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Prophet informs us of two things; first, the increase of the nation, which is reprefented, by the command of extending the canopy, and lengthening the cords, that they may have more room and fecondly, the firmly established state of the nation; fo that they shall no more go into captivity; and which is fhewn by the firmly fixing the ftakes: for during the captivity, that the nation was bandied about, and driven from place to place, their tent of course, was obliged to be frequently removed; confequently, the stakes could not be firmly fixed: but, as at the redemption, the nation will be firmly established, and not to go into captivity more; the stakes of the tent, will then be firmly fixed. This, he farther illuftrates, by fhewing, what he meant by the enlargement of their habitations &c. verfe 3d, &c. "For on the right hand, and on the left, thou shalt burft forth with increase; and thy feed fhall inherit the nations; and they shall inhabit the defolate cities. Fear not, for thou shalt not be confounded; 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
widowhood thou shalt remember no more.
Having thus fhewn in what manner, they fhall enlarge the tent by bursting forth on the right hand, and on the left: and which feems alfo to allude to what Ezekiel faid, that Jerufalem, and the temple &c. is to be much larger at the time of the reftoration, than it was in the time of Solomon: and that they shall inherit all the nations promised to Abraham* ; so that the borders of the land will reach to Hamath, accor
ding to what the Prophet Zechariah says †, as Abarbanal obferves: and likewise informed us that they will no more go into captivity, as above mentioned; and that they shall forget the fins which they committed in the land, before the captivity, which he calls the fhame of her youth; and also what they fuffered during the captivity, which he calls the reproach of her widowhood; he proceeds to affign the cause of this great change, verse 5th. "For thy husband is thy maker; the LORD of Hofts is his name: and thy redeemer is the Holy ONE of Ifrael: the God of the
The Kenites, Kennizzites, and Kadmonites, as mentioned Vol. Ift. page. 12. 13. &c. † Zech. ix. 2.
whole earth fhall he be called." For during the captivity, other lords had dominion over thee, as already mentioned; but at the restoration, the bleffed God who made thee, will be thine only LORD and husband; and the confequence of this union will be, that thou wilt no more fin. Neither halt thou be perfecuted as heretofore; for thy redeemer, the holy One of Ifrael, 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: fo that he will then no longer be called the God of Ifrael only, but the God of all the earth: confequently, 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 6th. the Prophet informs us, that the nation, at no time whatever, was to be confidered, as abfolutely caft 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 abfence of her husband in foreign countries; but who nevertheless intends to return
to her. "For as a woman forsaken, and deeply afflicted, hath the LORD recalled thee: and as the youthful wife when thou waft rejected, faith thy God." Hence, as I have already obferved; it is plain that, the nation hath never been abfolutely caft off by God, and the gentiles taken in their ftead, as Chriftians in general affert; as may be clearly perceived from the different prophecies cited in the courfe of the work. And in this manner, the Prophet Jeremiah also expreffes himself, (Lament. 1.1.) "How is the become as a widow ! Not actually and abfolutely a widow, but only as one: as he fays in another place "For Ifrael is not widowed from his God." (Jerem. li. 5.) Whence it is manifeft, that the affertion of a late Writer *, that the old covenant was broken, and cancelled, is falfe, and futile; and plainly fhews, that he either did not, or would not understand what the Prophet meant by the new covenant, as I fhall fhew at large, in the explanation of that prophecy perhaps, he was so entirely taken up with the chimerical scheme, of the Millenium, (the futility and abfurd
ity of which, I have already expofed, Vol. Ift. page 130. 131. &c,) fighting against the beaft and the falfe prophet: Satan and his rebellious angels; cafting them altogether headlong into the lake of fire and brimftone; and fo blinded by the clouds of fmoke iffuing from the dreadful conflagration he had kindled, that he was incapable of seeing his way, even at noon day.
The Prophet, verfe 7th. Shews, that the dreadfull misery which they have experienced in captivity, can bear no comparison with the greatness of the happiness which they fhall enjoy at their restoration; for, 66 In a fhort moment have I forfaken thee; but with great mercies will I receive thee again In little wrath I hid my face for a moment from thee; but with everlasting kindness will I have mercy on thee, faith 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 EVERLASTING kindness; which is a manifeft proof that they are not to go into captivity any more. The Prophet proceeds; and to encourage