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B. C. cir. 710.
cir. annum 6.
The Messiah shall come
from Beth-lehem Ephratah. seven famous Maccabees, with their eight royal successors, from Aristobulus to Antigonus; and it is not impossible that these people may be also intended, for we have often had occasion to remark that a prophecy of the Old Testament Scriptures has frequently more than one aspect. The seventh verse was fulfilled by the Jews spreading the knowledge of the true God during their captivity, and so paving the way for the Gospel ; but will be more signally fulfilled after their conversion and restoration. See Rom. xi. 12-15, The remaining verses contain a prophecy of the final overthrow of all the enemies of pure and undefiled
religion, and of the thorough purification of the Church of God from the corruptions of Antichrist, 9–15. A. M. cir. 3294.
NOW gatherthyself in troops, 0 | 3 Therefore will he give them 8: M. Cic. 3296. A. U. C. cir. 44. daughter of troops : he hath up until the time that she A. v. C. eir. 44.
Numa Pompilii, Nihen ne manglii, laid siege against us: they shall which travaileth hath brought R. Roman.,
cir, annum 6. a smite the judge of Israel, with forth : then i the remnant of his upon the cheek.
brethren shall return unto the children of Israel. 2 But thou, Beth-lehem Ephratah, though 4 And he shall stand and feed in the thou be little e among the d thousands of Judah, strength of the Lord, in the majesty of the yet out of thee shall he come forth unto me name of the Lord his God; and they shall that is to be e Ruler in Israel ; f whose goings abide : for now m shall he be great unto the forth have been from of old, from 5 everlasting. ends of the earth.
a Lam. ii. 30; Matt. v. 39; xxvn. 30.- _b Matt. ii. 6; John & Heb. the days of eternity.- 1 Chap. iv. 10.-i Chap. iv. vii. 42.- Sam. xxii. 23. -d Exod. xviii. 25. e Gen. 7. - Or, rule. L'lsa, xl. 11; xlix. 10; Ezek. uur. 23; xlix. 10;
Isa. ix. 6.—- Psa. xc. 2;. Proy. viii. 22, 23; chap. vii. 14., um Psa. lxxii. 8; Isa. lii. 13; Zech. ix. 10; John i. 1.
Luke i. 32.
Verse 3. Therefore will he give them up] Jesus Verse 1. O daughter of troops] The Chaldeans, Christ shall give up the disobedient and rebellious Jews whose armies were composed of troops from various into the hands of all the nations of the earth, till she nations.
who travaileth hath brought forth; that is, till the He (Nebuchadnezzar) hath laid siege against us ; Christian Church, represented Rev. xii
. 1, under the (Jerusalem ;) they shall smite the judge of Israel notion of a woman in travail, shall have had the fulness (Zedekiah) with a rod upon the cheek.] They shall of the Gentiles brought in.. Then the remnant of his offer him the greatest indignity. They slew his sons brethren- shall return; the Jews also shall be conbefore his face; and then put out his eyes, loaded him veried unto the Lord, and thus all Israel shall be with chains, and carried him captive to Babylon. saved, according to Rom. xi. 26.
Verse 2. But thou, Beth-lehem Ephratah] I have Unto the children of Israel.] Taking in both famiconsidered this subject in great detail in the notes on lies, that of Judah and that of Israel. The remnant Matt. ii. 6, to which the reader will be pleased to refer. of the ten tribes, wherever they are, shall be brought in This verse should begin this chapter, the first verse under Christ ; and though now lost among the nations belongs to the preceding chapter.
of the earth, they will then not only be brought in Beth-lehem Ephratah, to distinguish it from another among the fulness of the Gentiles, but most probably Beth-lehem, which was in the tribe of Zebulun, Josh. be distinguished as Jews. xix. 15.
On this verse Abp. Newcome says, “ The sense is, Thousands of Judah] The tribes were divided God will not fully vindicate and exalt his people, till into small portions called thousands ; as our coun- the virgin mother shall have brought forth her Son; try certain divisions of counties are called hundreds. and till Judah and Israel, and all the true sons of
Whose goings forth have been from of old] In Abraham among their brethren the Gentiles, be conevery age, from the foundation of the world, there has verted to Christianity. been some manifestation of the Messiah. He was the Verse 4. He shall stand and feed] The Messiah hope, as he was the salvation, of the world, from the shall remain with his followers, supporting and governpromise to Adam in paradise, to his manifestation in ing them in the strength and majesty of the Lord, with the flesh four thousand years after.
all the miraculous interferences of his power, and all From everlasting] obw 'p'n miyemey olam, “From the glories of his grace. the days of all time;" from time as it came out of And they shall abide) After this the Jews shall no eternity. That is, there was no time in which he has more go astray, but shall remain one people with the not been going forth—coming in various ways to save Gentiles, under the one Shepherd and Bishop of all souls.
And he that came forth the inoment that time Newcome translates, “ They shall be converted;" had its birth, was before that lime in which he began for instead of 130" veyashebu, he reads 13131") veyato come forth to save the souls that he had created. shubu, which gives him the translation above. This He was before all things. As he is the Creator of all is the reading of three MSS. of Kennicott's and De things, so he is the Eternal, and no part of what was Rossi's, with the Syriac, Chaldee, and Vulgate. created. All being but God has been created. What- For now shall he be great] The Messiah shall be ever has not been created is God. But Jesus is the great, as bringing salvation to the ends of the earth. Creator of all things; therefore he is God; for he All nations shall receive his religion, and he shall be cannot be a part of his own work.
universal King 722
cir. annum 6.
The enemies of God's people
shall be destroyed A. M. cir. 3294.
5 And this man n shall be the 8 And the remnant of Jacob A. M.cir. 3294. B. C. cir. 710.
B. 'C. cir. 710. A. U. C. cir. 14. peace, when the Assyrian shall shall be among the Gentiles in A. U. C. ci Numæ Poinpisii,
Numa Pompilii, R. Roman., come into our land : and when the midst of many people as a R. Roman.,
cir. annum 6. he shall tread in our palaces, lion among the beasts of the forest, then shall we raise against him seven shep- as a young lion among the flocks of sheep: herds, and eight principal men.
who, if he go through, both treadeth down, and 6 And they shall p waste the land of Assyria teareth in pieces, and none can deliver. with the sword, and the land of 4 Nimrod in 9 Thine hand shall be lifted up upon thine the entrances thereof: thus shall he : deliver adversaries, and all thine enemies shall be cut us from the Assyrian, when he cometh into our off. land, and when he treadeth within our borders. 10 w And it shall come to pass in that day,
7 And the remnant of Jacob shall be in the saith the Lord, that I will cut off thy horses midst of many people « as the dew from the out of the midst of thee, and I will destroy thy Lorp, as the showers upon the grass, that chariots : tarrieth not for man, nor waiteth for the sons 11 And I will cut off the cities of thy land, of men.
and throw down all thy strongholds : Psa. lxxii. 7; Isa. ix. 6; Zech. ix. 10; Luke ji. 14; Eph. r Or; with her own naked swords. - Luke i 71,- Ver. 3. ii. 14. Heb. princes of men. —P Heb. eat up. - Gen. x. Deut. xxxii. 2; Psa. lxxii. 6; cx.3. - Or, goats.
w Zech. 8, 10, 11.
Verse 5. And this man shall be the peace] This made themselves masters of the whole · Babylonian clause should be joined to the preceding verse, as it empire, &c. Perhaps it is best to refer it to the infinishes the prophecy concerning our blessed Lord, who vasion of Judea by Nebuchadnezzar ; and the final is the Author and Prince of Israel; and shall finally destruction of the Babylonish empire by. Cyrus, who give peace to all nations, by bringing them under his took Babylon, slew Belshazzar, and possessed himself yoke.
of the kingdom. When the Assyrian shall come) This is a new pro- Verse 7. The remnant of Jacob) From the reign phecy, and relates to the subversion of the Assyrian of Darius Hystaspes (Ahasuerus, husband of Esther) empire.
the Jews were greatly favoured. Those who continued Then shall we raise against him seven shepherds] in Persia and Chaldea were greatly honoured under the Supposed to mean the seven Maccabees, Mattathras protection of Mordecai and Esther.—Calmet.. But and his five song, and Hyrcanus, the son of Simon, others consider this as applying to the Maccabees.
Eight principal men.]. Eight princes, the Asmoncan As a dew from the Lord] Even during their caprace ; beginning with Aristobulus, and ending with He- tivity many of the Jews were the means of spreading rod, who was married to Mariamne.-Sharpe. Per- the knowledge of the one true God; see Dan. ii. 47; haps seven and eight are a definite for an indefinite iii. 29; iv. 34; vi. 26. This may be the dew from the number, as Eecl. xi. 2 ; Job v. 19. The prophet means | Lord mentioned here. When the Messiah appeared, the chiefs of the Medes and Babylonians, the prefects the Gospel was preached by them; and it shall again of different provinces who took Nineveh, whose num- be propagated by their future glorious restoration, ber may have been what is here specified. —Newcome. Rom. xi. 12, 25.
Calmet considers this as referring to the invasion of The grass, that tarrieth not for man] Which grass Judea by Cambyses, when the Lord raised up against springs up without the attention and culture of man ; him the seven magi. He of them who passed for king with leish, even the best and most skilful of men. of the Persians was the Smerdis of Herodotus, the Oro- Nor waiteth for the sons of men.] 078 325 libney pastes of Trogus, and the Artaxerxes of Ezra. These adam, for the sons of Adam, the first transgressor. magi were put to death by seven Persian chiefs ; who, The dew and the showers descend on the earth and having delivered the empire from them, set one of water it, in order to render it fruitful; and the grass themselves, Darius, the son of Hystaspes, upon the springs up independently either of the worth or wick tbrone.
edness of man. All comes through God's bounty, who Verse 6. The land of Nimrod] Assyria, and causes his sun to shine on the just and the unjust, and Nineveh its capital; and Babylon, which was also his rain to descend on the evil and the good. built by Nimrod, who was its first king, Gen. x. 11, Verse 8. As a lion] In this and the following 12, in the margin.
verse the victories of the Maccabees are supposed to In the entrances thereoft At its posts or water-, be foretold. gates; for it was by rendering themselves masters of Verse 9. All thine enemies shall be cut off.] The the Euphrates that the Medes and Persians took the Assyrians, who had destroyed Israel ; and the Babycity, according to the prediction of Jeremiah, chap. li. lonians, who had ruined Judch. 32, 36.
Verse 10. I will cut off thy horses] Thou shalt Calmet thinks that this refers to the deliverance of have no need of cavalry in thine armies; God will the land from Cambyses by his death, and the insur- fight for you. rection of the eight princes mentioned above, who Verse 11. I will—throw down all thy strongholds]
A. M. cir. 3294.
with his people. 12 And I will cut off witchcrafts
14 And I will pluck up thy A. M. cir. 3294.
B. . A. 0. C. cir. 44. out of thine hand; and thou shalt groves out of the midst of A. U. C. cir. 44. Nimæ Pompilii, have no more * soothsayers.
thee : so will I destroy thy R. Roman.,
R. Roman, cir. annum 6.
cir, annum 6. 13 y Thy graven images also cities. will I cut off, and thy ? standing images out 15 And I will o execute vengeance in anger of the midst of thee ; and thou shalt no more and fury upon the heathen, such as they have worship the work of thine hands,
not heard. * Isa. ii. 6.-Zech. xii. 2.- Or; statues.--- Isa. ii. 8. Or, enemies.-- Psa. cxlix. 7; ver. 8; 2 Thess. i. 8.
Thou shalt have no need of fortified cities; I will be *Verse 13. Thy graven images also will I cut offl thy defence.
Thou shalt be no more an idolatrous people. Verse 12. I will cut off witchcrafts] Thou shalt Verse 15. Í will erecute vengeance-upon the heaseek help only in Jehovah thy God. They have had then] And he did so; for the empires of the Assyneither soothsayers, images, groves, nor high places, Irians, Chaldeans, and others, the sworn enemies of the from the captivity to the present day.
Jews, have long since been utterly destroyed.
cir annan 6.
20; Amos ii. 10.
This chapter reproves and threatens. The manner of raising the attention by calling on man to urge his plea
in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is awakening and sublime. The words of Jehovah follow, 3–5. And God's mercies having been set forth to his people, one of them is introduced, in a beautiful dramatic form, asking what his duty is towards a God so gracious, 6, 7. The answer follows in the words of the prophet, 8; who goes on to uphraid the people of his charge with their injustice and idolatry, to which he ascribes want of success in their lawful undertakings, and those heavy calamities which are now impending, 9–15. B.MC. cir. 320. HEAR ye now what the 3 0 my people, what have A. M. cir. 3294. A. U. C. cir. 44. Lord saith ; Arise, contend I done unto thee? and wherein A.U. C.cir. 44 Numa Pompilii,
thou a before the mountains, and have. I wearied thee? testify R. Roman.,
R. Roman, cir. annum 6.
let the hills hear thy voice. against me. 2. • Hear
O mountains, the Lord's con- 4 For I brought thee up out of the land of troversy, and ye strong foundations of the Egypt, and redeemed thee out of the bouse earth: 'for d the Lord háth a controversy of servants; and I sent before thee Moses, with his people, and he will plead with Israel. Aaron, and Miriam. a Or, with. b Deut. xxxii. 1 ; Psa. 1. 1, 4; Isa. i. 2.-- Hos. e Jer. 11. 5, 31.-/Exod. xii. 51 ; xiv. 30; xx. 2; Deut. ir.
d Isa. i. 18 ; v. 3, 4; xlii. 26 ; Hos. iv. 1.
the effect, and show what reason he had to punish such Verse 1. Arise, contend thou} This chapter is a a people, he appeals to inanimate creation. Their sort of dialogue between God and the people. God ingratitude and rebellion are sufficient to make the speaks the five first verses, and convicts the people of mountains, the hills, and the strong foundations of the sin, righteousness, and judgment. The people, con- earth to hear, tremble, and give judgment against them. vinced of their iniquity, depecrate God's judgments, in This, then, is the Lord's controversy with his people, the sixth and seventh verses. In the eighth verse God and thus he will plead with Israel: prescribes the way in which they are to be saved; and Verse 3. O my people, what have I done unto thee?) then the prophet, by the command of God, goes on to They are called to show why God should not pronounce remonstrate from the ninth verse to the end of the sentence upon them. This condescension is truly chapter.
astonishing! God appears to humble himself to his Verse 2. Hear ye, O mountains) Micah, as God's creatures. You have acted basely, treacherously, and advocate, summons this people into judgment, and ungratefully to me; this had already been proved by makes an appeal to inanimate creation against them. the prophets. What cause have I given you for such He had spoken to the priests, to the princes, to the conduct ? I have required a religious service from people. He had done every thing that was necessary you ; but have I wearied you by a fatiguing round of to make them wise, and holy, and happy; they had difficult
. duties? If I have, now testify against me; uniforinly disobeyed, and were ever ungrateful. It and you shall be first heard, and your plea received, if was not consistent with either the justice or mercy of it be reasonable and good. They are silent; and God God to permit them to go on without reprehension and proceeds, and states what he has done for them. punishment. He now calls them into judgment; and Verse 4. I brought thee up out of the land of such was the nature of their crimes that, to heighten | Egypt] Where you were slaves, and grievously opGod's controversy
with his people. A. M. cir. 3294.
5 Omy people, remember now 7 ? Will the LORD be pleased A. M. cir: 3294. B. C. cir. 710. A U.C. cir. 44. what & Balak king of Moab con- with thousands of rams, or with A. U. C. cir. 44 Nu -æ Pompilii,
Numæ Pompilii, k. Roman.,
sulted, and what Baláam the son ten thousands of m rivers of oil ? R. Roman., cir. annum 6.
cir, annum 6. of Beor answered him from shall I give my first-born for Shittim unto Gilgal ; that ye may know my transgression, the fruit of my body for the righteousness of the LORD.
the sin of my soul? 6 Wherewith shall I come before the LORD, 8 He hath P showed thee, Oman, what and bow myself before the high God ? shall is good ; and what doth the Lord require of I come before him with burnt-offerings, with thee, but a to do justly, and to love mercy, and calves k of
to walk humbly with thy God? 5 Num.xxii.5; xxvi. 7 ; xxiv. 10, 11; Deut. xxiii. 4,5; Josh. n2 Kings xvi. 3 ; xxi.6; xxiii. 10; Jer. vii. 31 ; xix. 5; Ezek. xxiv. 9, 10; Rev. ii. 14. — Num. xxv. li xxxii. 49; Josh. xxiii. 37. Heb. belly. Deut. x. 12; 1 Sam. xv. 22; Hos. įv. 19; v. 10.-- Judg. v. 11.-_* Heb. sons of a year ? | vi. 6; xii. 6. -9 Gen. xviii, 19; Isa. i. 17. -- Heb. humble 1 Psa. 1. 9; li. 16; Isa. i. 11.__m Job xxix. 6.
hyself to walk.
pressed; from all this I redeemed you. Was this a Now the people, as defendants, appear; but instead small benefit ? I sent before thee Moses, my chosen of vindicating themselves, or attempting to dispute servant, and instructed him that he might be your what has been alleged against them, they seem at once leader and lawgiver. I sent with him Aaron, that he to plead guilty; and now anxiously inquire how they might be your priest, and transact all spiritual matters shall appease the wrath of the Judge, how they shall between myself and you, in offerings, sacrifices, and make atonement for the sins already committed. atonements. I sent Miriam, to whom I gave the spirit Bow myself before the high God] They wish to of prophecy, that she might tell you things to come, and pray, and to make supplication to their Judge ; but be the director of your females. To sense the how sh they come before him? They have no right Chaldee, “I have sent three prophets before you; to come into his presence. Some offering must be Moses, that he might teach you the tradition of judg- brought; but of what kind, or of what value? Their ments ; Aaron, that he might make atonement for sin is unprecedented, and usual methods of access will the people; and Miriam, that she might instruct the not avail. They are distracted in their minds, and make females."
a variety of proposals to themselves, some rational, Verse 5. Remember now what Balak king of Moab some absurd and impossible, and some even sinful: consulted] He sent for Balaam to curse your fathers ; Shall I come before him with burnt-offerings] This but by my influence he was obliged to bless them. See is reasonable, and according to the law ; but this will Num. xxii. and xxiii., and the notes there, where this be insufficient. subject is largely considered.
Verse 7. Will the Lord be pleased with thousands From Shittim unto Gilgal] From the encampment of rams] These might be procured, though with diffiat Shittim, Num. Xxv. 1, on the way to that of Gilgal, culty.; but conscience says, neither will these do..? Josh. iv. 19. Balaam gave different answers in the With ten thousands of rivers of oil] This is absurd interval between these płaces. We may suppose that and impossible ; but could even these be procured, the encampments of Israel advanced slowly to that part could they all make atonement for such guilt, and of Jordan which was opposite to Gilgal. The Chaldee ingratitude, and rebellion ? has, “ Were there not wonderful things done in your Shall I give my first-born for my transgression) behalf from the valley of Shittim to the house of Gil. This was sinful and wicked; but such offerings had gal ?" See Josh. iii. ! ; iv. 20. Thus there will be a been made by the Phænicians, and their successors the reference to the miraculous passage over Jordan. See Carthaginians; and this very custom was copied by Newcome:
the corrupt Israelites. See some cases of such offerThat ye may know the righteousness) The just, ings, 2 Kings iii. 27; Lev. XX. 27. equitable, and merciful dealing of the Most High The fruit of my body for the sin of my soul?] This Recollect those things, that ye may have a proper im- clause is an explanation of the former. Shall I make pression of this. There are many interpretations given the first-born, the best and goodliest of my children, of this rather obscure clause; what I have proposed nxon chattath, a SIN-OFFERING for my soul ? And seems to me the most simple.
thus the original is used in a multitude of places. This is the sum of the address; and here the case · When they had put all these questions to their reaof the plaintiff terminates, the prisoners being called to son and conscience, they found no satisfaction ; their show why the sentence of the law should not be pro- distraction is increased, and despair is about to take place, nounced. I make no apology for using any forensic when Jehovah, the plaintiff, in his mercy interposes : terms, as the passages before us refer to a case brought Verse 8. . He haih showed thee, Oman, what is into a courl to be judged, and the terms in the original good] All the modes of expiation which ye have are all such as are proper for a court of justice ; and proposed are, in the sight of God, unavailable ; they the thing itself is called the Lord's controversy, y'n cannot do away the evil, nor purify from the guilt of 717' rib Yehovah, Jehovah's suil at law. And hence sin. He himself has shown thee what is good; that it is said, He will plead, litigate, with Israel. which is profitable to thee, and pleasing to himself. Verse 6. Wherewith shall I come before the Lord]. And what is that? Answer. Thou art-
The prophet reprehends
this disobedient people. A. M. cir. 3294. 9 The's Lord's voice crieth unto scant measure w that is abo- A. M. cir. 3294 B. C. cir. 710.
B. C. cir. 710. A. U. C. cir. 44. the city, and the man of wisdom minable ?'
A. U.C. cir. 44. Numa Pompilii,
Numa Pompilii, R. Roman., shall see thy name : hear ye the 11 Shall I count them pure R. Roman., cir, annum 6.
cir, annum 6. rod, and who hath appointed it. with the y wicked balances, and 10. u Are there yet the treasures of wicked with the bag of deceitful weights ? ness in the house of the wicked, and the 12 For the rich men thereof are full of vio
· Deut. xv. 5; xxvi. 17; xxviii. 1, 2; xxx. 10. Or, thy Amos viii. 5. Deuteronomy xxv. 13-16; Proverbs xi. l; name shall see that which is. _u Or, Is there yet unto every man xx. 10, 23.-Or, Shall I be pure with, &c.-Hos. a house of the wicked, &c. - Hebrew, measure of leanness; xii. 7. 1. To do justly; to give to all their due.
towards so gracious a God, ver. 6, 7.
The answer 1. To God his due ; thy heart, thy body, soul, and follows in the words of the prophet, ver. 8. Some spirit; thy wisdom, understanding, judgment. “To think we have a sort of dialogue between Balak and love him with all thy heart, soul, mind, and strength, Balaam, represented to us in the prophetical way. and thy neighbour as thyself.” This is God's due and The king of Moab speaks, ver. 6. Balaam replies by right from every man.
another question in the two first hemistichs of ver. 7. 2. Thou art to give thy neighbour his due; to do to The king of Moab rejoins in the remaining part of the him as thou wouldst that he should do to thee, never verse ; and Balaam replies, ver. 8. Bps. Butler and working ill to him.
Lowth favour this. I cannot agree. 3. Thou art to give to thyself thy due ; not to de- Verse 9. The Lord's voice crieth unto the city] No. prive thy soul of what God has provided for it; to man is found to hear; but the man of wisdom will hear, keep thy body in temperance, sobriety, and chastity ; noin tushiyah ; a word frequent in the writings of avoiding all excesses, both in action and passion. Solomon and Job, signifying wisdom, wealth, substance,
II. Thou art to love mercy ; not only to do what reason, essence, happiness; any thing that is complete; justice requires, but also what mercy, kindness, bene- or that which is substantial, in opposition to vanity, volence, and charity require.
emptiness, mere show, unsubstantiality. When God III. But how art thou to do this ? Thou art to walk speaks, the man of common sense, who has any knowhumbly with thy God; yuin hatsnea, to humble thy- ledge of God or his own soul, will see thy name ; but self to walk. This implies to acknowledge thy iniquity, instead of 7x7 yireh, will see, the Septuagint, Syriac, and submit to be saved by his free mercy, as thou hast Vulgate, and Arabic, with twelve of Kennicott's and already found that no kind of offering or sacrifice can De Rossi's MSS., have read 87 yirey; they that FEAR. avail. Without this humiliation of soul there never The Vulgate reads : was, there never can be, any walking with God; for
Et salus erit timentibus nomen tuum. without his mercy no soul can be saved and he must
“And thou shalt be 'salvation to them that fear thy be thy God before thou canst walk with him. Many,
name." when they hear the nature of sin pointed out, and the way of salvation made plain through the blood of the
The Septuagint-Και σωσει φοβούμενους το ονομα Lamb, have shut their eyes both against sin and the proper sacrifice for it, and parried all exhortation, And he shall save those who fear his name.—This threatening, &c., with this text : “God requires no- the Arabic copies. thing of us but to do justly, love mercy, and walk The Targum has, “ And the teachers shall fear the humbly with him.” Now I ask any man, Art thou name.” That is, 77177' Yehovah. willing to stand or fall by this text ? And it would The French Bible is very strange : cost me neither much time nor much pains to show
Car ton nom voit comme il va de tout. that on this ground no soul of man can be saved. Nor does God say that this doing justly, &c., shall merit
“For thy name sees how every thing goes." eternal glory.
He shows that in this way all The word 'vir tushiyah, mentioned above, which men should walk; that this is the duty of EVERY ra- occasions all the difficulty, has been read with an y ain tional being : but he well knows that no fallen soul by the Vulgate and Septuagint, as coming from the can act thus without especial assistance from him, and root yu yasha, to be saved ; and it it is very likely that it is only the regenerate man, the man who has that this was the original reading. The two last letfound redemption through the blood of the cross, and ters in the word, i7', might have been easily mistaken has God for his God, that can thus act and walk. in the MS: for the letter y, where I may suppose the Salvation is of the mere mercy of God alone ; for hy word stood thus, yvin, shall be saved ; and as several the works of the law shall no flesh be justified. MSS. read 87 yirey, they who fear, instead of 7XT"
The manner of raising attention, says Bp. Newcome, ! yireh, he shall see, the whole clause might have been on ver. 1, 2, by calling on man to urge his plea in the just what it appears in the Vulgate and Septuagint. face of all nature, and on the inanimate creation to hear It is also necessary to remark that the word in dispute the expostulation of Jehovah with his people, is truly has various forms in some MSS., which is a strong awakening and magnificent. The words of Jehovah presumption against its authenticity. See Kennicolt follow in ver. 3, 4, 5. And God's mercies having and De Rossi. been set before the people, one of them is introduced Verse 10. Are there yet the treasures of wickedness) in a beautiful dramatic form ; asking what his duty is Such as false balances and deceitful weights. See on