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pretantur. Sane quidem extra Deum nihil est, quod potestatem ejus limitet. Sed potestas divina ab ipsâ naturâ ejus limitatur. Sunt in Deo justitia, æquitas, bonitas, veracitas, fides, amor majestatis suæ (virtutis ipsi naturales) quæ exercitium divinæ potestatis moderantur; ut potestas divina absoluta sit in creaturas intelligentes, in populum et ecclesiam suam, salvâ oxere Dei morali erga homines. Nec aliter apostolus, ubi hanc sententiam et similitudinem applicat ad consilium electionis et reprobationis, spectari vult.” Vitringa in Is. vol. ii, p. 501, 1. .:. Verse 11. “ Thus saith-my sons.”
, I .
,ויוצר אתו התשאלוני I would read ,האתיות שאלוני
Thus saith Jehovah, the Holy One of his Israel, and his Maker,
Verse 13. “ I have raised him up." Raised up whom? We shall search the context in vain for an antecedent which this pronoun may rehearse. It can be expounded therefore of Him only, who in the most eminent sense was raised up by God, and he is described here by his work of gratuitous redemption. In whatever sense some may fancy this verse applicable to Cyrus, it is more clearly and naturally applicable to Christ. Compare chap. xlviii, 14; and see the xyth of Vitringa's canons.
Verse 14. “ The labour of Egypt, and merchandise of Ethiopia, and of the Sabeans,” &c. I take these phrases, - labour of Egypt, merchandise of Ethiopia,' to be analogous to Bin 'Hgazinein, and to be descriptive of persons, by their qualities or occupations.
The labourer of Egypt, and the merchant of Ethiopia,
And the Sabeans of tall stature. See Blaney on Jer. xx, 5; and the Layman on this place.
—“ Surely in thee is God,” &c.
Verse 15. “ Verily,” &c.
Verily thou art a God concealed (or concealing thyself],
These words plainly allude to the concealment of the Divinity under the human form in the person of our Lord. They are not the prophet's; they are part of the devout confession of the labourer of Egypt and the merchant of Ethiopia, &c. _“ Quo. cunque se verterint, non valebunt laqueos veritatis effugere. Fac enim esse in Cyro Deum, et non esse
alium præter eum qui sit in Cyro Deus, quomodo Cyri personæ dici conveniet, - Vere tu es Deus absconditus, Deus Israel, Salvator.' Ergo Deus, in quo est Deus, Dominus noster Jesus Christus rectius intelligitur et verius, qui in evangelio loquitur,
Ego et Pater unum sumus.' Qui Deus appellatur absconditus, propter assumpti corporis sacramentum, et : Deus Israel, Salvator,' quod interpretatur Jesus." Hieronym. ad locum. And again,
« Hebræi stultâ contentione nituntur asserere, 'usque ad eum locum ubi legitur, ' Tantum in te est Deus, et non est absque te Deus, vel ad Hierusalem, vel ad Cyrum dici. Hoc autem quod sequitur, Vere tu es Deus absconditus, Deus Israel, Salvator,' subitò ad omnipotentem Deum, apostropham fieri : cùm etiam stultis perspicuum sit, unum contextum esse sermonis, nec posse sensum dividi, qui in ipso narrationis ordine, et ratione, conjunctus est.” Hieronym. ad locum. Verse 16. "
They shall be ashamed, and also confounded all of them.” After the verb 1993, Bishop Lowth, upon the authority of the LXX, inserts 1973, which greatly improves the elegance of this distich.
They are ashamed, and even confounded all his adversaries, e The emendation however is not necessary to the
Verse 19.-" I said not to the seed of Jacob, seek ye me in vain : I the Lord,” &c. This passage seems to contain an oblique hint at least, of a future accomplishment of the promises to the seed of Jacob in a literal sense. Notwithstanding the scheme of general mercy, and the temporary rejection of the Israelites, my promises to them shall not ultimately fail. I Jehovah speak in righteousness, with veracity, and declare upright things. I speak not in terms of equivocation like the oracles of the heathen gods.”
Verse 21. -" a just God, and a Saviour." VIVID pony. “ God, the Just One and the Saviour.” Verse 23. -" the word is gone out of my
mouth in righteousness, and shall not return." "justice is gone forth from
mouth : the word is spoken, and shall not be revoked.”
-“ justice is gone forth," i. e. the just sentence; or rather, the merciful sentence of pardon. Upon the forensic sense of the word op73, see my notes upon Hosea.
Verse 24. “Surely,” &c. For mox 95, I would read DNS. See Bishop Lowth. And without any other emendation, I render the whole verse thus, Surely to Jehovah it belongeth to speak truth, and Might is
his gorgeous robe. He shall come: and all that quarrel with him shall be ashamed.
" He shall come," i. e. He, the great personage announced in the 8th and the 13th verses shall come; or, he, Jehovah, shall come in the person of the Messiah.
to be היו I suppose the verb .עמוסות and another at
CHAP. XLVI. Verse 1. The construction of this verse is not very perspicuous. I divide what follows the word Nebo into three clauses, by a comma fixed at Tipak,
. I understood in each of the two last clauses, and the preposition
to be understood before Dyinios, which word. I take to signify, not carriages, but beasts of burthen. (See Parkhurst's Lexicon, NW), v.) And I render the whole thus:
Bel boweth down! Nebo croucheth!
.נשאתיכם is not to be understood before ל the prefix
* Upon further consideration of the passage, I rather think that
. That Onxwa is not beasts of burthen, but rather carriers, and is to be understood of the false gods; who, had their pretensions to divinity been founded, should have carried their votaries in the