A slave can be emancipated only by others, a free man emancipates himself. Hope comes to those who rouse themselves from dejection, and “power to him that power exerts.” History proves the practical folly, as well as the ingratitude and rebelliousness, of “Israel forsaking God.” When trust is placed in other powers they prove like Egypt――inactive, do-nothing (Isaiah xxxi. 7). The “captive daughter of Zion,” which is a poetical image for the Jewish nation, brought down to the dust by suffering and oppression, is commanded to rise and shake herself from the dust. “Awake, awake, Put on thy strength, O Zion;...” (Isaiah lii. 1). “Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion” (_Ibid._ 2). In these words _Zion_ was exhorted to do her part, to put on her own strength. What we term in modern language “self-emancipation,” the Prophet, in his simpler phraseology, calls “Loose thyself.” When the bonds can be broken, break them; when the door can be opened, unbar it; when the way is clear, take it without hesitation and delay; and if this seems to be impossible, try and try again. God’s providence requires of men, as a condition of his assisting them, their own efforts. When the Jews were delivered from Babylon, those only were delivered who braced themselves for a great effort, left all that they had, confronted peril (Ezra viii. 31), undertook the difficult and wearisome journey (_Ibid._ ♦xliii.) from Chaldea to Palestine, and made all sorts of sacrifices. They saved the nation. A small beginning was facilitated to some extent by the favourable decree of Cyrus, but the most important and essential part was left for the people to do itself. ♦ This is an incorrect reference. There is no chapter 43 in Ezra, and I cannot identify what verse is actually meant. “Put not your trust in princes, Nor in the son of man, in whom there is no help.” (Psalm cxlvi. 3.) This psalm was evidently composed at a time of great national depression, when the community, sick of dependence on the favour of foreign princes, turned more and more to the thought of self-help coupled with a strong belief in the eternal righteousness and faithfulness of the “God of Jacob.” It bears evident traces of belonging to the post-exilic period, and the subsequent verses:―― “... The Lord looseth the prisoners;” (_Ibid._ 7) “... The Lord raiseth up them that are bowed down;...” (_Ibid._ 8) are an appropriate expression of the feelings which would naturally be called forth at a time immediately subsequent to the return from Captivity.