the context, as the resurrection spoken of is one that was to take place during the lifetime of the speaker (the nation)

The latter clause of the passage-"the earth shall cast out the dead"-is perhaps usually understood as perfectly synonymous with the foregoing, and as referring to the same subjects. But this is undoubtedly a mistake. The term for 'dead' is ", which in scriptural usage is a term of reproach, being the same with that employed above, v. 14, to denote the deceased tyrants, of whom it is affirmed that they shall not live again. So that, if in the preceding clause the doctrine of the resurrection of the body is taught, here obviously is mention made of a class of men who are never to rise again at all in the true sense of a resurrection. The dead here spoken of are the wicked dead, and more especially those cruel persecutors of kindred spirit with the antediluvian rebels, who are primarily designated by this term in the Scriptures, and of whom it is in effect declared that the earth casts them out with loathing from her bosom, as if no longer able to bear the burden of their accursed dust. For the earth, however, thus to 'cast out her dead' is not to make them the subjects of a resurrection, but implies rather the utter and final destruction and dispersion of their remains, as unworthy to be any longer retained in their resting-place.

Our remarks thus far upon this clause have proceeded upon the assumed accuracy of the established version, which makes 'earth' the subject of the verb here rendered 'shall cast out.' But it is to be observed that the words are susceptible of a very different sense. The root of the verb is 3, to fall, and is the future of the Hiphil or causative form, signifying to cause to fall, to cast down; in which case the rendering may be, "Thou wilt cause the earth or land of the giants (tyrants) to fall;" and this accounts for several of the ancient versions, which greatly vary from our common rendering. Thus the Gr. 8è yn rãν áoεßãr neoɛira, the land of the ungodly shall fall. Syr. But thou

wilt overturn the land of giants. Arab. But the land of the ungodly shall totter. The wicked to whom thou hast given power and they have transgressed thy word, thou wilt consign them to hell. Vulg. Et terram gigantum detrahes in ruinam, and the land of the giants thou wilt drag down to ruin. We feel scarcely competent, amidst this variety of construction, to determine the precise import of the passage, but it would seem clear that it is designed to set forth a striking contrast between the predicted lot of the two different classes of men here described. Of the one a resurrection in some sense is affirmed, of the other denied. And this, we conceive, brings the passage into direct parallelism with Dan. 12. 2, "And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt," where the letter undoubtedly would seem to imply that a resurrection was predicated equally of both classes. But it will be seen, from the explication shortly to follow, that the "shame and everlasting contempt" is but another name of the condition which results from their not awaking at all. And this agrees with the general sentiments of the ancient Jews, who held for the most part that the wicked are never to rise from the state of death; because, being spiritually dead even in the present life, there is nothing in them on which a re-animating principle can act. With the righteous, on the other hand, their resurrection is indissolubly connected with their present possession of spiritual life, of which the resurrection is but the natural development.* Probably but few readers of the New Testament have failed to be struck with the fact, that both our Saviour and the apostle Paul speak of the resurrection-state as one to be attained only by one class of men-" the sons of the resurrection"—and one

* In the Jerusalem Gemara (Suppl.) it is said that “the righteous, even in death, are said to live, and the wicked, even in life, are said to be dead."-Lightfoot, Opera, vol. ii. 131.

which is to be struggled into through great conflicts and tribulations. This fact can only be explained by reference to the prevailing traditionary sentiments of the Jews on the subject.

On the whole, we think it must be evident that the passage from Isaiah now under consideration cannot be appealed to as teaching, upon a fair construction, the resurrection of the body. At any rate, if it conveys such an implication, it is only in an indirect and typical way, by which a national resuscitation-the primary sense-dimly shadows forth the re-erection of the defunct body from its mouldering elements. But we may properly ask if such a cardinal tenet of revelation has nothing else to rest upon, as far as the Old Testament is concerned, than a figure of speech. Whatever strength the words may appear to possess as bearing upon the point in question, it is evidently derived from the mere form of the expression in the English version, "together with my dead body," which we have shown to be a palpable perversion of the original, where we find nothing answering to "together with," and where the term rendered " my dead body," far from having the least allusion to the dead body of Isaiah, is merely a collective term for the restored mass of the Jewish nation.

The hand of the Lord was upon me, and carried me out

in the Spirit of the Lord, and בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ ,valley which was full of bones בִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת

והעבירני

18:

set me down in the midst of the

And caused me to pass by them round about: and behold, there were very many in the open valley; and lo, they were very dry.

&c.

:

&c.

* We spare ourselves the more full and formal exposition of this pas

The prophet was now in captivity with the Israelites in Babylon, and being brought into a state of prophetic ecstasy or trance was led forth in spirit, or ideal transfer, to a valley filled with an accumulation of dry and withered bones, over which he was commanded to prophesy, in order to their vivification. The vision then goes on to state, that the bones came together, were clothed with flesh and skin, were animated with a reviving breath, and finally, that "they lived, and stood up on their feet, an exceeding great army." If the reader were to proceed no farther he might conclude that the grand scope of the vision was to teach the doctrine of the literal resurrection of the body; but the Spirit of inspiration immediately furnishes the true clew to the oracle, by expressly assuring us that the bones were symbols, not of actually deceased men, but of the Israelites in their long-continued state of extreme affliction and depression, while remaining captive in the country of their enemies, as dead bones in the grave; and that the revivification of the dry bones is a symbol of the certain revival of the Jewish state, by the restoration of the people to their own land. For thus the prophet continues, vs. 11-14: "Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore prophesy, and say unto them, Thus saith the Lord GOD, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and

sage in our wonted manner, from the fact, that we have recently given to the public an extended commentary upon it, in a pamphlet entitled, “The Valley of Vision; or the Dry Bones of Israel Revived," in which we flatter ourselves we have clearly established the position, that this prediction, in its true sense, has nothing to do with the resurrection of the dead body, but is merely a symbolical foreshadowing of the still future restoration and conversion of the Jews. We venture to commend this pamphlet to the attentive perusal of the reader.

shall put my Spirit in you, and ye shall live; and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.”

So far as the letter is concerned, it would be difficult to find any other passage in the Scriptures, where so much is said respecting the opening of graves, and the bringing up out of graves; and yet nothing can be more express, and consequently more imperative, than the interpretation which the Spirit of God himself puts upon the prophetic scenery, and to which the commentator must adhere, whatever inferential additions he may see fit to graft upon it.

We are aware it is contended here also, as in the case of the preceding passage from Isaiah, that the announcement of a spiritual or figurative resurrection necessarily supposes a literal. But to this we reply by demanding the Scriptural evidence that such a resurrection was taught or believed in Ezekiel's times. The fact is, it will be found, if we mistake not, that the usual argumentation on this head is mere reasoning in a circle. Certain passages, like those now adverted to, are brought forward, elaborately commented on, and conclusively shown to refer to a symbolical resurrection. But from the force of established belief it is strenuously contended, that all these images are founded upon the doctrine of a literal corporeal resurrection, and when we call for the proof of this doctrine, lo and behold we are referred to the very passages which were previously demonstrated to have another meaning!

HEB.

HOSEA VI. 2.

ENG. VERS.

After two days will he revive us; in the third day he will

raise us up, and we shall live יְקִמֵנוּ וְנִהְיֶה לְפָנָיו :

in his sight.

The sound of these words undoubtedly falls on the ear like the explicit enunciation of the doctrine of the literal