefore, the Prophet mentions immediately after, "Then the cherubim raised their wings, and the wheels (were) befide them; and the glory of the God of Ifrael (was) over them above. And the glory of the LORD went up from the midst of the city." For this afcent of the glory of God from the midst of the city, was emblematical that God would defert Jerufalem, in order to deliver it into the hands of the enemy. Thus ended the vifion, as mentioned, in the latter member of ver. "And the vifion which I had feen went
from me." ver. 25. "Then I fpake unto them of the captivity all the words of the LORD, which he had fhewed me.” Which was, That the inhabitants of Jerufalem, would foon be removed from thence; for that he had already feen the glory of God, afcend from the midft of the city, which was emblematical of God's deferting Jerufalem, and leaving it a prey to the enemy. But that the ten tribes that were carried captive, as alfo the captivity of Jehoiachin, together with all those that were to be carried captive from Jerufalem &c, should nevertheless, all Together return in the latter days, to their
own land; when God would circumcife their uncircumcised heart; that they may be his people, in truth, and in justice, and in righteousness.
From this explanation of the prophecy, the following fundamental principles, are clearly deducible. First, The future falvation, and redemption of Ifrael; and which agrees with the third principle contained in the prophecies of Isaiah.
Second, that the ten tribes that were carried captive to Affyria, will alfo return and which agrees with the fourth principle of Ifaiah,
Third, that God will circumcife their heart, and give them a new spirit; so that they shall not return to fin any more; consequently, they will not go into captivity any more and which agrees with the eleventh principle of Isaiah.
These principles have never yet been accomplished; not at their return from Babylon; nor yet in the perfon of Jefus: neither can they by any means be explained according to the fpiritualizing scheme of the Christians whence it is manifest that, they Ff2 remain
remain to be fulfilled at the appearance of the true Meffiah.
The fecond prophecy commences verse 32. of chapter xxth. and is continued to the end of the laft verfe of the fame.
This prophecy, (as the learned Abarba→ nal obferves) is of the utmost importance and requires our most serious attention: as it contains an account of the greatest part of our fufferings, which we have already undergone; as alfo a true picture of the prefent impious and irreligious behaviour of our nation; although, it is upwards of two and twenty hundred years fince the delivery of this prophecy confequently, there cannot be a stronger proof of the truth and verity of divine revelation, than this.
It must be observed, that this prophecy, may be faid, to commence ver. 2d, of this chapter. "Then the word of the LORD came unto me, faying: Son of man, speak unto the elders of Ifrael, and fay unto them, Thus faith the LORD God, Are ye come to inquire of me? (As) I live, I will not be inquired of you, faith the LORD God." For
• Heb. If I will be inquired of.
there he begins to relate the history of the Ifraelites from the time that they were in bondage in Egypt; as alfo of the idolatry that they committed there; and how God endeavoured to reclaim them, and lead them into the paths of righteousness. That he afterwards brought them out of the land of Egypt, and led them into the defert; and gave them his law, ftatutes, and Judgments: but they were finful in the wilderness, for which he thought to confume them; but spared them for his name's fake. Yet, after they were brought into the land flowing with milk and honey, the glory of all lands; they again finned, notwithstanding the many ad. monitions of the Prophets, till at last they were doomed to captivity; and for which reafon, God fwore that he would not be inquired of them, when they entreated him : and because the nation faid in their hearts, if we go into captivity, that we may be free from the denunciations which God hath denounced against us; we will entirely renounce his law, and become as the nations; as the families of the countries whither we fhall be carried; where we may ferve their
gods; and partake of the prosperity of those nations, that we may no longer be accounted the LORD's people, and the sheep of his pasture that he may not pour out his fierce 'wrath on us any more. God therefore fays, verfe 32. "And that which cometh into your mind, shall not be at all; that ye fay, We will be as the nations, as the families of the countries, to ferve wood and stone." No, fays the LORD, this fhall not be; for, ver. 33d, "(As) I live faith the LORD God, furely with a mighty hand, and with a stretched out arm, and with fury poured out will I reign over you."”
It must be obferved, that the Prophet makes use of three different expreffions; and which is to be understood as denoting three different periods; for "with a mighty hand,” denotes the Babylonish captivity, when the nations were yet funk in idol worship; when they worshipped the Sun, Moon, and stars, &c. "And with a ftretched out arm," denotes the time of the preaching of the gofpel; when Christianity fucceeded Paganism : "and with fury poured out" denotes the reign of Mahometifm. And which is, as if
Heb. Being it shall not be.