they are to return, the act itself of their return, Edom, Moab, and the children of Ammon, and their conquest of those countries and that people, were not exhibited to the prophet in vision, and the acts and events beheld by him which are foretold of them. They are predicted as to take place at a future day, not represented as witnessed by him, as a visionary spectacle, as they would have been had they been symbols. Moreover, the act of returning to Palestine is not a proper symbol of a conversion to God. A return to Palestine does not necessarily involve or imply even a nominal conversion to Christianity. Thousands of Israelites migrate thither now, without any relinquishment of their disbelief that Christ is the Messiah. Besides, as the Christian church is, at the period when the prophecy is to be fulfilled, to be established in all the lands from which the Israelites are to return, as is shown by the prediction that the Gentiles are then to seek to Christ; a return from those lands where the Christian faith is universally to be held, is not a proper symbol of a conversion to Christ. It would be merely to move from one christianized region to another, which presents no resemblance to a change from unbelief to faith, and from enmity to love. And finally, if the countries in which they are dispersed, the land they are to possess, and the act of

returning, are symbols of things of a different nature, then must the Israelites themselves and the Gentiles be taken as symbols of men of different classes; which is impossible, as there are no others among the inhabitants of the earth. The assumption that the prophecy is symbolic is thus altogether untenable. We have, therefore, all the demonstration that the laws of language and symbols can furnish, that the event it foreshows is such a restoration of the Israelites to their ancient country as it literally describes.

CHAPTER XII.

This is confirmed by the acknowledgments and celebrations which the prophet next shows they are to utter on that occasion, which imply that their condition as a people is altogether changed; and by extraordinary interpositions and displays of power, such as would be involved in a miraculous restoration to their national country, like that which is described in the preceding prediction.

1. Apostrophe to the Israelites, though not expressly named,—as now no longer two nations, but a single people, and implying, therefore, their literal restoration and re-union. "And in that day thou

-Israel-shalt say, O Lord, I will praise thee,"

v. 1.

2. Metaphor, in the exhibition of anger as turned away;--which signifies a motion in space, to denote that it is no longer exércised towards them. "Though thou wast angry with me, thine anger is turned away, and thou comfortest me," v. 1.

3, 4, 5, 6. Metonymies of the effect for its cause or source, and of a work for its subject. "Behold God is my salvation; I will trust and not be afraid; for Jah Jehovah is my strength and song; and he is become my salvation," v. 2. Salvation is put for Saviour, or the author of salvation; strength for the author or source of strength, or him who exerts the strength that gives deliverance and safety; and song for the subject of the song, or him who is celebrated in it, and occasions the joy which it expresses.

7. Hypocatastasis. "And ye shall draw water with joy from the springs of salvation," v. 3. Springs of salvation are salutary springs, or springs that refresh, invigorate, and give health. To draw water with alacrity and gladness from such springs, is put for embracing with promptness and exhilaration the blessings generally provided for them by God, who is the source of their salvation.

8. Apostrophe. "And in that day shall ye say,

Praise ye Jehovah; call upon his name, make known among the nations his exploits, remind that his name is exalted. Praise Jehovah, because he has done excellent things; known is this in all the earth," v. 4, 5. They are here exhibited as addressing one another, and exhorting to this commemoration of Jehovah's wonderful works towards them.

9. Metaphor in the use of exalted, which denotes elevation in space, to signify that his name is manifested in such a manner as to attract in a higher measure the adoration and love of his people.

10. Apostrophe. "Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel," v. 6. This is addressed to the inhabitants of Jerusalem in distinction from the Israelites generally; and indicates, like the prediction that his rest shall be glorious, that Zion is then to be the scene of great and majestic displays of his presence.

1. The contrast which Christ's reign is to present to theirs who have hitherto swayed the earth, is worthy of his perfections, and shows that his presence and rule is to be an infinite blessing to the race. The great monarchs of the nations who precede him, are like ferocious brutes that naturally prey on the harmless and helpless animals. But omniscience, omnipotence, infallible wisdom, and

infinite righteousness and benignity, are his attributes; and in place of oppressing and destroying, he is to protect and vindicate the weak and unoffending; and instead of justifying and prospering, is to convict and punish the wicked.

2. This prophecy plainly shows that Christ is to exert the rule here ascribed to him in person and visibly to men, that he is then to discriminate perfectly between the good and the evil, that all noxious and ferocious creatures are to become harmless, that the earth is to be filled with the knowledge of him, that the Gentiles are to recognise and acknowledge him as the Messiah, and repair to him for instruction respecting his will, and that the Israelites are then to be restored by extraordinary means to their ancient land, and re-united as a nation. As these great futurities are thus revealed, and with a clearness and certainty that cannot be evaded, except by a violation of the indisputable and fundamental laws of language, they are to be received with as entire trust as any of the other events that God has made known for our faith. To disbelieve them, is to disbelieve him. To attempt to expunge them from the prophecy, and introduce others in their stead, is not to interpret, but to put aside his word, and substitute another in its place. To denounce them as unworthy of his perfection, as some unhappily do,