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them resemble a tempest. The same figure re- of anguish). According to that we must sepacurs lxvi. 15. Comp, beside xvii. 13; xxi. 1; rate, then, y from vixi, a union for which there xxix. 6.
is no other authority than the (for us not bindThe 29th verse finally describes the attack and ing) Masoretic tradition, and then we must read victory of the enemy. The discourse which, to 718. For this reading, however, we have the this point, has had almost a regular beat, and progressed, one might say, with a martial step, support of another passage, which, so far as I now becomes irregular and bounding. With know, has never hitherto been adduced by any mighty impetuosity that reveals itself in a battle expositor for the elucidation of our verse,
viz. : cry that is compared to the roaring of a lion, the Job xviii. 6. There we read in mano Jun 19 enemy attacks. It is strange that the Prophet expresses this thought doubly. But this doubled
the light shall be dark in his tent.” That expression has apparently only a rhetorical aim. passage speaks of the wicked whose light goes If we take into account the comparison of deep out, and whose fire burns no longer, in whose growling, we receive the impression that the tent, therefore, it is dark. Can then the coinProphet would indicate that the enemy has at ing together of these words jun N be accommand every modulation of the lion's voice. cidental ? I am the less inclined to believe this, The moment the lion seizes his prey, he ceases to as the thought, that the light itself becomes dark, oar, and one hears only deep growling. The and not the lighted room, is a very specific one. eized prey he saves for himself: i. e., he bears Something similar may foun xiii. 10; Ezek. t away out of the tumult. 79, (recurs only xi. xxxii. 8; Joel iv. 15.-o'9', is az. 7.57. It is ;), is the young lion no longer sucking but be- derived from 779 “to drop down,” which occome independent of its dam. 792 is the sucking lion. The plural is used here, probably, on pur- curs only Deut. xxxii. 2; xxxiii. 28. 497x. pose to make prominent the numbers in contrast appears to be kindred to it. As sapy originates
from 977 by the addition of the letters like 8. And in that day—the heavens thereof. Spya from 0.72 and boa from 172 (CHALD., şion. For this purpose he comprehends all that firit
, transfixit) see GREEN & 193, 2 c, and as he has still to say in one figure drawn with a few, 1997. very often joined to idy (Deut. iv. 11; v. yet strong traits. It is also a proof of the great 19; Joel ii. 2; Zeph. rhetorical art of the Prophet, that he does not undoubtedly means
15; Ezek. xxxiv. 12) name Judah. IIe rather allows to be guessed thick clouds, so D'J'W can be nothing else than
the cloudy obscurity, the what was painful to him to say: For we need the rain clouds out of which the rain drops down. not refer the words only to what immediately precedes, as if it were declared that what is de
This rain cloud is now regarded as the tent scribed ver. 30, happens on the same day as that covering of the earth, or at least as belonging to of which ver. 29 speaks. For that is to be un
it, like e. g., xl. 22 it says: that stretcheth out derstood of course. But this “in that day" re
the heavens as a curtain and spreadeth them out fers back to ii, 11, 17, 20iii. 7, 18; iv. 1 and as a tent to dwell in" (comp. Job xxxvi. 29;; to iv. 2, so that hereby is intimated that this Ps. civ. 2 sqq.). The expression “in his tent ;rophecy too, shall be fulfilled in the “last days.” would not be suitable. For the light that illuind as iv. 2 speaks of a day of great happiness, mines a tent, stands within under the tent cover.
But the he passage previously named, however, of a day
sht that illumines the rth, is above si dreadful judgment, so the Prophet refers and beyond the heavenly tent cover. If, then, it back to both, meaning to intimate that when is to be dark on earth, the light must be hindered hese final dreadful visitations of the last from penetrating down from above. Therefore I ime shall have come upon Israel, then shall translate: " and the light becomes dark through its ome the daybreak of salvation. I see therefore clouds." The fem., suflix is therefore to be referred in this phrase "in that day," a fresh proof of the to 1.?.“ earth.” It will not do to refer it to 71X, connection of chap. v., with the preceding chap- | as GESENIUS does, referring to Job xxxvi. ters ii. iv. Like surges of the sea, therefore, ra- 32 (Thes. p. 1072), because then it must read ging and roaring, shall the enemy fall on Judah Agun. If one would, with Hitzig, make vix in that day? DELITZSCH appropriately refers to Sierra-Leone because, “those that firsť landed dependent on 03), then the expression is surthere, mistook the noise of the surf breaking on prising. For the opposite of " earth” is not the precipitous shore for the roar of lions.” The * the light," but the heaven.” The explanasnbject of vasi (Niph. år, hey.), is evidently tions "distress and light” (DELITZSCH), and Judah. But the further meaning of these words stone and gleam (i. e., hail and lightning, presents great difficulties. I think two passages DRECHSLER) seem to me to pay too little regard shed light on this one. The first is cited by all to the two parallel passages quoted. I would, commentators, viz. : viii. 42. When we read moreover, call attention to the fact that in this there: “And He looks to the earth and behold on nix there lies, too, a significant reference to trouble and darkness,” (puni-17) we
the doings of the people who, according to ver. justified in taking 78. ?on in our passage to- Because they do that, their light shall be dark
20 “make darkness light and light darkness." gether ; either 73 as adjective (compressed, thick ened wholly and permanently. And at the same darkness, en is masc.), or as apposition (V1- time we find here a remarkable antithesis to iv. TRINGA, HENDEWERK), or as genitive (darkness | 5. 6. There God creates upon Mount Zion a
cloud by day and flaming fire by night, for a | upright against all other religions, and comfort shade by day against the heat, and for shelter our hearts with this being the only true religion against rain and storm. Here darkness of an- which we profess. Therefore, too, in two psalms, guish shall cover the earth and the rain-clouds Ps. ii. and cx., mount Zion is expressly signified: shall not only overwhelm the unprotected earth “I have set my king upon my holy hill of Zion;" with their showers, but beside these keep back likewise: "The LORD shall send the rod of thy the light, therefore, in a sense, be a shelter before strength out of Zion.” LUTHER. the light. Thus this chapter, which had appar 2. On ver. 2. LUTHER makes emphatic, as ently begun so joyously, ends in deepest night something pertaining to “the wonderful nature and gloom. One feels that the discourse of the of this kingdom,” that other kingdoms are estaProphet has exhausted itself. We are at the end. blished and administered by force and arms. But Nothing can follow these mighty, and at the here, because the mountain is lifted up, the nasame time vain words but-silence. But the in- tion shall flow (fluent), i. e., they shall come volunformed know well that the two prophetic lamps tarily, attracted by the virtues of the church. For that are thrust out before (ii. 1-4 and iv. 2-6) | what is there sweeter or lovelier than the preachstretch out beyond this period of misfortune. ing of the gospel? Whereas Moses frightens When, then, ver. 30, it reads " in that day,” we weak souls away. Thus the prophet by the word know that this is a hint that refers back out of fuent, “flow," has inlaid a silent description of the midnight gloom of this conclusion to the
the kingdom of Christ, which Christ gives more comforting beginning iv. 2. That very day, when amply when He says: Matth. xi. 12, "the kingthe evil fruits of the vineyard sink away in night dom of heaven suffereth violence and the violent and horror, begins for the “Branch of Jehovah" take it by force," i. e. "they are not compelled, the day of light, and of eternal glory.
but they compel themselves.” “Morever rivers
do not flow up mountains, but down them; but DOCTRINAL AND ETHICAL.
here is such an unlieard-of thing in the kingrlom
of Christ."-STARKE. 1. On ii. 2. Domus Dei, etc. “The house of God
3. LUTHER remarks on "and shall say: come,” is built on the foundation of the Apostles and Pro
etc. “Here thou seest the worship, works and phets, who, themselves, too, are mountains, quasi efforts and sacrifices of Christians. For they do imitators of Christ. . (They that trust in the Lord only the one work, that they go to hear and to shall be as Mount Zion, Ps. cxxv. 1.) Whence,
learn. All the rest of the members must serve also, upon one of the mountains Christ founded
their neighbors. These two, ears and heart, the Church and said: Thou art Peter, etc., Matth. xvi. 18.” JEROME.-"We can understand Je must serye God only. For the kingdom rests on rusalem by the mountain of God, for we see how the word alone. Sectaries and heretics, when the believing run thither, and how those that have they have heard the gospel once, instantly become accepted the testimony come thither and seize the masters, and pervert the Prophet's word, in that blessing that proceeds thence. But we may also they say: Come let us go up that we may teach
and walk in our paths. They deby the house of God understand the churches spise, therefore, the word as a familiar thing and spread over land and sea, as we believe St. Paul, seek 'new disputations by which they may display who
says, 'we are the house of God,' Heb. iii. 6. their spirit and commend themselves to the And so we may recognize the truth of the pro- crowd." But Christians know that the words of phecy. For the Church of God stands shining the Holy Ghost can never be perfectly learned as forth, and the nations, forsaking wickedness that has long had dominion over them, hasten to her long as we are in the flesh. For Christianity and are enlightened by her.” THEODORET.
does not consist in knowing, but in the disposiEcclesia est, etc. “The church is a mountain ex
tion. This disposition can never perfectly believe alted and established above all other mountains, flesh. Hence they ever remain disciples and ru
the word on account of the weakness of the sinful but in spirit. For if you regard the external look minate the word, in order that the heart, from of the church from the beginning of the world, time to time, may flame up anew. It is all over then in New Testament times, you will see it op- with us if we do not continue in the constant use pressed, contemned, and in despair. Yet, not- of the word, in order to oppose it to Satan in withstanding, in that contempt it is exalted above all mountains. For all kingdoms and all domi- temptation (Matth. iv.). For immediately after nions that have ever been in the world have pe- raised up by nothing but the word. Others that
sinning ensues an evil conscience, that can be rished. The church alone endures and triumphs forsake the word sink gradually from one sin into over heresies, tyrants, Satan, sin, death and hell, and that by the word only, by this despised and another, until they are ruined. Therefore Chrisfeeble speech alone. Moreover it is a great com
tianity must be held to consist in hearing the fort that the bodily place, whence first the spiri- tions, whether of the heart or body, may know
word, and those that are overcome by temptatual kingdom should arise, was so expressly pre- that their hearts are empty of the word.” dicted, that consciences are assured of that being the true word, that began first to be preached in
4. VITRINGA remarks on the words, “Out of that corner of Judea, that it may be for us a mount Zion goes forth the law,” v. 3. “If strise springs Zion, or rule for judging of all religions and all up among the disciples concerning doctrine or doctrines. The Turkish Alcoran did not begin in discipline, one must return to the pattern of the Zion-therefore it is wicked doctrine. The va- doctrine and discipline of the school at Jerusarions Popish rites, laws, traditions began not in lem. For *** " shall gu forth,” stands here only Zion--therefore they are wicked, and the very as in Luke ii. 1, "There went forth a decree from doctrines of devils.' So we may hold ourselves | Cæsar Augustus.” In this sense, too, Paul says,
1 Cor. xiv. 36, “What? came the word of God | filling of this prophecy. Others, as COCCEIUS, out from you ?" The word of God did not go refer the words, "they shall turn their swords forth from Corinth, Athens, Rome, Ephesus, but into plowshares and their spears into pruning, from Jerusalem, a fact that bishops assembled in hooks," to the time of Constantine the Great; and Antioch opposed to Julius I. (Sozom. hist.eccl. III. (the words “nation shall not lift up sword against 8, "the orientals acknowledged that the Church nation” to the period of the restoration of reliof Rome was entitled to universal honor-although gious peace in Germany,- finally the words : those who first propagated a knowledge of Chris they shall no more learn war,” to a future time tian doctrine in that city came from the East”). that is to be hoped for. Such interpretations are, CYRIL took my' in the false sense of katerĒROLTE however, just as one-sided as those ihat look only hy Eców, "has forsaken Zion.” When the Lord for a spiritual fulfilment of prophecy. For how opened the understandings of the disciples at Em- is an inward fulfilment of this promise of peace to maus, to understand the Scriptures and see in the be thought of which would not have the outward events they had experienced the fulfilment of effects as its consequence? Or how is an outward what was written concerning Him in the law, fulfilment, especially such as would deserve the Prophets and Psalms, He cannot have forgotten name, conceivable without the basis of the inthe present passage. Of this we may be the more ward? Or must this peaceful time be looked for assured since the words : “Thus it is written only in heaven? Why then does the promise and thus it behooved Christ to suffer and to rise stand here? It is a matter of course that there is from the dead the third day: And that repent- peace in heaven: for where there is no peace there ance and remission of sins should be preached in can be no heaven. The promise has sense only His name among all nations beginning at Jerusa- if its fulfilment is to be looked for on earth. The lem.” Luke xxiv. 46, 47, point clearly to vers. 2 fulfilment will take place when the first three peand 3 of our passage. Therefore too, JUSTIN titions of the Lord's prayer are fulfilled, i. e. MARTYR Apol. i. (commonly ü.), & 49, says: “But when God's name shall be held holy by us as it where the prophetic spirit predicis the future, he in itself is holy, when the kingdom of God is says: from Zion shall go forth the law, etc. And come to everything, without and within, and that this finally came to pass in fact, you may rules alone over all, when the will of God is done credibly assure yourselves. For from Jerusalem on earth as in heaven. Christendom makes this have men gone forth into the world, twelve in prayer quite as much with the consciousness that number, and these were unlearned, that knew not it cannot remain unfulfilled, as with the conhow to speak. But by the might of God they have sciousness that it must find its fulfilment on earth. proclaimed to all mankind that they were sent by For, if referred to heaven, these petitions are Christ in order to teach all the word of God." without meaning. Therefore there is a time of « Zion is contrasted here with Mount Sinai, for on earth. “It is not every day's evening,” i.
universal inward and outward peace to be looked whence the law came, which in the Old Testament was the foundation of all true doctrine: But
e. one must await the event, and our earth, within the New Testament Mount Zion or Jerusalem
out the least saltus in cogitando, can yet experihas the privilege to announce that now a more
ence a state of things that shall be related to the perfect law would be given and a new Covenant present, as the present to the period of trilobites of God with men would be established. Thus Zion free from the tyranny of the present moment!
and saurians. If one could only keep himself and Jerusalem are, so to speak, the nursery and But our entire, great public, that has made itself the mother of all churches and congregations of at home in Philistia, lives in the sweet confithe New Testament."-STARKE.
dence that there is no world beside that of which 5. FÖRSTER remarks on the end of ver. 3, that we take notice on the surface of the earth, nor the gospel is the sceptre of Jesus Christ, accord- ever was one, nor ever will be. ing to Ps. cx. 2 and xlv. 7 (the sceptre of thy kingdom is a right sceptre). “Fo: by the word
8. On ver. 4. Poets reverse the figure to porChrist rules His church (Rom. x. 14 sqq.).”
tray the transition from peaceful to warlike con6. On ver. 4. “Par optima rerum.” FOERSTER.
ditions. Thus Virgil, Georg. I. ver. 506 sq.: The same author finds this prophecy fulfilled by
Non ullus aratro Christ, who is our peace, who has made of both Dignus honos, squalent abductis arva colonis. one, and broken down the partition that was be
El curvæ rigidum salces contlantur in ensem. tween, in that by His flesh He took away the en- Aeneide VII. ver. 635 sq.: mity (Eph. ii. 14). FOERSTER, moreover, combats the Anabaptists, who would prove from this pass
Vomeris huc et falcis honos, huc omnis aratri age that waging war is not permitted to Chris
Cessit amor; recoquunt patrios fornacibus enses. lans. For our passage speaks only against the Ovid, Fast. I. ver. 697 sqq.: pricata Christianorum discordia But waging war belongs to the publicum magistratus officium. Wa
Bella diu tenuere viros. Erat aptior ensis
Vomere, cedebat taurus arator equo. ging war, therefore, is not forbidden, is only the
Sarcula cessabant, versique in pila ligones. war is a just one. To be such, however, there Factaque de rastri pondere cassie erat. must appear according to THOMAS, part. 2 th. quest. 40. 1) auctoritatis principis, 2) causa justa,
9. On ver.
5. As Isaiah puts the glorious 3) intentio bellantium justa, or ut allii efferunt: 1) prophecy of his fellow-prophet Micah at the head, jurisdictio indicentis, 2) offensio patientis, 3) inten- he illuminates the future with a splendid, shining, bio finem (?) convenientis.
comforting light. Once this light is set up, it of 1. On ver. 4. JEROME regarded the time of itself suggests comparisons. The questions arise: Augustus, after his victory at Actium, as the ful- how does the present stand related to that shining
future? What difference obtains ? What must bow the knees of all in heaven, on earth, and unhappen for that condition of holiness and glory der the earth, and all tongnes must confess that to be brought about? The Christian Church, Christ is the LORD, to the glory of God the too, and even each individual Christian must put Father. himself in the light of that prophetic statement.
12. On ii. 22. Of what do men not make idols! On the one hand that will humiliate us, for we The great industrial expositions of modern times must confess with the motto of Charles V.: non- often till me with dismay, when I have seen how dum! And long still will we need to cry : Watch- men carry on an actual idolatrous worship with man what of the night (xxi. 11)? On the other these products of human science and art, as if that hand the Prophet's word will also spur us up and all were not, in the end, God s work, too, but hucheer us.
For what stronger impulse can be im- man genius were alone the creator of these wonagined than the certainty that one does not con- ders of civilization. How wickedly this so-called tend in vain, but may hope for a reward more worship of genins demeans itself! How loathsome glorious than all that ever came irto a man's is the still more common cultus of power, mamheart ? (lxiv. 4; 1 Cor. ii. 9).
mon and the belly! In the time of the second temple, in the eve 13. On iii. 1 sqq. Causa owoTIKİ, etc. “The nings of the first days of the feast of Tabernacles, saving cause of the commonwealth is the posgreat candelabras were lighted in the forecourt session of men of the sort here mentioned, which of the temple, each having four golden branches, Plato also knew, and Cicero from Plato, each of and their light was so strong that it was nearly whom judge, commonwealths would be blessed if as light as day in Jerusalem. That might be for philosophers, i. e., wise and adept men were to Jerusalem a symbol of that “let us walk in the administer them.”-FOERSTER. The same writer light of the Lord” But Jerusalem rejoiced in cites among the causes why the loss of such men this light, and carried on all sorts of pastime, yet is ruinons, the changes that thence ensue. All it was not able to learn to know itself in this light, changes in the commonwealth are hurtful. XENand by this self-knowledge to come to true re Oph. Hellen. 2: “cini Mèv Tåga! JETA Bnani tone pentance and conversion.
Ttv Pavarrọópot.” ARISTOT. Metaphi 2: “ đi . 10. On ver. 8, “their land is full of idols.” Meta Zohai távtur tapaxwileiç." “Not only images and pictures are idols, but 14. On ver. 1. “The stay of bread," etc. VI. every notion concerning God that the godless TRINGA cites Horat. Sater. L. II., 3 v. 153 sq. : heart forms out of itself without the authority of the Scripture. The notion that the Mass is effec
Deficient inopern venæ te, ni cibus atque tive er opere operato, is an idol. The notion that
Ingens accedit stomacho fultura ruenti. works are demanded for justification with God, And on ver. 2 sq. he cites CICERO, who, De Nat. is an idol. The notion that God takes delight in Deorum III., calls these “præsidiu humana," " firfasts, peculiar clothes, a special order of life, is an mamenta reipublicar." On ver. 6 sq. the same auidol. God wilis not that we should set up out thor cites the following passage from Live (xxvi. of our own thoughts a fashion of worshipping chap. 6): “Cum fame fer, oque (Capuani) urgerinHim; but He says: "In all places where I re tur, nec ulla spes superesset iis, qui nati in spem hocord My name, I will come into thee, and I will norum erant, honores detrectantibus, Lesius querendo bless thee,” Exol. xx. 24 -LUTHER.
desertam et proditam a primoribus Capuam summum 11. On ii. 9-21. When men have brought an magistratum ultimus omnium Campanorum cepit .!" idol into existence, that is just to their mind, On ver. 9 he quotes SENECA: De vita beata, chap. whether it be an idolum manu factum, or an idolum xii. : “Itaque quod unum habebant in peccatis bomente excogitatum, there they are all wonder, all num perduni peccandi verecundiam. Lauworship. • Great is Diana of the Ephesians." dant 'enim ea, quibus erubescant, et vitio glorianThen the idol has a time of great prosperity and tur.” glory. But sooner or later there comes a time 15. On iii. 4 and 12. FOERSTER remarks : when the judgment of God overtakes the idol and Pueri, etc. Boys are of two sorts. its servants. God suffers sin to become ripe like so in respect to age, others in respect to moral men let a conspiracy, like they let fruit ripen. qualifications. So, too, on the contrary there is But when the right time comes then He steps an old age of two sorts: "For honorable age is forth in such a fashion that they creep into not that which standeth in length of time, nor that mouse-holes to hide themselves, if it were pos- is measured by number of years. But wisdom is sible, from the lightning of His eye and His hand. the true gray hair unto men, and an unspotted life Where then are the turned-up noses, the big is the true old age.” Wisd. iv. 8, 9. Examples of mouths, the impudent tongues ? Thus it has often young and therefore foolish kings of Israel arə happened since the world began. But this being Rehoboam (“ the young fool gambled away te: brought to confession shall happen in the highest whole tribes at one bet" i Kings xii). Ahaz, degree to the puffed-up world at tha day when who was twenty years of age when he began to they shall see that one whom they pierced, and reign (2 Kings xvi. 2). Manasseh who was whom they thonght they might despise as the twelve years (2 Kings xxi. 1,) and Amon who crucified One, coming in His glory to judge the was twenty-two years (2 Kings xxi. 19). world. Then they shall have anguish and sor 16. On iii. 7. FOERSTER remarks: Nemo se, row, then shall they lament and faint away with etc. “Let no one intrude himself into office, esapprehension of the things that draw nigh. But pecially when he knows he is not fit for it," and those that believed on the Lord in His holiness, ihen cites; “ Serk not of the LORD pre-eminence, shall then lift up their heads for that their re- neither of the king the seat of honor. Justify demption draws nigh. At that time, indeed, shall not thyself before the Lord; and boast not of the LORD alone be igh, and before Him shall I thy wisdom before the king. Seek not to be
judge, being not able to take away iniquity." | is, nevertheless, not incorrect so far as the Ecclns. vü. 4-6.”—“ Wen aber Goti schickt, den broader meaning includes the narrower concenmacht er auch geschickt.”
trically. If “ Branch of Jehovah " signifies all 17. On iii. 8. “Their tongue and their doings that is the personal offshoot of God, then, of are against the Lord.” Duplici modo, etc. God
course, that one must be included who is such in may be honored by us in two outward ways: by the highest and most perfect sense, and in so far word and deed, just as in the same way others the passage xxviii. 5 does not conflict with excome short; “ to convince all that are ungodly position given by us above. among them of all their ungodly deeds, which [J. A. ALEXANDER joins with VITRINGA and they have committed, and of all their hard HENGSTENBERG in regarding " the fruit of the speeches which ungodly sinners have spoken earth,” as referring to the same subject as “the against hiin." Jude 15.- VITRINGA.
branch of the Lord,” viz. : the Messiah ; and 18. On iii. 9. "They hide not their sin.” Se- thus, while the latter term signifies the divine cunda post, etc. “The next plank after ship- human origin and nature; or if we translate
nature of the Messiah, the former signifies His vreck, and solace of miseries is to hide one's impiety."-JEROME.
"land" instead of earth, it points to his Jewish
human origin. Thus appears an exact 19. On jii. 10. “Now He comforts the pious as respondence to the two parts of Paul's descripin Ps. ii. His anger will soon kindle, but it shall tion, Rom. i. 3, 4, and to the two titles used in be well with all that trust in Him. So Abraham, the New Testament in reference to Christ's 60 Lot was delivered ; so the apostles and the two natures, SON OF GOD AND SON OF MAN.remnant of Judah when Jerusalem was besieged. TR.). For the Lord helps the righteous (P8. xxxvii.
23. On iv. 3, 4. Great storms and upheavals, 17, 39)."-LUTHER.
therefore, are needful, in order to make the ful20. On iii. 13, 14.
filment of this prophecy possible. There must
first come the breath of God from above, and the * Judicabit judices judex generalis,
flame of God from beneath over the earth, and Neque quidquam proderit dignitas papalis, Sive sit episcopus, sive cardinalis,
the human race must first be tossed and sisted. Reus condemnabitur, nec dicetur qualis."
The earth and mankind must first be cleansed by "Rhythmi vulgo noti," quoted by FOERSTER.
great judgments from all the leaven of evil. [J.
A. ALEXANDER, with LUTHER, CALVIN, EWALD, 21. On iii. 16 sq. Usus vestium, etc.
maintains concerning the word Spirit in ver. 4,
that “the safest and most satisfactory interpretahave a four-fold use: 1) they are the badge of guilt , or souvenir of the fall (Gen. iii, 7, 10, 21); spirit, or as Luther expresses it, the Spirit who
tion is that which understands by it a personal 2) they should be coverings against the weather; shall judge and burn." – Tr.]. What survives 3) they may be ornaments for the body, (Prov. xxxi. 22, 25); 4) they may serve as a mark of these judgments is the remnant of which Isaiah rank (2 Sam. xiii. 18).-The abuse of clothes is speaks. This shall be holy. In it alone shall
the LORD live and rule. This remnant is one three-fold; 1) in regard to the material, they, may with the new humanity which in every part, both be costlier or more splendid than one's wealth or rank admits of; 2) in respect of form, they may of Christ the second Adam. This remnant, at
as respects body and soul, will represent the image betray buffoonery and levity ; 3) in respect to their object, they may be worn more for the dis- the same time, comprehends those whose names play of luxury and pride than for protection and are written in the book of life. What sort of a modest adornment.”-FOERSTER.
divine book this may be, with what sort of cor
poral, heavenly reality, of course we know not. 22. On iv. 2."Germen Jehovae est nomen For Himself God needs no book. Yet if we Messice mysticum, a nemine intellectum, quam qui compare the statements of the Revelation of John tenet mysterium Patris et Christi. Idem valet quod regarding the way in which the last judgment filius propago Patris naturalis, in quo patris sui shall be held, with certain other New Testament imago et gloria perfectissime splendet, Jessaiae in seqq. passages, I think we obtain some explanation. (ix. 5) 75, 13, filius, Joanni ó 76yos tou Jeon, ó We read Matt. xix. 28, that on the day of the vios porótokos, jovoyevns, processio Patris nalu- regeneration, when the Son of Man shall sit on ralis. ' Est hic eruditi cujusdam viri elegans obser- the throne of His glory, the twelve apostles, too, ratio, quae eodem tendit, quam non licet intactam shall sit on twelve thrones to judge the generapraetermittere. Comparat ille inter se nomina Mes- tions of Israel. And 1 Cor. v. 2, we read that
the saints shall judge the world. But, Rev. xx. sice 717 1733 (Jer. xxiii. 5) et 17117' nos in hoc 11, we find again the great white throne, whereon loco. Cum autem prior appellatio absque dubitatione sits the great Judge of the living and the dead, innuat, Messiam fore filium Davidis, docet posterio- after that, just before (ver. 4), it was said: “And rem avaÃoyexus non posse aliud significare quam fili- I saw thrones, and they sat upon them, and judg. um Jehovae. quod nomen Christi Jesu est HIVOTLKÚSTE- ment was given unto them.” Afterwards it pov, omni alio nomine excellentius. Addit non minus reads (ver. 12): “And I saw the dead, small docte, personam, quae hic germen Jehovae dicitur, and great. stand before God; and the books were deinceps a propheta nostro appellari Jehovam (xxviii. opened ; and another book was opened, which is 5)." - VITRINGA. This exposition, which is the book' of life; and the dead were judged out retained by most Christian and orthodox com- of those things which were written in the books, mentators, ignores too much the fundamen- according to their works.” And (ver. 15). "And tal meaning of the word nos, "Branch.” It whosoever was not found written in the book of