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Although we learn from the prophetic scriptures, that their national conversion will be preceded by great and important events, still we trust it is to be realized at no distant day. Those strong prejudices against Jesus of Nazareth, which formerly prevented their examination of the evidence for the truth of Christianity, are passing rapidly away; and the Hebrew New Tes tament is now diligently perused by multitudes, with candor. From the numerous instances in which their inquiries have been followed by a perception of its heavenly origin and inestimable value, we look forward to the time, as near at hand, when the love of God shall be more generally shed abroad in their hearts, preparing them for the joyful welcome of the Saviour, "Blessed is he that cometh in the name of the Lord." Mat. xxiii. 39. Then the harp so long unstrung, or only waked to breath forth Israel's plaint, shall again be attuned to the heavenly melody of the Redeemer's praise-infidelity shall give place to a lively faith—and instead of their proverbial covetousness, "Holiness unto the Lord" shall be inscribed on all their gains.

large portion of these songs are not designed to celebrate past events, relative to David or any other individual, but are rather prophetic compositions applicable to Israel as a nation, and relative to future times, (as is in general obvious from the internal evidence they contain,) much of the obscurity so skilfully thrown around them by Expositors instartly vanishes, and their beautiful significancy becomes apparent. Do not the systematic perversions of the divine word by commentators too often justify the comparison, aptly made, of their being " spectacles which, instead of aiding an imperfect vision, create a vitiated one?"

SECTION III.

RESTORATION OF ISRAEL TO PALESTINE.

In all the prophecies of spiritual blessings given to Israel, believing Gentiles, as belonging to the spiritual Israel, have an interest. This privilege is not, however, obtained by any transference having been made of these promises from Israel to the Gentile church. But the literal Israel being the "good olive tree," of which "some of the branches are broken off," believing Gentiles, as branches, are "graffed in among them; and with them partake of the root and fatness of the olive tree"-the Israelites on their conversion being "graffed into their own olive tree." (Rom. xi. 17-24.) On this ground the members of the Gentile church, though not directly addressed, are entitled to take to themselves the consolation of those promises of spiritual enjoyments contained in the preceding Section. But there are other promises given to God's ancient people, peculiar to themselves, and which, from their very nature, can by no means be applied to any Gentile race. For example, to return from the utmost parts of earth, can belong only to those who have formerly been removed thither, which a "return" implies-there can be no gathering from among different and distant nations, except of those who are previously scattered into them-and those only can be brought to the land of their fathers who are the descendants of its former inhabitants. These are, however, some of the privileges promised to Israel, and of which attempts have been made, either altogether to deprive them, or, by changing the nature of the blessings promised, to render their interest in them very equivocal. When such efforts are made, by an unauthorised appropriation, to claim as ours, promises which never were given to any Gentile people, and which never can be realized in their favour, it becomes an imperative duty to vindicate the purpose and promise of God towards the objects of His special and sovereign good

ness, by showing that the only legitimate, nay the only possible application which can be made of such predictions, is to the lineal descendants of faithful Abraham.

Before Israel was at all admitted to the promised land, Moses gave them a prophetic narrative, or prospective history of all that should befall them-the blessings the Lord should bestow-their future apostasy-the captivity of themselves and of their kingthe destruction of their city-the unparalleled sufferings to which they should be exposed--and their dispersion into all nations. Deut. xxviii. xxix. And having thus predicted with fearful minuteness, the calamities by which they have since been overtaken for their sins, as the inspired servant of God he left them the gracious assurance that their wanderings and misery should ultimately terminate, by their being re-admitted to the favour of God and restored to their own land: "And it shall come to pass, when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey his voice, according to all that I command thee this day, thou and thy children, with all thine heart and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return, and gather thee from all the nations whither the Lord thy God hath scattered thee. If any of thine be driven out into the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers." Deut. xxx.

1-5.

Of the correctness of the application of this promise to God's ancient people, there can be no doubt. And if so, what reason can be assigned why such a pledge of the love and faithfulness of God should not be literally received? It is recorded with all that simplicity

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of language which characterizes the preceding chapters, the judgments detailed in which have been inflicted with the utmost minuteness. The prediction is extensive. It embraces the whole period of Israel's history till the present and future times-as the verses quoted, (which form its conclusion,) evidently refer to their final restoration. The Babylonish captivity is not however overlooked. It is foretold in a preceding part of this remarkable prophetic narrative in terms sufficiently distinctive: "The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known.” (xxviii. 36.) This then clearly refers to that captivity when, in the third year of the reign of Jehoiakim king of Judah, came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it; and the Lord gave Jehoiakim king of Judah into his hand."-" Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.""And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths; none remained, save the poorest sort of the land." Dan. i. 1, 2. 2 Chron. xxxvi. 6. 2 Kings xxiv. 14. This then was the captivity to which Israel with their "king" were to be subjected. This part of the prediction had at that time its complete fulfilment, while it cannot at all apply to the captivity which afterwards followed their overthrow by the Romans-for they had then no king to be carried captive.

But we have also another distinctive mark by which the prediction in the above verse is fixed to the Babylonish captivity, and by which it is also rendered inapplicable to that which they afterwards suffered. They, together with their king, were at this time to be carried only into "a nation," while the restoration promised in the conclusion of the prediction must refer to their subsequent dispersion, which is afterwards predicted. It is a restoration "from all the nations," "from the utmost parts of heaven." (xxx. 3, 4.) Besides, having foretold their being carried captive with

their king into one nation, the prophet had therefore declared that "the Lord shall scatter thee among all people, from the one end of the earth even unto the other." (xxvii. 64.) There is no mention of their king as participating in this wide dispersion, an omission which exactly corresponds with the circumstances attending that captivity which followed their overthrow by the Romans. They had then no king, and it was not till then that they were dispersed "among all people." The Romans are evidently the scourge here described. They are strikingly characterized by Moses to his brethren, as a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young." (xxviii. 49, 50.) An account of the aggravated horrors of siege to which the Jews were subjected by them, forms part of the inspired detail, including even the mention of the revolting fact of delicate mothers eating their own children. Both captivities are, therefore, predicted; and it is "when ALL these things" are come upon them, and when they shall call them "to mind, among ALL the nations whither they have been scattered," that they are to be restored. This therefore is a prediction not merely of their restoration from Babylon, though that is included, but clearly is the restoration succeeding their last and greatest captivity, and from which they yet remain to be rescued.

It is instructive to attend to such distinctive marks, given relative to events of a similar nature. Such an exact fulfilment of the threatened curse, should surely teach us in what manner the promised blessings are to be received; and as the judgment of dispersion, with all its attendant miseries, has been literally fulfilled, can we doubt that their restoration will be equally so? It is added, that after this return to the land of their fathers, the Lord "will do thee good, and multiply thee above thy fathers"-a promise which, while it cannot apply to their return from Babylon, perfectly corresponds with other prophecies concerning their future restoration.

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