Notes on the Old and New Testaments

1. The Vision. The first verse evidently is a title, but whether to the whole book or only to a part of it haji been questioned, i^s it stands here^ however, it seems clearly intended to include the entire book, because it embraces ail that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that id,, during the whole prophetic life of the prophet. The Bame title is zhc given to his prophecies in 2 Chron. xxxii. 32: " Now the rest of the acts of Hezekiah, and his goodness, behold they are v/ritten in the vision of Isaiah." Vitringa supposes that the former part of this title, " the vision of Isaiah,'' was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterwards as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them. See the Introduction to ch. xxxvi. — The word vision, "P^^l hhdzon, denotes properly that which is semy from the verb t^l^ hhdzd, to see^ to behold. It is a teim which is often used in reference to the prophecies of the Old Testament. Num. xii. 6, xxiv. 4. 1 Sam. iii. 1. Ps. Ixxxix. 19. Dan. ii. 19, vii. 2, viii. 1. Nah. i. I. Gen. XV. 1. Isa. xxi. 2, xxii. 1. Hence the prophets were anciently called ^Seer^, as those who saw or witnessed events wnich were yet to come. Comp. 1 Sam. ix. 9: "He that is now called a Prophet was beforetime called a Seer," 1 Sam. ix. 11, 18, 19. 1 Chron. ix. 22, xxix. 29. 2 Kings xviii. 13. In these visions, the objects probably were made to pass before the mind of the prophet as a picture in which the various events were delineated with more or less distinctness, and the prophecies were ppoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, § 7. (4.) IT Of Isaiah. The name Isaiah help, dehvcrance — and «^3^'? Yehovd or JsBCVAH. means ' salvaticn of Jeho- vah,' or '.TehovaH will save.' Thf Vulgate renders it Isaias; the LXX. Kaatas Esaias. Thia Is also retained in the New Testament. Matt. iii. 3, iv. 14, xii. 17, XV. 7. Mark vii. 6. Luke iv. 17. John xii. 39. Acts viii. 28. Rom. ix. 27, &c. &c. In the book of Isaiah itself we find the form!)n^:^ttj'i Yeshd'ydhu, but in the in* scription the Rabbins give the foria •^^^^"J Yesha^yd. It was common among the Hebrews to incorporate the name Jehovah, or a part of it, into their proper names. See Note on ch. vii. 14. Probably the object of thia was to express veneration or regard for him— as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name Bel, the principal ido* worshipped in Babylon, appears in tho proper names of the kings, as Belshazzar, &c. Comp. Note, ch. xlvi. 1. It is not known that the name wa* given to Isaiah with any reference N the nature of the prophecies which h would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the bookj at least, is the salvation which Jehovah would effect for his people from their oppressors in Babylon, and the far mightier deliverance which the world would experience under the Messiah. IT The son of Amoz. — See the Introduction, § 2. IT Concerning Judah. The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah^ and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a smali tribe, and it was not commonly mentioned, or the name was lost in that o/ Judah. The kingdom of Israel, ok Ephraim, included the remaininjS t©23

2 Hear,^ O heavens; and give ear, O earth; for the Lord hath spoken: I have nourished and

tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them. IT Jerusalem. The capital of the kingdom of Judah. It was on the dividing line between the tribesof Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem (Gen. xiv. 18), and who is supposed to have given this name Salem to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the Jebusites, who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king (Josh. x. 23), and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of JebuS' Salem, or, for the sake of easier pronunciation by changing the '2 B into "^ R, Jerusalem. After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see Notes on Matth. ii. 1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter. See ch. ii. 1. ^ In the days of JJzziah. In the time, or during the reign of Uzziah. 2 Chron. xxvi. Comp. Intro. § 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom. 8 Chron. xivi. 5-15. He had under

brought up children/ and thej have rebelled agatnst me:

him an army of more ihan three hundred thousand men. But he became proud — attempted an act of sacrilegewas smitten of God and died a leper. But though the kingdom under Uzziab was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians and a large amount of wealth haa been taken to Damascus the capital of Syria. 2 Chron. xxiv. 23, 24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah. Comp. Isa. i. 7. IT Jotham. He began to reign at the age of twenty-five years, and reigned sixteen years. 2 Chron. xxvii. 1, 2. IT Ahaz. He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities. 2 Chron. xxviii. IT Hezekiah, He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine. 2 Chron. xxix. See the Introduction § 3.

2. Hear, O heavens. This is pro* perly the beginning of the prophecy. It is a subUme commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostacy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling,^the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deut. xxxii. 1:

Give ear, O ye heavens, and 1 will speak; And hear. 0 earth, the words of my mouth.

Comp. Ps. iv. 3, 4. Thus also the prophets often invoke the hills and mountains to hear them. Ezek. vi. 3: "Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lorl God to th*> mountains, and to tha hilla. And tc the rivers, and to the valleys." Comp. Ezek. xxxvi. 1. "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, eaith the Lord." Jer. ii. 12. By the heavens therefore, in this place, we are not to understand the inhabitants of heaven, i. e. the angels, any more than by the hiils we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called. IT Give ear, O earth. It was common thus to address the earth on any remarkable occasion, especially any one implying warm expostulation. Jer. v. 19, xxii. 29. Micah i. 2, vi. 2. Isa. xxxiv. 1, xlix. 13. IT For. Since it is Jehovah that speaks, all the universe is summoned to attend. Comp. Ps. xxxiii. 8, 9: " Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him. For he spake and it was done; he commanded and it stood fast." IT The Lord. — MjST^ Yehovd, or Jehovah. The small capitals used here and elsewhere throughmit the Bible, in printing the word Lord, denote that the original word is Jehovah. It is derived from the verb il^T hdydf to be / and is used to denote being, or the fountain of being, and can be applied only to the true God. Comp. Ex. iii. 14: " And God said unto Moses, I AM THAT I AM," n;nj< 1«3x nX'nX. Ex. vi. 3. Num.

xi. 21. Isa. xlvii. 8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals^ yet our translators have retained it but four times. Ex. vi. 3. Ps. Ixxxiii. 18. Isa. xii. 2. xxvi. 4. In combination however with other names, it occurs often. Thus in Isaiah, meaning the salvation of Jehovah; Jeremiah, the fxaitation or grandeur of Jehovah, &c. Comp. Gen. xxii. 14: " Abraham called the name of the place Jehovah^ jireh." Ex. xvii. 15. Judges vi. 24. ICzek. xlviii. 35. The Jew* never pronounced this name, not even in read« ing their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Jehovah, they substituted the word Adonai, "^j"!^ Lord. Our translators have shown respect to this feeling of the Jews in regard to.he sacredneao of the name; and hence, have rendered it by the name of Lord — a word which by no means conveys the sen.se of the word Jehovah. It would have been an advantage to our version if the word Jehovah had been retained wherever it occurs in the original. IT / have nourished. Heb. / have made great, romdmti, from 131"! rUm, to lift up or exalt. In Piel it means to bring up, nourish, educate. Isaiah xiiii. 4. These words, though applied often to the training up of children, yet are here used also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station; to peculiar honour and privileges. IT Children. Heb. t3'^3a bdnim — sons. They were the adopted children of God; aftd they are represented as beiiig weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care. Hosea xi. 1: " When Israel was a child, then I loved him, and called my son out of Egypt." Comp. Note, Matth. ii. 15. Isa. Fxiii. 8 — 16. IT They have rebelled. This complaint was often brought against the Jews. Comp. Isa. Ixiii. 10. Jer. ii. 6, 7, 8.— This is the sum of the charge agaiiiBt them. God had shown them peculiar favours. Ha recounted his mercy in bringing thera out of Egypt; and on the ground of this, he demanded obedience and love. Comp. Ex. XX. 1, 2, 3. And yet they had forgotten him, and rebelled against him. The Targum of Jonathan, an

3 The ox^ knoweth his owner, dnd the ass his master's crib: but Israel doth not know, my people

undent Chaldee version, has well express«d the idea here. " Hear, O heavens, which were moved when I gave my law to my people; give ear, O earth, wliich didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons, — I loved them, — I honoured them, and they rebelled against me." The same is true substantially of all BJnners; and alas, how often may a Bimilar expostulation be made with the professed people of God!

3. The ox, &c. The design of this comparison is to show the great stupidity and ingratitude of the Jews. Even the least sagacious and most Btupid of the animals, destitute as they are of reason and conscience, evince knowledge and submission far more than the professed people of God. The ox is a well known domestic animal, remarkable for patient willingness to toil, and for submission to his owner. ^ Knoweth his owner. Recognizes, or is submissive to him. H The ass. A well known animal, proverbial for dulness and stupidity. IT His master's trib. O''^^ from 03^5 dbds, to heap up, and then to fatten. Hence it is applied to the stall, barn, or crib, where cattle are fed, or made fat. Job xxxix. 9. Prov. xiv. 4. The ass has sufficient knowledge to understand that his support is derived from that. The idea is, that the ox was more submissive to laws than the Jews; and that even the most stupid animal better knew whence support was to be derived, than they did the source of their comfort and protection. The ass would not wander away, and the ox would not rebel as they had done. This comparison was very.striking, and very humiliating, and nothing could be more fitted to Dring down their pride. A similar comparison is elsewhere used. Thus, in Jer. viii. 7, the Jews are contrasted irith the etork: " Yea, the stork in the

heaven knoweth her appointed times; and the turtle [dove], and the crane, and the swallow, observe the time of their coming; but my people know not the judgment of the Lord." Thia idea has been beautifully expressed by Watts:

The brutes obey their God,

And bow their necks to men:

But we noore base, more brutish things.

Reject his easy reign.

Comp. Hos. xi. 4. IT But Israel. Tlie name Israel, though after the division of the tribes into two kingdoms specifically employed to denote that of the ten tribes, is often used in the more general sense to denote the whole people of the Jews, including the kingdom of Judah. It refers here to the kingdom of Judah, though a name is used which is not inappropriately characteristic of the whole people. IT Doth not know. The Latin Vulgate, the Septuagint, and the Arabic, add the word " me." The word know is used in the sense of recognizing him as their Lord; of acknowledging him, or submitting to him. T Doth not consider. Heb. Do not understand. They have a stupidity greater than the brute,

4, Ah.' sinful nation. The word rendered " ah!" — ""in hoy — is not a mere exclamation, expressing astonishment. It is rather an interjection, denouncing threatening, or punishment. * Wo to the sinful nation.' Vulg. " Vae genti peccatrici." The corruption pertained to the nation, and not merely to a part. It had become general. IT Laden with iniquity. The word translated laden — "^33 — denotes properly any thing heavy, or burdensome; from *1?3 kdhhddh, to be heavy. Il means that they were oppressed, a^d borne down with the weight of the.! sins. Thus we say, Sin sits heavy on the conscience. Thus Cain said, " My punishment ia greater than I can bear.'* Gen. iv. 13. The word is applied to evil-do? rs, children that are corrupters! they have forsaken the Lord, they have provoked the an employment as being burdensome. Exod. xviii. 18: "This thing is too heavy for thee." Num. xi. 14: " I am not able to bear all this people alone; it is too heavy for me." It is applied also to a famine, as being heavy, severe, distressing. Gen. xii. 10: " For the famine was grievous (^5^ heavy) in the land." Gen. xli. 31. It is also applied to speech, as being heavy, dull, unintelligible. Ex. iv. 10: "I am slow (heavy '^SS) of speech, and of a slow

(heavy "^^S) tongue." It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however is very striking, — that of a nation — an entire people, bowed and crushed under the enoraTious weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by hearing it, as if it were a heavy burden. Ex. xxviii. 38, 43. " That Aaron may hear the iniquity of the holy things." Lev. x. 17: ** God hath given it you to hear the iniquity of the congregation." Lev. xxii. 9,xvi. 22. Num. xviii. 1. Isa. liii. 6: " Jehovah hath laid on him the iniquity of us all." 11: "He shall hear their iniquities." 1 Pet. ii. 24: " Who his own self baj t our sins in his own body pn the tree." IT A seed. S'n'T zerd\ from 35'nt zdra\ to sow, to scatter, to disperse. It is applied to seed sown in a field; Judges vi. 3. Gen. i. 11,12, xlvii. 23; to plants set out, or engrafted; or to planting, or transplanting a nation. Isa. xvii. 10: " And thou shalt set it ['ISS'l'Itn shalt sow, or plant it] with strange slips." Hence it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise ihat his Beed should be at tb<» ^ts of heaven.

Gen. xii. 7. xiii. 15, 16, xv. 5, 18, xvii. 7, &c. IT Children. Heb. sons-— the same word that is used in ver. 2. They were the adopted people or sons of God, but they had now become corrupt. IF That are corrupters. Q'^n'^tnffl^ mdshhithim, from riHiy shahhdth, to destroy, to lay waste, as an invading army does a city or country. Josh. xxii. 33. Gen. xix. 13. To destrok a vineyard, Jer. xii. 10. To breay down walls, Ezek. xxvi. 4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen. vi. 12: " And God looked upon the earth, and it was corrupt — f^J^^^?; — for all flesh had corrupted his way — H'^niUil — upon the earth." Deut. iv. 16. xxxi. 29. Judges ii. 19. They were not merely corrupt themselves, but they corrupted others by their example. — This is always the case. When men become infidels and profligates themselves, they seek to make as many more so as possible. The Jews did this by their wicked lives. The same charge is often brought against them. See Judges ii. 12. Zeph. iii. 7. IT They have provoked. Heb. 1S5|i5. * They have despised the Holy One.' Comp. Prov. i. 30, v. 12, xv. 5. Vulg. • They have hlasphemed.* Septuagint, irafiajpyiaare. * You have pro* voked him to anger.' The meaning is, that they had so despised him, as to excite his indignation. IT The Holy One of Israel. God; called the Holy One of Israel because he was revealed to them as their God, or they were taught to regard him as the sacred object of their worship. IT They are gone away hackward. Lowth: " They have turned their backs upon him." The word rendered they are gone away, 1*1'3 nd- zoru, from ^1^ zur, means properly, to hecome estranged; ij he alienated Job x\x. 13: " Mine acquaintance ani

5 Why ^ should ye be stricken any more? ye will ^revolt more

verily estranged from me." It means especially that declining from God, or that alienation, which takes place when men commit sin. Ps. Ixxviii. 30. 5. Why, &c. The prophet now, by ha abrupt change in the discourse, calls their attention to the effects of their sins. Instead of saying that they had been smitten, or of saying that they had been punished for their sins, he assumes both, and asks why it should be repeated. The Vulgate reads this: " Super quo — on what part — shall I smite you any more V This expresses well the sense of the Hebrew — flB*?? -—upon what; and the meaning is, * what part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins/ The idea is taken from a body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers, is specified in vs. 7 — 9. In vs. 5, 6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, • quae hie reipubiicae vulnera imponebat hie sanabat.' See also, Tusc. Quaes, iii. 22..A.d Quintum fratrem, ii. 25. Sallust. Cat. 10. IT Should ye be stricken. Smitten, or punished. The manner in which they had been punished, he specifies in vs. 7, 8. Jerome says, that the sense is, " there is no medicine which I can administer to your wounds. All your members are full of wounds; nnd there is no part of youi body which has noi been smitten before. The more you are afflicted, the more will four impiety and iniquity ibcreace." The word here, ^Sf^ ihukku, from P^}, means to smite, to bea^ to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual; or to the judgments of God by the plague, pestilence, or sickness. Gen, xix. 2: " And they smote the men that were at the door with blindness." Num. xiv. 12: "And I will smite them with the pestilence." Ex. vii. 25: " After that the Lord had smitten the river," i. e. had changed it into blood. Comp. verse 20. Zech. x. 2. Here it refers to the judgments inflicted on the nation as the punishment of their crimes. IT Ye will revolt. Heb. You will add defection, or revolt. The eflfect of calamity, and punishment, will be only to increase rebellion. Where the heart is right with God, the tendency of affliction is to humble it, and lead it more and more to God, Where it is evil, the tendency is to make the sinner more obstinate and rebellious. This eflfect of punishment is seen every where. Sinners revolt more and more. They become sullen, and malignant, and fretfiil; they plunge into vice to seek temporary relief, and thus they become more and more alienated from God, IT The whole head. The prophet proceeds to specify more definitely what he had just said respecting their being stricken. He designates each of the members of the body — thus comparing the Jewish people to the human body when under severe punishment. The word head in the Scriptures is often used to denote the princes, leaders, or chiefs of the nation. But the expression here is used as a figure taken from the human body, and refers solely to the punishment of the people, not to their sins, h means that all had been smitten— all was filled with the effects of punisnment — as the human body ia when the head and all the members are diseased. IT Is sick. Is so smitten— so punished, that it has become

6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores:

denotes a state, or condition of any thing. Ps. Ixix. 21. "And in [^] my thirst, they gave me vinegar to drink." The expression is intensive, and denotes that the head was entirely sick. IT The whole heart faint. The heart is here put for the whole region of the chest, or stomach. As when the head is violently pained, there is also sickness at the heart, or in the stomach, and as these are indications of entire or total prostration of the frame, so the expression here denotes the perfect desolation which had come over the nation. IT Faint. Sick, feeble, without vigour; attended with nausea. Jer. viii. 18: " When I would comfort myself in my sorrow, my heart is faint within me." Lam. i. 22. When the body is suffering; when severe punishment is inflicted, the effect is to produce languor and faintness at the seat of life. This is the idea here. Their punishment had been so severe for their sins, that the heart was languid and feeble — still keeping up the figure drawn from the human body.

6. From the sole of the foot, &,c. Or as we say, * from head to foot,' that is, in every part of the body. There may be included also the idea that this extended from the lowest to the highest among the people. The Chaldee paraphrase is, " from the lowest of the people even to the princes — all are contumacious and rebellious." ^ No soundness. DI°l?a methom, from 2^f|) thdmdm, to be perfect, sound, uninjured. There is no part unaffected; no part that is sound. It is all smitten and sore. T But wounds. The precise shade of difference between this and the two following words may not be apparent. Together, they mean such wounds and contusions as are inflicted upon man by scourging, or beating him. This mode of punishment was common among the Jews; they have not been tlosed, neithef bound up, neither mollified with ointment.^ as it is at the East at this time. Abarbanel and Kimchi say that the word here rendered wounds (S'^Q, a verbal from 5.'^ 9 to wound, to mutilate), means an open wound, or a cut from which blood flows. IT Bruises. fT^^SH hhdhburd. This word means a contusion, or the effect of a blow where the skin is not broken; such a contu sion as to produce a swelling, and livid appearance; or to make it, as we tay, black and blue. IT Putrifying sores. The Hebrew rather means recent, or fresh wounds; or rather, perhaps, a running wound, which continues fresh and open; which cannot be cicatrized, or dried up. The LXX. render it elegantly 7rX?7y^ (pXeynaivovaa, a swelling, or tumefying wound. The expression is applied usually to inflammations, as of boils, or to the swelling of the tonsils, «fec. V They have not been closed. That is, the lips had not been pressed together, to remove the blood from the wound. The meaning is, that nothing had been done towards healing the wound. It was an unhealed, undressed, all-pervading sore The art of medicine, in the East, con • sists chiefly in external applications; accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin in his note on Prov. iii. 8, * It shall be health to thy navel, and marrow to thy bones,' observes, that the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East, in most maladies. " In Judea," saya Tavernier, " they have a certain preparation of oil, and melted grease, which they commonly use for the healing of wounds." Lowth. Comp. Note on ch. xxxviii. 21. IT Neither molli" fied with ointment. Neither mad% soft, or tender, with ointment. Great use was made, in Eastern nations, of oilf and various kinds of unguontSj. in

7 Your country is desolate,* your cities are burned with fire: your land, strangers devour it

medicine. Hence the good Samaritan is represented as pouring in oil and wine into the wounds of the man that fell among thieves (Luke x. 34); and the apostles were directed to anoint with oil those who were sick. James V. 14. Comp. Rev. iii. 18. IT Ointment. Heb. oil. "i^T^. The oil of olives was used commonly for this purpose.— The whole figure in these two verses relates to their being punished for their sins. It is taken from the appearance of a man who is severely beaten, or scourged for crime; whose wounds had not been dressed; and who was thus a continued bruise, or sore, from his head to his feet. The cause of this the prophet states afterwards, vs. 10, seq. With great skill he first reminds them of what they saw and knew, that they were severely punished; and then states to them the cause of it. Of the calamities to which the prophet refers, they could have no doubt. They were every where visible in all their cities and towns. On these far-spreading desolations, he fixes the eye distinctly first. Had he begun with the statement of their depravity, Ihey would probably have revolted at it. But being presented with a statement of their sufferings, which they all saw and felt, they were prepared for the statement of the cause. — To find access to the consciences of sinners, and to convince them of their guilt, it is often necessary to remind them first of the calamities in which they are actually involved; and then to search for the cause. This passage, therefore, has no reference to their moral character. It relates solely to their punuhraent. It is often indeed adduced to Drove the doctrine of depravity; but it Aas no direct reference to it, and it should 7101 be adduced to prove that men are depraved, or lipplied as referring to the moral condition of man. The account of their moral character.

in your presence, and it is desolate, as •overthrown by utraiigers.

as the cause of their calamities, is given in vs. 10-14. That statement will fully account for the many woei which had come on the nation.

7. Your country is desolate. This is the literal statement of what he had just affirmed by a figure. In.Ii:5 there was much art. The figure (ver. 6) was striking. The resemblance between a man severely beaten, and entirely livid and sore, and a land perfectly desolate, was so impressive aa to arrest the attention. This had been threatened as one of the curses which should attend disobedience. Lev. xxvi. 33:

And I will scatter you among the heathen. And will draw out a sword after you: And your land shall be desolate, And your cities waste.

Comp. vs. 31, 32. Deut. xxviii. 49- 52. It is not certain, or agreed among expositors, to what time the prophet refers in this passage. Some have supposed that he refers to the time of Ahaz, and to the calamities which, came upon the nation during his reign. 2 Chron. xxviii. 5-8. But the probability is, that this refers to the time of Uzziah. See the Analysis of the chapter. The reign of Uzziah v/as indeed prosperous. 2 Chron. xxvi. But it is to be remembered that the land had been ravaged just before under the reigns of Joash and Amaziah, by the kings of Syria and Israel, 2 Kings xiv. 8-14, 2 Chron. xxiv. xxv.; and it is by no HAcans probable that it*had recovered in the time of Uzziah. It was lying under the effect of the former desolation, and not improbably the enemies of the Jews were even then hovering around it, and possibly still in the very midst of it. The kingdom was going to decay, and the reign of Uzziah gave it only a temporary prosperity. IT Is desolate. Heb. Is desolation, •^^^^^ shemama This is a Hebrew mode of emphatic expression, denoting that the desolation was m saniversai that the land might be said to be entirely in ruins. IT Your land. That is, the fruit, or productions of the land. Foreigners consume all that it produces. IT Strangers. ^"^"^J zd-

Let the extortioner catch all that he hath, And let the etrangers plunder hia labour.

Ezek. xi. 9, xxviii. 10, xxx. 12. Hos. vii, 9, viii. 7. The word refers here particularly to the Syrians. IT Devour it. Consume its provisions. IT In your presence. This is a circumstance that greatly heightens the calamity, that they were compelled to look on and witnees the desolation, without being able to prevent it. IT As overthrown by strangers. ^'^"}| '^^^.'^^^ -from TjRf^ hdphdkk, to turn, to overturn, to destroy as a city. Gen, xix. 21-25. Deut. xxix. 22 It refers to the changes which an invading foe produces in a nation, where every thing is subverted; where cities are destroyed, walls are thrown down, and fields and vineyards laid waste. The land was as if an invading army had passed through it, and completely overturned every thing. Lowth proposes to read thiSj. " as if destroyed by an inundation;" but without authority. The desolation caused by the ravages of foreigners, at a time when the nations were barbarous, was the highest possible image of distress, and the prophet dwells on it, though with some appearance of repetition.

8. And the daughter of Zion. Zion, or Sion, was the name of one of the hills on which the city of Jerusalem was built. On this hill formerly stood the city of the Jcbusites, and when David took it from them he transferred to It his court, and it was called the «ity of David, or the holy hill. It was in is left as <?a cottage in a vine.

the southern part of the city. As Zion became the residence of the court, and was the most important part of the city, the name was often used to denote the city itself, and is often applied to the whole of Jerusalem. The phrase " daughter of Zion" here means Zion itself, or Jerusalem. The name daughter is given to it by a personification in accordance with a common custom in Eastern writers, by which beautiful towns and cities are likened to young females. The name mother is also applied in the same way. Perhaps the custom arose from the fact that when a city was built, towns and villages would spring up round it — and the first would be called the mother-city (hence the word metropolis). The expression was also employed as an image of beauty, from a fancied resemblance between a beautiful tovra and a beautiful and well-dressed woman. Thus Ps. xlv. 13, the phrase daughter of Tyre, means Tyre itself. Ps. cxxxvii. 8, daughter of Babylon^ i.e. Babylon. Isa. xxx vii. 22, " The virgin, the daughter of Zion." Jer. xlvi. 2. Isa. xxiii. 12. Jer. xiv. 17. Num. xxi. 23, 32. (Heb.) Jud. xi. 26. Is left. •^'^f}'13. The word here used denotes left as a part or remnant id left — not left entire, or complete, but in a weakened or divided state. IT As a cottage. Literally, a shade, or shelter

— J^StpS kesukka, a temporary habitation erected in vineyards to give shelter to the grape-gatherers, and to those who were appointed to watch the vineyard to guard it from depredation. Comp. Note Matt. xxi. 33. The following passage from Mr. Jowett's " Christian Researches," describing what he himself saw, will throw light on this verse. ** Extensive fields of ripe melons and cucumbers adorned the sides of the river (the Nile). They grew in such abundance that the sailors fi"eely helped themselves. Some guard, however, is placed upon them. Occasionally, bat at long and desolate intervals, we may observe a little hut, made of reeds, just capable of containing one man; being in fact little more than a fence against a north wind. In these I have observed, sometimes, a poor old man, perhaps lame, protecting the property. It exactly illustrates Isa. i. 8." " Gardens were often probably unfenced, and formerly, as now, esculent vegetables were planted in some fertile spot in the open field. A custom prevails in Hindostan, as travellers inform us, of planting in the commencement of the rainy season, in the extensive plains, an abundance of melons, cucumbers, gourds, &c. In the centre of the field is an artificial mound with a hut on the top, just large enough to shelter a person from the storm and the heat." Bib. Die. A S. U The following cut will convey a cleaj idea of such a cottage.

Such a cottage would be designed only for a temporary habitation. So Jerusalem seemed to be left amidst the surrounding desolation as a temporary abode, soon to be destroyed. '^ As a lodge. The word lodge here properly denotes a place for passing the nighty but it means also a temporary abode. It was erected to afford a shelter to ihose who guarded the enclosure from iiieveg, or from jackals, and small foxes. " The jackal," says Hasselquist, " is a species of mustela, which is very common in Palestine, especially during the vintage, and often destroys whole vineyards, and gardens of cucumbers." IT A garden of cucumbers. The word cucumbers here probably includes every thing of the melon kind, as well as the cucumber. They are in great request in that region on account of their cooling qualities, and are produced in great abundance and perfection. These things arc par ticularly mentioned among the luxuries which the Israelites enjoyed in Egypt, and for which they sighed when they were in the wilderness. Num. xi. 5: " We remember — the cucumbers and the melons," &c. The cucumber which is produced in Egypt and Palestine is large — usually a foot in length, soft, tender, sweet, and easy of digestion (Gesenius), and being of a cooling nature, was peculiarly delicious in their hot climate. The meaning here is, that Jerusalem seemed to be left aa a temporary, lonely habitation, soon to be forsaken and destroyed. *^ As a besieged city, iTnillSS n"'S'3. Lowth. '* As a city taken by siege." Ncyes. "' So is the delivered city.* This translation was first proposed by Arnoldi of P/Iarburg. It avoids the incongruity of comparing a city with a city, and requires no alteration of

9 Except* the Lord of hosts had left unto us a very small remnanl, we should have been as

the text except a change of the vowel points. According to this translation, the meaning will oe, that all things round about the city lay desolate, like the withered vines of a cucumber-garden around the watchman's hut; in other words, that the city alone stood safe amidst the ruins caused by the enemy, like the hut in a gathered garden of cucumbers." Noyes. According to this interpretation, the word '^'^''^? netzurd is derived not from ^1^5 tzUTy to besiege, to press, to straiten;

but from ^?5 ndtzdr, to preserve, keep, defend. Comp. Ezek. vi. 12. The Hebrew will bear this translation; and the concinnity of the comparison will thus be preserved. I rather prefer, however, the common interpretation, as being more obviously the sense of the Hebrew, and as being sufficiently in accordance with the design of the prophet. The idea then is, that of a city straitened by a siege, yet standing as a temporary habitation, while all the country around was lying in ruins. Jerusalem, alone preserved amidst the desolation spreading throughout the land, will resemble a temporary lodge in the garden — itself soon to be removed or destroyed. The essential idea, whatever translation is adopted, is that of the solitude, loneliness, and temporary continuance of even Jerusalem, while all around was involved in desolation and ruin.

9. Except, &c. It is ov.'ing entirely to the mercy of God, that we are not like Sodom. The prophet traces this not to tne goodness of the nation, not to any power or merit of theirs, but iwlely to the mercy of God. This passage the Apostle Paul his used in an argument to establish the doctrine of divine sovereignty in the salvation of men. See Note Rom. ix. 29. IT The Itcrd. Heb. Jehovah. Note ver. 2. f OJ hosts, niseis Tzeohdoih^the

Sodom," and we should have been like unto Gomorrah.

word sometimes translated Sabaoth. Rom. ix. 23. James v. 4. The word means literally armies or military hosts. It is applied however to the angels which surround the throne of God, 1 Kings xxii. 19. 2 Chron. xviii. 18. Ps. ciii. 21; and to the stars or constellations that appear to be marshalled in the sky, Jer. xxxiii. 22. Isa. xl. 26. This host, or the " host of heaven," was frequently an object op idolatrous worship. Deut. iv. 19, xvii. 3. 2 Kings xvii. 16. God is called Jehovah of hosts because he is at the head of all these armies, as their leader and commander; he marshals and directs them — as a general does the army under his command. " This," says Gesenius, " is the most common name of Giod in Isaiah, and in Jeremiah, Zechari.'ih, and Malachi. It represerits him aa the ruler of the hosts of hj:a\eii, i. e. the angels and the stars. Someiiuies, but less frequently, we meet v/iih the appellation Jehovah, God of hosts. Hence, some suppose the expre&sion Jehovah of hosts to bfl elliptical. But it is not a correct assertion that Jehovah, as a proper name, admits of no genitive. But such relations and adjuncts as depend upon the genitive, often depend upon proper names. So in Arabic, one is callea Bebiah of the poor in reference to his liability." The name is given here, because to save any portion of a nation so wicked implied the exercise of the same power as that by which he controlled the hosts of heaven. IT i?ewinant. A small part — that which is left. It means here, that God had spared a portion of the nation, so that they were not entirely overthrown IT IVe should have been as Sodom, &c This does not refer to the character of the people, but to their destiny. If God had not interposed to save them they would have been overwhelmed entirel's as Sodom was. Comp. Gen. xix. 24,25.

10 Hear tjie word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah:

10. Hear the word of the Lord. The message of God. Having stated the calamities under which the nation was groaning, the prophet proceeds to address the rulers, and to state the cause of all these woes. IT Ye rulers of Sodom. The incidental mention of Sodom in the previous verse gives occasion for this beautiful transition, and abrupt and spirited address. Their character and destiny were almost like those of Sodom, and the prophet therefore openly addresses the rulers as being called to preside over a people like those in Sodom. There could have been no more severe or cutting reproof of their wickedness than to adcress them as resembling the people whom God overthrew for their enormous crimes.,

11. To what purpose. "'I? "^^ t * ' What is it to me; or what profit or pleasure can I have in them V God here replies to an objection which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they were strict in the duties of their religion, and that they even abornded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance unless it were the offering of the heart. He demanded righteousness; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament.

Kath Jehovah aa great delight in burnt offerings and sacrifices._ As in obeying the voice of the Lord? Behold, to obey is better than sacrifice, And to hearken than the fut of rams.

To what purpose shall frankincense be brought unto me from Saba? Or the rich aromatic reed from a far country? ITotir burnt-offerings are not acceptable, S^ j^vc sacrifices pleasant unto me.

11 To what purpose ^is the multitude of your sacrifices unto me? saith the Lord: I am ful

I hate, I despise your solemn feast days, And 1 will not smell in your solemn assemblies; Though ye offer me your burnt-offerings, And your meatofferings, I will not accept them; Neither will I regard the thank-offerings of youJ

fat beasts. Take thou away from me the noise of thy songs; For I will not hear the melody of thy viola. But Jet judgment run down as waters, And righteousness as a mighty stream.

IT Is the multitude. There was no deficiency in the amount of offerings. It was admitted that they complied in this respect with th-e requirements of the law; and that they offered an abundance of sacrifices, so numerous as to be called a multitude — ^"^ robh, a vast number. Hypocrites abound in outward religious observances just in proportion to their neglect of the spiritual requirements of God's word. Comp. Matt, xxiii. 23. IT Your sacri' fices. ^?.'^n^T zibhhhekhem, from l^^J) to slay; especially to slay for sacrifice. The word used here denotes any sacrifice which was made by blood; but is distinguished from the burntoffering from the fact, that this was not entirely consumed. It is applied to the sin-offering, trespass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood (^rj?^ minhhd). Any offering that consisted in an animal that was slain came under this general denomination of sacrifice. Ex. X. 25. Lev. xvii. 8. Num xv. 5. IT Burnt-offerings, t^y?^ oloth, fiora •^^^j dldh, to go up, ascend. It ia applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It answers to the Greek 5A(J- KavcTTov — holocaust, that which ia entirely consumed. Such.offerings abounded among the Hebrews. The burnt-offering was wholly consumed

of the burnt-offerings of lams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of ^hegoats.

en tlis altar, excepting the skin au-d the blood. The blood was sprinkled round the altar, and the other parts of fhe animal which was slain were laid jpon the altar and entirely burned. See Lev. i. This was commonly a voluntary offering; and this shows their zeal to comply with the external forms of religion. T / am full. ''^T'^JnTU, I am satiated. The word is usually f'.pplied to food and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus in: ob vii. 4: "I am full— '^riS^^b—of •ossings to and fro unto the Pawning »f the day." Prov. xxv. 17:

withdraw thy foot from thy neighbour's house, Lest he be weary (Heb. full) of thee, and hate

IT Fat, &c. They were required to offer not the lame, or the diseased (Deut. XV. 21. xvii. 1. Lev. xyii. 20. Mai. i. 7, 8); and God admits here that they had externally complied with this requirement. The fat was burned on the altar. IT / delight not. That is, I delight not in them when offered without the heart; or I delight not in them in comparison with works of righteousness. See Amos v. 21-24. Ps. iv. 9-13, li. 16-19.

12. When you come to appear before me. The temple was in Jerusalem, and was regarded as the habitation, or dwelling place, of the God of Israel — Particularly the most holy place of the temple was deemed the place of his Bacred abode. The Shekinah — from ^3tJ shakhdn, to dwell — the visible symbol of his presence, rested on the cover of the Ark, and from this place tie was accustomed to commune with his people, and to give responses to

12 When ye conne to 'appeal before me, who hath required this at your hand to tread my courts?

means to appear in his temple as a worshipper. The phrase occurs in thia sense in the following places: Ex. xxxiv. 23,24. Deut. xxxi. 11. 1 Sam. i. 22. Ps. xlii. 3. IT Who hath required this. The Jews were required to appear there to worship God (Ex. xxiii. 17. Deut. xvi. 16); but it wag not required that they should appear with that spirit and temper. A similar sentiment is expressed in Ps. 1. 16. IT At your hand. From you. The emphasis in this expression is to be laid on your. * Who has asked it of you f' It was indeed the duty of the humble, and the sincere, to tread those courts, but who had required such hypocrites as they were to do it? God sought the offerings of pure worshippers, not those of the hypocritical and the profane. IT To tread my courts The courts of the temple, were the different areas, or open spaces which surrounded it. None entered the temple itself but the priests. The people worshipped God in the courts assigned them around the temple. In one of those courts was the altar of burntofferings; and the sacrifices were all made there. See Notes on Matt. xxi. 12, To tread his courts was an expression, therefore, equivalent to worship. To tread the courts of the Lord here, has the idea of profanation. Who has required you to tread those courts with this hollow, heartless service? It is often used in the sense of treading down, or trampling on. 2 Kings vii. 17-20. Dan. viii. 7-10. Isa. Ixiii. 3-16.

13, Bring no more. God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which il

tions; ^incense is an abomination unto me; the new moons and sabbaths, the calling of as-

fvas done. He desired a better state of mind; he preferred purity of heart to all this external homage. IT Vain.

properly denotes a gift, or present, of any kind (Gen. xxxii. 13), and then especially a present or offering to the Deity. Gen. iv. 3, 4, 5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering (Lev. ii. 1, vi. 14, ix. 17) — an offering made of flour or fruits, with oil and frankincense. A •^mall part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt. Lev, ii. 1,9, 13. The proper translation would have been ineal or flour-offering, rather than meat-offering, since the word 7nent with us now denotes animal food only. IT Incense. More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew jiround Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the heathen. When burned it produced an agreeable odour; and hence it is called a sacrifice of sweet smell, an odour acceptable to God Comp Phil. iv. 18. That which was burned among the Jews was prepared in a peculiar manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way Ihan that prescribed by the law. See Ex. XXX. 34, &,c. H Is an abomination. Is hateful, or an object of abhorrence; fhat is, as it was offered by them, with hollow service, and with hypocritical hearts. IT The new moons. On the appearance of the new moon, ai addi-

semblies, I cannot away with; it is ^iniquity, even the solemn meeting.

tion to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God. Num. x. 10, xxviii. 11- 14. The new moon in the beginnnig of the month Tisri (October), was the beginning of their civil year, and wag commanded to be observed as a festival. Lev. xxiii. 24, 25. The appearance of the new moon was announced by the blowing of silver trumpets. Num. x. 10. Hence the annual festival was called sometimes, " the memorial of the blowing of trumpets." The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon, as such. IT And sabbaths. ^31^ skdbbdth, from Tin^fl shdhdth, to cease to do any thing; to rest from labour. The words here used are all in the singular number, and should have been rendered ' the new moon, and the sabbath, and the calling of the assembly;' though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest (Gen. ii. 2,3); and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness. Lev. xvi. 31. xxiii. 24-39. IT The calling of assemblies. The solemn convocations or meetings at taeir festivals and fasts. IT 1 cannot away with. Heb. ''3!1^5 X? — I cannot bear, or endure. IT It is iniquity. That is, in the way in which it is conducted

14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I

This Is a s*rong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There tras no mixture of good. IT Even the solemn meeting. The word which is here used — •^'^^? — comes from the verb "i^S dizar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence that day was called the great day of the feast, as being a day of peculiar solemnity and impressiveness. See Note John vii. 37. Comp. Lev. xxiii. 3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulg., " Your assemblies are iniquitous. " LXX. " Your new moons, and sabbaths, and great day, I cannot endure; fasting, and idleness." Chald. Paraph., " Sacrifice is abominable before me; and your new moons, and sabbaths, since you will not forsake your sins, so that your prayer may be heard in the time of your assembling." Syriac, " In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that [i. e. sacrifices] which has been obtained by fraud and violence." The English translation has, however, probably expressed the correct sense of the Hebrew,

14. Your appointed feasts. That is, your assemblies convened on regular set times — ^?T^ moedh, from '^^'^ ydddh, to fix, to appoint. Hengstenberg (Chris, iii. p. 87) has shown that this vord (C"''15?'T2) is applied in the Scriptures only to the sabbath, passover, pentecost, day of atonement, and feast cf tabernacles. Prof Alexander, in loc. It is applied to those festivals, because they were fixed by law to certain periods of the year. This verse is a very impressive repetition of the former, as if

15 And when ye** spread forth

the soul was full of the subject, and disposed to dwell upon it. IT My soul hatetJj,. I hate. Ps. xi. 5. The nouna ^S5 nephesh, soul, and ^'"l ruahh, spirit, are often used to denote the person himself, and are to be construed as /. Thus Isa. xxvi. 9: " With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early;" that is, " I myself seek thee; I myself do desire thee.'* So the phrase, * deliver my soul,' — *>tt5B5 — that is, deliver me, Ps. xxii. 20, Ixxxiv. 3, Ixxxvi. 13, 14; that thy soul ma-y bless me, Gen. xxvii. 19; his soul shall dwell at ease, Ps. xxv. 13. Comp. Num. xi. 6. Lev. xvi. 29. Isa. Iv. 2, 3. Job xvi. 4. So the word spirit: " Thy watchfulness hath preserved my spirit" — '^nni — Job x. 12. Comp. Ps. xxxi. 6. 1 Kings xxi. 5. The expression here is emphatic, denoting cordial hatred: odi ex animo. IT They are a trouble. rS"^ tordhh. In Deut. i. 12, this word denotes a burden, an oppressive load that produces weariness in bearing it. It is a strong ex^ pression, denoting that their acts of hypocrisy and sin had become so numerous, that they became a heavy oppressive load. IT / am weary to bear them. This is language which is taken from the act of carrying a burden till a man becomes weary and faint. So in accordance with human conceptions, God represents himself as burdened with their vain oblations, and evil conduct. There could be no more impressive statement of the evil efiect* of sin, than that even Omnipotence was exhausted as with a heavy, oppressive burden.

15. Ye spread forth your hands This is an expression denoting the act of supplication. When we ask foi help, we naturally stretch out oui hands, as if to receive it. The expression therefore is equivalent to * when ye pray, or implore mercy.' Conu)

your hands I will hide mine eyes from you; yea, when ye *make many prayers I will not hear: your hands are full of ^blood. 16 Wash^ you, make you

Ex ix, 29, xvii. ] 1, 12. 1 Kings viii. 22. IT / loill hide mine eyes, &c. That is, I will not attend to, or regard your Bupplications. The Chaldee Paraphrase is, " When your priests expand their hands to pray for you." V Your hands, &c. This is given as a reason why he would not hear. The expression full of blood, denotes crime and guilt of a high order — as, in murder the hands would be dripping in blood, and as the stain on the hands would be proof of guilt. It is probably a figurative expression, not meaning literally that they were murderers, but that they were given to rapine and injustice; to the oppression of the poor, the widow, &,c. The sentiment is, that because they indulged in sin, and came, even in their prayers, with a determination still to indulge it, God would not hear them. The same sentiment is elsewhere expressed. Ps. Ixvi. 18: " If I regard iniquity in my heart, the Lord will not hear me." Prpv. xxviii. 9: •* He that turneth away his ear from hearing the law, even his prayer shall be abomination." Jer. xvi. 10, 11, 12. Zach. vii. 11, 12. Prov. i. 28, 29. This is the reason why the prayers of iinners are not heard. — But the truth js abundantly taught in the Scriptures, •.hat if sinners will forsake their sins, the greatness of their iniquity is no obstacle to forgiveness. Isa. i. 18. Matth. xi. 28. Luke xvi. 11-24.

16. Wash you. This is, of course, to be understood in a moral sense; meaning that they should put away their sing. Sin is represented in the Scriptures as defiling or polluting the iSfoul (Ezek. XX. 31, xxiii. 30. Hos. v. 8, ix. 4); and the removal of it is represented by the act of washing. Ps. 11. 2: " Wash me thoroughly from mine iniquity, and cleanse me from my tin " Jc, iv. 14: " O Jerusalem, wash

clean, put away the evil of yjui doings from before mine eyes; cease*^ to do evil;

17 Learn to do well: seek judgment, ''relieve the oppressed;

thine heart from wickedness, tha thoa mayest be saved." Job ix. 30. 1 Cor vi. 11. Heb. X. 22 2 Peter ii. 22, Rev. i. 5, vii. 14. It is used here in close connection with the pievious verse, where the prophet says that their hands were filled with blood. He now admonishes them to wash away that blood, with the implied understanding, that then their prayers would be heard. It is worthy of remark also that the prophet directs them to do this themselves. He addresses them as moral agents, and as having ability to do it. This is the uniform manner in which God addresses sinners in the Biblo, requiring them to put away their sins, and to make themselves a new heart. Comp. Ezek. xviii. 31, 32. IT The evil of your doings. This is a Hebraism, to denote your evil doings. IT From before mine eyes. As God is omniscient, to put them away from before his eyes, is to put them away altogether. To pardon or forgive sin, ia often expressed by hiding it. Ps. li. 9:

IT Cease to do evil. Comp. 1 Peter iii. 10, 11. The prophet is specifying what was necessary in order that their prayers might be heard, and that they might find acceptance with God. What he states here is a universal truth. If sinners wish to find acceptance with God, they must come renouncing all sin; resolving to put away every thing that God hates, however dear it may be to the heart. Comp Mark ix. 43-47. 17. Learn to dc well. To learn here is to become accustomed to, to practise it. To do well stands opposed to all kinds of evil. IT Seek judgment. The word judgment — 123^^ — her<» means justice. The direction refers particularly to magistrates, and it is evident that the prophet had them parti* cularly in his view in all this discourse. Execute justice between man and man with impartiality The word see A: —!|\i:'-i'n — means, to pursue, to search for, as an object to be gained; to regard, or care for it, as the main thing. Instead of seeking gain, and bribes, and public favour, they were to make it an object of intense interest to do justice.

Th3 root — '^^JSJ ashdr — means, to proceed, to walk forward in a direct line; and bears a relation to "^^IJ ydshdr, to be straight. Hence it often means to be successful, or prosperous — to go straight forward to success. In Piel, which is the form used here, it means, to cause to go straight; and hence, applied to leaders, judges, and guides, to conduct those under their care in a straight path, and not in the devices and crooked ways of sin. Prov. xxiii. 19:

Hear thou, my son, and be wise, And guide ("I^J? make straight) thine heart in the way.

IT The oppressed. Him to whom injustice has been done in regard to his character, person, or property. Comp. Notes on ch. Iviii. 6. IT Judge the fatherless. Do justice to him — vindicate his cause. Take not advantage of his weak and helpless condition — his ignorance and want of experience. This charge was particularly necessary on account of the facilities which the B-uardians of orphans have to defraud or oppress, without danger of detection of punishment. Orphans have no experience. Parents are their natural protectors; and therefore God especially charged on their guardians to befriend, and do justice to them. Deut. xxiv. 17: " Thou shalt not pervert the judgment of the stranger, nor the fatherless, nor take the widow's raiment to pledge." T Plead for. Contend for her rights. Aid her by vindicating her cause. She is unable to defend herself; she is lia- ble to oppression; and her rights may be taken away by the crafty and de signing. It is remarkable that God so often insists on this in the Scriptures, and makes it no small part of religion. Deut. xiv. 29 — xxiv. 17. Ex. xxii. 22: " Ye shall not afflict any widow, or fatherless child." The ancient viewa of piety on this subject are expressed in the language, and in the conduct of Job. Thus impiety was said to consist in oppressing the fatherless and widow:

They drive away the ass of the fatherless. They take the widow's ox for a pledge.

Job xxiv. 8. He evilentreateth the barren that beareth not. And doelh nt>t good to the widow.

Job's own conduct was an illustration of the elevated and pure views of ancient piety:

When the ear heard me, then it blessed me; And when the eye saw me, it gave witness t«

me; Because I deh'vered the poor that cried, And the fatherless. And him that had none to help him. The blessing of him that was ready to pe.'ish

See also Jer. vii. 6. Mai. iii. 5. Jas i. 27. Hence God is himself represented as the vindicator of the rights of the widow and orphan.

Is God in his holy habitation. Ps. Ixviii. 5.

Leave thy fatherless children, I will preserve them alive; And let thy widows trust in me.

18. Come now. This is addressed to the nation of Israel; and the same exhortation is made to all sinners. If is a solemn act on the part of God, submitting the claims and principlel of his government to reason, on the supposition that men 7nay see the propriety of his service, and of his plan.

IT Let us reason together. ^H*???^ from ^?'^, not used in Kal, but in Hiphil; meaning to show, to prove Job xiii. 15: " Surely I will prove mj

though your sins be as scarlet, they shall bo as white as ^snow;

ways (righteous) before him;" i.e. I will juatiiy my ways before him. Also to correct, reprove, convince, Job xxxii. 12; to rebuke, reproach, censure, Job vi. 25; to punish. Job v. 17, Prov. iii. 12; to judge, decide, Isa. xi. 3; to do Justice, Isa. xi. 4; or to contend. Job iiii. 3, xvi. 21, xxii 4. Here it denotes the kind of contention, or argumentation, which occurs in a court of justice, where the parties reciprocally state the grounds of their cause. God had been addressing magistrates particularly, and commanding them to seek judgment, to relieve the oppressed, to do justice to the orphan and widow; all of which terms are taken from courts of law. He here continues the language, and addresses them as accustomed to the proceedings of courts, and proposes to submit the case as if on trial, fie then proceeds (vs ]8, 19, 20) to adduce the principles on which he is v/illing to bestow pardon on them; and submits the case to them, assured that those principles will commend themselves to their reason and sober judgment. ^ Though your sins be as scarlet. The word used here — ^"^^'^ shdnim — denotes properly a bright red colour, much prized by the ancients. The Arabic verb means to shine, and the name was given to this colour, it is suppo-sed by some, on account of its splendour, or bright appearance. It is mentioned as a merit of Saul, that he clothed the daughters of Israel in scarlet. 2 Sam. i. 24. Our word scarlet, denoting a bright red, expresses the colour intended here. This colour was obtained from the eggs of the coccus ilicis, a small insect found on the leaves of the Oak in Spain, and in the countries ♦ ast of the Mediterranean. The SDttoii cloth was dipped in this colour twice; and the wcrd used to express it means also double-dyed, from the verb

^\^\ shdnd, to repeat. From this double-dying many critics have supposed that the name given to the colour

thougn they be red like crimson they shall be as wool.

v/as derived. The interpretation which derives it from the sense of the Arabic word to shine, however, is the most probable, as there is no evidence that the double-dying was peculiar to this colour. It was a more permanent colour than that which is mentioned under the word crimson. — White is an emblem of innocence. Of course sins would be represented by the opposite. Hence we speak of crimes as Hack, or deepdyed, and of the soul as stained by sin. There is another idea here. This was a fast, or _fixed colour. Neither dew, nor rain, nor washing, nor Icng usage, would remove it. Hence it is used lo represent the fixedness, and permanency, of sins in the heart. No human means will wash them out. No effort of man, no external rites, no tears, no sacrifices, no prayers, are oi themselves sufficient to take them av/ay. Thsy are deep fixed in the heart, as the scarlet colour was in the web of cloth, and an almighty power is needful to remove them. IT Shall &6 as white as snow. That is, the deep, fixed stain, which no human power could remove, shall be taken away. In other words, sin shall be pardoned, and the soul be made pure. White, in all ages, has been the emblem of innocence, or purity. Comp. Ps. Ixviii. 14. Eccl. ix. 8. Dan. vii. 9. Matt. xvii. 2, xxviii. 3. Rev. i. 14, iii. 4, 5, iv. 4, vii. 9, 13. IT Though they be red. The idea here is not materially different from that expressed in the former part of the verse. It is the Hebrew poetic form of expressing substantially the same thought in botiii parts of the sentence. Perhaps, also, it denotes intensity, by being repeated. See Intro. § 8. ^ Like crimson, S^'PIPS. The difference between scarlet and crimson is, that the former denotes a deep red; the latter a deep red slighoJj tinged with blue. Perhaps this difference, however, is not marked in th« original. The purple, or crimson coiou: v/as obtained commonly from a shell-

19- If ye be willing and obedient, ye shall eat the good of the iand:

fish, called murex, or purpura, which abounded chiefly in the sea, near Tyre; and hence the Tyrian dye became so celebrated. That, however, which is designated in this place, was obtained, not from a shell-fish but a worm (Heb. yp'jn tola), snail or conchylium — the helix innthina of Linnaeus. This colour was less permanent than the scarlet; was of a bluish cast; and is commonly in the English Bible rendered blue. It was employed usually to dye wool, and was used in the construction of the tabernacle, and in the garments of the high priest. It was also in great demand by princfcii and great men. Jud. viii. 26. Luke xiv, 19. The prophet has adverted to the fact that it was employed mainly in dying wool, by what he has added, " shall be as wool." ^ As wool. That is, as wool undyed, or from which the colour is removed. Though your sins appear as deep stained, and as permanent as the fast colour of crimson in wool, yet they shall be removed — as if that stain should be taken away from the wool, and it should be restored to its original whiteness.

19. If ye be willing. If you submit your wills, and become voluntary in your obedience to my law. IT And obedient. Heb. If you will Aear; i. e. my commands. IF Ye shall eat, i^c. That is, the land shall yield its increase; and you shall be saved from pestilence, war, famine, &c. The productions of the soil shall no more be devoured by strangers. Ver. 7. Comp. Notes on cli. Ixv, 21-23. Tliis was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were Jrawn fiora the fact that they should possess a land of distinguished fertility, Bnd that obedience should be attended witn eminent national prosperity. Such an appeal was adapted to the infancy of society, and to the circumstances of

ye shall be devoured with the sword: for the mouth of the Lord ^hath spoken it.

the people. It should be added, however, that with this they connected the idea that God would be their God and Protector; and, of course, the idea that all the blessings resulting from that fact would be th«irs. Ex. iii. 8: " And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." Comp. Ex. iii. 17, xiii. 5. Deut. xxviii. 1-3,

4, 5-7-9. In accordance with this, the language of promise in the New Testament is that of inheriting the earth, i. e. the land. Note Matt. v.

5. The expression here means, that if they obeyed God they should be under his patronage, and be prospered. It refers, also, to ver. 7, where it is said that strangers devoured the land. The promise here is, that if they were obedient, this calamity should be removed.

20. But if ye refuse, ye shall he devoured with the sword. Your enemies shall come in, and lay waste the land. This prediction was fulfilled, in consequence of their continuing to rebel, when the land was desolated by Nebuchadnezzar, and the nation w^as carried captive to Babylon. It illustrates a general principle of the Divine government, that if men persevere in rebelling against God they shall be destroyed. The word devour is applied to the sword, as if it were insatiable for destruction. Whatever destroys may be figuratively said to devour. See Notes en ch. xxxiv. 5, 6. Comp. Isa. v. 24. Lam. ii.3. Ezek. xv. 4. Joel ii 3. Rev. xi. 5 — where fre ia said to devour. IT The mouth of the Lord. Jehovah himself. This had been spoken by the mouth of the Lord* and recorded. Lev xxvi. 33:

And I will scatter you among the heathen. And will draw out a sword after you; And your land shall be desolate, And your cities waste.

21. How is the faithful city become an harlot! ^H was full of jud<yment; righteousness lodged son; or rather, perhaps, these principles are regarded as reasonable, or as commending themselves to men. They are the great principles of the Divine administration, that if men obey God they shall prosper; if not^ they shall be pmiished. — They commend themselves to men as just and true; and they are seen and illustrated every where.

21. How is. This is an expression of deploring, or lamenting. It indicates that that had occurred v^^hich v^^as matter of grief. The prophet had stated the principles of the Divine government; had urged the people to reason with God; and had affirmed his willingness to pardon. But it was Been that they would not repent. They were so wicked, and perverse, that there was no hope of their reformation. His mind is full of this subject; he repeats the charge of their wickedness (21-23), and states what must be the consequences. IT The faithful city. Jerusalem. It is represented here under the image of a wife — once faithful to her husband; once a devoted and attached partner. Jerusalem was thus once. In former days it was the seat of the pure worship of God; the place where his praise was celebrated, and where his people came to offer sincere devotion. In the Scriptures, the church is often represented under the image of a wife, to denote the tenderness, and sacredness of the union. Hos. ii. 19, 20. laa. Ixii. 5, liv. 6. Rev. xxi. 9. IT An harlot. She has proved to be false, treacherous, unfaithful. The unfaithfulness of the people of God, particularly their idolatry, is often represented under the idea of unfaithfulness to the marriage contract. Jer. iii. 8, 9, V. 7, xiii. 27, xxiii. 14. Ezek. xvi. 32, xxiii. 37. Hos. ii. 2, iv. 2. IT It was full of judgment. It was distinguished foT justice and righteousness. V Lodged in it. This is a figurative •xpressiou, rfl eaning that it was chain it; but now murderers.

22. Thy silver is become drosS, thy wine mixed with water:

racterized as a righteous city. The word l"^?; is from '1^ lun, to pass tne night, to remain through the night (Gen xix. 2); and then to lodge, to dwell. Ps. XXV. 13. Job xvii. 2, xxix. 19. In this place it has the sense oi aiidingj remaining, continuing perma^ nently. Jerusalem was the home of justice, where it found protection and safety. IT Now murderers. By murderers here are meant probably unjust judges; men who did not regard the interests of the poor, the widow, and the orphan; and who therefore, by a strong expression, are characterized as murderers. They had displaced justice from its home; and had become the permanent inhabitants of the city. Comp. Note ver. 15.

22. Thy silver. The sentiment in this verse, as it is explained by the following, is, thy princes and people have become corrupt, and polluted. Silver is used here to denote what should have been more valuable — virtuous princes. IT Dross. This word — i>^'0 — means the scoriae, or baser metal, which is separated from the purer in smelting. It is of little or no value; and the expression means that the rulers had become debased and corrupt, as if pure silver had been converted wholly to dross. IF Thy wine. Wine was regarded as the most pure and valuable drink among the ancients. It is used, therefore, to express that which should have been most valued and esteemed among them — to wit, their rulers. IT Mixed with water. Diluted, made weak According to Gesenius, the word rendered mizcd —?in73 mdhul — is from

'''^'9 indhdl, the same as ^^"^ mul, to circumcise; and hence, by a figure common with the Arabians, to adulterate,ox dilute wine. The word does not occur in this sense elsewhere in the Scriptures, but the connection evidently requires it to t* sc understood.

23. Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the

Wine mixed with water is that which is weakened, diluted, rendered comparatively useless. So with the rulers and judges. They had lost the strength and purity of their integrity, by intermingling those things which tended to weaken and destroy their virtue — pride, the love of gifts, and bribes, &c. Divested of the figure, the passage means that the rulers had become wholly corrupt.

23. T/iy princes, &c. This is an explanation of the previous verse. Princes mean here those attached to the royal family; those who by rank, or office, Iiad an influence over the people. IT Rebellious. Against God. The corruption of a nation commonly begins with the rulers. IT Companions of thieves. That is, they connive at the doings of robbers; they do not bring them to justice; they are their accomplices, and are easily bribed to acquit them. '^ Every one loveth gifts. Every magistrate can be bribed. "^ Followeth after rewards, tj'l'n. This word denotes the act of pursuing after in order to obtain something; and means here that they made it an object to obtain rewards by selling or betraying justice. They sell justice to the highest bidder. No more distressing condition of a people can be conceived than this, where justice could not be secured between man and man, and where the wicked could oppress the poor, the widow, and the orphan, as much as they pleased, because they knew they could bribe the judge. IT T^hey judge not. They do not render justice to. Ver. 17. The Chaldee has well expressed the sense of a part of this verse: " They iay, each one to his neighbour. Favour ine in my judgment, or do me good in it, and I will recompense you in your cause." "IT The cause of the widow gome unto them. Or, rather, come before them. They would noi take up

24. Therefore saith the Lord, the Lord of hosts, the mightv One of Israel, Ah, I will ease

her cause, but rather the cause of those who were esteemed able to offer a bribe, and from whom a gift might be expected, if a decision was made in their favor.

24. Therefore saith the Lord^ &c. The prophet having stated the guilt oi the nation, proceeds to show the consequences of their crimes; or to foretell what would happen. The name of God is repeated, to attract attention; to fill the mind with awe; and to give emphasis to the solemn sentence which was about to be uttered. ^ The Lord.

"p^^. This word properly denote? master, lord, owner. Gen. xxiv. 9 Lord over his whole house. 1 Kings xvi. 24: Owner of the hill Samaria. It is applied here to Jehovah, not as a peculiar title, or as one of the names which he assumes to himself, but aa owner, proprietor, master, ruler of the nation. The word when applied to God, as one of his peculiar titles, has the form of an anrient plural termination, ''J*^^ ddondi. The root is probably 1^^ dhiin, to judge, which in ancient times was also closely connected with the idea of ruling. IT The Lord of hosts. Jehovah — ruling in the hosts of heaven, and therefore able to accomplish his threatenings. Note, ver. 9. IT The mighty One of Israel. He who had been their defender in the days of their peril; who had manifested his mighty power in overthrowing their enemies; and who had shown, therefore, that he was able to inflict vengeance on them. IT Ah. ''Tt^. Thia is an expression of threatening. It is that which is used when an affror t ia offered, and there is a purpose of revenge. See ver. 4. IT / will ease me. This refers to what is said in ver. 14, where God is represented as burdened with their crimes. The Hebrew word is, I will be consoled, or comforted—

*"me of mine adversaries, and avenge me of mine enemies:

1. e, by being delivered from my foes — DHSX from CHS, in Niphil to suffer Dain, to be grieved; and hence, to have pity, to show compassion. In Piel, to console or comfort one's self; to take revenge. The idea included in the word is that of grief, or distress, either in beholding the sufferings of others, or from some injury received from others. Hence, in Piel it denotes to obtain relief from that distress, either by aiding the distressed object, or by taking revenge. In both instances the mind, by a law of its nature, finds relief. The passion expends itself on its proper object, and the mind is at ease. It is used here in the latter sense. It is an instance where God uses the language which men employ to denote passion, and where they obtain relief by rever.fie. When applied to God, it is to be understood in accordance with his nature, as implying simply, that he would punish them. Comp. Note on ver. 13. It means that he had been pained and grieved by their crimes; his patience had been put to its utmost trial; and now he would seek relief from this by inflicting due punishment on them. An expression explaining this may be seen in Ezek. v. 13: " Then shall mine anger be accomplished, and I will cause my fury to rest upon them, and / will he comforted." Also, Deut. xxviii. 63: " As the Lord rejoiced over you, to do you good; so the Lord will rejoice over you, to destroy you." IT Mine adversaries. The enemies to his law and government among the rebellious Jews. The expression in this verse is a remarkable instance of God's adapting himself to our apprenension, by using our language. Instances occur often in the Scriptures where language expressive of human passions is applied to God; and as human language must be employed in revelation, it was indispensable. But those expressions are not to be tnderstocd as they are when applied

25 And *^I will turn my hand upon thee, and purely* purge

to the passions of men. In God, they are consistent with all that is pure, and glorious, and holy, and should be so understood. The Ghaldee renders this verse, " I will console the city of Jerusalem; but wo to the impious, when I shall be revealed to take vengeance on the enemies of my people." But this is manifestly a false interpretation; and shows how reluctant the Jews were to admit the threatenings against themselves.

25. And I will turn my hand upon thee. This expression is capable of two significations. The hand may be stretched out for two purposes, either to inflict punishment, or to afford help and protection. The phrase here refers evidently to the latter, to the act of redeeming and restoring his people, vs. 26, 27. The idea may be thus expressed: ' I will stretch out my hand to punish my enemies (ver. 24), and will turn my hand upon thee for protection, and recovery.' IT Purge away. This refers to the process of smeking, or purifying metals in the fire. It means, I will remove all the dross which has accumulated (ver. 22), and will make the silver pure. This was commonly done by fi,re; and the idea is. that he would render his own people pure by those judgments which would destroy his enemies v/ho were intermingled with them. ^Purely. The original word here — 1Sl3 Jcdhbor — has been commonly understood to mean, according to purity: i, e. effectually or entirely pure. Thus it is translated by the Septuagint, and by the Latin Vulgate. But by the Chaldee it is translated, " I will purify thee as with the herb borith." Th word 7nay mean lye, alkali, or potash (Job ix. 30); and it may mean also borax — a substance formed of alkali and boracic acid, much used in purifying metals. The essential idea is, 1 will make you effectually, cr entirely pure. IT Thy tin. Tin is m\i\\ us 9 well known whitj metal. But th#

26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called,

word used here does not mean tin. It denotes the stannum of the ancients; a metal formed of lead mixed with silver-ore. Here it means, I will take away all the impure metal mixed with thee; varying the idea but little from the former part of the verse.

2S. And I will restore, &,c. That is, I will give you such judges as the nation had in former days — in the times of Moses, Joshua, &,c. Most of the charges in this chapter are against the magistrates. The calamities of the nation are traced to their xinfaithfulnes-s and corruption, vs. 17-23. God now says that he will remove this cause of their calamity, and give them pure magistrates. IT Thy counsellors. Thy advisers; that is, those occupying places of trust and responsibility. fVken this should be, the prophet does not say. The Jewish commentators suppose that he refers to the time after the return from captivity, and to such men as Zorobabel, Ezra, and Nehemiah; and to the times of Hircanus and Herod. Jerome supposes that the times of the Messiah are referred to. It is impossible to determine which is the correct opinion; though as the Babylonish captivity was the punish' merit of those national sins which the prophet weis denouncing, it is more probable that he refers to the time immediately succeeding that punishment, when the nation would be restored. I am inclined therefore to the opinion, that the prophet had reference solely to the prosperity of the Jewish nation, under a succession of comparatively virtuous princes, after the Babylonish captivity. IT Thou shalt be called, &.c. The principal cause of your wickedness and calamity, i. e. your unfaithful rulers being removed and punished, fou shall afterwards be distinguished RS a city of righteousness. IT The

27 Zion shall be redeemed with judgment, and her converts' with ^righteousness.

faithful city. That is, faithful to Jehovah— faithful in keeping his laws, and maintaining the rites of his religion as formerly. Conip. ver. 21.

27. Zion. See Note, ver. 8. The word Zion here is used to designate the whole Jewish people to whom the prophet had reference; that is, the inhabitants of Judah and Jerusalem, ver.

senses in the Scriptures. It implies always the idea of deliverance, as from captivity, danger, punishment, slavery, sin. But this idea occurs (I) sometimes widiout any reference to a price paid, but simply denoting to deliver, or to set at liberty; and (2) in other instances the price is specified, and then the word occurs under the strict and proper sense of redeem; i. e, to rescue, or deliver, by a ransom price. Instances of the former general sense occur often; as e. g. to deliver from slavery without mention of a price. Deut. vii. 8: " The Lord loved you, and redeemed you out of the house of bondmen." See also Jer. xv. 21, xxxi.

II. The idea of delivering in any way from danger occurs often. Job V. 20: " In famine he shall redeem thee from death, and in war from the power of the sword." 1 Kings i. 29 r " As Jehovah liveth, that hath redeemed my soul out of all distress." 1 Sam. iv. 9. But the word often occurs in connection with the mention of the price, and in this sense the words rendered redeem are commonly used in the New Testament. See Ex. xiii. 13. Num. xviii. 15, 16, 17. Comp. Gal. iii. 13. 1 Pet. i. 18 Rev. v. 9. Eph. i. 17. Matt. xx. 28. 1 Tim. ii. 6. In these last places the blood of Christ, or his atoning sacrifice, it mentioned as the pr'ce, or the valuabU

28 And the 'destruction of the transgressors and of the sinners shall be together/ and they

consideration, by which deliverance from sin is effected. Comp. Note ch. xliii. 3. In the case now before us, however, the word is used in the general sense, to denote that God would rescue and tave his people from the calamities and judgments to which they were to be subjected on account of their sins. Though they were to be taken captive for their sins, yet they should again be delivered and restored to their land. The Septuagint evidently so understands it: " Her capli\ity shall be saved with judgment and with m?rcy." The Chaldee Paraphrase renders it in a manner somewhat similar: * But Zion, when judgment shall have been accomplished in her, shall be redeemed; and they who keep the law shall be returned to it in righteousness.' IT With judgment. In a rightcou?, just manner. That is, God shall evince his justice in doing it; his justice to a people to whom so many promises had been made, and his justice in delivering them from long and grievous oppression. All this would be attended with the displays of judgment, in effecting their deliverance. This night be evinced (1) in keeping his promises made to their fathers; (2) in delivering an oppressed people from bondage; and (3) in the displays of judgment on the nations necessary in accomplishing the deliverance of the Jews. This is the common interpretation. It may be, however, that the expression does not refer to the character of God, which is not at all the subject of discourse, but to the character of the people that should be redeemed. Before, the nation was corrupt; after the captivity, they would be just. Zion should be redeemed — and the effect of that redemption would be, that the people v/ould be reformed, and holy, and just. This does not refer, properly, to redemption by the V»ord Jesus, though it ia equally true that forsake consumed.

that that will be accomplished with justice, i. e. in entire consistency wiib the character of a just and holy God. IT Her converts. This is an unhappy translation. The Hebrew here means simply, " they that return of her " (marg.); that is, those who return from captivity. It is implied that all would not return — which was true — but those who did return, would come back in righteousness. IT With righteousness. This refers to the character of those who shall return. The prediction is, that the character of the nation would be reformed (ver. 26); that it would be done by means of this very captivity; and that they who returned, would come back with a different character from the nation at the time that Isaiah wrote. They would be a reformed righteous people. The character of the nation was greatly improved aftei the captivity. Their propensity to idolatry, in a particular manner, was effectually restramed; and probably the character of the people after the captivity, for morals and religion, was not inferior to the best periods of their history before.

28. And the destruction. Heb. '^5'^. — the breaking, or crushing, i. e. the punishment which was about to come upon them. Comp. Lam. ii. 11, iii. 47. Prov. xvi. 18. IT Of the transgressors. Bevolters, or those that rebel against God. IT And of the sinners. Of all the sinr.ers in the nation, of all kinds and degrees. T Together. At the same time with the redemption of

Zion. IT Shall be consumed. "^^"^ from i^^S hold, to be completed, or finished; to be consumed, wasted away; to vanish, or disappear. Ii denotes complete and entire extinction; or the completing of ary thing It is applied to a cloud of smokcj that entirely dissolves and ^isap* pears:

29 For they shall be ashamed

And the enemies of the Lord shall be as the fat of lambs; They shall consume, Into smoke shall they consume away.

It is applied to time, as vanishing and disappearing (Job vii. 6); and to the destruction or perishing of men. Jer. xvi. 4. Ezek. v. 13. The idea is that of complete and entire consumption and destruction, so that none shall be left. Applied to future punishment, it means that the destruction of sinners shall be total and complete. There shall be no sinner who shall not be destroyed; and there shall be none destroyed whose destruction shall not be entire, and total. The expression here refers to the heavy calamities which were about to come upon the guilty nation, but it is as descriptive of the future punishment that shall come upon the wicked.

29. For they shall be ashamed. That is, when they see the punishment that their idolatry has brought upon them they shall be ashamed of the folly and degradation of their worship. — Moreover, the gods in which they trusted shall yield them no protection, and shall leave them to the disgrace and confusion of being forsaken and abandoned. IT Of the oaks. Groves in ancient times were the favourite places of idolatrous worship. In the city of Rome there were thirty-two groves consecrated to the gods. Those were commonly selected which were on hills, or high places; and they were usually furnished with temples, altars, and all the implements of idolatrous worship. Different kinds of groves were selected for this purpose, by different people. The Druids of the ancient Celtic nations in Gaul, Britain, and Germany, cfferod their worship in groves of oak — hence the name Druid, derived from Spvg drus, an oak. Frequent mention is made in the Scriptures of groves and high places; and the Jews were Ibrbidden to erect them, Deut, xvi. 21.

1 Kings xvi. 23. 2 Kings xvi. 4. Ezek vi. 13, xvi. IG, 39. Ex. xxxiv. 13. Judges iii. 7. I Kings xviii. 19. Isa. xvii. 8. Micah v, 14. When, therefore, it is said here that they should be ashamed of the oaks, it means that they should be ashamed of their idolatrous worship to which they were much addicted, and into which, under their wicked kings, they easily fell. Their calamities were coming upon them mainly for this idolatry. — It is not certainly known what species of tree ia intended by the word translated oaks. The LXX have rendered it by the word idols — aTrd Tcjj/ eiddjXoiv avrcov. The Chaldee, " ye shall be confounded by the groves of idols." The Syriac version also has idols. Most critics concur in supposing that it means not the oak, but the terebinth or turpentine tree, — a species of fir. This tree is the Pistacia Terebinthus of Linnaeus, or the common turpentine tree, whose rosin or juice is the Chian or Cyprus turpentine, used in medicine. The tree grows to a great age, and is common in Palestine The terebinth — now called in Palestine the butm-tree — " is not an evergreen as is often represented; but its small, feathered, lancet-shaped leaves fall in the autumn, and are renewed in the spring. The flowers are small, and are followed by small oval berries, hanging in clusters from two to five inches long, resembling much the clusters of the vine when the grapes are just set. From incisions in the trunk there is said to flow a sort of transparent balsam, constituting a very pure and fine species of turpentine, with an agreeable odour like citron or jessamine, and a mild taste, and hardening gradually into a transparent gum. The tree is found also in Asia Minor, Greece, Italy, the south of France, and in the north of Africa, and is described as not usually rising to the height of more than twenty feet." Robinson's Bibli. Research. III. 15, 16. It produces the nuts called the pistachio nuts. They have a pleasant, unctuous taste, resembling that cf almonds, au(^ they yield in abundance a sweet and pleasant oil. The best Venice..urpentine, which, when it can be obtained pure, is superior to all the rest of its kind, is the produce of this tree. Th« following cut will give an idea of tba appearance of the ierebirth.

^"^55 ^^» ^^ more commonly '*^\^ eld, seems to be used sometimes as the Greek Spvs is, to denote any large tree, whether evergreen or not; and especially any large tree, or cluster of trees where the worship of idols was celebrated. ^ Which ye have desired. The Jews, until the captivity at Babylon, as all their history shows, easily relapsed into idolatry. The meaning of the prophet is, that the punishment at Babylon would be so long and so severe as to make them ashamed of this, and turn them from it. IT Shall he confounded. Another word meaning to be ashamed. ^ For the gardens. The places planteil with trees,

&c., in which idolatrous worship was practised. " In the language of the Hebrews, every place where plants and trees were cultivated with greater care than in the open field, was called a garden. The idea of such an inclosure was certainly borrowed from tlie garden of Eden, which the bountiful Creator planted for the reception of his favourite creature. The garden of Hesperides, in eastern fables, was protected by an enormous serpent; and the gardens of Adonis, among the Greeks, may be traced to tlie sain«

30 For yie shall be as an oak tow, and the naker of it as n whose leaf fadeth, and as a gar- spark, and they shall both burr den that hath no water. | together, and none siiall quench

31 And the strong shall be as them.

oiigin; for the terms horti Adonides, the gardens of Adonis, were used by the ancients to signify gardens of pleasure, which corresponds with the name of Paradise, or the garden of Eden, as horti Adonis answers to the garden of the Lord, Besides, the gardens of primitive nations were commonly, if not in every instance, devoted to religious purposes. In these shady retreats were celebrated, for a long succession of ages, the rites of pagan superstition." Faxton. These groves or gardens were furnished with the temple of the god that was worshipped, and with altars, and with every thing necessary for this species of worship. They were usually, also, made as Bhady and dark as possible, to inspire the worshippers with religious awe and reverence on their entrance. Comp. Note Ixvi. 17.

30. For ye, &c. The mention of the tree in the previous verse, gives the prophet occasion for the beautiful image in this. They had desired the oak, and they should be like it. That, when the frost came, was divested of its beauty, and its leaves faded, and fell; so should their beauty and privileges and happiness as a people, fade away at the anger of God. IT A garden that hath no water. That is therefore withered and parched up; where nothing would flourish, but where all would be desolation — a most striking image of the approaching desola-!ion of the Jewish nation. In Eastern countries this image would be more Btriking than with us. in those hot regions, a constant supply of water is necessary for the cultivation, and even for the very existence and preservation ' of a garden. Should it want water for a few days, every thing in it would be; burnt up with heat, and totally de- i rtroyed. In all gardens, therefore, in i Jhose regions, there must be a constant! lupply of water, either from some | neighbouring river, or from some fountain or reservoir within it. To secure such a fountain became an object of indispensable importance, not only for the coolness and pleasantness of the garden, but for the very existence of the vegetation. Dr. Russell, in his Natural History of Aleppo, says, that " all the gardens of Aleppo are on the banks of the river that runs by that city, or on the sides of the rill that supplies their aqueduct;" and all the rest of the country he represents as perfectly burnt up in the summer months, the gardens only retaining their verdure, on account of the moistness of their situation.

31. And the strong. Those who have been thought to be strong, on whom the people relied for protection and defence — their rulers, princes, and the commanders of their armies. H As tow. The coarse or broken part of flax, or hemp. It means here that which shall be easily and quickly kindled, and rapidly consumed. As tow burns and is destroyed at the touch of fire, so shall the rulers of the people be consumed by the approaching calamities. IT And the maker of it. This is an unhappy translation. The word IPS^S may be indeed a participle, and be rendered " its maker," but it is more commonly a noun, and means his work, or his action. This is ita plain meaning here. So the Latin Vulgate, the Septuagint, and the Chaldee. It means, that as a spark enkindles tow, so the works, or deeds of a wicked nation shall be the occasion, or cause of their destruction. The ambition of one man is the cause of his ruin; the sensuality of a second is the cause of his; the rvarice of a third is the cause of his. These passions, insatiable and ungratiSed, shall be the occasion of the deep and eternal sorrows of hell. So i| means here, that the crimes and hypo« crisy of the nation would be the real cause of till the calamities that would come upon them as a people. IT Shall both burn together. Tlie spark and the flame from the kindled flax mingle, and make one fire. So the people and their works would be enkindled and destroyed together. They would burn so rapidly, that nothing could extinguish them. The meaning is, that the nation would be punished; and that all their works of idolatry and monuments of sin would be the occasion of their punishment, and would perish at the same time. The principle involv^si in this passage caches us the follow ing things. (I.) That the wicked, however mighty, shall be destroyed. (2.) That their works will be the cause of their ruin — a cause necessarily leading to it. (3.) That the works of tha wicked — all that they do and all on which they depend — shall be destroyed. (4.) That this destruction shall be final. Nothing shall stay the flame. No tears of penitence, no power o'' men or devils shall put out the fires which the works of the wicked shall enkindle.

The prophecy in this and the two following chapters constitutes one continued discourse. At what time it was delivered is not known, and cannot be ascertained by the prophecy itself Bishop Lowth supposes that it vas in the time of Jotham, or Uzziah, and this opinion is probably correct; for it is to be presumed that in collecting the prophecies, thoso would be plac<!d first which were first delivered. Besides, the prophecy relates to a time of prosperity, when the fruits of commerce abounded, and did much to corrupt the people (see ch. ii. 7, 16, 20, iii. 18—23), an i this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the limes of the Messiah. The description in ch. ii. 2 — 4, and iv. 5 6, cannot easily be referred to any other times than those of the Messiah.

The main scope of the prophecy is, to denounce the crimes which prevailed in the time when it was (teiivered; to threaten certain punishment for those crimes; and to assure the nation that there would be happier times when those crimes should have received their appropriate punishment, and When the nation should be reformed. The prophecy has relation solely to the kingdom ofJudah, ch. ii. 1. The prophet opens the prophecy (ch. ii. 2) by a brief but striking statement of the happy period when the Messiah should come, and the happy influence of his advent, ch. ii. 1 4. It would seem, in looking at the entire prophecy, as if he had been contemplating the sins of the nation which then abounded, until his heart was sickened, and he involuntarily cast his mind forward to brighter and happier days when these things should cease, and the Messiah should reign in his glory. See Introduction, § 7. The future times of the Messiah he exhibits, by showing, ch. ii. 2, that the benefits of the true religion would be extended to all people, and would be so conspicuous as to attract their attention, as if the temple, the place of the worship of the true Goa, should be made conspicuous in the sight of all nations. It would excite a deep interest, and a spirit of earnest inquiry every where (ver. 3), and the effect of his reign would be to put an end to wars, and to introduce ultimately universal peace (vor 4;. In view of that, the prophet (ver. 5) exhortg all the people to turn from their Bins, aid to walk in the light of Jehovah. This leads him to a statement of the crimes which he would seem to have been contemplating, and the pui ishment which must follow from the-r prevalence. The statement of the crimes and their punishment is somewliac mtermingled, but they may be exhibited so as to be contemplated separately and distinctly.