with the fury of the LORD, with the rebuke of thy God."

By this bold image of the cup of God's wrath, the prophet exhorts them to consider that, all the troubles which they have experienced, have been the consequence of the dreadful denunciations of God against them, for their heinous offences committed against him, who therefore, caused them to drink the cup to the dregs; that is, hath brought the full measure of all the inflictions denounced against them in the law, upon them: for this is the meaning of this image, here employed by the prophet with great force and sublimity; where Jerusalem is represented a's staggering under the effects of it, destitute of that assistance which she might naturally expect, and hope for from her children; not one of them being able to support, or lead her: for they, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the wild bull intangled in a net, in vain struggling to rend it, and extricate himself. This, (as Bishop Lowth observes) is poetry of the first order, sublimity of the highest proof,

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He

He then observes that, when they shall have received the full measure of their punishment for all their sins, God will say to the nation, "Therefore hear now this, O thou afflicted; and thou drunken, but not with wine. Thus saith thy LORD the LORD, and thy God, who avengeth his people." For while in captivity, thou didst exclaim, "O LORD, our God! other lords, besides thee, have had dominion over us." (As already observed.) But at that time, the LORD alone will be thy LORD, and thy God; who will plead thy cause, and avenge thee of thine enemies; and will cause thee to hear these gladsome tidings, "Behold, I have taken from thy hand the cup of trembling; the dregs of the cup of my fury; thou shalt drink of it again no more. But I will put it into the hand of them who oppressed thee; who said to thy soul, bow down that we may go over: and thou didst lay down thy body, as the ground; and as the, street, to them that pass along."

The prophet, thus shews the perfect restoration of the nation, and the punishment of their enemies; and also informs us that,

they

they shall no more drink of the cup; shall no more go into captivity; and therefore says, chap. liid. verse 1st. "Awake, awake; be clothed with thy strength, O Zion: clothe thyself with thy glorious garments, O Jeru salem, thou holy city! For no more shall enter into thee, the uncircumcised and the polluted. Shake thyself from the dust: arise, sit (on thy lofty seat) O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion." By the expression of the uncircumcised and polluted entering: the prophet plainly shews, that none of the nations shall ever more, have power over, or be able to oppress the nation: which is an evident proof, that they are no more, after the restoration here foretold, ever to go into captivity: this perfectly agrees with what he says, (chap. 51st. verse 11th.) that their heads shall be crowned with everlasting gladness.

In verse 3d. he points to the cause of their captivity, and the manner of their redemption.

For thus saith the LORD: for nought were ye sold; and not with money shall ye be ransomed." By this figure, the prophet shews that they were carried captive as a punishment

form

for the enormous crimes they had committed; and therefore, justly observes, that they were sold for nought; they were considered as insignificant, as a base and worthless slave, whom his master is glad to get rid of at any rate, even for the merest trifle; being reckoned only an useless burthen: as the Psalmist says, "Thou hast sold thy people for nought, and hast not encreased (thy wealth) by their price." (Psalm. xliv. 13.) And that at the time of their redemption, they will likewise be redeemed without money: that is, with out repentance, good deeds, or any merit of theirs; but solely by the absolute will and pleasure of the Supreme Being, after they have received the full measure of their punishment; as already mentioned; for the prophet, by his prescience, clearly foresaw that, they would not by a sincere repentance, be deserving of redemption: and therefore, compares their redemption to their captivity: that is, that they would be equally sinful at the time of their redemption, as at the time of their captivity.

He then proceeds to state the three dif

ferent

ferent captivities, as they may be called *; viz. that of Egypt, Babylon, and the present; as in verse 4, and 5. "For thus saith the LORD: My people went down to Egypt aforetime, to sojourn there: but the Assyrian opressed them without cause. And now, what

have I to do here, saith the LORD: since my people are taken away for nought: (and) they that bear rule over them, make their boast of it, saith the LORD: and continually every day. my name is blasphemed."

For they were not carried captive into Egypt, but only went to sojourn there, at the direct invitation of Pharaoh: Gen. xlv. 18, &c. the Egyptians therefore, who kept them afterwards in bondage, most grossly abused the rights of hospitality, by detaining them: he therefore, observes," My people went down to Egypt, &c." They went down of their own accord, and were unjustly enslaved there. But even this plea, speaking of the Babylonish captivity, the Assyrian had not: for they did not go down to Babylon, but were taken by violence from their own land, and carried away captive: so

that

Though the present, is properly a continuation of the Babylonish captivity.