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other which coincides with it in the same sense, but which cannot possibly be applied except to times and events very remote. Speaking of the very latest times of the christian dispensation, when a pure worship of God and sincere practice of righteousness shall prevail throughout the world, the prophet proceeds to relate an event which is to take place about that time ; which is often the meaning of the phrase “in that day.” “And it shall come to pass in that day, that the Lord shall set his hand again THE SEcoRD TIME, to recover the REMN ANT of his people which shall be left, from Assyria, and from Egypt.” Assyria and the other names of countries here enumerated, as places from whence the survivors of the jews are to be brought back into Judea, are only figurative names, which the necessary obscurity of prophecy of a very extensive reach (like a history written by anticipation) required to be so concealed. It would have had an awkward effect to have named

* “This part of the chapter contains a prophecy which remains yet to be fulfilled.”—Low rh.

countries by their modern names, ages before any such names existed. But it is certain that the jews are never spoken of by the term the remnant, but with a view to the time of their restoration; when as St Paul and Isaiah agree, a remnant shall be saved; and moreover, it is expressly said that this is the second time that God will work a deliverance and an Exodus for Israel, in the majesty of his power,-for he will set his hand to it with energy divine, and demonstratively prove the wondrous act his own. “And he shall set up an ensign for the nations, and shall assemble THE OUTcAsts of Israel, and gather together the dispersed of Judah, from the four corners of the earth. And the Lord shall utterly destroy the tongue of the Egyptian Sea,” and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven

* Bishop Lowth says, here is a plain allusion to the passage of the Red Sea, which was so divided by a mighty wind–But the circumstances here mentioned all relate to Egypt; the River Nile, which had anciently seven streams, and the Island of Delta, which resembles a tongue. The mystical Fgypt (Rev. xi. 8,) I rather apprehend is here meant, and the de


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streams, and make men go over dry shod. And there shall be an highway for the remnant of his people, which shall be left from Assyria, like as it was to Israel in the day that he came out of the land of Egypt.”

In the Revelations; we find the sixth plague, by which God (in a striking analogy with the plagues of Egypt) overthrows the kingdom of Antichrist, the modern Pharoah, is the drying up of the river Euphrates, to admit a passage over to the kings of the east; which it seems, without some providential or miraculous interposition in their favor, they could not have made good. This event, of whatever nature it be, is soon followed by important consequences; and the ruin of the spiritual tyrant and his power presently CIlsues. But in all likelihood neither the real Euphrates, in the latter prophecy, nor the

liverance of the people of God out of that long captivity, be

gun by Rome pagan, and continued by Rome papal. But the

meaning of the particular figures, time, and future eventscu.

alone with certainty explain. - + Rev. xvi. 12,

weil Nile, and Egypt in the former, are any otherwise concerned in these events than as Jigures ; under which are couched ideas that could not be expressed under emblems less obscure, and which seem, from the frequency with which they are made use of upon the same occasion, to have a peculiar force and propriety in them. For in the fifty-first chapter of the same prophet, there is yet again such another allusion to the ancient miraculous transit through the sea on dry ground, and applied again to the very same purpose, to express the return of the ransomed of jehovah to their own land. God is reminded ôf that amazing display of his power in Egypt, and at the sea; and is called to arise once again, the second time, to rescue his suppliant people in the very crisis of their, fate—“Awake, awake, put on strength, O. arm of the Lord; awake-as in the anekar days, in the generations of old—Art thou not

it that hath cut in pieces Rahab." (Egypt),

* * * ** That by Rahab Egypt must be meant, is clear, from thé context; as the whole is a continued allusion to God’s Higgy - - *** **: power displayed upon Pharoah, or the Dragon, as he is express.

and wounded the dragon?—art thou not it that hath dried up the sea, the waters of the great deep, that hath made the depths of the sea a way for the ransomed to pass over?”— yes, verily thou art the same Almighty and ever faithful Protector of them that “trust in the Lord, and lean not to their own understanding:”f and “therefore the redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their head: they shall obtain gladneess

ly called in Ezekiel, (xxix. 8,) and Isaiah, (xxvii. 1.) and tipon Egypt, and upon the Red Sea.—And God is called upon, in some great emergency of peril to his people, previous to their deliverance out of their last captivity, to remember these his great acts, and awake a second time, in a like energy of power divine. Calmet's exposition of the word Rahab is to the same effect. “The psalmist speaks of another Rahab, (be. sides Rahab of Jericho,) Ps. lxxxvii. 4. ‘I will make men. tion of Rahab and Babylon &c.”—Ps. lxxxix. 10. “Thou hast broken Rahab in pieces,” or the Egyptias. Isaiah (li. 9, and xxx. 7,) uses the same word Rahab, to denote the destruc. tion of Pharoah and his army in the Red Sea. The most skillful commentators explain this of Egypt, and partieularly of the Delta. This part of Egypt is still called Rib or Rif; the pear, from its similitude to the shape of this fruit,” Calmet's Dictionary. * Proverbs ili, 5.

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