whereas it was defolate in the fight of all that paffed by: Then fhall they fay, This land (that was) desolate is become as the garden of Eden; and the cities (that were) wafte, and desolate, and ruined,' (are become) fenced, (and) are inhabited. Then the nations that are left round about you shall know that I the LORD have built the ruined places, and planted the (land which was) defolate: I the LORD have spoken it, and I will do it. "For when they will fee the fudden transformation of the land, from the lowest ftate of mifery, to the higheft ftate of perfection; they all will be fully convinced, that it was the hand of the LORD that hath done it; according to the word which he had spoken by the mouth of his Prophet.

And, as fome may object against this flourishing state of the country, on account of the great diminution which the nation has fuffered in this captivity: the LORD promifes them his peculiar bleffing to multiply them: ver. 37--38. "Thus faith the LORD God, I will yet (for) this be inquired of by the houfe of Ifrael, to do (it) for them: I will increase them (with) men,

like a

flock:

flock: As the holy flock, as the flock of Je rufalem in her folemn feafts; fo fhall the wafte cities be filled (with) flocks of men: and they fhall know that I (am) the LORD." By "the holy flock," or, "the flock of ho ly ones," according to the Hebrew; we are given to understand, that they will not abufe this goodness, as they did aforetime. but they will be as tractable, and as free from blemish, as the numerous flocks that were offered on the holy altar. And, although they will be thus docile as the flocks; yet will they be endowed with fuperior wildom and knowledge; as the Prophet fays, "And they fhall know that I (am) the LORD." And which is the highest perfection of all knowledge.

From this explanation of the prophecy, the following fundamental principles are deducible. First, the future redemption and falvation of the nation as is faid*, "For I will take you from among the nations, and gather you out of all countries; and bring you into your own land." And which a

VOL. H.

* Verfe 24.
N n

grees

grees with the third principle contained in the prophecies of Ifaiah.

Second, that their falvation will be the confequence of God's voluntary decree ; and not for the merit of the nation as their wickedness renders them entirely unworthy of fuch happiness; as is said, "Not for your fakes do I (this), O house of Ifrael, but for mine holy name;" And which agrees with the fixth principle of Ifaiah.

Third, that the fymbol of the divine prefence, and the spirit of prophecy will then be again restored to them: as is faid, “And my fpirit, will I put within will be your God;" and which with the eighth principle of lfarah.

you,

And I

agrees

Fourth, that God will circumcife their heart; fo that they will no more return to fin; and confequently, will not go into сарtivity any more: as mentioned, "And I will give you a new heart, and a new spirit will I put within you, and I will remove the heart of stone from your flesh," &c, And which agrees with the eleventh principle of

Ifaiah.

Fifth, that the nations will all then acknowledge the ftrict Unity of God, &c, as

is

is faid, "And the nations shall know that I (am) the LORD," &c, And which agrees with the twelfth principle of Ifaiah.

Now, it is clear, that none of these principles were fulfilled at their return from Babylon neither were they accomplished during the life of Jefus; neither can they in any manner be applied to the fpiritualizing scheme of the Chriftians. Whence it is manifeft that they remain to be accomplished at the final restoration of the nation, by the hands of the true Meffiah.

The fifth prophecy commences chap. xxxviith. ver. 1ft. and is continued to the end of ver. 14th. of the fame in which the Prophet speaks at large of the resurrection of the dead.

Before we proceed, I judge it necessary to observe, that there is great difference of opinion concerning this prophecy. Some of the ancient Rabbins held that, this refurrection actually took place; and that these dry bones* were covered with flesh, fkin, &c. and really stood on their feet alive; and re

turned thanks to God, for this great mercy for they were of opinion that these flain, were of the children of Ephraim, who (according to tradition) went out from Egypt before the time of their redemption was come; and were therefore flain by the men of Gath. Though fome think they were flain in the wilderness, for going against Gath, contrary to the word of God; and to which, the Pfalmift is fuppofed to allude Pfalm. lxxviii. 9. &c. See I Chron. vii. 21. & Yalkut. fol. lxvi. 2. Sect. 227. But others*, with far greater probability of truth, are of opinion, that it was only a vifion, in which all this was fhewn to the Prophet, as an image or figure, of the refurrection, that is to take place at the time of the future reftoration of the nation. This is farther corroborated by the arrangement of this, and the two following prophecies: for in this prophecy, the Prophet fpeaks of the refurrection: and from ver. 15th. to the end of the chapter, he speaks of the restoration of the nation; when they are all to be united into one kingdom, under one prince: and in chap

* Maim. Abarbanal, &c.

ter