He shall come down like rain upon the grass, And as showers that water the eaith.
My doctrine shall drop as the rain, My speech shall distil as the dew, As the small ram upon the tender herb, And as the showers upon the g:ass
IT I will pour my Spirit upon thy seed See ch. lix. 21. This is in accordance with the promises eveiy where made in the Bible to the people of God. See Ex. xx. 6. Deut. vii. 9. Gen. xii. 7, xiii. 15, xv. 18, xvii. 7, 8. Ps. Ixxxix. 4. Isa. xliii. 5. It may be regarded (1) as a promise of the richest blessings to them as parents — since there is to a parent's heart no prospect so consoling as tha which relates to his offspring; and (2, an assurance of the perpetuity of their religion; of their return from captivity, and their restoration to their ow«
4 And they shall spring up fas among the grass, as willows by tht ivater-coursos.
5 One 'shall say, I am the Lord's; and another shall call
4. And they shall spring up. The idea is, that as plants and trees planted by water-courses, and in well-watered fields, grow and flourish, so should their children grow in virtue, hope, piety, and seal. TT As among the grass. They shall spring up and flourish as the grass does when abundantly watered from heaven. On the meaning of the unusual form of the word Vr.-?> in the Hebrew (in among), see Vitringa, and Rcsenm tiller. The 3 here is undoubtedly an error of the transcriber for 2 as — an error which from the similarity of the letters might be readily made. The LXX read it wf — as. The Chaldee reads it 3 as. 1T As willows ly the water -courses. Willows are usually planted in such places, and grow rapidly and luxuriantly. It denotes here, abundant increase, vigour and beauty; and means that their posterity would be greatly blessed of God. A similar figure to denote the prosperity and happiness of the righteous occurs in Ps. i. 3:
And he shall be like a tree planted by the rivers of water, That brinsreth forth his fruit in his season; His leaf also shall not wither.
These two verses teach us, (1.) That God will pour his blessing on the children of his people — a promise which in all ages, when parents are faithful, is abundantly fulfilled. (2.) That one of the richest blessings which can be imparted to a people is, that God's Spirit should descend on their children. (3.) That the Spirit of God alone is the source of true happiness and prosperity to cur children. All else — property, learning, accomplishment, beauty, vigour, will be vain. It is by his blessing only — by the influence of piety — that they will spring forth as among the grass, and like willows by the streams of water. (4.) Parents should pray earnestly for a
himself by the name of Jacob; and another shi.ll subscribe rmiti his hand unto the Lord, and surname himself by the name of Israel.
revival of religion. No better description can be given of a revival than that given here — the Spirit of God descending like streams and floods on the young; and their springing forth in the graces of piety as among the grass, and growing in love to God and love to men like willows by the water-courses. Who would not pray for such a work of grace 1 What family, what congregation, what people can be happy without it?
5. One shall say. It shall be common to say this, or a profession of religion shall be common. The variouj expressions in this verse mean substantially the same thing — that there should prevail among the people a disposition to make a profession of attachment to Jehovah in every proper public manner. It is in immediate connexion with what is said in the previous verses, that he would pour his Spirit upon them, and especially on their children. The effect would be, that many would make a public profession of religion. This refers, doubtless, in the main, to the period after their return from the captivity, and to the general prevalence of religion then. But it is also true of the people of God at all times — especially under the Messiah. God pours his Spirit like gentle dews, or rains, on the families of his people; and the effect is, that many publicly profess attachment to him. IT I am the Lord's. I belong to Jehovah; I devote myself to him. This expresses the true nature of a profession of religion— a feeling that we are not our own, but that we belong to God. It?3 that we not only feel that we are bound to worship hirn, but that we actually belong to him; that our bodies and spi • rits, and all that we have and are, are to be sacredly employed in his service. See 1 Cor. vi. 20. 2 Cor. vii. 5, v. 14, 15. Nothing, in few words, can more appropriately describe the true nature of a profession of religion than the expression here used — ^^ •"I},"'"15 ' for Jehovah am I — I am wholly, and entirely, and for ever for Jehovah, to obey him; to do his will; to suffer patiently all that he appoints: to live where he directs; to die when, where, and how he pleases; to moulder in the grave according to his will; to be raised up by his power; and to serve him for ever in a better world/ IT And another shall call himself by the name of Jacob. The Chaldee renders this, " He shall pray in the name of Jacob." The idea seems to be, that he should call himself a friend of Jacob — an Israelite. He should regard himself as belonging to the same family and the same religion, as Jacob; a3 worshipping the same God; and as maintaining the same belief. To call one's self by the same name as another is indicative of friendship and affection; and is expressive of a purpose to be united to him, and to identify our interest with his. The idea is that which one would express by saying that he cast in his interest with the people of God, or he became identified with them; as we now say, a man calls himself by the name of Christ, i. e. a Christian. Jerome renders this, " he shall call by the name of Jacob; i. e. sinners to repentance." Comp. Note ch. xliii. 7, ch. xlviii. 1. Ps. xxiv. 6. IT And another shall subscribe with his hand unto the Lord. The LXX render this, " and another shall write with his hand, x£tP'> I am of God." Lowth, " on his hand," Aq. Sym. xtl9°- Lowth supposes that the allusion here is to the marks which were made indelible by puncture with ink on the hand or on other parts of the body. He supposes that the mark thus indelibly impressed was the name of the person, or the name of the raster if he was a slave, or some indication by which it might be known to whom he belonged. In this way, the soldier marked himself with the name of his commander; the idolater, with the name of his god; and in this way Procopius,?a ys that the early Christians marked themselves. On this passage ae says, " Because many marked their wrists or their arms with tie sign of ths cross, or with the name c f Christ." Ses Rev. xx. 4. Spencer de Leg. Hebr. L. ii, c. 20. 13ut all this is too refined, and is evidently a departure from the true sense of the passage. The mark, or writing, was not on the hand, but with it — literally, " and this shall write hw hand to Jehovah;" and the figure is evidently taken from the mode of making a contract or bargain, where the name is subscribed to the instrument. It waa a solemn compact or covenant, by which they enrolled themselves among the worshippers of God, and pledged themselves to his service. The manner of a contract among the Hebrews is described in Jer. xxxii. 10, 12,44. A public, solemn, and recorded covenant, to which the names of princes, Levites, and priests were subscribed, and which was sealed, by which they bound themselves to the service of God, is mentioned in Neh. ix. 38. Here it denotes the solemn manner in which they would profess to be worshippers of the true God; and it is expressive of the true nature of a profession of religion. The name is given in to God. It is enrolled by the voluntary desire of him who makes the profession among his friends. It is done, after the manner of solemn compacts among men, in the presence of witnesses. Heb. xii. 1. Among Christians, it is sealed in a solemn manner by baptism, and the Lord's supper. It has, therefore, all the binding force and obligation of a solemn compact; and every professor of religion should regard his covenant with God as the most sacred of all compacts, and as having a more solemn obligation than any other. And yet, how many professors are there who would shrink back with horror from the idea of breaking a compact with man, who have no alarm at the idea of having proved unfaithful to their solemn pledge that they would belong wholly to God, and would live to him alone! Let every professor of religion remember that his profession has all the force of a solemn compact; that he has voluntarily subscribed his name, and enrolled himself among the friends of God j and that there is nc
G Thus saith the Lord the King of Israel, and his Redeemer *lhe Lord of hosts; I uam the first, and I am the last; and besides "me there is no God.
agreement of a more binding nature than that which unites him in public profession to the cause and the kingdom of the Saviour. ^ And surname himself by the name of Israel. Shall call himself an Israelite, and shall be a worshipper of the same God. The word rendered " shall surname " (•"^'l &&*<*» not used in Kal, in Piel •"'23 kinna), means to address in a friendly and soothing manner; to speak kindly to any one. Gesenius renders it, " and kindly, soothingly names the name of Israel." But the idea is probably that expressed in our translation. The word sometimes denotes a giving of flattering titles to any one, by way of compliment. Job xxxii. 21, 22:
Let me not, I pray you, accept any man's person; Neither lei me give flattering titles unto man. For I know not to give flattering titles; In so doing ray Maker would soon take me away.
In Isa. xlv. 4, it is rendered, " I have surnamed thee [Cyrus] though thou hast not known me." The word does not occur elsewhere. It conveys the idea of an honourable title; and means here.. I think, that he would call himself by the honourable appellation of Israel — or an Israelite — a worshipper of the God of Jacob. It implies that a profession of the true religion is honourable, and that it is and should be esteemed so by him who makes it. It is observable, also, that this verse contains an instance of the parallelism in the Hebrew writings where the alternate members correspond to each other. Here the first and third members, and the second and the fourth correspond to each other. See the Introduction, § 8.
G. Thus saith the Lord. This commences, as I suppose (see the Analysis), the argument to prove that Jehovah is ihe only true God, and that the idols *ere vaiity. The object is, to show to
7 And 'who, as I, shall:all and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them.
the Jews, that he who had made to them such promises of protection and deliverance was able to perform what he had pledged himself io do. IT The King of Israel. See Notes ch. xli. 21. IT And his Redeemer. See Notes on ch. xliii. 1. IF The Lord of hosts. See Notes on ch. i. 9. IT / am the first. See Notes ch. xli. 4. t And I am the last. In ch. xli. 4, this is expressed " with the last;" in Rev. i. 8, " I am Alpha and Omega." The sense is, that God existed before all things, and will exist fo ever. IT And besides me there is ni God. This is repeatedly declared. Deut iv. 35, 39. See Note on ch. xliii. 10-12 This great truth it was God's purpose to keep steadily before the minds of the Jews; and to keep it in the world, and ultimately to diffuse it abroad among the nations, was one of the leading reasons why he selected them as a peculiar people, and separated them from the rest of mankind.
7. And who as I. This verse contains an argument to prove that he i3 God. In proof of this, he appeals to the fact that he alone can predict future events, and certainly declare the order, and the time in which they will come to pass, See Notes ch. xli. 21, 22, 23, xliv. 9,10. IT Shall call. That is, call forth the event, or command that tc happen which he wills — one of the highest possible exhibitions of power. See a similar use of the word " call," in ch. xlvi. 2, xlviii. 15. IT And shall declare it. Declare, or announce with certainty the future event. IT And set it in order. Arrange it; secure the proper succession and place. See Note? ch. xli. 22
The word here used, T\^, denotes properly to place in a row; net in order: arrange. It is of the same signification as the Greek raaaco or tuttu>, and us a p. plied to placing the wood upon the ahaj
8 Fear aye not, neither be afraid: have not I told thee from that time, and have declared it? ve are even my 'witnesses. Is there a 8 God besides me? yea, there is no God; I know not any.
in a proper manner, Gen. xxii. 9; or to placing the shew-bread in proper order on the table, Lev. xxiv. 8; and especially to setting an army in order, or putting it in battle array, Judg. xx. 20, 22. 1 Sam. xvii. 2. Gen. xiv. 8. Here it means, that God would arrange the events in a proper order — as an army is marshalled and arrayed for battle. There should be no improper sequences of events; no chance; no hap-hazard; no confusion. The events which take place under his government, occur in proper order and time, and so as best to subserve his plans. IT For me. In order to execute my plans, and to promote my glory. The event3 on earth are for God. They are such as he chooses to ordain, and are arranged in the manner which he chooses. *5r Since I appointed the ancient people. * From my constituting the people of old;' that is, God had given them intimations of future events from the very period when he, in times long past, had selected and appointed them as his people. They were, therefore, qualified to be his witnesses, ver. 8. IT And the things that are coming, let them show. See Notes ch. xli. 22, 23.
8. Fear ye not, neither he afraid. See Notes ch. xli. 10. The word here rendered " be afraid," occurs nowhere else in the Bible. There can be no doubt, however, in regard to its meaning. The LXX render it prfe TrXavuoOc, neither be deceived.' All the other ancient versions express the sense to fear, to be afraid. Gesenius, Lex. on the word WV). IT Have not I told thee from that time. Have I not fully declared from the very commencement of your history as a people, in the main what shall occur 1 ^ Ye are even my
9 They 'that make a graven image are all of them vanity and their Melectable things shal not profit: and they are thei* own witnesses; they see not, nor know, that they may be asham ed.
witnesses. See Notes ch. xliii. 12. IT Is there a God besides me? Tlr's is a strong mode of affirming that there ia no God besides Jehovah. See Note on ver. 6. IT Yea, there is no God. Marg. " Rock, "I'lS tzur. The word rock is often applied to God. See Note ch. xxx. 29. Comp. Deut. xxxii. 4, 30, 31. Ps. xix. 14, xxxi. 2, 3, xlii. 9, et saepe al. The idea is taken from the fact that a lofty rock or fastness was inaccessible by an enemy, and that those who fled there were safe.
9. They that make a graven image, A graven image is one that is cut, oi sculptured out of wood or stone, in contradistinction from one that is molten, which is made by being cast. Here it is used to denote an image, or an idol god in general. God had asserted in the previous verses his own divinity, and he now proceeds to show, at length, the vanity of idols, and of idol worship. This same topic was introduced in ch. xl. 18 — 20 (see Notes on that passage), but it is here pursued at greater length, and in a tone and manner far more sarcastic and severe. Perhaps the prophet had two immediate objects in view; first, to reprove the idolatrous spirit in his own time, which prevailed especially in the early part of the reign of Manasseh; and secondly, to show to the exile Jews in Babylon that the gods of the Babylonians could not protect their city; and that Jehovah could rescue his own people. He begins, therefore, by saying that the makers of the idols were all of them vanity. Of course, the idols themselves could have no more power than their makers, and must be vanity also. IT Are all of them vanity. See Note ch. xli. 29. IT And their delectable things. Marg. " desirable" The sens*
10 Who hath formed x god, or molten a graven imaga that is profitable *fbr nothing?
11 Behold, all his fellows shall be ashamed;m and the workmen, they arc of men: let them all be
is, their valued works, their idol gods, on which they have lavished so much expense, and which they prize so highly. 11 Shall not profit. Shall not be able to aid or protect them; shall be of no advantage to them. See Habak. ii. 18. IT And they are their own witnesses. They can foretell nothing; they can furnish no aid; they cannot defend in times of danger. This may refer either to the worshippers, or to the idols themselves — and was alike true of both. H They see not. They have no power of discerning any thing. How can they then foresee future events? IT That they may be ashamed. The same sentiment is repeated in ver.ll, and in ch. xlv. 16. The sense is, that shame and confusion must await all who put their trust in an idol god.
10. Who hath formed a god. The LXX read this verse in connection with the close of the previous verse, " But they shall be ashamed who make a god, and all who sculpture unprofitable things." This interpretation also, Lowth, by a change in the Hebrew text on the authority of a MS. in the Bodleian library, has adopted. This change is made by reading "'S hi, instead of "^ ml in the beginning of the verse. But the authority of the change, being that of a single MS. and the Scptuagint, is not sufficient. Nor is it necessary. The question is designed to be ironical, and sarcastic: • Who is there,' says the prophet, ' that has done this 1 Who are they that are engaged in this stupid work '? Do they give marks of a sound mind ] What is, and must be the character of a man that has formed a god, and that has made an unprofitable graven image V gathered together, let them stanij up; yet they sha. fear, and they shall be ashamed together.
12 The smith" with the 'tono-a both worketh in the coals, and fashioneth it with hammers, and
ping it, are regarded as the fellows, cr the companions T^'r^ of the idol god. See Hos. iv. 17: '-'Ephraim is joined to idols." They and the idols constitute one company or fellowship, intimately allied to each other. IT Shall be ashamed. Shall be confounded when they find that their idols cannot aid them. IT And the workmen. The allusion to the workmen is to show that what they made could not be worthy of the confidence of men as an object of worship. 1T They are of men. They are mortal men; they must themselves soon die. It is ridiculous, therefore, for them to attempt to make a god that can defend or save, or that should be adored. IF Let them all be gathered together. For purposes of trial, or to urge their claims to the power of making an object that should be adored. See Note ch. xli. 1. IT Let them stand up. As in a court of justice, to defend their cause. See Note ch. xli. 21. V They shall fear. They shall be alarmed when danger comes. They shall find that their idol gods cannot defend them.
12. The smith with the tongs. The prophet proceeds here to show the folly and absurdity of idolatry; and in order to this he goes into an extended statement (vs. 12-19) of the manner in which idols were usually made Lowth remarks, " The sacred writers are generally large and eloquent on the subject of idolatry; they treat it with great severity, and set forth the absurdity of it in the strongest light. But this passage of Isaiah far exceeds any thing that was ever written on the subject, in force of argument, energy of exprcsBion, and elegance of composition. One cr two of the Apocryphal writers have attempted to imitate the prophet, but with very nJ success. Wisdom xiii. 11— 19> xv. 7
worke:h it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint.
&c. Baruch ch. vi." Horace, however, has given a description of the making of idols, which for severity of satire, and pungency of sarcasm, has a strong resemblance to this description in Isaiah:
Olim truncus eram ficulnus, inutile lignum; Cum faber, incertus scamnum faceretne Priapum, Maluit es.-e Dcum.
Lowth renders the phrase ' the smith with the tongs,' " the smith cuttelh off a portion of iron." Noyes, " the smith prepareth an axe." The LXX, " the carpenter sharpeneth u$wt iron," oidnpov, i. e. an axe. So also the Syriac. Gesenius renders it, " the smith makes an axe." Many other renderings of the passage have been proposed. The idea in this verse is, I think, that the prophet describes the commencement of the process of making a graven image. For Ahat purpose, he goes back even to the making of the instruments by which it is manufactured, and in tins verse he describes the process of making an axe, with a view to the cutting down of the tree, and forming a god. That he does not here refer to the making of the idol iteelf is apparent from the fact that the process here described is that of working in iron; but idols were not made of iron, and that here described especially (ver. 1 1 seq.) is one made of wood. The phrase here used, therefore, refers to the process of axe-making with a view to cutting down a tree to make a god; and the prophet describes the ardour and activity with which it is done, to show how much haste they were in to complete it. The literal translation of this phrase is, ' The workman ^"^fl (st.
const, for ^*rj) of iron [maketh] an axe.' IT Both worketh in the coals. And he works the piece of iron of which he is making an axe in the coals. He blows the coals in order to produce an intense heat. See ch. liv. 16: " Behold I have created the smith that bloweth the coals in die fire." IT And fashion-
13 The carpenter str-.tcheth out his rule, he marketh it oul with a line, he fitteth it with planes, and he marketh it out
elh it with hammers. Forms the mass of iron into an axe. Axes were not cast, but wrought. IT And worketh it with the strength of his amis. Or, he works it with Iiis strong arms — referring to the fact that the arm of the smith by constant usage becomes exceedingly strong. A description remarkably similar to this occurs in Virgil when he is describing the Cyclops:
Uli inter sese magna vi brachia toilunt
In numeruw; ven-antque tenuci lorcpe ferrum.
Georg. iv. 174, 175. Heaved with vast strength their arms in order
rise, And blow to blow in measured chime replies; While with firm tongs they turn the sparkling ore, And /Etna's caves with ponderous anvil.s roar.
1T Yea, he is hungry. He exhausts himself by his hard labour. The idea is, that he is so anxious to have it done; so engaged; so diligent, that he does not even stop to take necessary refreshment. V And his strength failcth. He works till he is completely exhausted. IT He drinketh no water. He does not intermit his work even long enough to take a draught of water, so hurried is he. While the iron is hot, he works with intense ardour, lest it should grow cool, and his work be retarded— a very graphic description of what all have seen in a blacksmith's shop. The Rev. J. Williams states that when the South Sea Islanders made an idol, they strictly abstained from food; and although they might be, and were sometimes, three days about the work, no water, and he believes no food passed their lips all the time. This fact would convey a satisfactory elucidation of an allusion not otherwise easily explained. Pictorial Bible.
13. The carpenter. The axe is made (ver. 12), and the carpenter now pro. ceeds to the construction of the god. ^ Strctchcth out his rule. For the purpose of laying out his work, or measuring it. The word here rendered "rule"
with ihe compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house. 14 He hevveth him down ce.
should be so rendered here. The carpenter stretches out a line, but not a rule. *fi Hemarkeih it out with a line. He marks out the shape; the length, and breadth, and thickness of the body, in the rough and unhewn piece of wood. He has an idea in his mind of the proper shape of a god, and he goes to work to make one of that form. The expression " to mark out with a line," is, however, not congruous. The word which is here used, and which is rendered
Bible. Lowth and Kimchi render it, " red-ochre." According to this the reference is to the chalk, red clay, or crayon, which a carpenter uses on a line to mark out his work. But according to Gesenius, the word means an awl, or a stylus, or engraver, with which the artist sketches the outlines of the figure to be sculptured. A carpenter always uses s:\ch an instrument in laying out and marking his work. IT He fitteth it with planes. Or rather with chisels, or carving-tools, with which wooden images were carved. Planes are rather adapted to a smooth surface; carving is performed with chisels. The word is derived from 5S|D, to cut off. The Chaldee renders it, *ES|Jt, a knife. The LXX render this, " framed it by rule, and glued the parts together." fl Mark* eih it out with the co?npass. From ^H hhug, to make a circle, to revolve, as compasses do. By a compass he accurately designates the parts, and marks out the symmetry of the form. IT According to the beauty of a man. Perhaps there may be a little sarcasm here in the thought that a god should be made in the shape of a man. It was true, however, that the statues of the gods among the ancients were made after the most perfect conceptions of the hu-
dars, and taketh the cypress and the oak, which he strengtheneth' for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.
man form. The statuary of th? Greeks was of this description, and the imager of Apollo, of Venus, and of Japiier, have been celebrated every where as the most perfect representations of the human form. IT That it may remain in the house. To dwell in a temple. Such statues were usually made to decorate a temple; or rather perhaps temples were reared to be dwelling places of the gods. It may be implied here, that the idoi was of no use but to remain in a house. It could not hear, or save It was like a useless piece of furniture, and had none of the attributes of God.
14. He heweth kim down cedars. In the previous verses, the prophet had described the formation of an axe with which the work was to be done (ver. 12), and the laying out, and carving of the idol (ver. 13). In this verse he proceeds to describe the material of which the idoi was made, and the different purposes (v. 15-17) to which that material was applied. The object is to show the amazing stupidity of those who should worship a god made of the same material from which they made a fire to warm themselves, or to cook their food. For a description of cedars, see Notes ch. ix. 10. 1T And taketh. Takes to himself; that is, makes use of. If The cypress. '"'J^Pl tirza. This word occurs nowhere else in the Bible. It is probably derived from a root ("H^S taraz), signifying to be hard, or firm. Hence it probably means some species of wood that derived its name from its hardness, or firmness. Jerome translates it ilex — a species of oak, the holm-oak. It was an evergreen. This species of evergreen Gesenius says was abundant in Palestine. IT And the oak. Tho oak was commonly used for this pnr> pose on account of its haiuness and durability. IF Which he strengthened
15 Then shall -it be for a man to bum: for he will take thereof and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshiper himself. Marg. " taketh courage." The word Y^R means properly to strengthen, tc make strong, to repair, to replace, to harden. Rosenmuller and Gesenius suppose that it means here to j choose, i. e. to set fast, or appoint; and they appeal to Ps. lxxx. 15, 17, "thou madest strong for thyself." Kimchi supposes that it means, that he gave himself with the utmost diligence and care to select the best kinds of wood for the purpose. Vitringa, that he was intent on his work, and did not leave the place, but refreshed himself with food in the woods without returning home in order trut he might accomplish his design. Others interpret it to mean that he girded lrmself with strength, and made use of his most intense efforts in felling the trees of the forest. Lowth renders it, " and layeth in good store of the trees of the forest." It may mean that he gave himself with great diligence to the work; or may it not mean that he planted such trees, and took great pains in watering and cultivating them for this purpose, tf He planteth an ash,
*n^« The Septuagint renders it pine — Tzirvi>. Jerome also renders it pinurn. Gesenius supposes the name was given from the fact that the tree had a tall and slender top, which when it vibrated gave forth a tremulous, creaking sound
(from "|5^ rdndn). This derivation is, however, somewhat fanciful. Most interpreters regard it as the ash — a well known tree. In idolatrous countries, where it is common to have idols in almost every family, the business of idolmaking is a very important manufacture. Of course, large quantities of wood would be needed; and it would be an object to procure that which was most pure, — or as we say, " clear stuff," and wJrA would work easily, and to advantage - It became important, therefore, peth it: he maket. l it a graven imao-e, and falleth down thereto. 16 He burnetii part thereoi in the fire: with part thereof ha eateth flesh; he roasteth roast, to cultivate that wood, as we do foi ship-building, or for cabinet work, and doubtless groves were planted for this purpose. IT And the rain doth nourish it. These circumstances are mentioned to show the folly of worshipping a god that was formed in this manner. Perhaps also the prophet means to intimate that though the man planted the tree, yet that he could not make it grow. He was dependent on the rains of heaven; and even in making an idol god he was indebted to the providential care of the true God. — Men even in their scheme?, of wickedness are dependent on God, Even in forming and executing plans tc oppose and resist him, they can do nothing without his aid. He preserved them, feeds them, clothes them; and the instruments which they use against him are those which he has nurtured. On the rain of heaven; on the sunbeam and the dew; on the teeming earth, and on the elements which he has made, and which he controls, they are dependent; and they can do nothing in their wicked plans without abusing the bounties of his Providence, and the expressions of his tender mercy.
15. Then shall it be for a man tc burn. It will afford materials for a fire. The design of this verse and the following is, to ridicule the idea of a man's using parts of the same tree to make a fire, to cook his victuals, to warm himself, and to shape a god. Nothing could be more stupid than the conduct here referred to, and yet it is common all over the heathen world. It shows tin utter debasement of the race, that the/ thus of the same tree make a fire, cook their food, and construe'; their gods.
1G. With part thereof he eateth flesh, That is, he prepares flesh to cat, o\ prepares his food. T He roasteth roust He roasts meat.
and is satisfied; yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:
17 And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my god.
18 They ghave not known nor understood: for,lhe hath 5shut their eyes, that they cannot see;
19 And none ^co^sidereth kin his heart, neither is there know* ledge nor understanding to say, I have burnt part of it in the lire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it; and shall I make the residue thereof an abomination? shall I fall down to 7the stock of a tree?
18. They have not known nor understood. They arc stupid, ignorant, and blind. Nothing could more strikingly show their ignorance and stupidity than this idol worship. IT He hath shut their eyes. God had closed their eyes. Marg.
" daubed." The word here used, ft 9 from *V^t denotes properly to spread over; to besmear; to plaster; as e. g. a wall with mortar. Lev. xiv. 43. 1 Chron. xxix. 4. Ezek. xiii. 10,22,28. Here it means to cover over the eyes?ft as to prevent vision; and hence metaphorically to make them stupid, ignorant, dull. It is attributed to God t'l accordance with the common statement of the Scriptures, that he does what he permits to be done. See Notes ch. vi. i 9, 10. It does not mean that God had done it by any physical, or direct agency, but that it had occurred under the administration of his Providence. It is also true that the Hebrew writers sometimes employ an active verb when the signification is passive, and when the main idea is, that any thing was in fact done. Here the main point is not the agent by which this was done, but the fact that their eyes were blinded — and perhaps all the force of the verb "IE used here would be expressed if it was rendered in an impersonal, or in a passive form, ' it is covered as to their eyes,' i. e. their eyes are shut, without Mggesting that it was done by God. So the LXX render it, drrrjuavpdydnaai',
*3o the Chaldee, 'paBEBE also in the plural — their eyes are obscured or blind. It cannot be proved from this text that God is by direct agency the author by whom it was done. — It was not uncommon to shut up, or seal up the eyes for various purposes in the East, and unquestionably the prophet alludes to some such custom. " It is one of the solemnities at a Jewish wedding at Aleppo according to Dr. Russell, who mentions it as the most remarkable thing in then ceremonies at that time. It is done by fastening the eyelids together with a gum, and the bridegroom is the person he says, if he remembered right, thai opens the bride's eyes at the appointed xime. It is also used as a punishmenl \u those countries. So Sir Thomas Roe's chaplain, in his account of hia voyages to East India, tells us of a son of the Great Mogul, whom he had seen, and with whom Sir Thomas had conversed, that had before that time been caflt into prison by his father, where his eyes were sealed up, by something put before them which might not be taken off for three years j -after which time the cea) was taken away that he might with freedom enjoy the light, though not his liberty/' Harmer's Observ. vol. 3, p. 507, i>u'8. Ed. Lond. 8vo. 1808.
19. And none considcreth in his heart. Ma*g. " Bsttsth to." He doca not place the subject mar his heart, or mind; he dots not think of it. A similar phrase occur- hi ca.\..vy',.
20 He feedeth on ashes: a deceived heart rhath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
from the act of placing an object near us in order to examine it closely; and we express the same idea by the phrase * looking at a thing,' or ' looking at it closely.' The sense is, they had not attentively and carefully thought on the folly of what they were doing — a sentiment which is as true of all sinners as it was of stupid idolaters. IT An abomination. A name that is often given to an idol. 2 Kings xi. 5,7, xxiii. 13. The meaning is, that an idol was abominable and detestable in the sight of a holy God. It was that which he could not endure. TT Shall I fall down to the stock of a tree? Marg. " that which comes of." The word ^3 means properly produce, increase, and here evidently a stock or trunk of wood. So it is in the Chaldee.
20. He feedeth on ashes. There have been various interpretations of this. Terome renders it, " a part of it is ashes;" the Chaldee, " lo! half of the god is reduced to ashes;" the Septuagint, " know thou that their heart is ashes." The word here rendered " feedeth" ""iSp, means properly to feed, graze, pasture; and then, figuratively, to delight, or take pleasure in any per- Bon or thing. Pro v. xiii. 20, xxviii. 7, xxix. 3, xv. 14. In Hosea xii. 1, " Ephraim feedeth on wind," it means to strive after something vain or unprofitable; to seek that which will prove to be vain and unsatifactory. So here it means; that in their idol service they would not obtain that which they sought. It would be like a man who sought for food, and found it to be dust, oi ashes; and the service of an idol compared with what man needed, or compared with the true religion, would be like ashes compared with nutritious and wholesome dw>t. This graphic description
and Israel; for thou art rny ser. vant: I have formed thee; thou art my servant: O Israel, thou shalt not be 'forgotten of me.
of the effect of idolatry is just as true oJ the ways of sin, and of the pursuits oi the world now. It is true of the gay and the fashionable; of those who seek happiness in riches and honours; of all those who make this world their portion, that they are feeding on ashes— they seek that wi*"ch is Vr'.in, unsubstantial, unsatisfactory, and which will yet fill the soul itself with disgust and loathing. IT A decerccd heart hath turned him aside. T'.iif* is the true source of the difficulty; this i3 the fountain of all idolatry and uin. The heart is first wrong, and thou the understanding, and the whole conduct is turned aside from the path of truth and duty. Comp. Rom. i. 28. IT A lie in my right hand. The right hand is the instrument of action. A lie is a name often given to an idol as being false and delusive. The sense is, that that which they had been making, and on which they were depending, was deceitful and vain. The work of their right hand — the fruit of their skill and toil, was deceptive, and could not save them. The doctrine is, that that which sinners rely on to save their souls; that which ha? cost their highest efforts as a scheme to save them, is false and delusive. All schemes of religion of human origin are of this description; and all will be alike deceptive and ruinous to the soul.
21. Remember these. Remember these things which are now said about the folly of idolatry, and the vanity of worshipping idols. The object of the argument is, to turn their attention to God, and to lead them to put their trus. in him. IT Thou art my servint. Set Notes ch. xlii. 19, xliii. 1.
and, as a cloud, thy sins: return unto me; for I have redeemed 'thee.
away, and ia often applied to sins, as if the account was wiped off, or as we express it, blotted out. Ps. li. 3, 11. See Note lsa. xliii. 25. The phrase, " to blot out sins like a cloud," however, is unusual, and the idea not very obvious. The true idea would be expressed by rendering it, ' I have made them to vanish as a thick cloud; ' and the sense is, as the wind drives away a thick cloud, however dark and frowning it may be, so that the sky is clear and serene, so God had caused their sins to disappear, and had removed the storm of his anger. Nothing can more strikingly represent sin in its nature and consequences, than a dense, dark, frowning cloud that comes over the heavens, and shuts out the sun, and fills the air with gloom; and nothing can more beautifully represent the nature and effect of pardon than the idea of removing such a cloud, and leaving the sky pure, the air calm and serene, and the sun pouring down his beams of warmth and light on the earth. So the soul of the sinner is enveloped and overshadowed with a dense cloud; but pardon dissipates that cloud, and it is calm and joyful and serene. IT And as a cloud. The Chaldee renders this, " as a flying cloud." The difference between the two words here rendered " thick cloud," and " cloud," 22, and 135, is, that the former is expressive of a cloud as dense, thick, compact; and the latter as covering or veiling the heavens. Lowth renders the latter word " vapour; " Noyes, " mist." Both words however usually denote a cloud. A passage similar to this is found in Demosthenes, as quoted by Lowth: " This decree made the danger then hanging over ihe city pass away like a cloud." if Return unto me. Since your sins are par- Coned, and such mercy has been shown, return now, and serve me. The argument here is derived from the mercy of God in forgiving them, and the doctrine
23 Sing, O ye heavens; 'for the Lord hath done it: shout, ye lower parts of the earth, break
is, that the fact that God has forgiven us imposes the strongest obligations to devote ourselves to his service. The fact that we are redeemed and pardoned is the highest argument why we should consecrate all our powers to him who has purchased and fo: given us.
23. Sing, 0 ye heavens. See ch. xlii. 10. It is common in the sacred writings to call on the heavens, the earth, and all created things, to join in the praise of God on any great and glorious event. See Ps. xcvi. 1,11,12. Ps. cxlviii. The occasion of the joy here was the fact that God had redeemed his people — a fact, in the joy of which the heavens and earth were called to participate. An apostrophe such as the prophet here uses is common in all writings, where inanimate objects are addressed as having life, and as capable of sharing in the emotions of the speaker. Vitringa has endeavoured to show that the various objects here enumerated are emblematic, and that by the heavens arc meant the angels which are in heaven; by the lower parts of the earth, the more humble and obscure republics of the heathen; by the mountains, the greater and more mighty kingdoms; by the forest, and the trees, large and spacious cities, with their nobles. So Grotius also interprets the passage. But the passage is a highlywrought expression of elevated feeling; the language of poetry, where the prophet calls on all objects to exult; — an apostrophe to the highest heavens and the lowest part of the earth — the mountains and the forests — the most sublime objects in nature — to exult in the fact that the Jewish people were delivered from their long and painful captivity, and restored again to their own land. ^ The Lord hath done it. Has delivered his people from their captivity in Babylon. There is, however, no impropriety in supposing that the eye of the prophet also rested on the glorious deliv*
forth into singing, yc mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified rfhimself in Israel.
24 Thus 'saith the Lord, thy Redeemer, and he that formed
erance of his people by die Messiah; and that he regarded one event a3 emblematic of, and introductory to the other. The language here used will certainly appropriately express the feelings which should be manifested in view of the plan of redemption under the Mo siah. IT Shout, ye lower parts of the earth. The foundations of the earth; the parts remote from the high heavens. Let the highest and *Jie lowest objects ■shout; the highest heavens, and the depths of the earth. The LXX render it Ta dr.j>.i\ia rJJs y-7? — the foundations of the earth. So the Chaldee. 1T Ye mountains. So in Psalm cxlviii. 9, 13: " Mountains and all hills; fruitful trees and all cedars — Let them praise the name of the Lord." IT O forest, and every tree therein. Referring either to Lebanon, as being the most magnificent forest known to the prophet; or to any forest as a great and sublime object.
24. Thy Redeemer. Note ch. xliii. 1. IT And he that formed thee, from the womb. See Note on ver. 2. IT That siretcheih forth the heavens. Note ch. xl. 22. IT That spreadeih abroad the earth. Representing the earth, as is often done in the Scriptures, as a plain. God here appeals to the fact that he alone had made the heavens and the earth, as the demonstration that he is able to accomplish what is here said of the deliverance of his people. The same God that made the heavens is the Redeemer and Protector of the church, and therefore the church is safe.
25. That frusiraleih. Heb. breakbig; i. e. destroying, rendering vain. The idea is, that that which uecroman- *ers and diviners relied on as certain demonstration that what they predicted
thee from -^ the womb, I am the Lord that maketh all tilings; that ''stretcheth forth the heavens alone: that spreadeth abroad the earth by myself;
25 That 'frustrateth the tokens of the liars, and maketh diviners
would be fulfilled, God makes vain and inefficacious. The event which they predicted did not follow, and all their alleged proofs that they were endowed with divine or miraculous power he rendered vain. IT The tokens. Heb. signs, niPiK. This word is usually applied to miracles, or to signs of the divine interposition and presence. Here it means the things on which diviners and soothsayers relied; the tricks of cunning and sleight-of-hand which they adduced as miracles, or as demonstrations that they were under a divine influence. See the word more fully explained in the Notes on ch. vii. 2. ff The liars. Deceivers, boasters — meaning conjurers, or false prophets. Comp. Jer. 1. 36. See also Isa. xvi. 6, Note. ^ And maketh divineis mad. That is, makes them foolish, or deprives them of w isdom. They pretend to foretell future events, but the event does not correspond with the prediction. God orders it otherwise, and thus they are shown to be foolish, or unwise. 1T That turneth wise men backward. Lowth renders this, " who reverseth the devices of the sages." The sense is, he puts them to shame. The idea seems to be derived from the fact that when one is ashamed, or disappointed, or fails of performing what he promised, he turns away his face. See 1 Kings ii. 16, margin. The "wise men," here denote the sages; the diviners; the soothsayers; — and the sense is, that they were not able to predict future events, and that when their prediction failed, they would be suffused with shame. IT And maketh their knowledge foolish. lie makes them appear to be fools. Tt is well known that sooth*
mad; that turneth wise men backward, and maketh their knowledge foolish.
26 That confirmeth 'the word of his servant, and performeth.lie counsel of his messengers; Jiat saith to Jerusalem, Thou
gayers and diviners abounded in the East; and it is not improbable that the prophet here means that when Babylon was attacked by Cyrus, the diviners and soothsayers would predict his defeat, and the overthrow of his army, but that the result would show that they were utterly incapable of predicting a future event. The whole passage here has reference to the taking of Babylon by Cyrus, and should be interpreted accordingly.
2G. That confirmeth the word of his servant. Probably the word " servant," Here is to be taken in a collective sense, as referring to the prophets in general who had foretold the return of the Jews to their own land, and the rebuilding of Jerusalem. Or it may be, that the prophet refers more particularly to himself as having made a fall prediction of this event. The parallel expression " his messengers," however, is in the plural number, and thus it is rendered probable that the word here refers to the prophets collectively. The idea is, that it was a characteristic of God to establish the words of his servants the prophets, and that their predictions in regard to the return from the captivity in a special manner would be fulfilled. IT The counsel of his messengers. The prophets whom he had sent to announce future events, and to give counsel and consolation to the nation. 1F That saith to Jerusalem. Jerusalem is here supposed to be lying in ruins, and the people to be in captivity in Babylon. In this 5': aation, God is represented as address...„ desolate Jerusalem, and saying, that it should be again inhabited, and that the cities of Judah should be rebuilt. ^ The decayed places. Margin, " wastes." No land, probably, was
shalt be inhabited; and to the cities of Judah, Ye shall be Wiilt; and I will raise up the 2decayed places thereof:
27 That saith to the deep, Bo dry, and I will dry up thy iivers:
ever more completely desolated than tlie land of Judea when its inhabitants were carried to Babylon.
27. That saith to the deep, Be dry. Lowth supposes, that this refers to the fact that Cyrus took Babylon by diverting from their course the waters of the river Euphrates, and thus leaving the bed of the river dry, so that he could march his army under the walls of the city. See Notes on cli3. xiii. xiv. With this interpretation, also, Vitringa, J. H. Michaelis, Grotius, Rosenmtiller, and some others, accord. Gesenius supposes that it is a description of the power of God in general; and some others have referred it to the dividing of the waters of the Red Sea when the Hebrews came out of Egypt, as in eh. xliii. 16, 17. The most obvious interpretation is that of Lowth, Vitringa, &,c, by which it is supposed that it refers to the drying up of the Euphrates, and the streams about Babylon when Cyrus took the city. The principal reasons for this interpretation are, (1) that the entire statement in these verses has reference to the events connected with the taking of Babylon; (2) that it is strikingly descriptive of the manner in which the city was taken by Cyrus; and (3) that Cyrus- is expressly mentioned (ver. 28), as being concerned in the transaction here referred to. The word rendered " deep," Tr?^H denote* properly any thing sunk; the depth of the sea; an abyss. But it may be applied to a deep river, and especially to the Euphrates, as a deep and mighty stream. In Jer. li. 30, the word " sea' is ipplied to the Euphrates:
23 That saith of Cyrus, He is | Jerusalem, Thou shalt be "built; my shepherd, and shall perform j and to the temple, Thy founda all my pleasure: even saying to tion shall be laid.
having besieged it a long time in vain, by turning the waters of the river into a vast lake, forty miles square, which had been constructed in order to carry off the superfluous waters in a time of inundation. By doing this, he laid the channel of the river almost dry, and was thus enabled to enter the city above and below under the walls, and to take it by surprise. The LXX render the word deep here by abyss dfivaaco. The Chaldee, " who says to Babylon, be desolate, and I will dry up your streams." IT / will dry up ihy rivers. Referring doubtless to the numerous canals, or artificial streams by which Babylon and the adjacent country were watered. These were supplied from the Euphrates, and when that was diverted from its usual bed, of course they became dry.
28. That saith of Cyrus. This is the first time in which Cyrus is expressly named by Isaiah, though he is often referred to. He is mentioned by him only in one other place expressly by name. ch. xlv. 1. He is several times mentioned elsewhere in the Old Testament, 2 Chron. xxvi. 22, 23. Ezra i. 1, 2, 7, iii. 7, iv. 3, v. 13, 17. Dan. i. 21, vi. 28, x. i. He began his reign about 550 years before Christ, and this prophecy was therefore delivered not far from a hundred and fifty years before he ascended the throne. None but God himself, or he whom God inspired, could have mentioned so long before, the nxame of him who should deliver the Jewish people from bondage; and if this was delivered, therefore, by Isaiah, it proves that he was under divine inspiration. The name of Cyrus, ^"p3 Koresh; Gr. Kvpos, the Greek writers Bay means the sun. It is contracted from the Persian word khorschid, which h\ that language has this signification. Cyrus was the celebrated king of the Medes and Persians, and was the son of Cambyses the Persian, ant of Man dane, daughter of Astyages king of th* Medes. For an account of his charac ter and reign, see the Notes on ch. xli. 2, where I have anticipated all that is needful to be said here. ^ He is my shepherd. A shepherd is one who lea da and guides a flock, and then the word denotes, by a natural and easy metaphor, a ruler, or leader of a people. Thus the name is given to Moses in Isa. xliii. 2. Comp. Ps. lxxvii. 20, and Ezek. xxxiv. 23. The name here ia given to Cyrus because God would employ him to conduct his people again to their own land. The word "my" implies, that he was under the direction of God, and was employed in his service. IT And shall perform all my pleasure. In destroying the city and kingdom of Babylon; in delivering the Jewish captives; and in rebuilding Jerusalem, and the temple. 1T Even saying to Jerusalem. That is, I say tc Jerusalem. The Vulgate and the LXX render this as meaning God, and not Cyrus, and doubtless this is the true construction. It was one of the things which God would do, to say to Jerusalem that it should be rebuilt. IT And to the temple. Though now desolate and in ruins, yet it shall be reconstructed, and its foundation shall be firmly laid. The phrase " to Jerusalem," and " to the temple," should be rendered * of,'' in accordance with a common signification of the preposition ^ lamedh, and aa it is rendered in the former part of the verse when speaking of Cyrus. Comp. Gen. xx. 13. Judges ix. 54. It waa indeed under the direction of Cyrus that the city of Jerusalem was rebuilt, and the temple reconstructed (Ezra i. ]) but still it was to be traced to God, who raised him up for this purpose. That this passage was seen by Cyrus is the testimony of Josephus, and is morally certain from the nature of the case, since otherwise it is incredible that h* ehould have aided the Je tvs in returning! to their own land, and in rebuilding their city and temple. See Introduction, \ '2. This is one of the numerous instances in the Bible, in which God claims control and jurisdiction even ever heathen princes and monarchs, an'4 n which he says that their plans ait under hi3 direction, and made subservient to his will. It is one of the proofs that God presides over all, and that he makes the voluntary purposes of men subserv ient to him, and a part of the means oi executing his glorious designs in rela« tion to his people. Indeed all the proud monarchs and conquerors of the earth have been m some sense instruments in his hand of executing his pleasure.
The subject which was introduced in the previous chapter, ver. CS, constitutes the main topic of thi3. Cod had there introduced the name of Cyrus as lie who was to deliver his people from their captivity, and to rcsiore them to their own land. This chapter is almost entirely occupied with a statement of ihe deliverance which would he effected through him— with an occasional reference to the moro important deliverance which would be effected under the Messiah. The genera! subject of tin Chapter is the ovcrihr'w of Babylon, the dtlivcrance of the Jctus by Cyrtis, and the events con equeiil on that, adapted to give consolation to the friends o! God, particularly the future conversion of t lie Gentles to the true religion.
I. An apostrophe to Cyrus stating the design for which God had raised him up and what ho would do for him, vs. I — 3. This statement ai.so co.r.piises several items.
(a) God would subdue nations before him, open brazen gates, and give him the treasures of kings, vs. 1—3.
(b) The design for which God would do tlu'3 would bo. that he might deliver his people, and '.hat the world might know that JEHOVAH was the true and only God, vs. 4—7.
(c) Thejoylul consequences of this event— so great lhat the heavens a;e represented as dropping lowii righteousness, and the earth as bringing loith salvation in consequence of it, ver. 8. _
II. Those who strive with their Maker are removed and lebuked, vs. s, 10- This is probably designed to appiy to the people of Babylon, or to complainers in general in regard to the government of God.
III. Cod vindicates himself again-t the calumnies and objections of his enemies, and states the evidence that he is God, and the consequence of his interposition in raising up Gyrus.
(a He condescends to reason with men, and is willing to be inquired of respecting future events,
(c> He'state3 the consequence of hi3 raising up Cyrus, and their deliverance, for the purpose of comforting hi* people, ver. 11.
(d) All the worshippers of idcls should be ashamed and confounded, vs. 15, 16. <e) The; who put their trus*. in God should never be confounded, v. 17.
IV. God vindicates his own character; and calls on the nations of idolaters to come and compare the claims of idols with him, and especially appeals in proof that he is God to his power of predicting future events, vs. 18—21.
V. The chapter clones by a call on all nations to trust in him in view of the fact that he is the only true God; and with an assurance that all should yet trust in him, and that the true religion should fist spread over the world, V3. 22—25. This is designed further to comfort the people of God in their exile, and is a striking prophecy of the final universal prevalence of Ihe gospel.
1 Thus saith the Lord to his | hand I 3havo holdtu, to subdue
1. Thus saith ihe Loud to his anointed. This is a direct apostrophe to Cyrus, though it was uttered net less than one hundred and fifty years before Babylon was taken by him. The word ''anointed'- is that which is usually rendered by the LXX.;w ^ptcrroi pot Kxpr.i to Cyrus my Christ, i. e. my anointed. It properly means the anointed, and was a title which was commonly given to the kings of Israel because they were set apart to their office by the ceremony of anointing, who henel
!oosep the loins of kings, to open J before him the two-leaved gates; v Dan. 5. g, so! and the gates shall not be shut:
were called ol ^piarol nvpiov — the anointed of the Lord. 1 Sam. ii. 10, 35. xii. 3, 5, xvi. 6, xxiv. 7,11, xxvi. 9, 11, 23. 2 Sam. i. 14, 1G, xix. 22, 23. There is no evidence that the Persian kings were inaugurated or consecrated by oil, but this is an appellation which was common among the Jews, and is applied to Cyrus in accordance with their usual mode of designating kings. It means here that God had solemnly set apart Cyrus to perform an important public service in bis cause. It does not mean that Cyrus was a man of piety, or a worshipper of the true God, of which there is no certain evidence, but that his appointment as king was owing to the arrangement of God's providence, and that he was to be employed in accomplishing his purposes. The title does not designate holiness of character, but appointment to an office. IT Whose right hand I have holden. Marg. " strengthened." Lowth, " whom I hold fast by the right hand." The idea seems to be, that God had upheld, sustained, strengthened him — as we do one who is feeble, by taking his right hand. See Notes ch. xli. 13, xlii. 6. IT To subdue nations before him. For a general account of the conquests of Cyrus, see Notes on eh. xli. 2. It may be added here, that ' besides his native subjects, the nations which Cyrus subdued and over which he reigned, were the Cilicians, Syrians, Paphlagonians, Cappadocians, Phrygians, Lydians, Carians, Phoenicians, Arabians, Babylonians, Assyrians, Bactrians, Sacse and Maryandincs. Xenopkon describes his empire as extending from the Mediterrnr^nn and Egypt to the Indian Ocean, and from Ethiopia to the Eux'm i Sea, and conveys a physical idea of its extent by observing that the extremities were difficult to inhabit from opposite causes — some from excess of heat, and others from excess of cold; Bcme from a scarcity of water, and others from too great abundance." Pictorial Bible tf And I will loose the loins of kings. The ancients dressed in a large, loose, flowing robe thrown over an under garment or tunic, which was shaped to the body. The outer robe was girded with a sash when they toiled, or laboured, or went to war, or ran. Hence, " to gird up the loins " i3 indicative of preparation for a journey, for labour, or for war. To unloose the girdle, or the loins, was indicative of a state of rest, repose, or feebleness; and the nhrase here means that God woulc so oioer it in his Providence that the kings would be unprepared to meet him, or so feeble that they would not be able to resist him. Comp. Job xxxviii. 3. Jer. i. 17. See also Job xii. 21:
And weakeneth the strength of the mighty; in the margin more correctly, " looseth the girdle of the strong." There was a literal fulfilment of this in regard to Belshazzar, king of Babylon, when the city was taken by Cyrus. When the hand came forth on the walls of his palace, and the mysterious finger wrote his condemnation, it is said, " Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other." Dan. v. G. The Vulgate renders this, " I will turn the backs of kings." IT To open before him the two-leaned gates, and the gates shall not be shut. The folding gates of a city, or a palace. It so happened in the scene of revelry which prevailed in Babylon when Cyrus took it, that the gates within the city which led from the streets to the river were left open. The city was net only inclosed with walls, but there were walls within the city on each side of the river Euphrates with gates, by which the inhabitants had access to the water of the river. Had not these gates beer left open on that occasion, contrary to the usual custom, the Persians would have been shut up in the bed of the river, and could all have been destroyed. It also happened in the revelry of thai
2 I will go before thee, and make the crooked places straight:
night, that the gates of the palace were left open, so that there was access to every part of the city. Herodotus says (Book i. §191): "If the besieged had been aware of the designs of Cyrus, or had discovered the project before its actual accomplishment, they might have effected the total destruction of these troops. They had only to secure the little gates which led to the river, and to have manned the embankments on either side, and they might have inclosed the Persians in a net from which they could never have escaped; as it happened they were taken by surprise; and such is the extent of that city, that, as the inhabitants themselves affirm, ihey who lived in the extremities were made prisoners before the alarm was communicated to the centre of the palace." None but an omniscient Being could have predicted, a hundred and fifty years before it occurred, that such an event would take place; and this is one of the many prophecies which demonstrate in the most particular manner that Isaiah was inspired.
2. I will go before thee. To prepare the way for conquest — a proof that it is by the Providence of God that the proud conquerors of the earth are enabled to triumph. The idea is, I will take away every thing that would retard, or oppose your victorious march. IT And make the crooked paths straight. See Note ch. xl. 4. The Chaldee renders this, " my word shall go before thee, and I will prostrate the walls." Lowth renders it," and make the mountains plain;" Noyes, " and make the high places plain." The LXX render it xal Spr) bixaXioi " and level mountains," — the Vulgate, et gloriosos terra humiliabo — and the high places of the earth I will bring down. The word tSl'JIIJl hadkurim is from ""■^ft hddhdr, to be large, ample, fiwoin, tumid; and probably means the Bwoln, tumid places, i. e. the hills, or elevated places j and the idea is, that
I will break fcin pieces the gates of brass, and cut in sunder the bars of iron:
God would make them level, or would remove all obstructions out of his way. tf / will break in pieces the gates of brass. Ancient cities were surrounded by walls, and secured by strong gates, which were not unfrequently made of brass. To Babylon there were one hundred gates, twenty-five on each side of the city, which with their posts were made of bras3 " In the circumference of the walls," says Herodotus, Book i. §179, "at different distances, were a hundred massy gates of brass, whose hinges and frames were of the same metal." It was to this doubtless that the passage before us refers. 1T The bars of iron. With which the gates of the city were fastened. " One method of securing the gates of fortified placea among the ancients, was to cover them with thick plates of iron, a custom which is still used in the East, and seems to be of great antiquity. We learn from Pitts, that Algiers has five gates, and some of these have two, some three other gates within them, and some of them plated all over with iron. Pococke, speaking of a bridge near Antioch, called the iron bridge, says, that there are two towera belonging to it, the gates of which are covered with iron plates. Some of these gates are plated over with brass; such are the enormous gates of the principal mosque at Damascus, formerly the church of John the Baptist." Paxton. The general idea in these passages is, that Cyrus would owe his success to divine interposition; and that that interposition would be so striking that it would be manifest that he owed his success to the favour of Heaven. This waa so clear in the history of Cyrus, that it is recognized by himself, and was also recognized even by the heathen who witnessed the success of his arms. Thus Cyrus says (Ezra i. 2), " Jehovah, God of heaven, hath given me all the kingdoms of the earth." Thus Herodotus records the fact that Harpagus said in a letter to Cyrus, " Son of Camhyses,
3 And I will give thee the treasures of darkness, and the hidden riches of secret places,
Heaven evidently favours you, or you could never have thus risen superior to fortune." Herod. B. i. § 124. So Herodotus says that Cyrus regarded himself as endowed with powers more than human. " When he considered the peculiar circumstances of his birth, he believed himself more than human. He reflected also on the prosperity of his arni3, and that wherever he had extended his excursions, he had heen followed by success and victory." Herod. B. i. § 205.
3. And I will give thee the treasures of darkness. The treasures which kings have amassed, and which they have laid up in dark and secure places. The word " darkness," here means that which was hidden, unknown, secret. Comp. Job xii. 22. The treasures of the kings of the East were usually hidden in some obscure and strong place, and were not to be touched except in cases of pressing necessity. Alexander found vast quantities of treasure thus hidden among the Persians; and it was by taking such treasures that the rapacity of the soldiers who followed a conqueror was satisfied, and in fact by a division of the spoils thus taken that they were paid. There can be no doubt that large quantities of treasure in this manner would be found in Babylon. The following observations from Harmer will show that it was common to conceal treasures in this manner in the East: ** We are told by travellers in the East, that they have met with great difficulties, very often, from a notion universally disseminated among them, that all Europeans are magicians, and that their visits to those eastern countries are not to satisfy curiosity, but to find out, and get possession of those vast treasures they believe to be buried there in great quantities. These representations are very common; but Sir J. Chardin gives us a more particular and amusing account of affairs of this kiud: ' It is com-
that thou mayest know that I the Lord, which "call thee by thy name, am the God of Israel.
mon in the Indies, for those sorcerer* that accompany conquerors, every where to point out the place where treasures are hid. Thus, at Surat, when Siragi came thither, there were people v/hoj with a stick striking on the ground or against walls, found out those that had been hollowed or dug up, and ordered such places to be opened.' He then intimates that something of this natu/e had happened to him in Mingrclia. Among the various contradictions that agitate the human breast, this appears to be a remarkable one; they firmly believe the power of magicians to discover hidden treasures, and yet they continue to hide them. Dr. Perry has given us an account of some mighly treasures hidden in the ground by some of the principal people of the Turkish empire, which, upon a revolution, were discovered by domestics privy to the secret. D'PIerbelot has given us accounts of treasures concealed in the same manner, some of them of great princes, discovered by accidents extremely remarkable; but this account of Chardin's of conquerors pretending to find out hidden treasures by means of sorcerers, is very extraordinary. As, however, people of this cast have made great pretences to mighty things, in all ages, and were not unfrequentiy confided in by princes, there is reason to believe they pretended sometimes, by their art, to discover treasures, anciently, to princes, of which they had gained intelligence by other methods; and, as God opposed his prophets, at various times, to pretended sorcerers, it is not unlikely that the prophet Isaiah points at some such prophetic discoveries, in Uiose remarkable words, Isa. xlv. 3: ' And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I the Lord which call thee by thy name, am th* God of Israel.' I will give them, bf enabling some prophet of mine to tell thee where they are concealed. Such a snpposition throws a great energy into those words." Obs. 111. 511-513. The belief that the ruins of cities abound with treasures that were deposited there long since, prevails in the East, and the inhabitants of those countries regard all travellers who come there, Burckhardt informs us, as coming to find treasures, and as having power to remove them by enchantment. " It is very unfortunate," says he, " for European travellers, that the idea of treasures being hidden in ancient edifices is so strongly rooted in the minds of the Arabs and Turks; they believe that it is sufficient for a true magician to have seen and observed the s^r.1; where treasures are hidden (of which he is supposed to be already informed by the old books of the infidels who lived on the spot,) in order to be able afterwards at his ease to command the guardian of the treasure to set the whole before him. It was of no avail to tell them to follow me and see whether I searched for money. Their reply was, ' of course you will not dare to take it cut before us, but we know that if you are a skilful magician you will order it to follow you through the air to whatever place you please.' If the traveller takes the dimensions of a building or a column, they are persuaded it is a magical proceeding." Travels in Syria, pp. 428, 429. Ed. Lond. 4to. 1822. Laborde, in his account of a visit to Pctra, or Sela, has given an account of a splendid temple cut in the solid rock which is called the Khasne, or " treasury of Pharaoh." It is sculptured out of an enormous block of freestone, and is one of the most splendid remains of antiquity. It is believed by the Arabs to have been the place where Pharaoh, supposed to have been the founder of the costly edifices of Petra, had deposited his wealth. " After having searched in vain," says Laborde, " all the coffins and funeral monuments, to find his wealth, they supposed it must be in the urn which Burmounted the Khasnd. But, unhappily, being out of their reach, it has only served the more to kindle their desires. Hence whenever they pass through the ravine, they stop for a moment, charge their guns, aim at the urn, and endeavour by firing at it, to break off some fragments, with a view to demolish il altogether, and get at the treasure which it is supposed to contain." Lahorde's Mt. Sinai and Petra, p. 170, Ed. Lond. 1836. The treasures which Cyrus obtained in his conquests are known to have been immense, ifardis, the capital of Croesus king of Lydia,the most wealthy monarch of his time, was, according to Herodotus, given up to be plundered (Herod. B. i. § 84); and hia hoarded wealth became the spoil of the victor. See also Xen. Cyro. B. vii. That Babylon abounded in treasures is expressly declared by Jeremiah. Ch. li. 13: " O thou that dwellest upon many waters, abundant in treasures." These treasures also, according to Jeremiah, became the spoil of the conqueror of trie city. Ch. 1. 37. Pliny also has given a description of the wealth which Cyrus obtained in his conquests, which strikingly confirms what Isaiah here declares: " Cyrus in the conquest of Asia obtained thirty-four thousand pounds weight of gold, besides golden vases, and gold that was wrought with leaves, and the palm-tree, and the vine. In which victory also he obtained five hundred thousand talents of silver, and the goblet of Semiramis, which weighed fifteen talents." Nat. His. 33, c. 3. Brerewood has estimated that this gold and silver amounted to one hundred and twenty-six millions, and two hundred and twenty-four thousand pounds sterling. De Pon. et Men. cap. 10. Babylon was the centre of an ini k..^j traffic that was carried on between the eastern parts of Asia and the western parts of Asia and Europe. For a description of this coipmerce, see an article in the Biblical Repository, vol. vii pp. 3G4-390. Babylonian garments, i* will be remembered, of great value, had made their way to Palestine in the time of Joshua. Josh. vii. 21. Tapestries embroidered with figures of griffons and other monsters of eastern imagination were articles of export. Isaac Voss Observatio. Carpets were wrought there of the finest materials and work-
4- For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
manship, and formed an article of extensive exportation. They were of high repute in the times of Cyrus; whose tomb at Pasargada was adorned with them. Arrian, Expcd. Alex. vi. 29. Great quantities of gold were used in Babylon. The vast image of gold erected by Nebuchadnezzar in the plain of Dura is proof enough of this fact. The image was sixty cubits high and six broad. Dan. iii. 1. Herodotus informs as that the Chaldeans used a thousand talents of frankincense annually in the temple of Jupiter. B. i. 183. IT That thou may est know. That from these signal successes, and these favours of heaven, you may learn that Jehovah is the true God. This he would learn because he would see that he owed it to Heaven (see Note on ver. 2); and because the prediction which God had made of his success would convince him that He was the true and only God. That it had this effect on Cyrus is apparent from his own proclamation. See Ezra i. 2. God took this method of making himself known to the monarch of the most mighty kingdom of the earth, in order, as he repeatedly declares, that through his dealings with kingdoms and men he may be acknowledged. IT Which call thee by thy name. See Notes ch. xliii. 1. That thou mayest know that I, who so long before designated thee by name, am the true God. The argument is, that none but God could have foretold the name of him who should je the deliverer of his people. IT Am the God of Israel. That the God of Israel was the true and only God. The point to be made known was not that he was the God of Israel, but that the God of Israel wa3 Jehovah the true God.
is none else, there,s no God besides me: I girded thee, 'though thou hast not known me:
6 That 'they may know from the rising of the sun, and from the west, that there is none be-
Note ch. xlii. 19. The statement here is, that God had raised up Cyrus on account of his own people. The sentiment is common in the Bible, that l>ing3 and nations are in the hand of God; and thai he overrules and directs their actions /or the accomplishment of hi3 own purposes, and especially to protect, defend, and deliver his people. See ch. x. 5, Note. Comp. ch xlvii. 6. IT / have surnamed thee. On ti-i. meaning of the word " surname," see Notes ch. xliv. 5. The reference here is to the fact that he had appointed him to accomplish important purposes, and had designated him as his " shepherd," ch. xliv. 28, and his "anointed," ch. xlv. 1. TT Though thou hast not known me. Before he was called to accomplish these important services he was a stranger to Jehovah, and it was only when he should have been so signally favoured of heaven, and should be made acquainted with the divine will in regard to the deliverance of his people and the rebuilding of the temple (Ezra i. 1—3), that he would be acquainted with the true God.
5. / am the Lord, &c. See Notea chs. xlii. 8, xliii. 2, xliv. 8, and vs. 14, 18, 22, of this chapter. IT / girded thee, &c. See Note on ver. 1. The sense is, I girded thee with the girdle— the military belt; I prepared thee, and strengthened thee for war and conquest Even men who are strangers to the tru. God are sustained by him, and are una ble to accomplish any thing without h providential aid.
6. That they may know from the ri* ins of the sun, and from the ices' This phrase is evidently here used t» designate the whole world. Kimclii sayst that the reason why the north and th« south are not mentioned here is, that the earth from the east to the west is perfectly inhabitable, but not so from the north to the south. That this was accomplished, see Ezra i. 1, seq. Cyrus made public proclamation that Jehovah had given him all the kingdoms of the earth, and had commanded him to rebuild the temple in Jerusalem. The purpose of all this arrangement was, to Bee ure the acknowledgment of the truth that Jehovah was the only true God, as extensively as possible. Nothing could be better adapted to this than the actual course of events. For, (1.) The conquest of Jerusalem by Nebuchadnezzar was an event which would be extensively known throughout all nations. (2.) Babylon was then the magnificent capital of the heathen world, and the kingdom of which it was the centre was the most mighty kingdom of the earth. (3.) The fact of the conquest of Babylon, and the manner in which it was done, would be. known all over that empire, and would* attract universal attention. Nothing had tver occurred more remarkable; nothing more fitted to excite the wonder of mankind. (4.) The hand of Jehovah was so manifest in this, and the prophecies which had been uttered were so distinctly fulfilled, that Cyrus himself acknowledged that it was of Jehovah. The existence, the name, and the truth cf Jehovah became known as far as the name and exploits of Cyrus; and there was a public recognition of the true God by him who had conquered the most mighty capital of the world, and whose opinions and laws were to enter into the constitution of the Medio-Persian empire that was to succeed.
7. I form the light, and create darkness. Light, in the Bible, is the emblem of knowledge, innocence, pure religion, and of prosperity in general; and darkness is the emblem of the opposite. Light here seems to be the emblem of peace and prosperity, and darkness the emblem of adversity; and the sentiment make peace, "and I the Lord do all of the verse is, that all things prosperous and adverse are under the providential control and direction of God. OHight it is literally true that God made it; and emblematically true that he is the source of knowledge, prosperity, happiness, and pure religion. Of darkness, it is literally true also that the night is formed by him; that he withdraws the light of the sun. and leaves the earth enveloped in gloomy shades. It is emblematically true also that calamity, ignorance, disappointment, and want of success are ordered by him; and not less true that all the moral darkness, or evil, that prevails on earth, is under the direction and ordering of his Providence. There is no reason to think, however, that the words " darkness" and " evil" are to be understood as referring to moral darkness; that is, sin. A strict regard should be had to the connexion in the interpretation of such passages; and the connexion here does not demand such an interpretation. The main subject is, the prosperity which would attend the arms of Cyrus, the consequent reverses and calamities of the nations whom he would subdue, and the proof thence furnished that Jehovah was the true God; and the passage should be limited in the interpretation to this design. The statement is, that all this was under his direction. It was not the work of chance or hap-hazard. It was not accomplished or caused by idols. It was not originated by any inferior or subordinate cause. It was to be traced entirely to God. The successes of arms, and the blessings of peace were to be traced to him; and the reverses of arms, and the calamities of war to him also. This is all that the connexion of the passage demands; and this is in accordance with the interpretation of Kimchi, Jerome, Rosenmuller, Gesenius, Calvin, and Grotius. The comment of Grotius is, " Giving safety to the people, as the Persians; sending calamities upon the T3eople, a*
8 Drop "down, ye heavens, from above, and let the skies pour down righteousness; let the
upon the Medes and Babylonians." Liowth, Jerome, Vitringa, Jahn, and Borne others, suppose that there is reference here to the prevalent doctrine among the Persians, and the followers of the Magian religion in general, which prevailed all over the East, and in which Cyrus was probably educated, that there are two supreme, independent, co-existent and eternal causes always acting in opposition to each other — the one the author of all good, and the other of all evil; and that these principles or causes are constantly struggling with each other. The good being or principle, the y call Sight; and the evil, darkness: the one, Oromasden, and the other Ahrimanen. It was farther the doctrine of the Magians that when the good principle had the ascendency, happiness prevailed; and when the evil principle pravailed, misery abounded. Lowth supposes, that God here means to assert his complete and absolute superiority over all other things or principles; and that all those powers whom the Persians supposed to be the original authors of good and evil to mankind were subordinate, and must be subject to him; and that there is no power that is not subservient to him, and under his control. That these opinions prevailed in very early times, and perhaps as early as Isaiah, there seems no good reason to doubt. Hyde, de relig. Veter. Persar. cap. xxii. But there is no good evidence that Isaiah here referred to those opinions. Good and evil, prosperity and adversity abound in the world at all times; and all that is required in order to a correct understanding of this passage is the general statement that all these things are under providential direction. IT 1 make peace. I hush the contending passions of men; I dispose to peace, and prevent wars when I choose — a passage which proves that the most violent passions are under his control. No passions are more uncontrollable than those which lead to wars;
earth open, and let them I ring forth salvation, and "let righteousness spring up together. I the Lord have created it.
and nowhere is there a more striking display of the Omnipotence of God than in his power to repress the pride, am-hition, and spirit of revenge of conquerors and kings:
Which ptilleth the noise of the seas, The noise of their waves, And the tumult of the people.
IT And create evil. The parallelism here shows that this is not to be understood in the sense of all evil, futof that which is the opposite of peace and prosperity. That is, God directs judgments, disappointments, trials, and calamities; he has power to suffer the mad passions of men to rage, and to afrlict nations with war; he presides over adverse as well as prosperous events. The passage does not prove that God is the author of moral evil, or sin, and such a sentiment is abhorrent to the general strain of the Bible, and to all just views of the character of a holy God.
8. Drop down, ye heavens, from above. That is, as a result of the benefits that shall follow from the rescue of the people from their captivity and exile. The mind of the prophet is carried forward to future times, and he sees effects from that interposition, as striking as if the heavens should distil righteousness; and sees the prevalence of piety and happiness as if they should spring out of the earth. It may be designed primarily to denote the happy results of their return to their own land, and the peace and prosperity which would ensue. But there is a beauty and elevation in the language which is better applicable to the remote and distant consequences of their return — the coming and reign of the Messiah. The figure is that of the rain and dew descending from heaven, and watering the earth, and producing fertility and beauty; and the idea is, that piety and peace would prevail in a manner resembling the verdure of the fields under such rains and dews. A. figqra
Truth shall spring out of the eartli; And righteousness shall look down from heaven. Vea the LOUD shall give that which is good; And our land shall yield her increase.
The phrase " drop down, ye heavens, from above," means, pour forth, or distil, as the clouds distil, or drop down the rain or dew. Ps. xlv. 12, 13. It is appropriately applied to rain or dew, and here means that righteousness would be as abundant as if poured down like dews or showers from heaven. The LXX, however, render it, " Let the heavens above be glad," but evidently erroneously. 1T And let the skies. The word here used, E"1!^'^, is derived from the verb PT^, to rub, pound fine, or beat in pieces; and is then applied to dust (see ch. xl. 15); to a thin cloud; a cloud of dust; and then to clouds in general. Job xxxvii. 18, xxxviii. 37, xxxvi. 28. The sense here is, that righteousness should be poured down like rain from the clouds of heaven; that is, it should be abundant, and should prevail on the earth. TT Tour clown righteousness. The result of the deliverance from the captivity shall be, that righteousness shall be abundant. During the captivity they had been far away from their native land; the temple was destroyed; the fire had ceased to burn on the altars; the praises of God had ceased to be celebrated in his courts; and all the means by which piety had been nourished had been withdrawn. This state of things was strikingly similar to the earth when the rain is withheld, and all verdure droops and dies. But after the return from the exile, righteousness would abound under the re -establishment of the temple service and the means of "vnce. Nor can there be any doubt, I wiink, that the mind of the prophet was nlso fixed on the prevalence of religion which would yet take place under the Messiah, whose coming, though remotely, would be one of the results of the return from the exile, and of whose ad- Vent, that return would be so strikingly Rmblematic. IT Let the earth open. &b it does when the showers descend and render it mellow, and when i brings forth grass and plants and fruits TT And let them bring forth salvation The Chaldee renders this, " Let the earth open, and the dead revive, and righteousness be revealed at the same time." The idea is, let the earth and the heavens produce righteousness, or become fruitful in producing salvation. Salvation shall abound as if it descended like showers and dews, and as if the fertile earth every where produced it. Vitringa supposes that it means that the hearts of men would be opened and prepared for repentance and the inception of the truth by the Holy Spin as the earth i3 made mellow and adapted to the reception of seed by the rain and dew. IT A.nd let righteousness spring up together. Let it at the same time germinate as a plant does. It shall spring forth like green grass, and like flowars and plants in the well-watered earth The language in the verse is figurative, and very beautiful. The idea is, that peace, prosperity and righteousness start up like the fruits of the eartli when it i'j well watered with the dews and rains of heaven; that the land and world would be clothed in moral loveliness; and that the fruits of salvation would be abundant every where. That there was a partial fulfilment of this on the re. urn to the land of Canaan, there can be no doubt. The Jews were for a time at least much more distinguished for piety than they had been before. Idolatry ceased; the temple was rebuilt; the worship of God was re-established; and the nation enjoyed unwonted prosperity. But there is a richness and fulness in the language which is not met by any thing that occurred in the re: urn from the exile; and it doubtless receives its entire fulfilment only under vhat more important deliverance of whici the return from Babylon was but the emblem. As referred to the Messiah, and to nifi reign, may we not regard it as descriptive of -the following thing3? (1.) The prevalence and diffusion of the know-^ ledge of salvation under his own preaching and that of the apostles. Religion was revived throughout Judea, and spread with t ast rapidity throughout M
9 Wo unto him fJiat striveth with his Maker! Let the potsherd ^strive with the potsherds
most the whole of the known world. It seemed as if the very heavens shed down righteousness on all lands, and the earth, so long barren and sterile, brought forth the fruits of salvation. Every country partook of the benefits of the descending showers of grace, and the moral world put on a new aspect — like the earth after descending dews and rains. (2.) It is beautifully descriptive of a revival of religion like that on the day of Pentecost. In such scenes, it seems as if the very heavens " poured down" righteousness. A church smiles under its influence like parched and barren fields under rains and dews, and society puts on an aspect of loveliness like the earth after copious showers. Salvation scem3 to start forth with the beauty of the green grass, or of the unfolding buds, producing leaves and flowers and abundant fruits. There cannot be found any where a more beautiful description of a genuine revival of pure religion than in this verse. (3.) It i's descriptive, doubtless, of what is yet to take place in the better days which are to succeed the present, when the knowledge of the Lord shall fill the earth. All the earth Ehall be blessed, as if descending showers should produce universal fertility, and every land, now desolate, barren, eterile, and horrid by sin, shall become " like a well-watered garden " in reference to salvation.
9. JVo to him that strivsth with his Maker! This verse commences a new subject. Its connection with the preceding is not very obvious. It may be designed to prevent the objections and cavils of the unbelieving Jews who were disposed to murmur against God, j and to arraign the wisdom of his dis- i pensations in regard to them, in per-! rnitting them to be oppressed by their enemies, and in promising them deliver- Since instead of preventing their captivity. So Lowth understands it. llo- Vnmiiller regards it as designed to
of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, Ho hath no hands?
meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion rather than by one of their own nation Kimchi, and some others suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature. It may be designed to refer to the fact that any interposition of God; any mode of manifesting himself to men meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great revival of religion. In the previous verse the prophet had spoken of the revival of religion. Perhaps he here adveits to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every revival now; and so it will be, perhaps, in the spreading of the Gospel throughout the world in the times that shall usher in the millennium. Men thus contend with their Makei, resist the influences of his Spirit, strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the Gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: " Nay but, O man, who art thou that repliest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay of the same lump to make one vessel unto honour, and another unto dishonour V Rom. ix. 29, 21. It is implied that men are opposed to the ways which God takes to govern the world; it it affirmed that calamity shall follow aiJ
10 Wo (into him that saith un- or to the woman, What hact t'lou to Iris father, What begettestthou?! brought forth?
the resistance which man shall make. This wo shall follow, because, (I) Cod has all power, and all who contend with him must be defeated and overthrown; and (2) because God is right, and the sinner who opposes him is wrong, and must and will be punished fcr his resistance. IF Let the potsherd Ettive with the potsherds of the earth. Lowth renders this,
Wo unto him that contendeth with ths power that formed him; The jwtsherd with the moulder of the clay.
The word rendered "potsherd," O^tt means properly a shard, or sherd, i. e. a fragment of an earthen vessel. Job ii. 8, xli. 22. Ps. xxii. 16. Deut. vi. 21, xi. 33. It is then put proverbially for any thing frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellow men., but none in contending with his Maker. But this sense does not well suit the connexion. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among men, but it is the su- I preme folly and sin of contending with God; and the thought in illustration of this is not that men may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, " wo to him who contends with his Maker — testa de samiis terrcB — a potsherd among the earthen pots [made of the earth of samos] of the earth" — and which is found in the Syriac, and adopted by Rosenmilller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius the particle FIX here means ly or t&tnong; and the idea is, that man is a potsherd among the potsherds of the torth; a weak fragile creature among others equally so — and yet presuming impiously to contend with the God that made him. The LXX render this, " Is any thing endowed with excellence \ I fashioned it like the clay of a potter. Will the ploughman plough the ground all the day long 1 Will the clay say to the potter," &c. ^ Shall the clay, &,c. It would be absurd for the clay to complain to him that moulds it, of the lorm which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he had made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him. IT He hath no hands He has no skill, no wisdom, no power. It is by the hand chiefly that pottery i9 moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, " Neither am I the work of thy hands." 10. Wo unto him that saith unto his father, &c. It is wicked and foolish for a son to complain of his father or mother in regard to his birth, or of his rank and condition of life. Probably the idea is, that if a child is by his birth placed in circumstances less advantageous than others, he would have no right to complain of his parents, or to regard them as having acted improperly in having entered into the marriage relation. In like manner it would be not less improper, certainly, to complain of God who has brought us into existence by his own power, and who acts as a sovereign in the various allotments of our lives. The design is to rebuke the spirit of complaining against the allotments of Providence — a spirit which perhaps prevailed among the Jews, and which in fact is found every where among men; and to show that God, as a sovereign, has a right to dispose of his creatures in the manner which he shall judge to be best. The passage proves, (1) that man is formed by God, and that all his affairs are ordered by him as real-
11 Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come
ly as ths work of the potter is moulded by the hands of the workman; (2) that God had a design in making man, and in ordering and arranging his circum-. stances in life; (3) that man is little qualified to judge of that design, and not at all qualified to pronounce it unwise, any more than the clay could charge him that worked it into a vessel with want of wisdom; and (4) that God is a sovereign and docs as he pleases. He has formed man as he chose, as really as the potter moulds the clay into any shape which he pleases. He has jriven him his rank in creation; given him such a body — strong, vigorous, and comely; or feeble, deformed and sickly, as he pleased; be has given him such an intellect — rigorous, manly and powerful; or weak, feeble, and timid, as he pleased; he has determined his circumstances in life — whether riches, poverty, an elevated rank, or a depressed condition, just as lie saw fit; and he i3 a sovereign also in the dispensation of his grace — having a right to pardon whom he will — nor has man any right to complain. This passage, however, should not be adduced to prove that God, in all respects, moulds the character and destiny of men as the potter does the clay. Regard should be had in the interpretation to the fact that God is just, and good, and wise, as well as a sovereign; and that man is himself a moral agent, and subject to the laws of moral agency which God has appointed. God does nothing wrong. lie does not compel man to sin, and then condemn him for it. He does not make him a transgressor by physical power, as the potter moulds the clay, and then doom him for it to destruction. He does his pleasure according to the eternal laws of equity; and man has no right to call in question the rctititude of his sovereign dispensations.
concerning my sons; 'and concerning the work of mine handa command ye 'me.
trate the general subject referred to in this chapter, and especially.o show them, that instead of complain ng of his designs, or of finding fault with his sovereignty, it was their privilege to inquire respecting his dealings, and even to " command " him. He was willing to be inquired |f, and to instruct them in regard to thi events which were occurring. IT And his Maker. See Note ch. xliii. 1. IT Ask me of things to come. * I alone can direct and order future events; and it is your duty and privilege to make inquiry respecting those events.' Lowth renders this as a question, " Do ye question me concerning my children I" But the more correct rendering is doubtless that in our translation, where it is represented as a duty to make inquiry respecting future events from God. The idea is, (1) that God alone could direct future events, and give information respecting them; (2) that instead of complaining of his allotments, they should humbly inquire of him in regard to their design, and the proper manner of meeting them; and (3) that if they were made the subject of humble, fervent, believing prayer, he would order them so as to promote their welfare, and would furnish them grace to meet them in a proper manner. IT Concerning my sons. Those who are my adopted children. It is implied that God loved them as his children, and that they had the privilege of pleading for his favour and regard, with the assurance that he would be propitious to their ciy, and would order events so as to promote their welfare. IT And concerning the work of my hands. In regard to what I do. Thia is also read as a question by Lowth; " And do ye give me directions concerning the work of my hands?" According to this interpretation, God would reprove them for presuming to give him direction about what he shov,ld dc, in accord* ance with the semV'nr tnt m vs. 9, 10.