Notes on the Old and New Testaments

away from our God, speaking oppression and re Polt, conceiving and uttering from the rhearf words of falsehood.

14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

we might best take advantage of the poor and the defenceless, and to mature our plans of revolt against God. IT Conceiving and uttering from thi heart. See Notes ver. 4. The idea is, that they had formed in the j hearts schemes of deception, and that in their conversation and their lives they had given utterance to them. — All this ia the language of genuine contrition, where there is a consciousness of deep guilt in the sight of God. There is an overpowering sense of the evil of sin, and a willingness to make the most full and ample acknowledgment, however mortifying it may be, of the errors and follies of the life.

14. And judgment is turned away backward. The word "judgment" ia not used as in ver. 9, to denote the divine interposition to avenge and deliver them, but it is used in the sense of justice, or just decisions between man and man. The verse contains a further confession of the evil of their course of life, and among other things they acknowledged that they had been unjust in their legal decisions. They had been influenced by partiality and by bribes; they had condemned the innocent, they had acquitted the guilty. Judgment had thus been turned back by their sins when it seemed to be approaching and entering the city. IF And justice standeth afar off. This is a beautiful figure. Justice is represented as standing at a distance from the city. Deterred by their sins, it would not erter. They prevented its approach, and it was unknown among them, t For tiuth is fallen in the street. Or rather perhaps in the gate — the place where justice was administered. The language here is all taken

15 Yea, truth falleth; and he that departeth from evil 5maketh

5 or, is acrounted mad. 6 was evil in his eyes.

from courts of justice, and the idea is, that there was no justice in their derisions, but that their courts were unprincipled and corrupt. IT And equity cannot enter. It stood at a distance, and the impenetrable mass of guilt effectually prevented its approach to the capital.

15. Yea, truth faileth. That is, it is not to be found, it is wanting. The word here used (from T73>) means to be left, to remain (2 Sam. xvii. 22); then to be wanting or lacking. 1 Sam. xxx. 19. Isa. xl. 26. Here it means that truth had no existence there. 1F And he that departeth from evil maketh himself a prey. Marg. " is accounted mad." Noyes renders this, " and he that departeth from evil is plundered." Grotius renders it, " the innocent man lies open to injury from all." The LXX, " they took away the mind from understanding;" or " they substituted opinion in the place of knowledge." Thompson's Trans. The phrase, " he that, departeth from evil," means evidently a man who did not, and would not, fall in with the prevailing iniquitious practices, but who maintained a life of honesty and piety. It was one of the evils of the times that such a man would be harassed, plundered, ill-treated. The word rendered " maketh himself a prey" (bbinSi'S from bhti), is a word usually signifying to strip off, to plunder, to spoil. Some have supposed that the word means to make foolish, or to account mad in Job xii. 17, 19. Thus, in the passage before us, the LXX understood the word, and this sense of the word our translators have placed in the margin. But there is no reason for departing here from the usual signification of the word as denoting to plunder, to spoil; and the idea is, that the men of honesty and piety were subject to the rapacity of the avaricious, and the oppression of the mighty. They regarded them as lawful prey, and took himself a prey: anc the Lord saw it, and it 6dispi eased him that there was no judgment.

every advantage in stripping them of their property and reducing them to want. This comr letes the statement of the crimes of the nation, and the existence of such deeds of violence and iniquity constituted the basis on which God was led to interpose and effect deliverance. Such a state of crime and consequent suffering demanded the divine interposition, and when Jehovah saw it he was led to provide a way for deliverance and reform.

The passage before us had a primary reference to the prevalence of iniquity in the Jewish nation. But it is language also that will quite as appropriately describe the moral condition of the world as laying the foundation for the necessity of the divine interposition by the Messiah. Indeed the following verses undoubtedly refer to him. No one, it is believed, can attentively read the passage and doubt this. The mind of the prophet is fixed upon the depravity of the Jewish nation. The hands, the tongue, the eyes, the feet, the fingers, were all polluted. The whole nation was sunk in moral corruption; and this was but a partial description of wha* was occurring every where on the earth In such a state of things in the Jewish nation, and in the whole world, the question could not but arise whether no deliverer could be found. Was there no way of pardon; no way by which deserved and impending wrath could be diverted? From this melancholy view, therefore, the prophet turns to him who was to be the Great Deliverer, and the remainder of the chapter is occupied with a most beautiful description of the Redeemer, and of the effect of his coming. The sentiment of the whole passage is, that the deep and extendei depravity of man was the foundation of the necessity of the divine interposition in securing salvation, and that in view of the guilt of men God provided one who was a glorious deliverer, and wh« was to come to Zion as the Redeemer.

16 And "he saw that there was no man, and wondered that there was no intercessor; therefore his arm "brought salvation unto him; and his righteousness, it sustained him.

IT And the Lord saw it. He saw there wa3 no righteousness; no light; no love; no truth. All was violence and oppression; all was darkness and gloom. IT And it displeased him. Marg. " was evil in his eyes." So Jerome, " it appeared evil in his eyes." Sept. nal ovk npzasv avTw, and it did not please him.

The Ileb. S'VI means literally ' it was evil in his eyes.' That is, it was painful or displeasing to him. The existence of so much sin and darkness was contrary to the benevolent feelings of his heart. IT That there was no judgment. No righteousness; no equity; and that iniquity and oppression abounded.

16. And he saw that there was no man. That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qualified to interpose and put an end to these evils; no one qualified to effect a reformation, and to save the nation from the calamities which their sins deserved. The reason why God provided a Redeemer was, that such was the extent and natrue of human depravity that no one on earth could arrest it and save the world. A similar expression occurs in ch. xli. 28. IT And wondered. This is language adapted to the mode of speaking among men. It cannot be taken literally as if God was amazed by suddenly coming to the knowledge of this fact. It is designed to express with great emphasis the truth that there was no one to intercede, and that the wicked world was lying in a helpless condition, f That there was no intercessor. On the meaning of the word here rendered " intercessor," see Notes on ch. liii. 6. The Chaldee renders it, " there was no man who could stand and pray for them." In ch. lxiii. 5, Isaiah expresses the idea in the follow- 6ig language: " I looked, and there was

17 For he put on righteous* ness yas a breast-plate, and an hel. met of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal 6as a cloak.

none to help; and I wondered that there was none to uphold." IT Therefore his arm. On the meaning of this phrase, see Notes ch. xl. 10. Comp. ch. li. 5, lxiii. 5. The idea is, that salvation was to be traced to God alone. It did not originate with man, and it was not accomplished by his agency or help. IT And his righteousness, it sustained him. Sustained by the consciousness that he was doing right, he went forward against all opposition, and executed his plan. This is language derived from the mode of speaking among men, and it means that as a man who is engaged in a righteous cause is sustained amidst much opposition by the consciousness of integrity, so it is with God. The cause of redemption is the great cause of righteousness on earth. In this cause the Redeemer was sustained by the consciousness that he was engaged in that which was designed to vindicate the interests of truth and justice, and to promote righteousness throughout the universe.

17. For he put on righteousness. That i3, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an ancient warrior. In the declaration that he " put on righteousness," the essential idea is, that he was pure and holy. The same image is used by the prophet in another figure in ch. xi. 5. See Notes on that place. 1T As a breastplate. The breast-plate was a wellknown piece of ancient armour designed to defend the breast from the dart3 and the sword of an enemy. The design here is, to represent the Redeemer as a hero, and accordingly allusion is made to the various parts of the a rmour of a warrior. Yet he was not to be literally armed for battle. Instead of being an earthlv conqueror clad in steel, and de-

18 According to their 7decds, to his ad versa: ies, recompense to accordingly he will repay, fury his enemies; dto the islands he

.ended with brass, his weapons were moral weapons, and his conquests were spiritual. The various parts of his weapons were " righteousness," " salvation," and "zeal." This statement should have been in itself sufficient to keep the Jews from anticipating a Messiah who would be a bloody warrior, and distinguished for deeds of conquest and blood. This figure of speech is not uncommon. Paul (in Eph. vi. 14-17, comp. 2 Cor. vi. 7) has carried it out to greater length, and introduced more particulars in the description of the spiritual armour of the Christian. IT And an helmet of salvation. The helmet was a piece of defensive armour for the head. It was made of iron or brass, and usually surmounted by a crest of hair. It was designed to guard the head from the stroke of a sword. No particular stress should be laid on the fact that it issaid that " salvation " would be the helmet. The design is to represent the Redeemer by the figure of a hero clad in armour, yet there seems to be no particular reason why salvation should be leferred to as the helmet, or righteousness as the cuirass or breastplate. Noihing is gained by a fanciful attempt to / piritualize or explain them. IT And he % ut on the garments of vengeance for clothing. By " garments," here, Vitrirga supposes that there is reference to the interior garments which were worn by the Orientals corresponding to the i anic of the Romans. But it is more pr< bable that the allusion is to the other p.irts of the dress or armour in general o/ the ancient warrior. The statement.hat he was clad in the garments of vengeance means, that he would go forth to vindicate his people and to ta'ie vengeance on his foes. It would ncf. be for mere defence that he would ha thus armed for battle, but he wcaid £0 forth for aggressive movements in subduing his enemies and delivering hi3 people. Comp. ch. lxiii. 1-6. T And was ciad with zeal as a cloak. vol. ir. 16.

The cloak, worn by men in military as well as in civil life, v/as a loose flowing robe or mantle that was thrown over the body, usually fastened on the right shoulder by a hook or clasp, and suffered to flow in graceful folds down to the feet. In battle, it would be laid aside or secured by a girdle about the loins. Vitringa remarks that as it was usually of purple colour it was adapted tc represent the zeal which would burn for vengeance on an enemy. But the whole figure here is that drawn from a warrior o»" a conqueror; a hero prepared alike for defence and offence. The idea is, that he would be able to defend and vindicate his people, and to carry on aggressive warfare against his enemies. But it was not to be a warfare literally of blood and carnage. It was to be such as would be accomplished by righteousness, and zeal, and a desire to secure salvation. The triumph of righteousness was the great object still; the conquests of the Redeemer were to be those of truth.

18. According to their deeds. The general sentiment of this verse is plain, though there is not a little difficulty in the construction of the Hebrew. Lowth pronounces the former part of the verse, as it stands in the Hebrew text, to be " absolutely unintelligible." By a slignt change in the Hebrew as it now stands

(reading ^?3 " lord, " instead of ^?3 " as according to,") Lowth supposes that he has obtained the true sense, and accordingly translates it:

He is mighty to recompense;

He that is mighty to recompense shall requite.

This translation is substantially according to the Chaldee, but there is no authority from MSS. to change the text in this place. Nor is it necessary. The particle ^?3 heal occurs as a preposition in ch. lxiii. 7, in the sense of ' as according to,' or ' according to/ and ia similar in its form to the word J*?^ meal, which often occurs in the sense ol

19 So -'shall iliey fear the name of the Lord from the west, and. fcis glory from the rising of the sun. When the enemy shall

from above, or from upon. Gen. xxiv. 64, xL 19. Jer. xxxvi. 11. Isa. xxxiv. 16. Amos vii. 11. The sense of the Terse before us is, that God would inflict just punishment on his enemies. It is a general sentiment, applicable alike to the deliverance from Babylon and the redemption of his church and people at all times. In order to effect the deliverance of his people it was necessary to take vengeance on those who had oppressed and enslaved them. So in order to redeem his church, it is often necessary to inflict punishment on the nations that oppose it, or to remove by death the adversaries that stand in his way. This punishment is inflicted strictly according to their deeds. The principal thought here is, undoubtedly that as they had opposed and oppressed the people of God, so he would take vengeance on them. He would remove his enemies, and prepare the way in this manner for the coming of his kingdom. IT To the islands. On the use of the word " islands " in Isaiah, see Notes ch. xli. 1. The idea here is, that he would ' repay recompense ' or take vengeance on the foreign nations which had oppressed them.

19. So shall they fear. That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Jehovah in every part of the world. See especially the Notes on ch. xlv. 6. IT When the enemy shall come in. There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that, the present translation diners from nearly all the modern expor'tions of the place. Lowth renders it:

When he shall come like a river straitened in his course, Which a strong wind driveih along.

Jerome (Vulg.) renders it, " when he •hall come as a violent river which the come in like *a flood, the Spirii of the Lord shall 8lift up a standard against him.

Spirit of the Lord (spiritus domini, or the wind of the Lord, i. e. a strong wind,) drives along." The LXX ' for the wrath c» the Lord will come like air impetuous stream; it will come with fury." The Chaldee, <4 when they shall come who oppress, like an overflowing of the river Euphrates." The Syriac, " because when the oppressor shall come as a river, the Spirit of the Lord shall humble him." The reason of this variety of interpretation is the ambig*. ty of the Hebrew words which occur in the verse. The word which in our common version is rendered " the tzar (from "^S tzdrdr, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either (1) an adversary, enemy, persecutor, synonymous with ^."j^, as in Num.

x. 9. Job. xvi. 9. Deut. xxxii. 27; or (2) straits, affliction, Ps. iv. 2, xliv. 11, xviii. 7; or (3) strait, narrow, Num. xxii. 26. Job xli. 7. It may be, therefore, here either a noun meaning an enemy; or it may be an adjective qualifying the word river, and then will de* note a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Jehovah witf come to take vengeance with the impetuosity of a river that swells and foams and is bome forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent is exceedingly forcible and beautiful, and is not uncommon. See Notes on ch. viii- 7. The phrase rendered " the Spirit of the

Lord," ^^ H^"1, may denote ' the wind of Jehovah,' or a strong, violent, mighty wind. The appropriate signification of the word H*H ritah, is wind, or breath; and it is well known that the name of God is often >n the Scrip*

20 And mtl.e Redeemer shall pome to Zion, and unto them that

tures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, &c. There is no reason why it should be here regarded as denoting ' the Spirit of God,' — the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind — a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase ■ Spirit of God,' d^X mi, is used to denote a strong wind in 1 Kings xviii. 12. 2 Kings ii. 16. Isa. xl. 7. Ezek. iii. 14, ii. 24. The word rendered in our version, * shah lift up a standard,' ^OOS (rendered in the margin, * put him to flight,') if derived from 003 ndsds, and if written with the points •1003 ndsesdh, would denote to lift up, to elevate, as a standard, or banner, or any thing to oppose and retard a foe. But the word is probably derived from 0*13 nils, to flee, in Pil. 0013 to impel, to cause to flee. Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Jehovah would come to deliver his people and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy aseails the church; when he comes in with error, with violence, and with allies, like a flood, Jehovah will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil, yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Jehovah will go forth with energy and power to defend his people and to prostrate his foes.

turn "from transgression in Ja« cob, saith the Lord.

21 As for me, this is mypcov dered " Redeemer," see Notes on ch. xliii. 1. This passage is applied by the Apostle Paul to the Messiah (Rem. xi 26); and Aben-Ezra and Kimchii among the Jews, and Christians generally, suppose that it refers to him. V To Zion. On the word Zion, see Notes ch. i. 8. The. LXX render this, Ixevtv TiiCjv, ' on account of Zion/ The Apostle Paul (Rom. xi. 26), renders this, " there shall corre out of Zion (ix Lioh) the Deliverer," meaning that he would arise among that people, or would not be a foreigner. The idea in Isaiah, though substantially the same, is rathel that he would come as a deliverer from abroad; that is, he would come from heaven, or be commissioned by God. When it is said that he would come to Zion, it is not meant that he would come exclusively to the Jews, but that his mission would be primarily to them. 1T And unto them that turn from transgression in Jacob. There is much variety in the interpretation of this passage. Paul (Romans xi. 26) quotes it thus, " and shall turn away ungodliness from Jacob;" and in this he has literally followed the Septuagint. The Vulgate renders it as in our translation. The Chaldee, " and shall turn transgressors of the house of Jacob to the law." The Syriac, " to those who turn iniquity from Jacob." Lowth has adopted the rendering of the LXX, and supposes that an error has crept into the Hebrew text. But there is no good authority for this supposition. The LXX and the Apostle Paul have retained substantially, as Vitringa has remarked, the sense of the text. The main idea of the prophet is, that the effect of the coming of the Messiah would be to turn men from their sins. He would enter into covenant only with those who forsook their transgressions, and the only benefit to be derived from his coming would b« that many would be thus turned from their iniquities.

enant with them, saith the Lord; My Spirit that is upon thee, and *ny words which I have put in ihy mouth, shall not depart out of of the chapter, the prophet has spoken. Here Jehovah is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse previous, it had been stated that the qualifications on the part of men for their partaking of the benefits of the Redeemer's work, were, that they should turn from transgression. In this verse, Jehovah states what he would do in regard to the covenant which was to be established with his people. ' So far as I am concerned, I will enter into a covenant with them and with their children.' V This is my covenant with them. Comp. Notes ch. xlii. 6, xlix. 8, liv. 10. The covenant here referred to, is that made with men under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word " covenant" nere is evidently equivalent, as it is commonly when applied to a transaction between God and men, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, " this is my covenant," the import evidently is, ' this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them for ever.' IT My Spirit that is upon thee. The word " thee" here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made peculiarly with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the jrue people of God. And the idea is, •hat the Spirit of God would be continu-

thy mouth, nor out of the mouth of thy seed, nor out of the mautri of thy seed's seed, saith the Lord, from henceforth and for ever.

ally 'imparted to his people, and to their descendants for ever. It is a covenant made with true believers and with their children. IT And my words. The Chaldee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had revealed for the guidance and instruction of his church. IT Shall not depart out of thy mouth. This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would bo deemed so precious that it would constantly dwell on the tongues of those who were interested in it. IT Thy seed's seed. Thy descendants; thy posterity. TT From henceforth and for ever. This is in accordance with the promises which every where occur in the Scriptures that God would bless the posterity of his people, and that the children of the pious should partake of his favour. See Ex. xx. 6: " Showing mercy unto thousands (i. e. thousands of generations) of them that love me and keep my commandments." Comp. Deut. vii. 9 iv. 37, v. 29. Ps. Ixxxix. 24-36. Jer. xxxii. 39, 40. — There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject. (1.) The great majority of those who become religious are the descendants of these who were themselves the friend3 of God. Those who now compose the Chi «tian churches, are not those generally who have been taken from the way.*! ot open vice and profligacy; from the ranks of infidelity; or from the immediate defendants of sconce rs, drunkards, and blasphemers. Such men usually tread, or a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion. (2.) It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is ofren thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice — for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin. But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Hugonots who were expelled from France. A very large proportion of all the piety in this country has been derived from the " Pilgrims," who landed on the rock of Plymouth, and God has blessed iheir descendants in New England and elsewhere with numerous revivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Maryrs reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergyman — some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following 6ta tistical account made of a limited sec « tion of the country, not more favoured or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath Schoo Society made a limited investigation in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons, with reference to the charge so often urged that the 'sons and daughters of ministers and deacons were worse than common children.' The following is the result. In 268 families which he canvassed, he found 1,290 children over fifteen years of age. Of these children 884, almost three fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became s( while with their parents. In eleven ot these families there are 123 chiKlren and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious men 1 Indeed, it is the great law by which religion and virtue are perpetuated in the world, that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service. (3.) All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful ill imparting religious truth; faithful in prayer, and in a meek, holy, pure, and be aevolent example; they should so live that their children may safely tread in their foot steps, they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue and when they die, they may leave \ne worM with I he will not break his covenant, noi unwavering confidence that God will alter the thing that is gone jut of hi* not Buffer his faithfulness to fail; that | lips. Ps. Ixxxix. 33, 34.

In this chaptet there is commenced a most glowing and beautiful description of the 'golden age' finder the Messiah. The description is continued to the close of ch. lxii. It is adorned with tha highest ornaments of poetry; the future glory of the church is displayed under the most splendid colours, and with every variety of imagery, It is designed to set forth the glory of that time when the Gentiles shall be gathered into the church, and when the whole world shall become tributary to the Messiah, and be illuminated with the light of Christian truth. The main design of the chapter is to foretell the conversion of the heathen world, and the happy and peaceful times which shall exist when that has occurred In doinsr this, the highest beauties of prophetic imagery are introduced, and the povve s of the inspired prophet seem to have been taxed to the utmost to convey a just view of the elory of the scene— That it refers to.he time of the Messiah no one can doubt who reads it. And that it refers to events which have not yet fully occurred is, I think, equally clear, and will be made apparent in the Notes. In accotdance with the usual mode in Isaiah (see Intro. § 7, 4), the prophet throws himself into the midst of the future scene (ver. I), and the events are described aa passing in vision before his eyes. He sees the light as already shinin?, and the glory of JEHOVAH as actually arisen upon the church;— he sees the Gentiles flocking to the Redeemer and bringing their most valued and precious objects and laying them at his feet.

The chapter may for convenience be regarded as consisting of three parts:

I. An invocation to the church to arise, and to enjoy and diffuse the light which had risen upon her, vs. t, 2. The earth elsewhere was enveloped in deep darkness, but the light of Messiah's reign and of truth was with her.

II. The declaration that the Gentile world would be converted to the true religion, and would parti '.ipate in the blessings of the reign of the Messiah, vs. 1—16.

(2.) The church directed to look around and behold the multitudes that were flocking »o her, ver. 4. (3.) Specifications of those who would come and participate in the benefits of the reign of the

(a) The abundance of the sea would come, ver. 5.

(b) The wealth of the Gentiles, ver. 5

(c) The camels and dromedaries from Midian, Ephah, and all they who resided in Sheba would come with their gold and incense, ver. 6.

(d) The flocks of Kedar. and the rams of Nebaioth would be offered, ver. 7.

(je) The multitude would be so great as to excite astonishment, and lead to the inquiry who they were. They would come like clouds; they would fly for safety as doves do to their windows in an approaching tempest, ver. 8. (/) The distant islands- the heathen coasts would wait for the gospel; and the commerce of the world be made tributary to the spread of truth, ver. 9. ig) The sons of strangers would be en ployed in defending Zion, and kings would become the servants of the church, ver. 10. (4.) So great would be the anxiety to embrace the provisions of mercy, and so numerous tha converts from the Pagan world, that the gates of Zion would never be closed day or night,

(5.) The nation that refused this homage would be certainly destroyed, ver. 12. (6.) Then follows a beautiful poetical description of the conversion of the Pagan wcrld, and of the fact that the most valued and valuable objects of the Gentiles would be consecrated to the church, under the image of bringing the beautiful trees of Lebanon to adorn the ground!

around the temple, vs. 13, 14. (7.) Zion would be made an eternal excellency, ver. 15. f8.) There would thus be furnished the fullest proof of the faithfulness of God and of the fa<* that JEHOVAH was the Redeemer and Saviour of his people. III. The happy state of the church in those times, vs. 17— 22.

(I.) It would be an ajre when peace and justice, would characterize the rulers, ver. 17. 2.) Violence, contention, wasting, would be known no more, ver. 18. '3.) There would be uninterrupted prosperity, and the constant reign of truth, vs. 19, 20. 'A.) The people would be all holy, ver. 21. 5.) Their numbers would be greatly augmented, as if a small one should become a strong ca

1 Arise, 9shine; for thy light is come, and the glory of the Lord is risen upon thee.

2 For behold, the darkness

1. Arise. This is evidently addressed io the church, or to Zion regarded as ihe seat of the church. It is represented as having been in a state of affliction and calamity. Comp. Notes on ch. iii. 26, Hi. 1, 2. She is now called on to arise from the dust, and to impart to others the rich privileges which were conferred on her. fl Shine. "HliX. Lowth renders this, " be thou enlightened." So the margin, " be enlightened, for thy light cometh." Noyes," enjoy light." The LXX, ftari^av, ^wrt'^ou — " be enlightened; be enlightened, O Jerusalem." Herder renders it, " be light." Vitringa regards the expression as equivalent to this, ' pass into a state of light. That is, enjoy light thyself, and impart it freely to others.' Gesenius renders it, " shine, be bright; that is, be surrounded and resplendent with light." The idea probably is this, ' rise now from a state of obscurity and darkness. Enter into light; enter into times of prosperity.' It is not so much a command to impart light to others as it is to be encompassed with light and glory. It is the language of prophecy rather than of command; a call rather to participate in the light that was shining than to impart it to others. The LXX and the Chaldee here add the name " Jerusalem," and regard it as addressed directly to her. IT Thy light is come. On the word light, see Notes on ch. Iviii. 8, 10. The light here referred to is evidently that of the gospel; and when the prophet says that that light " is come," he throws himself into future times, and sees in vision the Messiah as having already come, and as pouring the light of salvation on a darkened church and world. Comp. Notes on ch. ix. 2. 11 And the glory of the Lord. There is reference here, doubtess, to the shechinah or visible splendour «rhich usually accompanied the mani-

shall cover the earth, and gross darkness the people; but the Lord "shall arise upon thee, and his glory shall be seen upon thee,

festation of God to his people. See Notes ch. iv. 5. As Jehovah manifested himself in visible glory to the Israelites during their journey to the promised land, so he would manifest himself in the times of the Messiah as the glorious protector and guide of his peop'.e. The divine character and perfections would be manifested like the sun rising over a darkened world. 1T Is risen upon thee. As the sun rises. The word here used, rHt> is commonly applied to the rising of the sun. Gen. xxxii. 31. Ex. xxii. 2. 2 Sam. xxiii. 4. Ps. civ. 22. The comparison of the gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible. Comp. Mai. iv. 2. Luke i. 78, margin. IT Upon thee. Upon thee, in contradistinction from other nations and people. The gospel shed its first beams of glory on Jerusalem.

2. For behold. Lo, darkness covers the earth. This is designed to turn the attention to the fact that all the rest of the world would be enveloped in deep spiritual night. tf Darkness. See Notes xlv. 7. 1T Shall cover the earth. Shall envelope the whole world except where it is illuminated by the gospel. It is needless to say that this was the fact when the Messiah came, and that it is still extensively true also. 1T And gross darkness. Lowth renders this, " a thick vapour." Herder, " deep obscurity." The LXX, yv6(j>os — cloud, shade, tempest. The Hebrew word, bs*i". usually denotes thick cloud, cloudy darkness, gloom; and is often applied to the thick clouds of a tempest. Ex. xx. 18. Dcut. iv. 11. Ps. xviii. 10. It is a word of intenser meaning than that which is rendered darkness- Tiuin; and tne idea here is, that the nations would be enveloped in a cloud of ignc^nce and sin so dense and obscure that no light could penetrate it — a description strik

3 And the Gentiles shall come to thy light, and kings xto the Drightness of thy rising.

4 Lift up thine eyes round about, and see: all they gather

ingly applicable to the whole heathen world. 1T But the Lord shall arise upon thee. Like the sun. That is, Jehovah would manifest his perfections to them in a glorious manner. IT Shall be seen upon thee. There is more emphatic meaning in the original here than is conveyed in our translation. The Hebrew word (nx*p) does not mean merely that that glory would be visible, but that it would be conspicuous. It would be so bright and luminous that it would be seen afar — like a cloud or column of glory standing over Jerusalem that would be conspicuous to far distant people.

3. And the Gentiles shall come. So splendid shall be that glory that it will attract the distant nations, and they shall come and participate in the blessings of the gospel. This contains the main statement which it is the design of this chapter to illustrate. The prophet had frequently made this statement before in general terms (comp. ch. ii. 3,xi. 10, xlix. 22, liv. 3); but he here goes into a more particular account, and more fully describes the blessings which would esult from this accession to the true church. IT And kings. Comp. Notes ch. xlix. 7,23,lii. 15. IT To the brightness of thy rising. This does not mean that the church was to arise with the splendour of the sun, but " thy rising" means the rising upon her — called her rising because it would shed its beams on her. It is correctly rendered by Lowth, " the brightness of thy sunrising;" by Noyes and Herder, " the brightness that riseth upon thee."

4. Lift up thine eyes. Jerusalem is h?re addressed as a female with eyes cast down from grief. She is directed to lift them up and to see the great irultitudes that were flocking to her. Wherever she could turn her eyes she would behold them hastening to come

themselves together they como to thee: thy sons shall come from far, and thy daughters shall bo nursed at thy side.

5 Then thou shalt see, and flow together, and thine heart

to her. In this verse and the following verses the prophet goes into a particular statement of what he referred to in general terms in ver. 3. The first thing which he specifies is, that the dispersed sons and daughters of the Jewish people would be gathered back. IT Thy sons shall come from far. They who have been driven into exile into distant lands shall again return. This is in accordance with the predictions so often made in Isaiah that the scattered sons of the Jewish people would be again collected. See Notes ch. xlix. 17, 18. T And thy daughters shall be nursed at thy side. The LXX render this, " and thy daughters shall be borne upon the shoulders" — in oj//cji> apQf]Govrai Lowth also says, that one MS. reads i 1 upon the shoulders,' and another has both ' shoulders' and ' side.' The translation of the LXX, and these different readings of the MSS. have probably been caused by the supposed improbability of the fact that children were nursed or carried on the side. Comp. ch. xlix. 22. But Sir John Chardin says that it is the general custom in the East to carry the children astride upon the hip with the arms around the body. The word, however, which is rendered nursed in our translation (nj^XP fr°m ■jTasO* means properly to stay, sustain, support; to bear or carry a child (Num. xi. 12); hence to be faithful, firm. It is not certain that it is in any instance used in the sense of nursing, but it more probably means here they shall be borne. It implies that the church would evince deep solicitude for the education an-1 welfare of the young — as a mother does for her children; and that it would be one of the blessings of those times Jiat that solicitude should be left and manifested.

shall fear, and be enlarged; be- I shall be converted unto thee, the cause cthe 3abundance of the sea 4 forces of the Gentiles shall come dera this," then shalt thou fear and overflow with joy;" and supposes that it refers to the agitation and anxiety of mind attending this scene, and to the joy consequent on the numerous conversions. His authority for this change is, that forty MSS. (two of them ancient) have ijK'-Pn ' thou shalt fear,' instead of ^""ifi ' thou shalt see.' But though the change is of a single letter, there is not sufficient authority to make it, nor does the sense require it. The Vulg., LXX.,Chald., Syr., Arab., and Castellio all render it in accordance with the present reading of the Hebrew text. The idea is, that Jerusalem would look with deep interest on the great multitude that would be converted to her, and that the effect would be to cause the heart to overflow with joy. 1T And flow together. This translation, it is believed, by no means conveys the true sense of the passage. Indeed it is difficult to make sense of the translation. It is true that the Hebrew word, -ifi3 nahar, means to flow, to flow together; whence the word -ifia nahar, river. But it may be used in the sense of flowing, or overflowing with joy; or it may mean to shine, to be bright, the same as is 3 niir, (Gesenius); and thence to be cheered, to rejoice, as when the countenance is bright and cheerful. Comp. Job iii. 4. Taylor (Heb.- Con.) renders it, " And be enlightened, or have the light flow upon thee." The true idea is doubtless that of rejoicing; denoting the happiness which will always exist in the church when many are seen to come and give themselves to God. IT And thine heart shall fear. The heart shall be ruffled, agitated, deeply excited by tne view of the numbers that are concerted, and by the evidence thus furnished of the divine favour and presence. The effect of numerous simultaneous conversions in a revival of religion, is always to produce awe and reverence. vol. n. — 16.*

There is a conviction that God is near and that this is his work, and a deep veneration produced by the demonstrations of his power which does not ex« ist in other circumstances. This effect is described also by Jeremiah, ch. xxxiii. 9: " And they shall fear and remble for all the goodness and for all the prosperity that I shall procure unto her" [Jerusalem]. IT And be enlarged. Shall be swelled or filled with joy. IT Because the abundance of the sea. Marg. " noise of the sea shall be turned unto thee." Lowth and Noyes render it " the riches of the sea." So the LXX — nrXoCro? OaXaootjs. The Chaldee renders it, " there shall be transferred to thee the wealth of the west," — iniS 8W13J13 The Hebrew word "pEFI properly denotes a noise or sound as of rain, of the raging of the ocean, or of a multitude of men. Then it denotes a multitude or crowd of men itself, Isa. xiii. 4, xxxiii. 3, Dan. x. 6: a host 01 army, Judg. iv. 7, Dan. xi. 11, 12, 13; a multitude of waters, Jer. x. 13, li. 16. It then denotes a multitude of possessions; a vast amount of wealth, Ps. xxxvii. 16. Eccl. v. 9. Here it may refer either to the multitude of the people that dwelt on the islands of the sea, or to their wealth that would be brought and devoted to Zion. As various kinds of property are immediately specified it seems most natural to refer it to that and then the idea is, that the wealt: possessed by lands beyond the sea, cr surrounded by the sea, would be devoted to the church of God. It will be remembered that nearly all the wealth that was imported by Solomon and others to Judea came from beyond sea and that it wns natural to speak of such places as abounding in riches. Thi idea is, that the wealth of all those distant lands would be consecrated to the church — an idea denoting its great prosperity and glory when all lands should come under the influence of the truth

6 The multitude of camels shall cover thee, the dromedaries of Midian cand Ephah; all they

V Shall be converted. Heb. ' Shall be turned.' Instead of being employed in idolatry and sin; in purposes of pleasure and mere magnificence, it shall be turned to a different purpose. IT The forces of the Gentiles. Marg. "or, wealth." The margin has undoubtedly the correct interpretation. The word here used, b^ft, constr. b^ft* usually indeed denotes strength, might, valour; an Urmy, forces, host; but it also means riches, wealth. Gen. xxxiv. 29. Job. xx. 15. Deut. viii. 17, 18. Ruth iv. 11. The LXX render the passage, * The riches of the sea, and of the nations, and of the people will come over to thee.' The sense is, that the wealth of the heathen world would be consecrated to the service of the church — To some extent this has been the case. No small part of the great wealth of the Roman empire was devoted to the service of the Christian church; and the wealth of what was then Pagan Europe, and of what was then Pagan and unknown America, has been to a considerable extent devoted to the Redeemer. The lime will come when the wealth of India, of China, of Africa, and of the entire world shall be devoted to the service of God in a manner far more decided than has yet occurred in the most favoured Christian lands.

6. The multitude of camels. Lowth renders this, ' an inundation of camels.' The Hebrew word properly denotes an inundation or overflowing of waters, but it is not improperly applied to a numerous caravan or company of animals. The camel is a well known useful animal that constitutes the principal beast of burden in Arabia, and that may indeed be said to constitute its wealth. It is frequently spoken of as " the ship of the desert." The description here is Strictly applicable to Arabia; and undoubtedly the prophet meant to say that.hat country would be blessed with the true religion, and that her merchandise j from Sheba 'shall come: they shall bring gold Aand incense; and they shall show forth the praises of the Lord.

and wealth would become tributary to the church of God. IT Shall cover thee Shall come in such multitudes as to fill thee, and to be spread out all over thee. Thus we speak of a land being covered with flocks and herds. IT The dromedaries. The dromedary is a species of camel that is found principally in Arabia, with one bunch or protuberance on its back in distinction from the Bactrian camel, which has two bunches. Webster. " It is found," says Dr. Shaw, " in Barbary, though much more rarely there than in the Levant. It is chiefly remarkable for its prodigious swiftness; the Arabs affirming that it will run over as much ground in one day as one of their best horses will perform in eight or ten. The Shiekh who conducted us to Mount Sinai rod<; upon a camel of this kind, and would frequently divert us with an instance of its great abilities. For he would depart from our caravan, reconnoitre another just in view, and return to us again in less than a quarter of an hour. It differeth from the common camel in being of a finer and rounder shape, and in having on its back a lesser bunch or protuberance." Shaw's Travels, p. 240. Hence in Jer. ii. 23, the prophet speaks of the " swift dromedary." The idea here is, that these fleet animals, so valuable to the inhabitants of Arabia, would come bringing their merchandise for the service of the church of God; that is, the wealth of Midian and Ephah would be devoted to him. IT Midian. Midian was the fourth son of Abraham and Keturah (Gen. xxv. 2), and was the father of the Midianites. The Midianites are frequently mentioned in the Scriptures. Gen. xxxvii. 28- 36. Num. xxv. 1 7, xxxi. 2. Judges vi. 7-16, vii. 23, 25, et al. As early as the time of Jacob they were en 'ployed in traffic, and wer", associated with the Ishmaelites in his business, for il was to a company of these men that Jo« seph was sold by las brethren. Get*.

f All the flocks of Kedar shall oe gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come

xxxvii. 28. " The original and appropriate district of the Midianites seems to have been on the east side of the Elanitic branch of the Red Sea, where the Arabian geographers place the city of Median. But they appear to have spread themselves northward, probably along the desert coast of Mount Seir,to the vicinity of the Moabites; and on the other side also they covered a territory extending to the neighbourhood of Mount Sinai." Rob. Cal. Generally, the names Midianites and Ishmaelites seem to have been nearly synonymous. IT Ephah. Ephah was the eldest son of Midian (Gen. xxv. 4), and dwelt in Arabia Petrsea, and gave name to the city of Ephah, called here by the LXX, Vaifti, Goepha. This city, and the email extent of country around it, constituted a part of Midian on the eastern shore of the Dead Sea, to which the territories of Midian extended. It abounded in dromedaries and camels. Judges vi. 6. IT All they from Sheba shall come. Sheba is celebrated in the Scriplures chiefly as the place whence the Queen of that country came to visit Solomon. 1 Kings x. 1. 2 Chron. ix. 1. That it abounded in wealth may be inferred from the train which accompanied her, and from the presents with which she came to Solomon. " And she came to Jerusalem with a very great train, with camels that bare spices, and much fine gold, and precious stones.'' 1 Kings x. 2. Whether it was the same country as Seba has been a matter of uncertainty. Comp. Notes on ch. xliii. 3. It is elsewhere mentioned as a place from whence presents should be brought to Solomon:

The Kings of Tarshish and of the isles shall bring

presents; Ffcs Kings of Sheba and Seba shall offer gifts.

It is usually mentioned as a.place in which gold and incense abounded. Ps. Lxx. 15: " To him shall be given the gold of Sheba." Jer. vi. 20: « To

up with acceptance on mine altar, and I "will glorify the house of my glory.

what purpose cometh there to me in» cense from Sheba." Ezek. xxvii. 22. " The merchants of Sheba were thy merchants." According to Bruce it was situated in Abyssinia in Ethiopia, and this has been the common opinion. It was south of Egypt, and the intercourse between Sheba and Jerusalem was not difficult, and probably a constant traffic was maintained between the two countries. In the time of the Mamelukes, before' the conquest of Egypt and Arabia by Selim, a caravan constantly set out from Abyssinia for Jerusalem. Comp. Notes on ch. xlv. 14. IT They shall bring gold and in~ cense. That this country abounded in incense, see the passages of Scripture referred to above. On the meaning of the word incense, see Notes on ch. i. 13. The idea is, that they would bring the most valuable productions of thei. country and devote them to God — perhaps designed to show that the wealth of Africa should yet be consecrated to the cause of the true religion. *&And they shall show forth. These distant lands shall join in the worship of Jehovah.

7. All the flocks of Kedar. On the word Kedar, see Notes on ch. xxi. 16. The Kedarenians were a wandering tribe that frequently changed their residence, though it is probable they usually dwelt in the south part of Arabia Deserta, or the north of Arabia Petreea. They are mentioned as dwelling in beautiful tents. Cant. i. 5: " I am black, but comely as the tents of Kedar." Ps. cxx. 5. Comp. Isa. xxi. 16, 17, xlL. 11. The language here also means that that which constituted their principal wealth would come and enrich Jerusalem, or the church of God. IT The rams of Nebaioth. Nebaioth was also a son of Ishmael (Gen. xxv. 13. 1 Chron. i. 29). and was the father of the Nabatheana. They were a people of Arabia JetrBea, and lived principally by plunder trcdcj and the keeping of flocks. Tht. cowv

8 Who are these that fly as a

Iry of Nalxtthea extended, it is supposed, from the Euphrates to the Red Sea, and embraced Petra, the capital of Arabia Deserta, and also Medaba. It is not possible, however, to fix the exact boundaries of the various tribes of Arabians. The general idea is, that their most valuable possessions would be devoted to God. 11 Shall minister unto thee. That is, by coming up as an acceptable sacrifice on the altar, f They shall come up with acceptance on mine altar. It is by no means necessary to understand this literally. The Jews were accustomed to express their ideas of worship by sacrifices, and the prophet naturally employed that language. The sense is, that the conversion of the wandering tribes of Arabia would be as certain and as signal, as if the numerous flocks of Kedar and Nebaioth should be devoted to Jehovah in sacrifice. All that was valuable there would be employed in his service; the people would come with their most precious offerings and consecrate them to God. — It is evident that this remains to be fulfilled. Paul indeed preached in Arabia (Gal. i. 17), and doubtless there were some conversions to Christianity there. But as a people they never have been converted to the true God, and in all ages they have been the victims of either idolatry or superstition. The time will come, however, when Arabia, so interesting as settled by the descendants of Abraham; so interesting in the bold, active, and energetic character of its tribes; so interesting as using a language that is one of the most refined and far-spoken of the earth; and so interesting as being in Borne parts, at least, among the most fertile and beautiful of the earth, shall be converted to God. Probably the most balmy, pure, and pleasant climate of the world is the southern part of Arabia Felix — the country of Yemen; and when the Arabs shall bring their energy of character to the service of the true God, and the gospel shall be preached in their language to al! their fcibce, mo one can predict the efFec.

which this shall have on the entire conversion of the world. IT Ana I will glorify. I will honour my glorious house — i. e. the temple. Lowth, " And my beauteous house I will yet beautify." The idea is, that he would adorn the temple by bringing the distant nations with their most valuable possessions to worship there. That is, the true religion would yet appear glorious when the nation should acknowledge it, and submit to its requirements.

8. Who are these that fly as a cloud. In multitudes so numerous that they appear as a dense cloud. The prophet, in vision, sees a vast multitude coming to Jerusalem, or hastening to embrace the true religion — so numerous as to excite surprise, and to lead to the question, Who can they be? Comp. ch. xlix. 21. It is not uncommon to compare a multitude of persons to a cloud. Thus Livy (xxxv. 49), Bex contra peditum equitumque nubes jactat. Thus in Heb. xii. 1, the number of witnesses who arc said to encompass Christians is compared to a cloud — vt<pos ixapTvpwv. So Virgil (Geor. iv. 60) compares a swarm of bees to a cloud — obscuramque trahi vento mirabere nubem. The Chaldee understands this of swift clouds, and takes the point of the comparison to be th6 velocity with which they would come. * Who are these who come publicly

C^SS) as swift clouds' But the comparison relates probably *o the number, rather than to the swiftness with which they would come. Converts would be multiplied in such numbers that they would seem to be like dense clouds making their way to Zion. This strikingly expresses the fact of the numerous conversions among the Gentiles, and is a most beautiful description of a revival ot religion. IT And as the doves to their icindows. Lowth rendeis this, "like doves upon the wing;" — supposing with Houbigant, that there is a slight error in the Hebrew text. The LXX render it, avv voaaoTs — with their young. But the true idea is contained in the commou

9 Surely the isles "shall wait for me, and the ships of Tarshish first, to hring thy sons from far, their psilver and their gold with them, unto the name of the Lord thy God, and to the Holy One of

version. Dove3 fly to their houses, or to their windows, in an approaching storm. Jh like manner converts would hasten to Zion from the heathen world. They would come in great numbers, and would feel that if there they would be safe. Morier, in his " Second Journey," p. 140, has well illustrated this passage. " In the environs of the city," [Ispahan] Bays he, " to the westward, near Zainderood,are many pigeon houses, erected at a dirtance from habitations for the purpose of collecting pigeons' dung for manure. They are large, round towers, rather broader at the bottom than the top, crowned by conical spiracles, through which the pigeons descend. Their interior resembles a honey-comb, pierced with a thousand holes, each of which forms a snug retreat for a nest. The extraordinary flights of pigeons which I have seen upon one of these buildings, anbrds perhaps a good illustration of Isa. lx. 8. Their great numbers, and the compactness of their mas3, literally looked like a cloud at a distance, and obscured the sun in their passage."' The prediction here has already in part at least been fulfilled. The rapid conversions in the time of the Apostles accorded with this prediction. In numerous revivals of religion also has there been a fulfilment of it; and we are yet to anticipate a far more striking and glorious completion of it in the conversion of the heathen world to the Christian fai:h.

9. Surely the isles. On the meaning of the word '•* isles" in Isaiah, see Notes onch.xli. 1. ^ Shall wait forme. See Notes on ch.xli. 4. IT And the ships of Tarshish. See Notes onch. ii. 16. The main idea here is clear. These ships were the principal vessels known to the Hebrews as employed in foreign commerce, mid the prophet employs the name to de-

10 And the sons of strangers 'shall build up thy walls, and their kings shall minister unto thee: for 'in my wrath I smote

note ships in general that sailed to distant ports. They would be employed in importing the most valuable productions of distant climes to Zion, and in collecting those who should be converted to God; that is, the commerce of the world would be made tributary to religion, and the ships that sail to distant lands would be employed in advancing the cause of salvation. 1T First. Among the first, in the first rank; they shall be among the most active and useful agents in diffusing the knowledge of the truth. Twenty-five MSS. and the Syriac read it, " as at the first." Jarchi and Kimchi suppose it means, as at the first; that is, as in the time of Solomon. But the idea is, that the ships which trade to the most distant regions will be among the principal instrumentalities employed in the conversion of the heathen world to Christianity. To some extent this has already been done. The servants of God have been borne already to almost every heathen land, and the time may come when it shall be deemed an essential object of those engaged in foreign commerce to diffuse a knowledge of civilization, and of the arts of life; of science, and of pure religion. IT To bring thy sons from far. Those who shall be converted from distant lands — as if they were to come personally and worship at Jerusalem See Notes ch. xlix. 22. TT Unto the name of the Lord thy God. Lowth renders this, " because of the name." So the LXX, Sia to ovofia k. t. A. The idea is, that all this wealth would be devoted to Jehovah, and employed in his service. IT Because he hath glo* rifled thee. He has honoured thee by imparting to thee the true religion, and making thee the means of diffusing it around the world.

thee, but in my favour have I had I mercy on thee.

il Therefore thy gates shall be "open continually: they shall

who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God. IT Shall build up thy icalls. Jerusalem is represented as a ruined city. Her walls had been thrown down and were lying prostrate. In restoring her to her former magnificence, strangers and foreigners would lend their cheerful aid. The idea is, that they would become tributary to the church, and esteem it a privilege to be engaged in any service, however laborious, that would promote its best interests. IT And their kings. See Notes ch. xlix. 23. IT For in my wrath I smote thee. Referring to the calamities which he had from time to time brought on Jerusalem. See ch. lvii. 17. f But in my favour. See Notes on ch. liv. 8.

11 Therefore thy gates shall be open continually. The main idea here is, probably, that the accession from the heathen world, and the consequent influx of converts, would be so great, that there would be a necessity that the gates should never be closed. It is possible also that the prophet meant to describe that time as a period of security and peace. The gates of cities were closed in time of war, and at night, to guard them from danger. But in those times such would be the prevalence of peace, and such would be the purposes for which the multitude of strangers would come from all parts of the world, that the gates might be left open, and the city unguarded at all times. The sense is, 1.) That there will be immense multitudes thai shall enter the true church from the heathen world. (2.) That the gospel will be constantly and unceas- 'ngly offered to men. The doors of the church shall at no time be closed. By day and by night, at all seasons and in all places, men may come and obtain salvation. None shall be excluded be-

not he shut day nor night; tha. men may bring unto thee the forces of the Gentiles, and that their kings may he brought.

cause the gates shall be closed upon them; none because they are strangers and have come from distant lands; none because there will be no room; none because the conflux shall be so great that the provisions of mercy will be exhausted. (3.) It will be a time of safety when the world shall be brought under the influence and the dominion of the Prince of Peace. There will be no need of closing the gates of cities, or of building walls around them. There will be no need to guard against hostile armies or the intrusions of hordes of banditti. There will be no need of guarding against the fraud, oppressions, and dishonest arts of other men. If the principles of the true religion every where prevailed, there would be no need of walls to cities, or gates, or bars; no need of ramparts, of ships of war, and of fortifications; no need of bolts and locks and iron chests to guard our property. No true Christian needs to guard himself or Ids property against another true Christian. No lock, no bolt, no wall, no gate, no iron safe has been made in order to guard against a man who is the sincere friend of the Redeemer. They are made to guard against wicked men; and when universal truth and righteousness prevail, they may be suffered to rust and rot for want of use. Should the principles of Christianity be every where diffused, the walls of all cities might be suffered to fall down; their gates to stand open till they should decay; ships of war to lie in the dock till they should sink to the bottom; forts and fleels to be dismantled; and the whole business of making locks, and shackles, and of building prisons and manufacturing instruments of war, would come to an end. IT That men may bring unto thee. So many shall be coming with the wealth of the Gentiles, that the gates shall be continually open. H" The forces of the Gentiles. The wealth of the heathen

12 For the nation and kingdom that will not serve thee shall

See Notes on ver. 5. T And that their kings may be brought. Lovvth renders this, " that their kings may come pompously attended." Noyes, " may come with their retinues." The Chaldee renders it, " and their kings be brought bound," or in chains. But the Hebrew word used here (E^AtHS) denotes simply that they would be led, or conducted in any way; and the idea is, that they would be induced by the force of truth to come and dovote themselves to the service of God. They might be expected, indeed, to come, as Lowth says, pompously attended, but this idea is not in the Hebrew text.

12. For the nation and kingdom. Perhaps this is given as a reason for what is said in the previous verse — that kings and their subjects should come to Zion and embrace the true religion, because if it were not done they would perish. This is certainly one reason why sinners hasten to embrace the Saviour; and when this truth becomes deeply impressed on a community, it is one of the means of a revival of religion. An apprehension of danger; a certain anticipation of ruin if the gospel is not embraced; a conviction that " there is salvation in no other," is often a means of leading men to seek the Saviour. IT That will not serve thee. That will not become the servant of the church of God: — that is, that will not promote its interests, obey its laws, and maintain the true religion. IT Shall perish. This is applied particularly here to a " nation" and a "kingdom." The idea is, that no nation can flourish that does not obey the law of God, or where the worship of the true God is not maintained. History is full of affecting illustrations of this. The ancient republics and kingdoms fell because they had not the true religion. The kingdoms of Babylon, Assyria, Macedonia, and Egypt; the Roman empire, and all the ancient mot archies and republics, soon fell to "uin because they had not the salutary restraints of the true religion, and lacked the protection of the true God. France cast off the government of God in the Revolution, and was drenched in blood. It is a maxim of universal truth, that the nation which does not admit the influence of the laws and the g. vernment of God must be destroyed. No empire is strong enough to wage successful war with the great Jehovah; and sooncj or later, notwithstanding all that human policy can do, corruption, sensuality, luxury, pride, and far-spreading vice, will expose a nation to his displeasure, and bring down the heavy arm of his vengeance. There is no truth of more vital interest to this nation than this; no declaration in any ancient writing expressive of the course of events in this world, that hangs with more portentous interest over this republic, than that

God shall perish." As a nation, we have nothing else to depend on but our public virtue, our intelligence, our respect for the laws of Heaven. Our defence is not to be in standing armies — but in God, as our living and everwatchful protector and friend. Our hope is not in a vast navy, in strong ramparts, in frowning battlements, but in the favour of the Most High. No martial array, no strong fortresses, no line-of-battle-ships, can save a nation that has cast ofF the government of God, and that is distinguished for the violation of treaties and for oppression, bribery, and corruption. The nation that violates the Sabbath; that tramples on the rights of unoffending men and women; that disregards the most solemn compacts; and that voluntarily opens upon itself the floodgates of infidelity and vice, must expect to meet with the displeasure of the Almighty. And it is as true of an individual as it is of a nation. Of any human or angelic being; of any association or combination cf men or angels that does not obey God, it is true that they shall be interlf destroyed.

13 The glory of Lebanon 'shall come unto thee, the fir-tree, the pine-tree, and the box together, l to beautify 'the place of my sane- j tuary; and I will make the place of my feet "glorious.

14 The sons also of them that

' glory of Lebanon,' here means the trees that grew on Lebanon. See Notes on ch. xxxv. 2. IT Shall come unto thee. That is, thy beauty and glory will be as great as if those valuable trees were brought and planted around the temple. If The fir-tree. See Notes on ch. xli. 19, lv. 13. IT The box. See also Notes on ch. xli. 19. IT To beautify the place of my sanctuary. The site of the temple, as if they were planted around it, and as if the magnificence of Lebanon were transferred there at once. The idea is, that the most valuable and glorious objects in distant nations would be consecrated to the Bervice of the true God. IT And I will make the place of my feet glorious. Lowth renders this, " and I will glorify the place whereon I rest my feet;" and he supposes that the ark is meant as the place on which God rested his feet as a rootstool. In support of this, he appeals uo Ps. xcix. 5, " Worship at his footstool;" and 1 Chron. xxviii. 2. So Rosenmiiller understands it, and appeals further to Ps. exxxii. 7. Doubtless the main idea is, that the temple was regarded as the sacred dwelling place of God — and that he means to say, that every place in his temple, even where, to keep up the figure, he rested his feet when he sat on the throne, would be filled with magnificence and glory.

14. The sons of them that afflicted thee. In the previous verses the prophet had said that strangers and foreigners would become tributary to the true religion. Here, to give variety and interest to the description, he says, that even &e descendants of those who had opwessed them would become tributary 'jo thero, and acknowledge them as

afflicted thee shall come bending unto thee; and all they that de. spised thee shall cbow themselves down at the soles of thy feet; and they shall call thee, The city of the Lopld, The Zioii 'of the Holy One of Israel.

favoured by Jehovah. IT Shall come, bending unto thee. Shall come to thee in a posture of humiliation and respect. — In regard to the fulfilment of this, wo may observe, (1.) That there was a partial fulfilment of it in the conquest of Babylon. The sons, the descendants of those who had destroyed Jerusalem, and led the Jews into captivity, were constrained to acknowledge them, and, under Cyrus, to reconduct them to the land of their fathers. Notes ch. xiv. 1, 2. (2.) It has often occurred, in times of persecution, that the immediate descendants of the persecutors, and that too by means of the persecution, became converted to the true religion, and acknowledged the God of those whom they had persecuted to be the true God. (3.) It often occurs in times when there is no open and public persecution. Many of those now in the church are the children or descendants of those who had been the enemies of the gospel. They themselves did all that could be done by their lives and examples to train up their children in opposition to it. But the sovereign mercy of God interposed, and from such he selected heralds of salvation and preachers of righteousness to a lost world, or such as should become shining lights in the more obscure walks of the Christian life. IT And all they that despised thee. There shall yet be a universal acknowledgment of the true religion even in those nations that have spurned the gospel. This doei not mean that all who have ever despised the true religion shall be converged and saved, but that there shall be a universal acknowledgment that it is of God, and that the church is under hi* care. See an explanation of this sentiment in the Notes on ch. xlv. 23. T Al

15 Whereas thou hast been forsaken and hated, so that Ano

man went through thee, I will make tuee an eternal 'excellency, a joy of many generations.

16 Thou 'shalt also suck the milk of the Gentiles, and shall

the soles of thy feet. In a posture of the utmost reverence and submission. See Rev. iii. 9. Comp. Notes on ch. xlix. 23. IT And they shall call thee. They shall honour thee as th« favoured of the Lord; as the abode of the true God. See ch. ii. 3. IT The Zion, &c. The Zion, or the royal court where the holy God that is worshipped in Israel dwells.

15. Whereas thou hast been forsaken. Heb. * instead of (^f]fi) thy being forsaken,' i. e. thy subsequent prosperity shall come in the place of thy being formerly forsaken. The forsaking here refers to the various calamities, persecutions, and trials, which she had been called to endure. IT So that no man went through thee. When the country was desolate and abandoned so that no caravan passed from one part of it to another, or made it a thoroughfare in going to other lands. Comp. Lo.m. i. 4. See Notes ch. xxxiv. 10. IT I will make thee an etcrjial excellency. An everlasting " boast," Lowih; or " glory,*' Noyes. I will make you for ever honoured or exalted, so that you shall no more be desolate and abased. IT A joy of many generations. A subject of joy from generation to generation; i. e. one age after another.

16. Thou shalt suck the milk of the Gentiles. This expression means, ' Whatever is valuable and rich which they possess shall contribute to your welfare.' The idea is the same substantially which occurs in the previous parts of the chapter, that the riches of the heathen world would become tributary to the advancement of the true religion, f And thou shalt suck the breast of kings. The Chaldee renders ihis, " and thou shalt be satisfied with

suck the breast of kings: ana thou shalt know that "l the Lord am thy Saviour and thy Redeem er, the Mighty One of Jacob.

17 For brass I will bring gold and for iron I will bring silver, and for wood brass, and for stones

the riches of the people, and shalt delight thyself with the spoil of kings." The phrase to suck the breast of kings is unusual; but the sense is simple and plain, that kings and their wealth should be made to contribute to sustain the church. See the sentiment explained in the Notes on ch. xlix. 23. If And thou shalt know. By the protection which shall be extended to thee, and by the accession which shall be made to thee, thou shalt have full proof that Jehovah is thy protector and friend. The conversion of the heathen world shall demonstrate that Jehovah is the friend of his church and people.

17. For brass I will bring gold. This commences the description of the happy times when the Gentiles should be led to embrace the true religion, and when the wealth of the world would be consecrated to the service of the true God. The idea is, that all things would be changed for the better. The golden age should come; and a change from the calamities to which reference had been made by the prophet, would take place as great as if, in all purposes of life, gold should be used where brass is commonly used; and silver where iron is commonly used; and brass where wood is used; and iron where stones are used. Calvin supposes, not improbably, that allusion is here made to the temple, and that in describing the future glory of the church, the prophet says that the change would be as glorious as if in all places where brass and iron and wcod and stone had been used, gold and silver and brass and iron should be re spectively used in their places. Tha Chaldee renders this, " instead of the brass which they took away from thee, O Jerusalem, I wiil bring goldj and iron: / will also make thy officers peace, and thine exactors righteousness.9

18 Violence shall no more be instead of the iron I will bring silver; and instead of the wood, brass; and instead of the stones, iron." Jarchi, Kimchi, and Grotius, accord with this interpretation. But it is probably designed as a poetical description of the glory of the future age, and of the great changes which would take place in human society under the influence of the gospel. No one can doubt that the gospel produces these changes; and that the changes of society caused by the gospel are as beautiful and striking as though gold and silver should be substituted for brass and iron, and brass and iron for wood and stone. Such changes shall yet take place every where on the e?.rth; and the world shall yet je beautified, enriched, and adorned by,he prevalence of the true religion. IT / will also make thy officers peace. Thy officers shall be appointed to promote peace and shall secure it. The sense is, that wars would be ended, and that universal concord and harmony would prevail in the church under the guidance of those appointed to administer to its affairs. Comp. ch. ii. 4, ix. 6. The word " officers," here denotes those who ehould be appointed to superintend the affairs of the church (from ^£3 pdkad, to visit, review, superintend, oversee), and refers here to all who should be appointed to rule in the church. The word itself may be applicable either to civil magistrates or to the ministers of religion. The LXX render it, apx0l'Ta$ — rulers, and they translate the passage, ' I will give thy rulers in peace,' — lv eipfivri. H And thine exactors. They who should exact, or collect tribute or taxes. The word from which trie noun here used is derived (^?5)» means to urge, impel, drive — hence the •2oun taskmaster — teyoSiu>*Tr)s (Ex. iii. 7. Job iii. 18); then to urge a debtor, to txact a debt; then to rule or have dominion; to appoint and exact taxes, &c. Here

heard in Jhy land, wasting nor destruction within thy borders' for thou shalt call thy walls 'Salvation, and thy gates Praise.

it refers to magistrates, and it means that they would be mild and equal in their exactions. IT Righteousness. They shall not lay unequal or oppressive burdens; they shall not oppress in the collection of taxes. The idea is, that righteousness would prevail in every department of the church and the state. 18. Violence shall no more be heard in thy land. This is a most beautiful description of the peace and prosperity which would prevail in the tknes of the Messiah. If the gospel, in its purity, should prevail on earth, there would be no more scenes of violence and war. The battle-shout would be heard no more; the cry of violence, the clangour of arms would resound no more. The pure gospel of the Redeemer has never originated one war; never produced one scene of bloodshed; never once prompted to violence and strife. There has been no war in any age or in any land which the principles of the gospel, if acted on by both the contending nations, would not have prevented; there have been no scenes of bloodshed which would not have been avoided if that had been suffered to control the hearts of men. And no one who believes the Bible to be a revelation from God, can doubt that the time will come when the mad passions of kings and nations shall be subdued, and when wars shall cease to be known except in the melancholy and disgraceful records of past events. Comp. Notes on chapter ii. 4. IT Wasting. The waste of life and property; the burning of cities, towns, and villages; and the desolation which spreads over farms and plantations on the march of a victorious enemy. IT Nor destruction. Heb. break' ing, ^2$). The breaking or treading down caused by the march of a triumphant army. IT In thy borders. Within thy bounds or limits. Thy whole conntry shall be peace and prosperity; thai

19 The 'sun shall be no more Jhy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God "thy glory.

is, wherever the gospel shall spre ad there shall be security and peace. 1T But thou shalt call thy walls Salvation. Thou shalt live securely within thy walls, and ehalt speak of them as furnishing protection or salvation. The time will come when the church shall have no reason to apprehend danger from abroad, and when all shall be peace within. IT And thy gales Praise. Because, eays Grotius, those who are appointed to watch at their gates shall announce the approach of no enemy, but shall, with the highest security, celebrate the praises of God. Praise would be celebrated in all the places of public concourse, and perfect protection would be ascribed to all her walls; that is, in the church there would be entire security, and every where the praif/es of God would be celebrated.

19. The sun shall be no more. A eimilar expression denoting the great prosperity and happiness of the church, occurs in ch. xxx. 26. See Notes on that place. The language here is exceedingly beautiful, and the idea is plain. It is designed to foretell the great glory which would exist in the church under the Messiah; a glory compared with which all that is furnished by the sun, moon, and stars, would be as nothing. Expressions similar to this, and probably derived from this, are used by John in describing the glory of heaven. " And the city had no need of the sun, neither of the moon to shine in it; for the glory cf God did Aghten it, and the Lamb is the light tnereof." Rev. xxi. 23. " And there shall be no night there; and they need no candle, neither light of the Bun; for the Lord God giveth them light." Rev. xxii. 5. The idea is, the light and beauty of truth would be so preat; the divine perfections shine

20 Thy sun shall no mere go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy "mourning shall be ended.

forth so illustriously under the gospel, that the eye would be attracted to that light as superior to all the natural splendour of the sun and moon. All the wonders and beauties of the natural world would be lost in the superior brightness that would shine in the moral world, ff Neither for brightness. In order to give light; or, with her brightness she shall not shine on the night. ^ Shall the moon give light unto thee. The beauty of the moon shall be lost in the superior effulgence of the rays of truth. ff But the Lord shall be unto thee. He will furnish a revelation that will disclose far more of his perfections and his glory, and that will be far more valuable to thee as a light and guide, than all the splendour of the heavenly bodies. IT And thy God thy glory. The honour of the church shall be that it has the true God for its protector. Its joys shall be found, not in the objects of nature — the beauty of created things — but in the glory of the divine perfections, and in the laAvs and plans of the Redeemer. His name, his attributes, his laws, his protecting care, constitute her main glory. It is an honour to the church to have such a God and Redeemer; an honour to share his favour, and to be under his ever watchful eye. The glory of the church is not her wealth, her numbers, her influence, nor the rank and talent of her ministers and members; it is the character of her sovereign Lord, and in his perfections it is right that she should exult and rejoice.

20. Thy sun shall no more go down. There shall be no total and long night of calamity, error, and sin. This is designed to describe the flourishing and glorious state of the church. It, of course, does not mean that there should be wo times of calamity no period of

21 Thy people also shall he all "righteous*: they *shall inherit

ignorance, no scenes of persecution; but t means that there should not be total night. Truth should reign on the earth, and there never would be a time when the light of salvation would be extinct. There never would be a time like that when Jerusalem was wholly destroyed, and a long total night came over the land. There never would be a time when the sun of righteousness would not shine, or when the world would be wholly deprived of the illumination of his beams. The church would be perpetual. It would live through all changes, and Burvive all revolutions, and to the end of time the light of salvation would shine upon a darkened world. Since the Messiah came, the light of revelation has never been wholly withdrawn from the world, nor has there been a period in which total and absolute night has come over all the church of God. But the prophet, probably, referred to far more glorious times than have yet occurred. The period is coming when the light of salvation will shine upon the eaith with unclouded and universal splendour — as if the sun having ascended to the meridian should stand there in a blaze of glory age after age; when there shall be no alternation of day and night; when the light shall not be obscured by clouds; and when there shall be no eclipse of his glory. IT Neither shall thy moon. This language is poetic, and means that there would be no such obscurity in the church as there would be in the world should the sun and moon be withdrawn. Light and beauty unobscured would fill the whole heavens, and the darkness of night would be henceforward unknown. IT Withdraw itself. Heb. be collected, t]©!^ — that is, shall not be withdrawn, or snail not wane. The LXX, ov< kK\d\pu — shall not be eclipsed, or shall not fail. V The days of thy mourning. See Notes on ch. xxv. 8. — The description nere, therefore, is one of great glory and aappiness in the church. That period the land for ever, ''the branch 'of my planting, -^the work 'of my hands, that I may be glorified.

will yet arrive; and no friend of God and of the happiness of man can think of that time without praying most sincerely that it may soon come, when the sun of righteousness, in the fulness of his glory, shall ascend to the meridian and stand there without one obscuring cloud, and pour the splendour of the noontide beams all over a darkened world. Some of the ideas in this chapter, descriptive of the glorious times of the gospel, have been beautifully versified by Pope:

Rise, crowned with light, imperial Salem rise I Exalt thy tovvery head, and lift thy eyes! See a long race thy spacious courts adorn; See future sons, and daughters yet unborn, In crowding ranks on every side taiefi, Demanding life, impatient for the skies! See barbarous nations at thy gates attend. Walk in thy lipht, and in thy tempki bend: See thy bright altars throng'd wjth prosttata

kings. And heaped with products of Sabe&n springs I For thee Idumea's spicy forests blow, And seeds of gold in Ophir's moun aim plow See heaven its sparkling portals wile display, And break upon them in a flood of lay! No more the rising sun shall gild ti e morn, Nor evening Cynthia fill her silver horn; But lost, dissolved in thy superior n.ys, One tide of glory, one unclondcd bLse, O'erflow thy courts; the light hims If shall shim Revealed, and God's eternal day be Ihine! The seas shull waste, the skies in suioke decay, Rocks fall to dust, and mountains rue It away; But fix'd his word, his saving power remains; Thy realm for ever lasts, thine own Messiah

reigns t Messiah.

21. Thy people shall be all righteous. See Notes ch. iv. 2. IT They shall inherit the land for ever. See Notes on ch. xlix. 8, liv. 3. Comp. ch. Ixv. 9. Matt. v. 5. IT The branch of my j)lanting. On the meaning of the word branch, see Notes on ch. xi. 1, xiv. 19. Here it means a scion, or shoot which Jehovah had planted, and which had sprung up under his culture. Grotias supposes it means posterity. The idea seems to be, that they would inherit the land and all which would grow up under the culture of the hand of Jehovah. TT The work of my hands. The language here is taken from the cultivation of the land of Canaan: but the sense is, that the church would inherit all that God had done for its welfare. Applied to the work of redemption it means tp^i

22 A little one shall become I strong nation: I the Lord will a thousand, and a small one a hasten it in his time.

the result of all the labours, self-denials, and sacrifices of the Redeemer, become the inheritance of the church. The comforts, joys, hopes, consolations of his people are the fruit of his self-denials, " the work of his hands," and they are permitted to enjoy it all — as if God should cultivate a fruitful field and give the avails entirely to them. IT That I may be glorified. See ch. xlix. 3, lxi. 3. Notes xiii. 8, xliii. 7. God would be glorified in having made so ample provision for their welfare, and in their being made happy by him. He is always glorified when others enjoy the fruits of his benevolence, and when they are made pure and happy as the result of his purposes and plans.

22. A little one shall become a thousand. There shall be a great increase, as if one, and that the smallest, should be multiplied to a thousand. The idea is, that the people, then small in number, would be greatly increased by the accession of the Gentile world. Lowth and Noyes render this, " the little one;" Grotius, '•' the least one." So the LXX, 'O JAiyioro?. IT / the Lord will hasten it in his time. Or rather in " its" time, Noyes; or in " due" time, Lowth. I will do it in the proper time, Kara xatpdv, LXX. The sense is, that this would be done at the proper time — called in Gal. iv. 4, " the fulness of time." There was a proper season when this was to be accomplished. There were important preparations to be made before it could be done. The nations, under the divine arrangement, were to be put into a proper position to receive the Messiah. He was not to come until (1) the experiment had been fairly- made to show how weak and feeble man was without a revelation — to show tnat philosophy, and learning, and the policy of statesmen, could do nothing effectual for the salvation of men. (2.) He was not to come until the world should be at peace, and until there would be facilities for the rapid propagation of religion in all lands. (3.) Nor was he to come until all that had been said in prophecy should be fulfilled — until all th<» circumstances should combine which had been foretold as favourable to the introduction of the reign of the Messiah. But when that period should arrive, then the Lord would " hasten " it. There would be no unnecessary delay; none which the circumstances of the case did not call for. — So it will be in the universal spread of the gospel referred to in this chapter. When the world shall be moulded into a proper state to welcome it; when the nations are prepared to receive it and profit by it; then the universal propagation shall be hastened, and a nation shall be born in a day. See Notes on ch. lxvi. 8. Meantime, for the coming of that day we should pray and labour. By the diffusion of truth; by schools; by the spread of the Bible; by preaching; by the translation of the word of God into every language; by establishing the press in all the strong points of Pagan influence; by placing missionaries in all the holds of power in the heathen world; and by training up many to enter into the harvest, the Christian world should prepare for the universal conversion of the world to God. In due time it shall be hastened, and " he that shall come, will come aim will not tarry." Heb. x. 37.

This "jhapter, in ita design and structure, is intimately connected with the preredii g. That.c r©> fer» to the Messiah will be shown in the Notes on vs. 1—3, and the main scope and design of the chap* W.7 is to show some of the glorious results of his coming.

I. The public address or proclamation of the Mes-iah, stating the design for which he had been at,*

(l.> The effects of his coming in restoring the old wastes, and in building up the long-fallen ruini,,s.,, 5. (a) The aid of others would be called in for this, ver. 4.

(b The sons of foreigners would become tributary to them, and feed their flocks and plow theil fielus, and dress their vines— that is, the heathen world would become subject to the church. (2) Tue privileges which would result from his coming, vs. 6 — 9.

(a) Absolutely. They would be named friends of God, and enjoy the wealth of the heathen woild, ver. 6.

(b) Comparatively. Their state would be far more than a recompense for all they had suffered, vs. 7, 8.

(c) In thf. honour which would be put upon them, ver. 9. Their name would be known abroad and their children be honoured as the blessed of the Lord.

11.'. The oorasion of rejoicing which the church would have in this, vs. 10, 11. (1.) In the beauty and honour with which she would be clothed, ver. 10. (2.) In the abundant increase of righteousness and purity, ver. 11.

1 The Spirit of the Lord God is upon me; 'because the Lord hath tidings unto the

1. The Spirit of the Lord God. Heb. " The Spirit of the Lord Jehovah." The Chaldee renders this, " the prophet said, the spirit of prophecy from the presence of Jehovah God is upon me." The Syriac, " the Spirit of the Lord God." The LXX, Yivzvjxa Kvpiov — the Spirit of the Lord, omitting the word adonai "Oljt. So Luke quotes it in ch. tv. 18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself. See Luke iv. 21. Rosenmuller, Gcsenius and some others suppose that *'*. refers to Isaiah himself, and that the idea ia, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long suffering ex-

sent me to bind up the brokenhearted, "to proclaim liberty °to the captives, and the opening ol the prison to them that are pbound;

iles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to "find Christ nowhere in the Old Testament," remarks," Isaiah here speaks of himself, as the Chaklee observes; but in him we see not an obscure image of Christ." Applied to the Redeemer, it refers to the time when having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach. See Luke iv. 21. The phrase " the Spirit of Jehovah is upon me," refers to the fact that he had been publicly consecrated to his work by the Holy Spirit descending on him at his baptism (Matt. iii. 16, John i. 32), and that the Spirit of God had been imparted to him " withou* measure" to endow him for his great office. John iii. 34. See Notes ch. xi. 2. IT Because the Lord hath anointed me. The word rendered " hath anointed, " nd^a mdshahh, is that from which the wori Messiah is derived. See Notes on ch. xlv. 1. Prophets and kings were set apart to their high office by the ceremony of pouring oil on their heads: and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference io the Messiah in Ps. xlv. 7, comp. Heb. i. 9. IT To preach good tidings. On the meaning of the word ("1^2) here rendered " to preach good tidings," see Notes on ch. Hi. 7. The LXX render it, evayytXioaaOat, to evangelize, to preach the gospel. 1T Unto the meek. The word rendered meek D^ISS? properly denotes the afflicted, the distressed, the needy. The word " meek" means those who are patient in the reception of injuries, and stands opposed to revengeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the LXX by the word nruxoTs, poor, and in like manner by Luke, iv. 18; — and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity. Comp. Matt, xi. 5. 1T To bind up the broken-hearted. Notes ch. i. 6. The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppression, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Ps. cxlvii. 3:

He healeth the broken in heart, And bindeth up their wounds.

IT To proclaim liberty to the captives. This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverluce tor those who were held under the captivity of sin similar to that of releasing captives from long and painful ser* vitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by preventing crime will prevent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crim"\ It may be remarked further, that the word here rendered " deliverance," Tills deror, is a word which is properly applicable to the year of Jubilee, when all were permitted to go free; Lev. xxv. 10, " and ye shall hallow the fiftieth year, and proclaim liberty (liTn) throughout all the land unto all the inhabitants thereof." So in Jer. xxxiv. 8, 9, it is used to denote the manumission of slaves: " To proclaim liberty (ni-m) unto them; that every man should let his man-servant, and every man his maid-servant, being an Hebrew, or an Hebrewess, go free." So also vs. 15, 16, of the same chapter. So also in Ezek. xlvi. 17, it is applied to the year in which 'he slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all men to their just rights. If this is the sense — and I see no reason to doubt it — while the main thing intended was that he should deliver men from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means ot abolishing slavery throughout the Ro- I man empire; and no candid reader of j the New Testament can doubt that if the principles of Christianity were univer- | sally followed, the last shackle would

Boon fall from the slave. Be the following facts remembered. (1.) No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, because it teas done in obedience to the laws of Christ. (2.) No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account. (3.) No man doubts that if freedom were to prevail every where, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer. (4.) Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples. (5.) Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep men in ignorance; to withhold from them the Bible; to prevent their learning to read; to rendei nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of his own labour without his consent; to make him or his family subject to a removal against his will; to prevent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make men dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is every where deemed essential to the existence of slavery, and is demanded by all the,aws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act winch is adopted to secure his bondage, ♦Jicrc is an incessant and unvarying