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"lie (ƒ): though it (e) tarry, wait for it (e); "because it (e) will surely come, it (e) will "not tarry. 4. Behold, his soul which is "lifted up (g) is not upright in him: but the "just shall live by his faith (b). 5. Yea "also (i), because he (k) transgresseth "by wine, he (1) is a proud man, neither "keepeth at home (m), who enlargeth his "desire as hell, and is as death, and can"not be satisfied, but gathereth (n) unto "him all nations, and heapeth unto him "all people: 6. Shall not all these take "up a parable against him, and a taunting "proverb against him, and say, "Woe to "him that increaseth (o) that which is not "his: how long (p)? and to him that "ladeth himself with thick clay (q). 7.Shall "they not rise up suddenly (r) that shall "bite thee, and awake that shall vex "thee, and thou shalt be for booties unto "them? 8. Because (s) thou hast spoiled "many nations; all the remnant of the "people shall spoil thee: because of men's
blood, and for the violence of (t) the land,
"shall live by faith; but if any man draw "back, my soul shall have no pleasure in him." (f) v. 3. Speak, and not lie," or ap66 pear, and not deceive."
(8) v. 4. "Lifted up," or " drawn aside," doubting God's promises.
(b) v. 4. "Shall live by his faith," i, e. (probably)" his confidence in God shall secure "him life."
(i) v. 5. "Also," i. e. (probably)" in ad"dition to this prophecy as to Christ, I will "state what shall happen to the Babylonians." (k) v. 5. "Because, &c." reasons fully justifying the judgment upon them.
"He," i. e. "the Babylonish "nation," spoken of as one man. (m) v. 5. "Neither keepeth at home," i. e.
"does not confine himself within his own limits." (a) v. 5. "Gathereth, &c." extending his dominions far and wide.
(0) v. 6. "Increaseth," i, e. "taketh to "himself," "increasing his own possessions by "taking those of others."
(p) v. 6. "How long," i. e. " shall this be "permitted?"
(q) v. 6. "Thick clay," i.e. "wealth." (r) v. 7. "Suddenly." It was probably in less than a century after this prediction, that Babylon was taken by Cyrus, and the Babylonian monarchy suppressed.
(s) v. 8. "Because, &c." as a return for your outrages and cruelties.
"of (t) the city, and of (t) all that dwell "therein. 9.Woe to him (u) that covetth "an evil covetousness to his house, that " he may set his nest on high, that he may "be delivered from the power of evil. "10. Thou(x) hast consulted shame (g) to "thy house by cutting off many people, and "hast sinned against thy soul (z). 11. For "the stone (a) shall cry out of the wall, and "the beam (a) out of the timber shall answer ❝it. 12. Woe to him (u) that buildeth a
town with blood, and stablisheth a dy "by iniquity. 13. Behold, is it not of "the LORD of Hosts, that the people sta "labour in the very fire (b), and the people "shall weary themselves for very vanity (bi? "C 14. For the earth shall be filled with the "knowledge of the glory of the LORD, a "the waters cover the sea. 15. Woe unto "him(u) that giveth his neighbour drink: "that puttest thy bottle to him (c), and "makest him drunken also, that thou "mayest look (d) on their nakedness, "16. Thou art filled with shame for (e)
() v. 8. " of" or "to"
(u) v. 9. 12. 15. 19. "To him," referring to the people of Babylon.
(x) v. io. "Thou," i. e. " the Babylonin "people."
(y) v. 10. "Shame, &c." "disgrace and "destruction to thyself instead of security will "be the consequence of your cruelties."
(z) v. 10. "Against thy soul," i. e. "to "thy own destruction."
(a) v. 11. "The stone," and "the beam." The most inanimate things shall cry out against your conduct; probably proverbs. (b) v. 13. "In the very fire," and "for very vanity," ," i. e. probably, "with great uneas ness, and to no purpose." This and the next verse probably look forward to the taking of Babylon by Cyrus, and the inefficacy of all a tempts to resist him. In Jer. li. 58. where the downfall of Babylon is expressly mentised, similar expressions occur. Thus saith the Lord of Hosts, "The broad walls of Babylon shall "be utterly broken, and her high gates s "be burned with fire; and the people shall "labour in vain, and the folk in the fire, "they shall be weary." (c) v. 15. "Puttest thy bottle to him," pressing him to drink more than he ought."
(d) v. 15. "That thou mayest look, &c." "Not for hospitality, but that he may expose "himself, and you may over-reach him." (e) v. 16. " For," i. e. " instead of.”
"glory: drink thou also (ƒ), and let thy "foreskin be uncovered: the cup of the "LORD's right hand (g) shall be turned “unto thee, and shameful spewing shall be "on thy glory. 17. For the violence of "Lebanon (b) shall cover (i) thee, and the "spoil of beasts, which made them ❝ afraid (k), because of men's blood (2), and "for the violence of the land, of the city, " and of all that dwell therein. 18. What "profiteth the graven image (m), that the
(f) v. 16. " Drink thou also," or "thou "also shalt drink," what thou hast done to others shall be done to thee
(g) v. 16. "The cup of the Lord's right "hand," i. e. " God's vengeance." (h) v. 17. "The violence of Lebanon," i. e. the outrages you committed at the destruction of the temple at Jerusalem; see v. 8. Jeremiah calls the destruction of Babylon "the vengeance "of the Lord, the vengeance of his temple." Jer. li. 11. and so Jer. 1. 28. The temple is here called "Lebanon," because many of the cedars of Lebanon were used in building it.
(i) v. 17. "Cover," i. e. “ overcome you "with dread," overwhelm you.
(k) v. 17. Read "shall make thee afraid, &c." "The manner in which thou hast spoiled others "shall bring upon thee the fear of being spoiled " in a like manner thyself."
(1) v. 17. "Because of men's blood, &c."
"maker thereof hath graven it; the molten "image, and a teacher of lies, that the "maker of his work trusteth therein, to "make dumb idols? 19. Woe unto him (u) "that saith to the (n) wood, "Awake;" to "the dumb (n) stone," Arise, it shall "teach" behold, it is laid over with gold "and silver, and there is no breath at all in "the midst of it. 20. But the LORD is in "his holy temple (o): let all the earth "keep silence (p) before him.
the same expressions as in verse 8. " as a re"turn for your outrages and cruelties."
(m) v. 18. "The graven image, &c." after these denunciations, what more natural than to contrast the imbecillity of idols with the omnipotence of God: the weakness of the trust of Babylon, with the irresistible strength of the trust of Israel? This was probably added to keep the Jews from falling into the idolatrous practices of the Babylonians.
(n) v. 19. "Wood," "and dumb stone,"
i. e. "idols."
(0) v. 20. "His holy temple" not in a temple made with hands, as idols are, but in heaven. "Behold, the heaven and heaven of heavens "cannot contain him; how much less a house "which man can build. See 1 Kings viii. 27." (p) v.20. "Keep silence," in reverence and submission.
THIS Work is now brought to its conclusion. It was commenced under a firm conviction, after doubt and examination, of the Divine Origin of the Christian Dispensation, and of the importance, both to individuals and to the nation, of a general practice of its duties. That conviction has received additional strength during the progress of the Work. The series of prophecies respecting the Messiah, the conversion of the Gentiles, and the coming in of all nations to God's worship; the repeated warnings and affectionate exhortations God from time to time gave his people, to keep them stedfast in his faith and service, and the denunciations he pronounced, and the judgments he inflicted, for their apostacies, form one body of proofs, sufficient to satisfy
every unprejudiced and considerate mind, that Christianity is the scheme and work of God, and that God's favour or displeasure depends upon the faith and worship man adopts. And may He, from whom all light and knowledge comes, open our eyes that we may know what is truth, and dispose our hearts to fulfil its dictates, that we may be a wise and understanding people, a thankful, humble, and religious nation, and that no private or national vices or neglect, may prevent the Lord our God. from being near unto us in all that we call upon him for, or obstruct the arrival of those times, when nation shall no longer lift up sword against nation, neither shall they learn war any more.