27. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed.

27. Et cognoscetis, quia in medio Israel ego, et ego Jehova Deus vester, et nullus praeterea: et non pudefiet populus meus in seculum.

He repeats the same sentence; and in the beginning of the verse he unfolds what I have already said -- that the miracle would be such as to constrain the people to praise God. Ye shall know that I am in the midst of Israel: and this was the case, because God showed not in an ordinary way his kindness to them, and especially because it had been foretold, and also because this reason had been adduced -- that God was mindful of his covenant. The manner, then, in which he dealt with them, and farther, the prediction itself, left to the people no pretext for ignorance. Hence the Prophet now says, Ye shall know that I am in the midst of Israel,' and still more, that I am Jehovah your God.' By these words the Prophet reminds us, that the deliverance of the people from their evils was to be wholly ascribed to the gratuitous mercy of God; for we have already seen, that things would have been past hope, had not this consolation been added -- Turn ye even now to me.' The Prophet therefore repeats, that there would be no other reason why God would deal so kindly with his people, and so mercifully spare them, but this -- that he dwelt in the midst of Israel: but whence was this dwelling, except that God had gratuitously chosen this people? This indeed availed much to raise up the people; for how could they have hoped that God would be propitious to them, had they not been reminded of this truth that God was dwelling in the midst of them? Not because they were worthy, but because he deigned to come down to them.

He afterwards adds, And none else. By this sentence the Prophet more sharply stimulates them to return immediately to God; for if they deferred longer disappointment would be in delay. That the Jews, then, might not, after their usual manner, procrastinate, he says that there is no other God; and thus he shows that there was no remedy for their evils, except they sought to be reconciled to God. "There is then no God besides me, and I dwell in the midst of thee." The Lord claims to himself every power, and then kindly invites the people to himself, and for this reason, -- because he dwells in the midst of them. That the people, then, might not form other expectations, God shows that all their hope was in him alone. He farther shows, that salvation was not to be sought afar off, provided the people had not forgotten the covenant, that God was dwelling in the midst of them. But a higher doctrine follows --