Notes on the Old and New Testaments

22 And *the wild beasts of the islands shall cry in their ''desolate houses, and dragons in thdr

light on this passage: " I then went to the mountain of Sanjaar, which was full of Yezeedes. One hundred and fifty years ago, they believed in the glorious doctrine of the Trinity, and worshipped the true God; but being severely persecuted by the neighbouring Yezeedes they have now joined them and are worshippers of the devil. These men frequent the ruins of Babylon, and dance around them. On a certain night which they call the Night of Lifei, they hold their dances around the desolate ruins in honour of the devil. The passage which declares that satyrs shall dance there, evidently has respect to this very practice. The original word translated satyr, literally means, according to the testimony of the most eminent Jewish Rabbins, devil worshippers." " It is a curious circumstance," says Mr. Rich, in his " Memoir on the Ruins of Babylon," p. 30, in describing the Mujelibe, " that here I first heard the oriental account of satyrs. I had always imagined the belief of their existence was confined to the mythology of the west; but a Choadar who was with me when I examined this ruin, mentioned by accident, that in this desert an animal is found resembling a man from the head to the waist, but having the thighs and legs of a sheep or a goat; he said also that the Arabs hunt it with dogs, and eat the lower parts, abstaining from the upper on account of their resemblance to the human species," "The Arabians call them Sied-as-sad, and say that they abound in some woody places near Semava on the Euphrates." 22. And the wild beasts of the islands. D''?^ • See Notes ch. xi. 11, xli. 1, on the word rendertd islands. The word denotes islands, or coasts, And as those coasts and islands were unknown and unexplored, the word neems to have denoted unknown and uninhabited regions in general. Bochart ftpposes that by the word here used is

pleasant palaces: and her time is neixr^ to come, and her days shall not be prolonged

denoted a species of wolves, the jackal, or the thoes. It is known as a wild animal, exceedingly fierce, and is also distinguished by alternate bowlings in the night., See Bochart, Hieroz. P. i B. iii. ch. xii. The word wolf probably will not express an erroneous idea here. The Chaldee renders it cats. ^ Shall cry. Hebrew, Shall answer, or respond to each other. This ia known to be the custom of wolves and some other wild animals, who send forth those dismal howls in alternate responses at night. This alternation of the howl or cry gives an additional impressiveness to the loneliness and desolation of forsaken Babylon IF And dragons. CS'^Sn. This word in its various forms of tannim, taninim, tannin, and tannoih, denotes sometimes jackals or thoes, as in Job xxx. 29. Ps. xliv. 19. Micah i. 8. Mai. i. 3. But it also denotes a great fish, a whale, a sea-monster, a dragon, a serpent. It is translated a whale in Job vii. 12. Gen. i. 21. Ezek. xxxii. 2; serpents, Ex. vii. 9, 10, 12; dragons, or dragon, Isa. li. 9. Ps. xci. 13. Neh. ii. 13. Isa. xxvii. 1. Jer. li. 34. Deut. xxxii. 33. Ps. Ixxiv. 13, cxlviii. 7, xliv. 19. Jer. xiv. 6. Mai. i. 3 — and elsewhere; and once sea-monsters, Lam. iv. 3. A dragon properly means a kind of winged serpent much celebrated in the dark ages. Here it may not improperly be rendered jackal. See Bochart, Hieroz. Part i. Book i. ch. ix. p. 69. IT In their pleasant palaces. Heb. Their palaces of luxury or pleasure. The following testimonies from travellers will show how minutely this was accomplished. " There are many dens of wild beasts in various parts.' " There are quantities of porcupine quills." " In most of the cavities are numberless bats and owls." " These caverns, over which the chambers of majesty may have been spread, are now the refuge of jackals and other savagf animals. The mouths of their entrances are strewed with the bones of sheep and goats; and the loathsome smell that issues from most of them is sufficient warning not to proceed into the den." Sir R. K. Porter's Trav. vol. ii. p. 342. " The mound was full of large holes; we entered some of them, and found them strewed with the carcasses and skeletons of animals recently killed. The ordure of wild beasts was so strong that prudence got the better of curiosity, for we had no doubt as to the savage nature of the inhabitants. Our guides, indeed, told us that all the ruins abounded in lions and other wild beasts; BO literally has the divine prediction been fulfilled, that wild beasts of the deserts should lie there." Keppel's Narrative, vol. i. pp. 179, 180. IT And her time is near to come. This was spoken about 174 years before the destruction of Babylon. But we are to bear in mind that the prophet is to be supposed to be speaking to the captive Jews in Babylon, and speaking to them respecting their release. See ch. xiv. 1, 2. Comp. remarks on the Analysis oi" this chapter. Thus considered, sup- Dosing the prophet to be addressing the Jews in captivity, or ministering consolation to them, the time was near. Or if we suppose him speaking as in his own time, the period when Babylon was to be destroyed was at no great distance.

On this whole prophecy, we may observe, (I.) That it was uttered at least an hundred and seventy years before it was fulfilled. Of this there is all the proof that can be found in regard to any ancient writings. (2.) When: ttered, there was the strongest improoability that it would be fulfilled. This improbability arose from the following circumstances: (a) The Jews were secure in their own land, and they had no reason to dread the Babylonians. They had no wars with them, and it was improbable that they would be plucked up as a nation and carried there as captives. Such a thing had never occurred, and there were no circumstances that made it probable that;t would occur. {I) The great strength and security of Babylcn rendered i improbable. It was the capital of th# heathen world; and if there was any city that seemed impregnable.'t was this, (c) It was improbable that ii would be overthrown by the Medes. Media, at the time when the prophecy was uttered, was a dependent province of Assyria (Note ver. 17), and it waa wholly improbable that the Medea would revolt; that they would subdue their masters; that they would be united to the Persians, and that thus a new kingdom would arise, that should overthrow the most mighty capital of the world. (d) It was improbable that Babylon would become uninhabitable. It was in the midst of a most fertile country; and by no human sagacity could it have been seen that the capital would be removed to Susa, or that Seleucia would be founded, thus draining it of its inhabitants; or that by the inundation of waters it would become unhealthy. How could mere human sagacity have foreseen that there would not be a house in it in the sixteenth century; or that now in 1839 it would be a wide and dreary waste? Can any man now tell what London, or Paris, or New- York, or Philadelphia will be two thousand years hence ] Yet a prediction that those cities shall be the residence of" wild beasts of the desert," of " satyrs" and " dragons," would be as probable now as was the prediction respecting Babylon at the time when Isaiah uttered these remarkable prophecies. (3.) The prophecy is not vague conjecture. It is not a general statement. It is minute, and definite, and particular; and it has been as definitely, and minutely, and particularly fulfilled. (4.) This is one of the evidences of the divine origin of the Bible. How will the infidel account for this prophecy and its fulfilment 1 It will not do to say that it is accident. It is too minute, and too particular. It is not human sagacity. No human sagacitv could have foretold it. It is not fancied fulfilment. It is real, in the most minute particulars. And if so, then Isaiah was commissioned by Jehovah as he claimed to be — for none but th9

Omniscitiit Jehovah can foresee and describe future events as the destruction of Babylon was foreseen and described. And if this prophecy was inspired by God, by the same train of reasoning it can be proved that the whole Bible is a revelation from heaven. For a very interesting account of the present state of the ruins of Babylon, furnishing the most complete evidence of the fulfilment of the prophecitfe m regarJ \o it, the reader may consult an article in U^ American Biblical Repository, vol. viii, pp. 177-189. See also the two ' Memoirs on the Ruins of Babylon,' by. C. 1. Rich, Esq. London, 1816, and 1818. The following cut, from a drawing by Mr. Rich, will give an accurate and interesting view of a portion of those ruins.

Ruins of the Bins Nemroud.

This chapter is a continuation of the prophecy respecting Babyion wliicli was conrtmenced in thfl previous chapter. The jirophecy is concluded at ver. 27. A considerable portion of the chai>tor is a f)oem of unequalled beauty and sublimity. It is to be remembered tliat this prophecy was uttered at east 174 years before they were carried into captivity; and the design of tbe prophet is to dccian; tlie certainty of their relea.-e after they should be suly'ected to thi.^ bonfiace. He dou'atie,-!? internded Uial this prophecy sliould be borne witli them, in niennory at least, to Babylon, and that it Khoulu comfort and su.«tain them when there. See Introduction to ch. xiii. Ke therefore opens the vi>:i(>n by a •ummary statc^ment of the certainty of their deliverance, vs, 1—3. This general declaration respecting the deliverance of the Jews, is followed by a triumphant song on that subject, that is singularly beautiful in its imagery, and sublime in its concept on. "!t moves in lonj'thrned clesnac measure, like a song of lamentalion for the dead, and is full of lofty scorn and contumely from betrinning to the end" Herder's Spirit of Hebrew PoHtry by Marsh, vol. ii. p. 20e. It may be called the fr/u?nphal tong of the Jews token delivered from their long and oppressive bondage. The parts and design of this poem may, be thus expressed:

1 A chorus of 'Jews is introduced expressing their surprise at the sudden and entire downfall of Pabylon, and the complete destruction of tlie proud and haui^'hty city. The vvho.« earth is full of ioy and rejoicing that tt e city so long distinguished for opprussioui and arrogance ia laid low; and even the cedars of Lebanon are introduced as uttering a most severe taunt ever the fallen tyrant, and •xpreseing their security now that he is no more, vs. 4—8.

II. The scene is inamediately changed from earth to hell. Hades, or the region of the dead, ia represented as moved at the descent of the haughty king of Babylon to those abodes. Departed mf>narchs rise from their thrones, and insult him on being reduced from his pride and magnificenco It. the same low state as themselves, vs 9—11. This portion of the ode is one of the boldest personifications ever attempted in poetry: and is executed with remarkable brevity and force— so much so that we almost seem to see the illustrious shades of the dead rise from their couches to meet the descending king of Babylon.

III. The Jews now resume the speech, vs. 12 — 17. They a<ldress the king of Babylon as fallen from heaven— like the bright star of the morning. They speak of him as the most magnificent and proud of the monarchs of the earth. They introduce him as expressing the most extravagant purposes of ambition; as designing to ascend to heaven, and to make his throne above the stars; and as aiming at equality with God. They then speak of him as cast down to hell; and as the object of reproach by all thos'e who shall behold him.

IV. The scene is again changed. Certain persons are introduced who are represented as seeing the fallen king of Babylon— as looking narrowly upon him to make themselves sure that it was he— and as taunting him with his proud designs and his purposes to make the world a wilderness, vs. 15— 20. They see him cast out and naked; lying among the undistinguished dead and trodden under feet; and contrast his condition with that of monarchs who are usually deposited in a splendid mausoleum. But the once haughty king of Babylon is represented as denied even a common burial, ana as lying undistinguished in the streets.

V. The whole scene of the poem is closed by introducing God as purposing the certain ruin of Balylon; as designing to cut off the whole of the royal family, and to convert the whole city intc pools of water, and a habitation for the bittern, vs. 21—23. This is declared to be the purpose of JEHOVAH; and a solemn declaration is made that when he makes a purpose none can disannul it.

VI. A confirmation of this is added (vs. 24—27) in a fragment respecting the destruction of the army of the Assyrian under Sennacherib, by which the exiles ni Babylon would be comforted with the assurance, that he who had destroyed the Assyrian host with such ease could also effect his purposes respecting Babylon. See the remarks introductory to ver. 24

" I believe it may be affirmed," says Lowth, " that there is no poem of its kind extant in anj language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such a variety of images, persons, and distinct actions, with such rapidity and ease of transition in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, it stands among ail the monurnents of antiquity unrivalled.".

The king of Babylon who was the subject of this prediction, and who reigned when Babylon was takcfl, was Eelshazzar. See Dan. v. See Notes on ver. 22.

1 For-^ the Lord will have mercy on Jacob, and will yet choose^ Israel, and set them in

1. For the Lord will have mercy on Jacob. That is, he will pity the captive Jews in Babylon. He will not abandon them, but will remember them, and restore them to their own land. IT And will yet choose Israel. Will show that he regards them as still his chosen people; or will again choose them by recovering them from their bondage, and by restoring them to their country as his people. The names Jacob and Israel here simply denote the Jews. They do not imply that all of those who were to be carried captive would return, but that as a people they would 06 restored. IT And set them. Sec. Heb. * will cause them to rest in their own country;' that is, will give them peace, quietness, and security there. ^ And the stranger shall be joined to them. The stranger here probably reitfrs to those foreigners who would become proselytes to their religion

their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

while they were in Babylon. Those proselytes would be firmly united with them, and would return with them to their own land. Their captivity would be attended with this advantage, that many even of those who led them away would be brought to embrace their religion, and to return with them to their own country. If it is asked what evidence there is that any considerable number of the people of Chaldea became Jewish proselytes, I answer that it is expressly stated in Esther viii. 17: " And many of the people of the land became Jews; for the fear of the Jews fell upon them." Ezra indeed has not mentioned the fact that many of the people of Babylonia became proselytes to the religion of the Jews, but it is in accordance with all that we know of their history, and their influence on the nations with which from time to time they were connected, that many fshoild

2 And the people shall take then), and bring^ them to their place: and the house of Israel shall possess them in the land of the LoKD for servants and handmaids: and they shall take them captives, whose ^captives they

have been thus joined to them. We know that in subsequent times many of other nations became proselytes, and that multitudes of the Egyptians, the Macedonians, the Romans, and the inhabitants of Asia Minor, embraced the Jewish religion, or became what were called " proselytes of the gate." They were circumcised, and were regarded as entitled to a part of the privileges of the Jewish people. See Acts ii. 9, 10, 11. Comp. Acts xvii. 4, 17. Tacitus, speaking of his time, says, that " every abandoned man, despising the religion of his country, bears tribute and revenue to Jerusalem, whence it happens that the number of the Jews is greatly increased." Hist. L. v. c. v. That the Jews, therefore, who were in Babylon should induce many of the Chaldeans during their long captivity to become proselytes, is in accordance with all their history.

2. And the people shall take them. That is, the people in Babylon. IT And bring them to their place. That is,.'jey shall attend them to the land of Judea and aid in restoring them to their own country. There is reference here doubtless to the fact that Cyrus would assist them (comp. Ezra ch. i.), and that many of the inhabitants of Chaldea who would become proselytes would be willing to accompany them to their own land. IT And the house of Israel shall possess them in the land of the Lord. Not in a foreign land, and among strangers and foes, but in their own land, and among the institutions of their own religion. They would be willing to return with them, and occupy a humble place among uxem, as servants, for the sake of en-

3 And it shall come to pass in the day that the Lord shall give thee rest^ from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

joying the privileges of the true religion. It was a matter of course among the Hebrews that proselytes would be regarded as occupying a less elevated place in society than native-born Jews. ^ And they shall take them captive, &c. That is, they shall induce then to become proselytes; to be willing to accompany them to their own homes, and to become their servants there. It does not mean that they would subdue them by force; but they would be able by their influence there to disarm their opposition; and to induce them to become the friends of their religion. IT And they shall rule over their oppressors. This is one instance where the people &f God would show that they could disarm their oppressors by a mild and winning demeanor, and in which they would be able to induce others to join with them. Such would be the force of their example and conduct, of their conversation and of their deportment, even in the midst of proud and haughty Babylon, that their oppressors would be won to embrace the religion of their captives. If in proud and haughty Babylon those who loved the Lord could thus do good; if when they were captives they could have such an influence over their haughty masters, where is there a place in which the friends of God may not be useful by their example, their conversation, and their prayers 1

3. And it shall come to pass. That is, then thou shalt take up a taunting song against the king of Babylon, ver 4. IT That the Lord shall give ihet rest. Comp. ch. xxxviii. 12. Th« nature of this predicted rest is mort fu\ly described in Ezek. xxv".ii. 25, 26

4 That* thou shalt take up this ^proverb against the king of Babylon, and say, How hath the

TT From thy sorrow. The long pain of thy captivity in Babylon, t And from thy fear. Heb. Trembling; that is, the apprehension of" the ills to which they were continually exposed. Trembling is usually one effect of fear. IT And from thy hard bondage. The severe and galling servitude of seventy

4. That thou shalt take up. Thou shalt utter, declare, or commence. The word "take up" is used in the sense of utter, speak, or declare, in Ex. XX. 7, xxiii. 1. Ps. XV. 2. IT This proverb, ^^^ri. Vulgate, " parable." Septuagint, " lamentation^' tov dpfjvov. The Hebrew word mashal, usually rendered proverb, is also rendered a parable, or a by -word. It properly denotes a metaphor, a comparison, a similitude; and is applied usually to a brief and pungent sentiment or maxim where wisdom is embodied in few words. In these the ancients abounded. They _iad few books; and hence arose the necessity of condensing as much as possible the sentiments of wisdom, that they might be easily remembered, and transmitted to future times. These maxims were commonly expressed in figurative language, or by a brief comparison or short parable, as they are with us. The word also means, figurative discourse generally, and hence a song 01 poem. Num. xxiii. 7, 18. Job xxvii. 1, xxix. 1. Ps. xlix. 5. It is also used to denote a satire, or a song of triumpl over enemies, Micah ii. 4. Heb. i\ 6. Joel ii. 17. It is evidently used ir. this sense here — to denote a taunting speech, a song of triumph over the prostrate king of Babylon. In this beautiful song there are all the elements of the most pungent satire; and all the beauties of the highest poetry. *ir Against the king of Babylon. Over the king of Babylon, or in regard to him. It is not certain that any particular king of Babylon is here in-

5 The Lord hath broken th*

tended. If there was, it was probably Belshazzar, in whose reign the city was taken. See Note on ver. 22. It may, however, be designed to denote the Babylonian empire; the kingdom that had oppressed the Jews; and thus the kingrnvLy be referred to as the head of the nation, and as the representative of the whole people. IT How hath the oppressor ceased. The word " oppressor" ^53 denotes properly the exactor of tribute, and refers here to the fact that Babylon had oppressed its dependent provinces by exacting large revenues from them, and thus cruelly oppressing them. IT Ceased. Ceased to exact tribute; or (Heb.) * is at rest.* It is now at rest; and no more puts forth its power in oppressing its dependent provinces. H The golden city.

Babylon. The word used here '^^'ll^ occurs nowhere else in the Bible. According to the Jewish Commentators it means an exactress of gold, as if derived from ^ni dehdbh used for -<lt zehdbh gold. Gesenius and Michaelis prefer another reading, f^\|'^'? mdrhehha from ^Jl'n rdhdhh, and suppose that it means oppression. The Vulgate renders it tribute — " the tribute hath ceased." The LXX, solicitor, or exactor (of gold), iTTianovfiaaTt]^. Vitringa supposes that the word means gold, and that it refers to the golden sceptre of its kings that had now ceased to be swayed over the prostrate nations. The most probable sense is, that it means the exactress of gold, or of tribute. This best expresses the force of the word, and best agrees with the parallelism. In this sense it does not refer to the magnificence of the city, but to its oppressive acts in demanding tribute of gold from its dependent provinces.

5. The Lord hath broken. Jehovah by the hand of Cyrus. IT The staff of the wicked. That is, the sceptre a staff of the wicked, aiid the sceptre of the rulers.

6 He who smote" the people in wrath with a '^continued stroke, he that ruled the nations in anger, is persecuted, and none hindereth.

the king of Babylon. The word rendered staff" f^^"? may mean either a bough, stick, staff, rod, or a sceptre. The sceptre was the symbol of supreme power. It was in the form of a staff, and was made of wood, ivory, or gold. It here means that Jehovah had taken away the power from Babylon, and destroyed his dominion.

G. He who smote. This may either refer to the king of Babylon, or to the rod or sceptre which he had used, and which was now broken. Herder refers it to the sceptre, •* that which smote the nations." On the meaning of the word smote, see Note, ch. x. 20. IT The people. The nations that were subject to his authority. IT With a continual stroke. Marg. *a stroke without removing.' Vulg. * With an incurable plague' — Plagd insanahili. Septuagint, the same, TrXr/y^ dviarw. The Hebrew is, as in the margin — a smiting without removing, or without cessation. There was no relaxation in its oppressions, it was always engaged in acts of tyranny. IT He that ruled the nations. Babylon was the capital cf a vast empire, and that empire was composed of many dependent nations. ^ Is persecuted. By those that make war upon it. Its turn had come to be oppressed, and overthrown. IT And none hindereth. No nation opposes the mvader. None of the dependent kingdoms of Babylon have any real attachment to it, but ail rejoice at its downall. The most mighty kingdom of the earth is helpless and ruined. What a change was this! How sudden and striking the revolution! And what a earning to proud and guilty cities!

7 The wholr^. earth is at rest, and is quiet; they break forth into singing.

8 Yea, the fir-U'ees' rejoice at thee, and the cedars of Lebanon^ saying, Since thou art laid down, no feller is come up against us.

tended nearly over the whole heathen world. Now, that Babylon was fallen, and that those oppressions would cease, tlie world is represented as Jn peace and quietness. IT They break forth into singing. That is, the inhabitants of all the nations that were subject to Babylon now rejoice that they are released from its galling and oppressive yoke.

8. Yea, the fir-trees rejoice at thee. They join with the inhabitants of the nations in rejoicing at thy downfall— for they now, like those inhabitants, are suffered to remain undisturbed. — On the word rendered fir-trees, see Notes on ch. i. 29. It is evident that a species of evergreen is meant; and probably some species that grew in Syria or Palestine. The idea is plain. The very forest is represented as rejoicing. It would be safe from the king of Babylon. He could no longer cut it down to build his palaces, or to construct his implements of war. This figure of representing the hills and groves, the trees, the mountains, and the earth, as exulting or as breaking forth into joy, is common in the Scrip • tures.

fe>lad; Let the sea roar, and the fulness thereof. Let the field be joyful and all that is therein; Then shall all the trees of the wood rejoice Before the Lord.— Ps. xcvi. 11—13.

Praise the Lord from the earth, Ye dragons and all deeps; Fire and hail; snow and vapour; Stormy wind fulfilling hifi word: Mountains and all hills; Fruitful trees and all cedars.

9 ^Hell* from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for theo^ even all the ^chief ones of ch. X. 34. The cedars of Lebanon were much celebrated for building; and 't ia not impossible that the king of Babylon had obtained timber from that mountain with which to construct tiis palaces at Babylon. They are now represented as rejoicing that he is fallen, since ihey would be safe and undisturbed. A similar figure of speech occurs in Virgil Eel. v. 68:

Peace, peace, mild Daphnis loves; wiih joyous

cry The untill'd mountains strike the echoing sky; And rocks and lowers the triumph spread a-

It is a beautiful figure; and is a fine specimen of the poetry of the Hebrews, where every thing is animated, and full of life. IT Since thou art laid down. Since thou art dead. IF No feller. No one to cut us down. Jowett (Chris, Research.) makes the following remarks on this passage on his visit to Lebanon. '* As we passed through the extensive forest of fir-trees situated between Deir el Kamr and Ainep, we had already heard, at some distance, the stroke of one solitary axe, resounding from hill to hill. On reaching the spot, we found a peasant, whose labour had been so far successful, that he had felled his tree and lopped his brandies. He was now hewing it in the middle, so as to balance the two halves upon his camel, which stood patiently by him waiting for his load. In the days of Hiram, king of Tyre, and subsequently under the kings of Babylon, this romantic solitude was not so peaceful; that most poetic image in Isaiah, who makes these very trees vocal, exulting in the downfall of the destroyer *f nations, seems now to be almost realized anew — Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, raying. Since then art laid down, no feller is come vp against us.".^, Hell from beneath. The scene is the earth: it hath raised up from their thrones all the kings of the nations.

now changed. The prophet had represented the people of all the subject nations as rejoicing that the king of Babylon had fallen, and had introduced even the trees of the forest as breakinr* forth into joy at this event. He n(»w transfers the scene to the mournful regions of the dead; follows thp spirit of the departed king of Babylon — the man who once gloried in the magnificence of his kingdom and his court, and who was more distinguished for pride and arrogance than all other monarcha — down to the land of darkness, and describes his reception there. This portion of the ode is siginally sublime, and is managed with great power and skill. It is unequalled, perhaps, by any writings for boldness, majesty, and at the same time, for its severe sarcasm. The word hell here (^iXTZi sheol) is rendered by the Vulgate infernus; and by the LXX hades, 'O a^?7f. It properly means the grave, and then the dark regions of the lower world — the region of ghosts, and shades; a place where thick darkness reigns. The verb from which it is derived means properly to ask, to demand, to require, to seek; and this name sheol is supposed to have been given to the grave, and to the regions of departed spirits, from the insatiable demand which they are constantly making of the living. See Note ch. v. 14, where the word is explained. The word denotes, says Taylor (Heb. Con.), " The underground parts of the earth, otherwise called the nether or lower parts of the earth; the earth beneath in opposition to the earth above, where men and other animals live. In sheol are the foundations of the mountains. Deut. xxxii. 22. In sheol men penetrate by digging into the earth. Amos, ix. 2. Into sheol, the roots of iiees do strike down. Ezek. xxxi. 16. Into sheol Korah, Datham, and Abiram went down alive. Num. xvi. 30, 33.

In sheol the body is corrupted and con- Bumed by worms. Job xvii. 13, 14. Ps. xvi. JO, xlix. 14. They that rest together in the dust are said to go down to the bars, or strong gates of sheol. Job xvii. 16. In sheol there is no knowledge, nor can any praise God or give thanks there. Ps. vi. 5. Eccl. ix. 10. Isa. xxxviii. 10, 11. Sheol and the pit, death and corruption, are synonymous. Ps. xvi. 10, Ixxxix. 48. Prov. i. 12, vii. 27. Ezek. xxxi. 16. Hos. xiii. 14. A grave is one particular cavity purposely digged for the interment of a dead person; sheol is a collective name for all the graves. He that is in the grave is in sheol; but he that is in sheol may not be in a grave, but in any pit or in the sea. In short, it is the region of the dead; which is •iguratively considered as a city or arge habitation with gates and bars in which there are many chambers. Prov. vii. 27." Sheol is never full, but is always asking or craving more. Prov, xxvii. 20. Heb. ii. 5. Here it means, ixot a place of punishment, but the region of the dead, where the ghosts of the departed are considered as residing together. IT Froin beneath. From beneath the earth. Sheol was always represented as being in or under the ground, and the grave was the avenue or door that led to it. See Note on ch. v. 14. IT Is moved for thee. Is roused to meet thee; is surprised that a monarch once so proud and magnificent is descending to it. The image here is taken from the custom of the ancients in burying, especially of burying princes and kings This was usually done in caves or sepulchres excavated from a rock. See the Notes and illustrations on ch. Ixvi. 4. Mr. Stephens in his Travels in Egypt, Arabia Petraea, and the Holy Land, has given an account of the manner in which he passed a night in Petra, which may serve to illustrate this passage. " We ascended the valley, and rising to the summit of the rocky rampart [of Petra], it was almost dark when we found ourselves opposite a range of tombs in the suburbs of the city. Here we dismounted; and selecting from among them one which from its finish and dimensions, must have been the last abode of some wealthy Edomite, we prepared to pasi the night within its walls. In the front part of it was a large chamber, about twenty-five feet square and ten feet high; and behind this was another of smaller dimensions, furnished with receptacles of the dead, not arrangea after the manner of shel.<*s along the wall, as in the catacombs I had seen in Italy and Egypt, but cut lengthwise in the rock, like ovens, so as to admit the insertion of the body with the feet foremost. My plans for tho morrow being all arranged, the Bedouins stretched themselves out in the outer chamber, while I went within; and seeking out a tomb as far back as I could find, I crawled in feet first, and found myself very much in the condition of a man buried alive. I had just room enough to turn round; and the worthy old Edomite for whom the tomb was made never slept in it more quietly tnan I did." Vol. ii. pp. 82, 83, 86. To anderstand the passage before us, wc are to form the idea of an immense and gloomy cavern, all around which are niches or cells made to receive the bodies of the dead. In this vast vault monarchs repoftc in grandeur suitable to their former rank, each on his couch, " in glory," with their arms beside them. See ver. 18. These mighty shades — these departed monarchs — are represented as rising from their couches to meet the descending king of Babylon, and receive him with insults on his fall — The Hebrew word for moved denotes more than our translation conveys. It means that they were agitated— they trembled — they advanced towards the descending monarch with trepidation. The idea of the shades of the mighty dead thus being troubled, and rising to meet ihe king of Babylon, is one that is exceedingly sublime. IT It stirreth up. Sheol stirreth up; that is, they are stirred up or excited. So the LXX render it: '* All the giants who rule the earth rise up to thee." IT The dead. Heb. S'^^S'^ rephdim. The LXX render this giants, ol yiyavref'

10 All they shall speak and say unlo thee, Art thou also become wejik as we? art thou become like unto us?

80 the Vulgate, and the Chaldee. The meaning of this word has been a subject of great difference of opinion among lexicographers. It is sometimes found as a gentile noun to denote the eons of Raphah, called Rephaim (2 Sam. xxi. 16, 18), a Canaanitish race of giants that lived beyond Jordan (Gen. xiv. 5, xv. 20), from whom Og the son of Bashan was descended. Deut. iii. 11. It is sometimes used to denote all the giant tribes of Canaan (Deut. ii. 11, 20); and is particularly applied to men of extraordinary strength among the Philistines. 2 Sam. xxi. IG, 18. Vitringa supposes that the term was given to the spirits of the dead on account of the fact that they appeared to be larger than life; that they in their form and stature resembled giants. But a more probable opinion is, that it is applied to the shades of the dead as being weak, feeble, or without power or sensation, from powerless. This interpretation is strongly confirmed by the place before us (ver. 10). " Art thou hecome weak as we?" The word is rendered giants in the following places: 2 Sam. xxi. 16, 18, 20, 22. 1 Chron. xx. 5, 6, 8. Deut. ii. 11, 20, iii. 13. Josh. xv. 8, xviii. 16, Deut. iii. 11. Josh. xii. 4, xvii. 15. It is rendered Bephaims Gen. xiv. 5. 2 Sam. V. 18, 22, xxiii. 13. Gen. xv. 20. It is rendered the dead, Isa. xxvi. 29. Job xxvi. 5. Ps. Ixxxviii. 10. Prov. ii. 18, ix. 18, xxi. 16. Job xxvi. 5; and once it is rendered deceased, Isa. xxvi. 14. It here means the departed spirits of the dead — the inhabitants of that dark and dismal region, conceived by the Hebrews to be situated beneath the ground, where dv/ell the departed dead before their final destiny is fixed — called sheol, or hades. Jt is not the residence of the wicked only — the pla;s of punishment — but the place where all the dead are supposed to be

11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.

congregated before their final doom ia pronounced. IT The chief ones of the earth. Marg. Leaders, or great goats. The Hebrew.word means properly great gnats, or goats that are leaders of the flock. Perhaps there is intended to be a slight degree of sarcasm in applying this word to princes and monarchs. It is nowhere else applicl to princes, though the word is often used or applied to rams, or to the chief goats of a flock. IT From their thrones. In hades, or sheol. They are there represented as occupying an eminence similar to that which distinguished them on earth.

10. All they shall speak, &c. Language of astonishment that one so proud, and who apparently never expected to die, should be brought down to that humiliating condition. It is a severe taunt at the great change which had taken place in a haughty monarch.

11. Thy pomp. Thy magnificence. Note on ch. v. 14. IT The noise of thy viols. Instruments of music were often used in their feasts; and the meaning here is, that instead of being surrounded with splendour, and the instruments of music, the monarch was now brought down to the corruption and stillness of the grave. The instrument referred to by the word viol ^^3 r.elhel, plur. nehhdlim, Gr. va,8Xa, Lat. nahlivm, waa a stringed instrument usually with twelve strings, and played by the pecten or by the hand. See Notes and illustrations on ch. v. 12. Additional force is given by all these expressions if they are read, as Lowth reads them, as questions asked in surprise, and in a taunting manner, over the haughty king of Babylon. * Is thy pride then brought down to the grave V &c. ^ The worm. This word in Hebrew •^^'^ rimmd, denotes a worm that is found in putrid substances. Ex. 2vi, 25. Job vii. 5, xxi. 26. ^ Is spreaa under thee. Is become thy couch—

12 How art thou fallen from heaven, O •Lucifer, son of the morning! how art thou cut down

the worm, •^^tl'i'^ toltd — the same word which occurs in ch. i. 18, and there rendered crimson. See Note on that verse. This word is usually applied to the insect from which the crimson dye was obtained; but it is also applied to the worm which preys upon the dead. Ex. xvi. 20. Isa. Ixvi. 24. ir Cover thee. Instead of the splendid covering which was over thee when reposing on thy couch in thy palace. What could be more humiliating than this language? How striking the contrast between his present situation and that in which he reposed in Babylon! And yet this language is as applicable to all others as to that proud and haughty king. It is equally true of the great and mighty every where; of the rich, the gay, the beautiful, and the proud, who lie on beds of down, that they will soon lie where worms shall be their couch and their covering. How ought this reflection to humble our pride! How should it lead us to be prepared for that hour when the grave shall be our bed; and when far away from the sound of the viol and the harp; frMn the sweet voice of friendship and the noise of revelry, we shall mingle with our native dust!

12. How art thou fallen from heav:n. A new image is presented here. It is that of the bright morning star; and a comparison of the once magnificent monarch with that beautiful star. He is now exhibited as having fallen from his place in the east to the earth. His glory is dimmed; his brightness quenched^ Nothing can be more poetic and beautiful than a comparison of a magnificent monarch with the bright morning star! Nothing more striking m representing his death than the idea of that star falling to the earth! T iu- 9ifer MsLYgin, day-star.?5''«^ hil&l to the ground, which didst weak en the nations!

13 For thou hast said in thine heart, I will ascend into heaven,

from ^i«7 hdldl to shine. The word in Hebrew occurs as a noun nowhere else. In two other places (Ezek. xxi. 12. Zech. xi. 2), it is used as a verb in the imperative mood of the Hiphil, and is translated howl from the verb ''?!J ydldl to howl or cry. Geseniua and Rosenmtiller suppose that it should be so rendered here. So Noyes renders it, " Howl, son of the morning!" But the common translation seems to be preferable. The LXX render it 'Eco(T0dpaf, and the Vulgate, Lucifer, the morning star. The Chaldee, " How art thou fallen from high, who wert splendid among the sons of men." There can be no doubt that the object in the eye of the prophet was the bright morning star; and his design was to compare this magnificent oriental monarch with that. The comparison of a monarch with the sun, or the other heavenly bodies is common in the Scriptures. IT Son of the morning. This is a Hebraism (see Note Matt. i. 1,) and signifies that that bright star is, as it were, the production, or the offspring of morning; or that it belongs to the morning. The word son often thus denotes possession, or that one thing belongs to another. The same star in one place represents the Son of God himself. Rev. xxi. 16: "I am— the bright and morning star." IT Which didst weaken the nations. By thy oppressions and exactions, rendering once mighty nations feeble.

13. For thou hast said in thine heart. It was thy purpose or design. IF Iivili ascend into heaven. Nothing could more strikingly show the arrogance of the monarch of Babylon than this; impious design. The meaning is, that he intended to set himself up as supreme; he designed that all should pay homage to him; he did not intend to acknowledge the authority of God. It is not to be understood literally but it means that he intended not ta

I will exalt riy throne above the stars^ of God: I will sit also up-

acknowledge any superior either in heaven or earth, but designed that himself and his laws should be regarded as supreme, IT Above the stars of God. The stars which God has made. Thi-s expression is equivalent to the former that he would ascend into heaven. ^ / will sit also upon the mount of the congregation. The word rendered congregation '^^'i^ from ^?^ to fix, appoint, properly means a iBxed or definite time; then an appointed place of meeting; then a meeting itself; an assembly, a congregation. What is referred to here it is difficult to determine. The LXX render it, " on a high mountain, on the lofty regions which lie to the North." The Chaldee, " I will sit in the mount of covenant, in the regions of the North." Grotius supposes that when the king of Babylon said he would ascend into heaven, he meant the land of Judea, which was called heaven because it was dedicated to God; — that when he said he would ascend above the stars, he meant to denote those " who were learned in the law;" that by the " mount of the congregation," he meant Mount Moriah where was the temple; and that by the " side of the North," he meant Mount Zion, which he says was on the north of Jerusalem. It is remarkable that the usually accurate Grotius should have fallen into this error, as Mount Zion was not on the north of Jerusalem, but was south of Mount Moriah. Vitringa defends the same interpretation in the main, but supposes that by the " mount of the congregation" is meant Mount Zion, and by " the sides of the North," is meant Mount Moriah lying north of Zion. He supposes that Mount Zion is called " the mount of the congregation," not because the congregation of Israel assembled there, but because it was the appointed place where God met his people, or where he manifested himself to them, and appeals to the following places where the word which:a here rendered congregction is apon the mount of the congregation^ in the sides^^ of the north:

plied, in various forms, to the mani festation which God thus made. Ex, XXV. 22, xxix. 42, 43. Ps. Ixxiv. 8. So Lowth supposes that it refers to the place where God promised to meet with his people (Ex. xxv. 22, xxix. 42, 43), and to commune with them, and translates it " the mount of the Divine presence." But to this interpretation there are great objections. (1.) The terms here employed " the mount of the congregation," " the sides of the North," are not elsewhere applied to Mount Zion, and to Mount Moriah. (2.) It does not correspond with the evident design of the king of Babylon. His object was not to make himself master of Zion and Moriau, but it was to exalt himself above the clars; to be elevated above all inferior beings; and to be above the gods. (3.) It is a most forced and unnatural interpretation to call the land of Judea " heaven," to speak of it a.'j being " above the stars of God," or as " above the heights of the clouds;" and it is clear that the king of Babylon had a much higher ambition, and much more arrogant pretensions, than the conquest of what to him would be the comparatively limited province of Judea. However important that land appeared to the Jews as their country and their home; or however important it was as the place of the solemnities of the true religion, yet we are to remember that it had no such consequence in the eyes of the king of Babylon. He had no belief in the truth of the Jewish religion, and all Judea compared with his other vast domains would appear to be a very unimportant province. It is evident, therefore, I think, that the king of Babylon did not refer here to Judea, or to Zion. The leading idea of his heart, which ought to guide our interpretation, was, that he designed to ascend in authority:*ver all inferior beings, and to be like the Most High. We are to remember that Babylon wai a city of idolatry; and it is most pro* bable that by " tlie mount of the congregation, in the sides of the north," there is reference to a belief prevalent in Babylon that the gods had their residency on some mountain of the north. This was a common opinion among the ancients. The Hindoos call that mountain Meru; the Persians, who are followers of Zoroaster, Al Bordsch; the Arabs, Kafe; and the Greeks, Olympus. The common opinion was that this mountain was in the centre of the world, but the Hindoos speak of it as to the north of themselves in the Himmaleh regions; the followers of Zoroaster in the mountains of Caucasus, lying to the north of their country; and the Greeks speak of Olympus, the highest mountain north of them in Thessaly. The Hindoo belief is thus referred to by Ward: — " In the book of Karma-Vipaka, it is said that the heavenly Vishnu, Brahma, and Siva, are upon the three peaks of the mountain Su-Meru, and that at the foot of this mountain are the heavens of twenty-one other gods." View of the History, Literature, and Religion of the Hindoos, vol. i. 13. So Wilford, in a Treatise on the mountain Caucasus, in the Asiatic Researches, vol. vi. 488, says, " The Hindoos regard the mountain Meru as the dwelling-place of the gods. In the Puranas it is said, that upon the mountain Meru there is eternal day, for a space of fourteen degrees around the mountain Su-Meru, and consequently eternal night for the same space on the opposite side; so the Hindoos are constrained to admit that Su-Meru is directly upon the top of the shadow of the earth, and that from the earth to that peak there is a vast coneformed hill, dense as other earthly bodies, but invisible, impalpable, and impassable by mortals. On the side of this hill are various abodes, which, the higher one ascends, become the more beautiful, and which are made the dwellings of the blessed according to the degrees of their desert. God and the most exalted of the divine beings have their abodes on the sides of the north, and on the top ©f this mountain." AccordL'ig to the Zenda- vesta, the Al Bordsch is the oldest ani the highest of the mountains; upon that is the throne of Ormuzd, and the assemblage of the heavenly spirits (Feruer). See Rosenmiiller, Alterthumskunde, i. 154-157. Thus in Babylon, some of the mountains north in Armenia may have been supposed to be the peculiar dwelling-place of the gods. Such a mountain would appear to be under the north pole, and the constellations would seem to revolve around it. It is not improbable that the Aurora Borealis, playing often as it does in the North with peculiar magnificence, might have contributed to the belief that this was the peculiar abode of the gods. Unable to account — as indeed all moderns are — for these peculiar and magnificent lights in the North, it accorded with the poetic and mythological fancy of the ancients to suppose that they were resigned to pfay around, and to adorn the habitation of the gods. This disposition to make the mountains of the North the seat of the gods, may have arisen also in part from the fact that the country on the north of Babylon was a volcanic region, and that the light emitted from volcanoes was an appropriate manifestation of the glory of superior invisible beings. " On the borders of the Caspian [Sea], in the country around the Bakir there is a tract called The Field of Fire, which continually emits inflammable gas, v/hile springs of naphtha and petroleum occur in the same vicinity, as also mud volcanoes. In the chain of Elburs, to the south of this sea, is a lofty mountain, which according to Morier, sometimes emits smoke, and at the base of which there are several craters where sulphur and saltpetre are procured in! sufficient abundance to be used in cora- I merce."— Lyell's Geology, i. 297. We find some traces of these ideas in the: Scriptures. The North is often men«: tioned as the seat of the whirlwind, the storm, and especially as the resi- ' dence of the cherubim. Thus in Ezekiel's vision of the cherubim, the whole magnificent scene is represent" ed as coming from the North — as U

14 I will ascend above the heights of the clouds; I will be »like the Most High.

the appropriate abode of the cheru-!^im.

-■' I looked, and lo i a whirlwind from the North, Came sweeping onward, a vast cloud that

rolled In volumes, charged with gleaming fire, along, And cast its splendours all firound. Now from within shone forth, what seemed

the glow Of gold and silver molten in the flame, And in the midst thereof the form expressed, As of a fourfold living thing— a shape That j'et contained the semblance of a man." Ezek. 1, 4, 5, trans, in Marsh's Harder.

Thus in Ezek. xxviii. 14, Tyre is said to be " the anointed cherub that covereth," and to have been " upon the holy mountain of God," or the gods — evidently meaning not Zion, but some mountain in the vicinity of Eden. See ver. 13. Thus also in Zech. vi. 1 — 8, four chariots are represented as coming out of the mountains, the first chariot with red horses, the second with black horses, the third with white horses, and the fourth with bay horses. The horses that have gone through the earth are (ver. 8) represented as going to the north as their place of rest These passages, particularly the one from Ezekiel, show th'it the aortliern regions were regarded as tiic seat of striking and peculiar nianifestationsof the divine glory. Comp. Notes on.fob x.xiii 9, and xxxvii. 22 And it is probable that in the view of the liabylonians the northern mountains of Armenia, that seemed to be near the north pole around which the constellations revolved, and \hat appeared to be sii 'mounted and encompassed by the splendid light of the Aurora Borealis, were regarded as the peculiar place -''"re the gods held their assemblies, and i.-o... "hence their power went foith through the nations. Over all their power it was the intention of the king of Babylon to ascend, and even to rise above the stars that performed their revolutions around the iSeats of the gods in the north; to be supreme in that assembly of the gods, and to be regarded there as the su- Drems and incontrollable director of

15 Yet ^thou shalt be broughi down to hell, to the sides of the pit.

even all the gods. It is probable, saya Mitford (Life of Milton, i. p. 73), that from this scarcely intelligible hint Milton threw up his palace for his fallen angela — thus:

At length into the limits of the North They came, and Satan to his royal seat, High on a hill, far blazing as a mount Raised on a mount, with pyramids and towers, From diamond quarries hewn, and rocks of gol<i The palace of great Lucifer, so call That structure in the dialect of men Interpreted; which not long after he Aflecting an equality with God, In imitation of that mount, whereon Messiah was declared in sight of heaven, The mountain of the congregation called, etc.

14. / will he like the Most High. There is a remarkable resemblance between this language and that used (2 Thess. ii. 4) in regard to Antichrist: " He, as God, sitteth in the temple of God, showing himself that he is God.'' And this similarity is the more remarkable because Antichrist is represented (in Rev. xvii. 4, 5,) as seated in Babylon — the spiritual seat of arrogance, oppression, and pride. Probably Paul had the passage in Isaiah in his eye when he penned the description of Antichrist.

15. Yet thou shalt be hrought down lo hell. Heb. To sheol. Comp. ver. 9. ^ To the sides of the pit. The word " pit " here, is evidently synonymous with hell or hades, represented as a deep, dark region under ground. 7'he dead were often buried in caves, and the descent was often dark and dreary, to the vaults where they reposed. Hence it is always represented as going down; or as the inftirlor regions. The "sides of the pit" here stand opposed to the " sides of the north." He had sought to ascend to the one; he should be brought down to the other. The reference here ia, doubtless to the land of shades; to the dark and dismal regions where the departed dead are supposed to dwell — to sheoL So the parallelism proves. But the image or figure is taken from the custom of burying, where in a dear

16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;

17 That made the world as a wilderness, and destroyed the

natural cavern, or a sepulchre excavated from a rock, the dead were ranged around the sides of the cavern in niches or recesses excavated for that purpose. See Note on ver. 9.

16. They that see thee. That is, after thou art dead. The scene here changes, and the prophet introduces those who would contemplate the body of the king of Babylon after he should be slain — the passers-by arrested with astonishment, that one so proud and haughty was at last slain, and cast out among the common dead, ver. 19. ^ Shall narrowly look upon thee. To be certain that they were not deceived. This denotes great astonishment, as if they could scarcely credit the testimony of their senses. It also expresses insult and contempt. They ask whether it is possible that one who so recently shook the kingdoms of the earth should now lie cast out as unworthy of a burial. IF That made the earth to tremble. That agitated the world by his ambition.

17. That made the world as a wilderness. That made cities and kingdoms desolate. 11 That opened not the house of his prisoners. This is a description of his oppression and cruelty. Of course many prisoners would be taken in war. Instead of giving them liberty, he threw them into prison and kept them there. This may be rendered, " his prisoners he did not release that they might return home." See the Margin. The Chaldee renders it, " To his prisoners he did not open tlie door." The sense is substantially the same. The idea is, that he was cruel and oppressive. He threw his captives into dungeons, and found pleasure in retaining them there.

cities thereof; ^tkat opened t<^ the house of his prisoners?

18 All the kings of the na tions, even all of them, lie in glo* ry, every one in his own house:

19 But thou art cast out of thy grave like an abominablo

2 or, did not let his prisonen loose homswards.

18. All the kings of the nations. That is, this is the common way in which the kings are buried. IT Lie in glory. They lie in a magnificent mausoleum; they are surrounded with splendour even in their tombs. It is well known that vast sums of money were expended to rear magnificent mausoleums as the burial-place of kings. With this design probably the pyramids of Egypt were reared; and the temple of Bel in Babylon, we are told, was employed for this purpose, Josephus says that vast quantities of money were buried in the sepulchre of David. The kings of Israel were buried in a royal burying-place on Mount Zion. 2 Chron. xxi. 20, xxxv. 24. Neh. iii^ 16. For a description of the sepulchre of David, and of sepulchres in general, see Cal. Die. Art. Sepulchre. Comp. Ezek. xxxii. IF Every one in his own house. In a sepulchre constructed for himself It was usual for kings to have a splendid tomb constructed for themselves.

19. But thou art cast out of thy grave. Thou art not buried like other kings in a magnificent sepulchre, but art cast out like the common dead. This was a mark of the highest infamy. See Isa. xxxiv. 3. Ezek. xxix. 5. Jer. xxii. 19. Nothing was considered more disgraceful than to be denied the privileges of an honourable burial. See Note on ch. liii. 9. On the fulfilment of this prophecy, see Noto on ver. 20. IT As an abominable branch, ^^n? "'Sp.S. The LXX reader this, " And thou shalt be cast upon the mountains as a dead body that ia abominable, with many dead that are slain by the sword, descending to Hades." The Chaldee, "And thou

branch, and as the raiment of tho?o that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. 20 Thou shalt not be joined

sbilt be cast out of thy sepulchre as a brunch that is hid." Lowth supposes that by " abominable branch " there is allusion to a tree on which a malefector was hanged, that was regarded as detestable, and cursed. But there ftre obvious objections to this interpretation. One is, that the word branch (netzer), is never applied to a tree. It aieans a shoot, a slip, a scion. Note ch. xi. 1. Another objection is, that there Beems here to be no necessary allusion to such a tree; or to any thing that w^ould lead to it. Jerome says, that the word netzer denotes a shoot or sucker that starts up at the root of a plant or tree, and that is useless to the husbandman, and which he therefore cuts oif. So says he, the king of Babylon shall be cast off — as the farmer throws away the useless sucker. This is probably the correct idea. The word abominable means, therefore, not only that which is useless, but indicates that the shoot or sucker is troublesome to the husbandman. It is an object that he hates, and which he gets clear of as Boon as possible. So the king of Babylon would be cast out as useless, hateful, abominable, to be thrown away, as the noxious shoot is, as unfit for use, and unworthy to be preserved. IT As the raiment of those that are slain. As a garment that is all defiled with gore, and that is cast away and left to rot. The garments of those slain in battle, covered with blood and dirt, would be cast away as polluted and worthless, and so would be the king of Babylon. Among the Hebrews such garments were regarded with peculiar abhorrence (RosenmiiUer); perhaps from the dread which they had of touching a dead body, and of course of any thing that was found on a dead body. IT Thrust through with a sword. That is, the slain thrust through. The effect of

with them in burial, because thou hast destroyed thy land, and slain thy people: the '^seed of evil-doers shall never be re nowned.

this was to pollute the garment with blood, and to render it useless. IT Thai go down to the stones of the pit. The " pit" here means the grave or sepulchre, ver. 15. The phrase stones of the pit, conveys the idea that the grave or sepulchre was usually either excavated from the solid rock, or constructed of stones. The idea is simply, that those who were slain with the sword were buried in the usual manner, though their bloody garments defiled were cast away. But the king of Babylon should not have even the honour of such a burial as was given to those who fell in battle. IF As a carcase trodden under foot. Unburied; as the body of a brute that is exposed to the air, and denied the honour of a sepulchre.

20. Thou shalt not be joined with them in burial. That is, even with those who are slain with the sword in battle, and to whom is granted the privilege of a decent burial. IT Hast destroyed thy land. Hast been a cruel, harsh, and oppressive prince. ^ The seed of evil-doers. The posterity of the wicked. IT Shall never be renowned. Heb. Shall never be called, or named^

^"^XiT^ > that is, shall never be distinguished, celebrated, or honoured. This is a general proposition; but the prophet here possibly designs to apply it to the king of which he is speaking, as having been descended from ancestors that were wicked; or more probably it is a new circumstance, more fully explained in the following verse, that his posterity should be cat off from the honour of succeeding him on the throne, and that they, as well aa he, should be loaded with disgrace. The design is to afllirm the fact that the Babylonian dynasty would end wh\ him; and that his posterity would bd reduced from the honours which they b^d hoped to have inherited. At th«

21 Prepare slaughter for his* children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

same time, the general proposition is applicable not only to the posterity of the king of Babylon, but to all. It is a great truth pertaining to the divine administration, that the descendants of wicked men shall be dishonoured. So it is with the posterity of a traitor, a pirate, a drunkard, a man of profligacy. They are involved in disgrace, poverty, and calamity, as the result of the sin of their ancestor.

21. Prepare slaughter for his children. That is, cut them off not only from inheriting the honour of their father, but from life. This command seems to be directed to the Medes and Persians, and denotes that they would thus cut off his children. IT For the iniquity of their fathers. On account of the crimes of their ancestors — the pride, haughtiness, and oppression of the kings of Babylon. This is the statement of a general principle of the divine administration, that the consequences of crime often pass over from the perpetrator, and impinge on his descendants. See Ex. xx. 5. H That they do not rise. That they do not rise to occupy the places of their fathers; that they be degraded and reduced from their elevation and honours. H Nor fill the face of the world with cities. The LXX render this, " And fill the land with wars." The Chaldee, ** And fill the face of the world with enemies." The Syriac, " And fill the face of the earth with war." These versions evidently took the word D"^*^^ drlm — to mean enemies or wars, a sense which the word sometimes may have. But the common interpretation is to be preferred. The apprehension was, that they would fill the land, if they lived, with such cities of pride, magnificence and wickedness, as Babylon was, and that thus crimes would be multiplied and prolonged; and

22 For I will rise up against them, saith the Lord of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord.

hence the purpose of God was not o\ilj to cut off Babylon — the model of all cities of arrogance and pride— but also to cut off ^hose who would be disposed to rear similar cities, and to fill the land again with crime.

22. For I will rise up against them, saith the Lord of hosts. That is, against the family of the king of Babylon. IF And cut of from Babylon the name. That is, all the males of the royal family, so that the name of the monarch shall become extinct. Comp. Ruth iv. 5. Isa Ivi. 5. IT And remnant. All that is left of them; so that the family shall cease to exist. IT The son and nephew. Every one of the family who could claim to be an heir of the throne. The dynasty shall cease; and the proud and haughty family shall become wholly extinct. This is the solemn purpose in regard to the family of the monarch of Babylon. It only remains to inquire when and how it was fulfilled.

The circumstances which it was said would exist in regard to the king of Babylon here spoken of, are the following: (1.) That he would be a proud, haughty and oppressive prince, ver. 17 — and throughout the prophecy. (2.) That when he died he would be cast out with the common dead, and denied the common honours of the sepulchre — especially the honours which all other monarchs have in their burial, vs. 18- 20. ^3.) That his posterity would be cut off, and that he would have no one to succeed him on his throne; or that the dynasty and the kingdom would terminate in him, vs. 21,22.

In regard to the application and the fulfilment of this prophecy there have been three opinions.

I. That it does not refer to an individual sovereign, but to the kings of Babylon in general; that the descrip« tion is designed to be applicable to the Buccession or the dynasty, as signally naughty, proud, and oppressive; and.hat the prophet means to say that that haughty and wicked reign of kings should cease. To this, the objections are obvious. (1.) The whole aspect and course of the prophet seems to have reference to an individual. Such an individual the prophet seems to have constantly in his eye. He descends to skeol (ver. 9); he is proud, ambitious, oppressive, cast out; all of which circumstances refer naturally to an individual, and not to a succession or dynasty. (2.) The main circumstance mentioned in the prophecy is applicable only to an individual — that he should be unburied, vs. 18-21. It was not true of all the kings of Babylon that they were unburied, and how could it be said respecting a succession or a dynasty at all that it should be cast out of the grave as an abominable branch; and that it should not be joined with others in burial? All the circumstances, therefore, lead us to suppose that the prophet refers to an individual. II. The Jews, in general, suppose that it refers to Nebuchadnezzar. But to this interpretation, the objections are equally obvious. (1.) It was not true that Nebuchadnezzar had no one to succeed him on the throne; or that his family was totally cut off, as it was foretold of this king of Babylon that his would be, vs. 21, 22. (2.) It was not true that he was denied the privileges of a burial which kings commonly enjoy. To meet this difficulty, the Jews have invented the fo'llowing story. They say that when Nebuchadnezzar was driven from men during his derangement (Dan. iv.), and when he was with the beasts of the field seven years, the people made his son, Evil- Merodach, king; but that when Nebuchadnezzar was restored to his right mind and to his throne, he threw Evil- Merodach into prison, w^here he lay until he died. At the death of Nebuchadnezzar, the people released him to make him king, but he refused because ne did not believe that his father was iead, ar^ said that if his father should 13* find him he would kill him; and that in order to convince him that his fathe; was dead he was taken out of the grave But this is manifestly a fiction. Besides, the prophecy was not that lh4 king should be taken out of the grave, but that he should not be buried. Nebuchadnezzar was succeeded in the kingdom by his son Evil-Merodachj and he by Belshazzar, in whom the line of kings ended.

III. The only other interpretation of which this is susceptible, is that which refers it to Belshazzar, in whose reign the city of Babylon was taken This king, called in Scripture Belshaz zar (Dan. v.), was the son of Evil- Merodach, and the grandson of Nebuchadnezzar. His name, as it occurs in heathen writers, was Nabonadius. In him the circumstances of the prophecy agree. (1.) He was an impioiis prince, Xenophon Cyrop, lib. vii. Dan. v. (2.) In his reign the city and the kingdom came to an end as it was foretold. (3.) Every circumstance of the taking of Babylon would lead us to suppose that he was denied the privilege of a magnificent sepulture, (a.) He was slain in the night. Dan. v. 30. (6.) It was in the confusion of the capture of the city — amidst the tumult caused by the sudden and unexpected invasion of Cyrus It is therefore altogether improbable that he had a regular and ai) honoured burial. Like the common dead, he would lie in the palace where he fell, or in the street, (c.) There is no evidence that Cyrus gave him an honourable sepulchre. (4.) None of his posterity occupied the throne to give honour to the memory of their father. (5.) In him the dynasty and the kingdom ended. Immediately the kingdom on his death was given to the Medes and Persians. Dan. v. 28-30. 31. None of the names of his posterity if he had any, are known; and God cu' oflffrom him " the name and remna^it, the son and nephew," as was predicted. See Prideaux's Connections, Part i. B. ii, pp. 257-271, Ed. 1815.

23. / will also make it a possession for the bittern. The word bittern in English, means a bird wit) long leg*

23 J will also make it a pos- I with the besom of de?tructio;!i, session for the bittern, and pools! saith the Lord of hosts. of water; and I will sweep it 24 The Lord of hosts hath

and neck, that stalks among reeds and sedge, feeding upon fish. The Hebrewword "^Sp gippodh, occurs but five times. Isa. xxxiv. 11. Zeph. ii. 14. According to Bochart and Gesenius, it means the hedgo-hog. It has been variously rendered. Some have supposed it to be a land animal; some an aquatic animal; and most have regarded it as a fowl. Bochart has proved that the hedge-hog or porcupine is found on the shores of the Euphrates. He translates this place, * I will place Babylon for an habitation of the porcupine, even the pools of water;' that is, the pools that are round about Babylon shall become so dry that porcupines may dwell there. See Bochart, Hieroz. B. iii. ch. xxxvi. pp. 1036-1042. If And pools of water. Bochart supposes this means, even the pools of water shall become dry. But the common interpretation is to be preferred, that Babylon itself should become filled with pools of water. This was done by Cyrus' directing the waters of the Euphrates from their channel wlien the city was taken, and by the fact that the waters never returned again to their natural bed, so that the region was overflowed with v/ater. See Notes on ch. xiii. ^ And I will sweep it with the besom of destruction. A besom is a broom; and the sense here is, that God would entirely destroy Babylon, and 'render it wholly uninhabitable.

24. The LoKD of hosts. See Note ch. 1, 9. It is evident that this verse and the three following, is not directly connected with that which goes before, respecting Babylon. This pertains to the Assyrian; that had relation to Babylon. Vitringa says that this is attached to the prophecy respecting Babylon, and is a peculiar yet not altogether foreign argument, and is a sort of epilogue to the prophecy respecting Babylon. The design, he says, is this. As the events which had beei foretold Respecting Babylon seemed so gn^at and wonderful as to be almost incredible, the prophet, in order to show the Jews how easily it could be accomplished, refers them to the case of Sennacherib, and the ease with which he and his army had been destroyed. Lowth supposes that the Assyrians and Babylonians here are one people. RosenmUUer supposes that this prophecy respecting Sennacherib has been displaced by the collector of the prophecies of Isaiah, and that it should have been attached to the prophecy respecting the Assyrian monarch. See ch. x. The probable sense of the passage is that which makes it refer to the predicted destruction of Sennacherib (ch. X.); and the design of the prophet in referring to that here is, to assure the Jews of the certain destruction of Babylon, and to comfort them with the as surance that they would be delivered from their captivity there. The prophecy respecting Babylon was uttered before the destruction of Sennacherib; but it is to be remembered that its design was to comfort the Jews in Babylon. The prophet therefore throws himself beyond the period of their captivity— though it was to occur many years ufter the prophecy respecting Babylon was uttered; and with this view he introduces the subject O'^ the Assyrian. At that future time, Sennacherib would have been destroyed. And as God would have fulfilled the prophecy respecting the proud and selfconfident Assyrian, so they might have the assurance that he would fulfil his predictions respecting the no less proud and self-confident king of Babylon; and as he would have delivered his people from the invasion of the Assyrian, even when he was at the gates of Jerusalem, so he would deliver them in their captivity in Babylon. IT Hath sworn. See Heb. vi. 13, iii. 18. Gen. xxiv. 7. Ex. xiii. 5, 1], xxxiii. 1. Num. xxxii. 10. Jehovah is often represented as making use of an oath to denote the sworn, saying, Surely as I have tho-ught, so shall it come to pass; and as 1 have purposed, so shall it stand;

25 That I will break the Assyrian in niy land, and upon my mountains tread him under foot: then 'shall his yoke depart from off them, and his burden depart from off their shoulders.

Btrong confirmation, the absolute certainty of what he utters. The oath here was designed to comfort the Jews, when they should be in Babylon, with the assurance that what he had thus solemnly promised would assuredly come to pass. 'Si As 1 have thought. As I have designed, or intended. God's promises never fail; his purposes shall all be accomplished. Comp. ch, xlvi. 10, 11. This passage is full proof that God does not change: that whatever his purposes are, they are inflexible. Change supposes imperfection; and it is often aflarmed that God is immutable. James i. 17. Mai. iii. 6. 1 Sam. xv. 29.

25. That I will break. That I will break his power; that I will discomfit and destroy his army. IT The Assyrian. Sennacherib. See ch. x. If In my land. That is, in the land of Canaan. This is often called his land; and this expression shows that the passage does not and cannot refer to the king of Babylon, for he was destroyed in his own city. Dan. v. IT And upon my mountains. That is, upon the mountains of Palestine. The army of Sennacherib was destroyed on the mountains that were near to Jerusalem. See Notes on ch. x. 33, 34. f Then shall his yoke. The yoke of the Assyrian. See Note ch. x. 27.

26. This is the purpose. This is the sum of the whole design — a design that embraces the destruction both of the king of Assyria, and of Babylon. IT Upon the lohole earth. The successive Kingdoms of Assyria and Babylonia emibraced the whole earth, and to destroy.hem woiil i ir. fact affect all the nations.

26 This h the purpose that is purposed, upon the whole earth, and this is the hand that is stretched out upon all the na. tions.

27 For «the Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?

27. For the Lord of hosts. Note ch. i. 9. ^ Who shall disannul it? Who has power to defeat his purposes? Difficult as they may be in appearance, and incredible as their fulfilment may seem, yet his purposes are formed in full view of all the circumstances; and there is no power to resist his ami, or to turn him aside from the execution of his designs. By this assurance God designed to comfort his people when they should be in Babylon in a long and dreary captivity. Comp. Ps. cxxxvii. And by the same consideration his people may be comforted at all times. His plans shall stand.. None can disannul them. No arm has power to resist him. None of the schemes formed against him shall ever prosper. Whatever ills, therefore, may befall his people; however tliick, and gloomy, and sad their calamities may be; anc* however dark his dispensations may appear, yet they may have the assurance that all his plans are wise, and that tliey all shall stand. No matter how many, or how mighty may be the foes of the church; no matter how strong their cities, or their ramparts; no matter how numerous their armies, or how self-confident may be their leaders, they have no power to resist God. If their plans are in his way they will be thrown down; if revolutions are needful among men to accomplish his purposes tney will be brought about; if cities and armies need to ba destroyed in order that his plans may succeed and his church be safe, they will be demolished, just as the army of Sennacherib was laid pale in dfath,

28 111 the year that ^King Ahaz died was this burden.

29 Rejoice not thou, whole and as Babylon — the haughtiest of cities— was overthrown. Who can stand against God? and v/ho can resist the execution of his will?

28. In the year that Icing Ahaz died. Tliis is the caption or title to the following prophecy, which occupies the remainder of this chapter. This prophecy has no connection with the preceding; and should have been separated from it in the division into chapters. It relates solely to Philistia; and the design is to comfort the Jews with the assurance that they had nothing to apprehend from them. It is not to call the Philistines to lamentation and alarm, for there is no evidence that the prophecy was promulgated among them (Vitringa); but it is to assure the Jews that they would be in no danger from their invasion under the reign of the successor of Ahaz, and that God would more signally overthrow and subdue them than had been done in his time. It is not improbable that at the death of Ahaz, and with the prospect of a change in the government on the accession of his successor, the Philistines — the natural enemies of Jndah — had meditated the invasion of the Jews. The Philistines had been subdued in the time of Azariah (2 Kings xv. 1 — 7),orUzziah as he is called in 2 Chron. xxvi. 1, who was the son and successor of Amaziah. He broke down the wall of Gath, and the wall of Gabneh, and the wall of Ashdod, and effectually Bubdued and humbled them. 2 Chron. xxvi. 6. In the time of Ahaz, and while he was engaged in his unhappy controversies with Syria and Ephraim, the Philistines took advantage of the enfeebled state of Judah, and made successful war on it and took several of the towns (2 Chron. xxviii. 18); and at his death they had hope of being able to resist Judah — perhaps the more Bo as they apprehended that the reign of Hezekiah wDuld be mild, peaceable, and unwarlikc. Isaiah, in tho pro-

Palestina, be Jkiuse Hhc rod ol him that smote thee is broken: for out of the serpent's root shall

phecy before us, warns them not to entertain any such fallacious expectationsj and assures them that his reign would be quite as disastrous to them as had been the reign of his predecessors. IT Was this burden. See Note ch. xiii. 1.

29. Bejoice not thou. Rejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable IT Whole Palestina. We apply the name Palestine to the whole land of Canaan. Formerly the name referred only to Philistia, from which we have derived the name Palestine. The word rd^SI peltsheth — means properly the land of oojourners or strangers, from UibQ pdlds'k^ to rove about, to wander, to migrate. The LXX render it, dX- XouXoj, strangers f or foreigners, and y;l dX'So<l)v\(x}i>, land of strangers. Philistia was situated on the southwestern side of the land of Canaan, extending along the Mediterranean sea from Gaza on the south, to Lydda on the north. The Philistines were a powerful people, and had often been engaged in wars with Judah. They had made a successful attack on it in the time of Ahaz; and amidst the feebleness and distraction.s which they supposed might succeed on the change of the government of Judah, and the administration of an inexperienced prince like Hezekiah, they hoped to be still more successful, and would naturally rejoice at the death of Ahaz. When the prophet says " whole Palestina," he means to say that no part of Philistia would have occasion to rejoice at the succession of Hezekiah. See ver. 31. IT Because the rod of him that smote thee is broken. It was not true that they had been sm: tten during the reign of Ahaz, bu; it hac been done by his predecessor U:<iziah. Perhaps the prophet refers to that prince, and to liis death. He had smitten and 8ub»

come forth a 'cockatrice, and his fruit ^shall he a fiery flying serpent.

30 And the first-born of the

dued them. At his death they would rejoice; and their joy had been continued during the reigns of Jotham and Ahaz. They woirid now rejoice the more that a young and inexperienced prince was to ascend the throne. Their joy had been that Uzziah had died — and that joy had been augmenting since his death. But the prophet now tells them that they will have no further occasion for such joy, IT For out of the serpent's root. That is, there shall spring forth from the serpent, or shall succeed the serpent — as a shoot or sprout springs from the root of a decayed tree. Note ch. xi. 1. By the serpent here, is undoubtedly intended king Uzziah, who had so severely chastised the Philistines. The word serpent ('^'^J) denotes a serpent of any kind, and usually one far less venomous than that which is meant by the word translated cockatrice. Probably the prophet does not give this name serpent to Uzziah or to Ahaz, or the name cockait ice to Hezekiah, because he regarded the names as properly descriptive of their character, but because they were so regarded by the Philistines. They were as odious and offensive to them, and as destructive of their plans, as venomous reptiles would be. IT Shall come forth a cockatrice. See Note on ch. lix. 5. A basilisk, or adder — a serpent of most venomous nature. See Note ch. xi. 8. That is, though Uzziah is dead, yet there shall spring up from him one far more destructive to you than he was; one who shall carry the desolations of war much farther, and who shall more effectually subdue you. Most commentators have concurred in supposing that Hezekiah is here referred to, who " smote the Philistines even unto Gaza and the borders thereof, from the tower of the watchmen to the fenced city." 2 Kings jcviii. 8. This is doubtless the cofect

poor shall feed, ar»J the need) shall lie down in safety: and 1 will kill thy root with famine, and he shall slay thy remnant.

interpretadon. The Chaldee renders it, however, " Because there shall proceed from the descendants of Jesse the Messiah, and his works shall be among you as a flying serpent." This interpretation RosenmQller supposes is correct; but it is evidently foreign to the scope of the passage*.

30. And the firsw-born of the poor shall feed. That isE, there sail be safety to those parts of Judah which have long been exposed to the invasions o" the Philistines. Philistia bordered on Judea, and was constantly making wars upon it, so that there was no safety felt. Isaiah now says, that Hezekiah would so effectually and completely subdue them that there should be no danger from their invasion. The phrase " the first-born of the poor" is an Hebraism — a strong, emphatic expression, denoting those who are the most poor; the most abject sons of poverty; those who have an eminence or a double portion of want — as the first-born among the Hebrews were entitled to peculiar distinctions and privileges. The idea is, that even the most poor and defenceless would be safe. IF Shall feed. That is, they shall be supplied with food; they shall feed safely as a flock does that is guarded from wild beasts. They shall be no longer alarmed, but shall dwell in security, peace, and plenty. ^ And 1 will kill thy root. The word rendered root denotes properly the root of a plant, which being dried up or killed, the plant of course withers and dies. So God says that he would effectually and entirely destroy the power of the Philistines. IF Slay thy rcmnajit. That is, shall slay all that appertains to thee. Or, he shall dry up the root, and tlw branches shall wither and die also. The whole power of the nation shaU be v/ithered and destroyed.

ihrong the gate. The gates of a city were the chief places of concourse. V Cry, 0 city. The prophet here fixes the attention upon some principal city of Philistia, and calls upon it to be alarmed in view of the judgments that were about to come upon the whole land. IT Art dissolved. The word dissolved (S^'Q) is applied to that which melts, or which wastes away gradually — and then to that which faints or disappears. It means here that the kingdom of Philistia would disappear, or be destroyed. It probably conveys the idea of its fainting, or becoming feeble from fear or apprehension. IT From the vorik a smoke. From the regions of Judah, which lay north and east of Philistia. The smoke here probably refers to a cloud of dust that would be seen to rise in that direction made by an invading army. IT And none shall be alone in his appointed times. There has been a great variety of interpretation in regard to this passage. Lowth renders it, " And there shall not be a straggler among his levies." The Hebrew is as in the margin, " And not solitary in his assemblies." The LXX render it kul ovk tarai tov eivdi — and it is not to he endured. The Chaldee, " And there shall be none who shall retard him in his times." The Arabic, " Neither is there any one who can stand in his footsteps." The Vulgate, " Neither is there any one who can escape his army." Aben Ezra renders it, " No one of the Philistines shall dare to remain in their palaces, as when a smoke comes into a house all are driven out." Probably the correct idea is given by Lowth; and the same interpretation is given by Gesenius, Rosenmijller, Dathe, and Michaelis. No one of the invading army of Hezekiah shall come by himself; no one

32 What shall one then an. swer the messengers of the na. tion? That nhe Lord hath founded Zion, and the *poor of his people shall ^trust in it.

8 betake themselves unto.

shall be weary or be a straggler; the army shall advance in close, military array, and in dense columns; and this is represented as the cause of the cloud or smoke that the prophet saw rising — the cloud of dust that was made by the close ranks of the invading host. Comp. Isa. V. 27.

32. What shall one then answe-. The design of this verse is obvious. ]t is to show that Judea would be safe from the invasions of the Philistines; and that God was the protector of Zion. For this purpose the prophet refers to messengers or ambassadors who should be sent for any purpose to Jerusalem — either to congratulate Hezekiah, or to form an alliance with the Jews. The prophet asks what answer or information should be given to such messengers when they came respecting their state? The reply is, that Jehovah had evinced his purpose to protect his people. IT Of the nation. Of any nation whose ambassadors should be sent into Judea. IT 2^hat the Lord hath founded Zion. That he is its origna] founder, and that he has now shown his regard for it by protecting it from the Philistines. It would be safe from their attacks, and Jehovah would thus show that he had it under his own protection. The LXX render this, " And what shall the kings of the Gentiles then answer? That the Lord hath founded Zion." The scope of the passage is the assurance that Zion would be safe, being founded and preserved by Jeho- "^AH; and that the Philistines had no tause of triumph at the death of Ahaz, since God would still be the protector of his people. The doctrine established by this - passage is, that in all the changes which take place by the death of kings, princes, magistrates, and ministers: and in all the revolutions wliiclr occur in kingdoms, the enemies of the people of God have no cause for rejoicing. God is the protector of his church; and he will show that he has founded Zion, and that his people are safe. No weapon that is formed against his people shall prosper, and the gates of hell shall not prevail against his church. IT Shall trust in it. In Zion. It was a strongly fortified city, God was its protector, and in times of calamity his peope could betake themselves there in safety. In this strong place the most weak and defencelessthe poorest of the people would h<* safe. In the church of God, the poor are the objects of as deep regard as the rich; the humble, the meek, the weak, the feeble, are there safe, and no power of an enemy can reach or affect them God is their defender and their friencJ and in his arms they are secure.

§ I. The time of the prophecy.

This and the followinsr chapter ntinke one entire prophecy, and should not have been divided. At what time it was delivered is unknown. The only period wliich is designated is, that it was to be fulfilled in three years fiom the time when it was uttered, eh. xvi. 14. Lowth supposes that it was deli v. ered soon after the former, in the first years of the reign of Hezekiah. and that it was fulfilled in thn fourth year of his reign when Shalmanezer invaded the kingdom of Israel. He supposes that I<e might have marched through Moab, and secured i^s strong places on his way to Judea. Gesenius supposes that it was uttered by some contemporary of Isaiah, or by some earlier prophet, without the epilogue (ch. xvi. 14), as a general denunciation against Moab; and that it was adopted by Isaiah and applied to the Moabites during his own time. This he argues because of the repetition of geographical names; the play upon those names; the roughness and harshness of the expressions; and many favourite phrases which he says are foreign to " the genuine Isaiah." He supposes that it had its origin in the national animosity which subsisted between the Jews and the Moabites: and that it might have been composed on account of the tribute which had been withheld, B. C. 896; or on account of the corruption of the Moabites, B. C. 949; or on the taking possession ot the territory by Reuben and Gad. But this is evidently conjectural. It is fair to presume that it is a production of Isaiah himself, unless it can be proved that he did not write it; and the argument from the style, to prove that it was written by some other person than Isaiah does not seem to be sufficient. It mau have been written by Isaiah at an early period of his life, and subsequently incorpornted into his prophecies, and adapted by himself to a state of things existing in an advanced period of his prophetic life. See Note on ch. xvi. 14. Comp. however the arguments of Gesenius in his Commentary, and in the Biblical Repository, vol. vii. pp. 120, 121. It is certain thvA it was composed when the tribute was withheld from Judah which was due from the Moabites. See ch. xvi. 1.

The land of Moab, so called from Moab the son of Lot by his eldest daughter (Gen. xix. 31 — 37). was situated on the east side of the river Jordan, and adjacent to the Dead Sea, and on both sides of the river Arnon, although strictly and properly speaking the river Arnon was regarded as its northern boundary. Its capital city was on the river Arnon. The first residence of Lot after fleeing from Sodom was Z.oar (Gen. xix. 30), on the southeast of the Dead Sea: from thence he removed into the mountainous region where his two sons were born. Gen, xix. 30. The country was originally occupied by a race of giants called Emim (Deut, ii. 10), whom the Moabites co.nquered, and expelled. A considerable part of this country was subsequently conquered by Sihon, king of the Amoritei. who made the Arnon the boundary of the land of Moab, and Heshbon his capital. Num. xxi. 26. Comp. Num. XXI. 13. Judges xi. 18. The Israelites passed by their land in journeying to Canaan without dis. tressing or embarrassing them; because God had said that he had given, ** Ar to the children of Lot for a possession." Deut. ii. 9. But the adjacent region in the possession r.f the Amorites, the Isrnelites took, after a signal victory, and gave to the tribes of Reuben and Gad. Num. xxi. 31 — 35. Thus the territory of the Jews, being bounded by the river Arnon, was adjacent to that ot Moab. It is evident, however, though the Arnon was the proper boundary of Moab, yet that a consideiabla DOTiion of country on the north of that river was usually regarded as lying in the land of Afoab. Uiough stricdy within the limits of the territory formerly of tne Amorites, and subsequently of me tribes of Reuben and Gad. Thus Mount Nebo is said to le in the land of Moab (Deut. xxxii. 49. txxiv. 1), though it was properly within the limits of the A.*inrites. And thus many of the places in (he prophecy before us w«re on the north of that river, though specified as in the country of Moab. it is probable that the boundary was never regarded as permanently fixed, though the river Arnon was Its natural and usual limit.

There was always a great antipathy belween the Jews and the Moabites, \nd they were the natural und constant enet lies of the Jewish nation. The fouuda^/on of the enmity was laid far back ia theii history. Balaam seduced the Israelites to sin by mesvns of the daugliters of i\loab (Num. xxv. 1.2); nnd God ordered that this people should not enter into the ccngregolion of hie people, or b* capable of office, to tlie tenth generation, because they hud tlie iiihamanity to refuse the children of Israel a passage through their land in their journey to Canaan. Bent, xxiii. 3.

Eglon, king of the Moabites, was the first who oppressed Israel alter the death of Joshua. Ehud KiilecT him and subdued the Moabites. Judges iii. 21. Toward the end of tiiis period, however, peac» and friendship were restored, mutual honours were reciprocated, as the history of Kuth shows, and Moab appears to have been a place of refuge for outcasts and emigrant-Hebrews. Ruth i. 1. 1 bam xxii. 3. Jer. xl. 11. Isa. xvi. 3. David subdued Moab and Ammon, and made them tributary. 2 Sam, viii. 2 — 12, xxiii. 20. The right to levy this tribute seems to have been transferred to Israel after th« division of the kingdom; for after the death of Ahai> they refused to pay the customary tribute ot 100,000 lambs and ns many rams. 2 Kings i. 1, iii. 4. Isa. xvi. 1. Soon after the death of Aliab they began to revolt. 2 Kings iii. 4, 5. They were subsequently engaged in wars with the Jews. Amoa (i. 13, &c.) denounced great calamities on thenri, which they probably suifered under Uswiah and Jo. tham kings of Judah. 2 Chron. xxvi. 7, 8, xxvii, 5. Calmet supposes that they were carried captive by Nebuchadnezzar beyond the Euphrates, as the prophets had threatened (Jer. ix. 26, xii. 14, 15, XXV. 11. 12,xlviii. 47, xlix. 3,6,39. 1. 16); and that they were restored by Cyrus to their land, as many other captive nations were. It is probable that in the latter times they were subject to the Asmonean kings, and finally to Herod the Great. Roh. Cid. it is remarkab* *hat Jeremiah has introduced much of this chapter iutu his prophecy in his xlviiith chapter.

§ III. Comparison of Isaiah with Jeremiah.

lu order to see the resemblance between the two prophecies, I insert here a comparison of the corresponding parts, following the order of Isaiah.

37. For every head shall be bald. And every beard clipped. Upon all the hands shall be cuttings. And upon the loins sackcloth.

38. There shall be lamentations generally upon the housetops of Moab, and in the street* thereof.

31. From the cry of Heshbon even unto Elealeh, And unto Jahaz have they uttered their voice

3. In their streets they shall gird themselves with

On the tops of their houses, and in their streets, every one shall howl. i. And Heshbon shall cry, and Elealeh:

Therefore the armed soldiers of Moab shall cry out:

His life shall be grievous unto him. 5. His fugitives shall flee unto Zoar, an heifer of three years old;

For by the mounting up of Luhith with weeping shall they go it up;

For in the way of Horonaim they shall raise up a cry of destruction.

5. For the waters of Nimrim shall be desolate. 7. Therefore the abundance they have gotten.

Shall they carry away to the brook of the willows.,8, 9, xvi. 1 — 5, are wanting in Jeremiah. J xvi. 6. We have heard of the pride of Moab;

Even his haughtiness, and his pride, and his wrath;

7. Therefore shall Moab howl for Moab, Every one shall howl: For the foundation of Kir-hareseth shall ye mourn; Surely are they stricken. 9. As to the vine of Sibmah, the lords of the heathen have broken down the principal plants thereof; They have come even unto Jazer, They wandered through the wilderness; Her branches are stretched out. They are gone over the sea. 9. Therefore I will bewail with the weeping of Jazer, the vine of Sibmah ^ For the shouting of thy summer fruits. And for thy harvest is fallen. a. And gladness is taken away, and joy out of the plentiful field; The treaders shall tread out no wine in their presses; f have made their vintage-shouting to cease.

3-1. From Zoar even unto Horonaim, As an heifer of three years old; For in the going up of Luhith, Continual weeping shall go up.

3. A voice of crying shall be from Horonaim, 5. For in the going down of Horonaim, The enemies have heard a cry of destruction.

34. For the waters also of Nimrim shall be desolate.

29. We have heard of the pride of Moab; he ii

exceeding proud; His loftiness and his arrogancy. And his pride and the haughtiness of his heart:

30. I know his wrath, saith the Lord; But it shall not be so:

His lies shall not so effect it.

31. Therefore will I howl for Moab, And I will cry out for all Moab;

Mine heart shall mourn for the men of Kir. heres.

Thy plants are gone over the sea; They reach even unto the sea of Jazer,

82. O vine of Sibmah! I will weep for thee with the weeping of Jazer. The spoiler is fallen upon thy summer fruits an« upon thy vintage.

33. And joy and gladness is taken frjm the plentt. ful field., and from the land of Moab; And I have caused wine '.o fail from the vvi^*

presses; None shall tread with shouting; Their shouting shall be no shooting

11. Wherefore my bowels shall sound like an harp for Moab, And mine inward parts for Kir-haresh.

36. Therefore my heart sha i sound for Moab lika pipes; And mine heart shall sound like pipes for thd men of Kir-heres.

After the exile, intimate connexions took place between the Jews and the Moabites by marriages. Ezra ix. 1. seq. Neh. xiii. 1. These marriages, however, were dissolved by Ezra as being in his view contrary to the law of Moses, in the time o£ tiie Maccabees little mention is made of them, icomp. Dun. XI. 41); but Josephus mentions thsm in ihe history of Alexander Jannaeus. Heshbun and Nadaba, Lemba, and Oronas, Gehthoa and Zara, cities of Moab, are there mentioned as being at that time in the possession of the Jews. Jos. Ant. B. xiii. ch. xv. § 4. After that, their name is lost under that of the Arabians, as was also the case with Edom and Ammon. At the time of Abulfeda, Moab proper, south of the river Arnon, bore the name of Karrak from the city of that name (comp. Note on ch. XV. 1); the territory north of the Arnon, the name of Belka, which includes also the country of the Amorites. Since that time the accounts of the country are exceedingly meagre, and it is only until quite recently that the state of Moab has attracted the attention of travellers. It has been ranged and ravaged by the predatory tribes of Arabs, and through fear of them few travellers have ventured to visit it. In February and March, 1806, however, Mr. Seetzen, not without danger of losing his life, undertook a tour from Damascus down to the south of the Jordan and the Dead Sea, and thence to Jerusalem, and in his journey threw much unexpected light on the propbecy before us, especially.n regard to the places here mentioned, fie found a multitude of places, or the ruins of places, still bearing the old names, and thus has set bounds to the perfectly arbitrary designations of the old maps. In September, 1812, that distinguished German traveller L L. Burckhardt made the same tour from Damascus down to Karrak, whence he pursued his journey over Wady Mousa, or Petra, and thence to Cairo in Egypt. In 1818 a company of intelligent English travellers (Bankes, Irby, Mangles, and Legh), made a journey from Karrak to the land of the Ldomites, particularly to Petra, and thence back on the other side of the Jordan to Tiberias. In some respects they confirmed, and in others extonded the accounts of Seetzen. See Gesenius' Comm. In the Notes on these chapters, I have endeavoured to embody the principal information found m these writers on the topography of Moab.