For from that day the multitude of the nation was cut away from God's ancient providential guardianship. And I suppose the second rod to mean the whole Jewish nation. It is therefore called a Rope in the words, "The one I called Beauty, and the other I called a Rope." And he (482) proceeds to speak clearly of the second: "And I cast away the second rod, the Rope, to break my covenant between Judah and Israel." For they were the Rope and the second rod. But the first rod, called Beauty, was Jerusalem itself, and the Mosaic Worship, and the whole of the old covenant. This is shewn by the prophecy, saying, "And I will take my rod of beauty, and I will cast it away, to break my covenant." You sec that it says that the first rod was the (b) Covenant, and the second rod the Rope, but He threatens to cast them both away, first saying, "And I will take for myself two rods, the one I called Beauty, and the other I called a Rope"; or with Symmachus, "The one I called (c) glory, and the other I called a Rope." For thus he rightly styled the glory and beauty of the whole nation the divine Law, and the Covenant, which it included. For the solemnities of Jerusalem, and the high-priestly ritual, and all the ancient observances of the divine Law and old Covenant, were a fair glory to them that lived under their order. And the multitude of the nation is called a Rope by Moses, (d) when he says: "The portion of the Lord is His people Jacob, and Israel is the Rope of His inheritance."