trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the prevalence of his gospel will yet be the means of universal emancipation 1 Comp. Notes on ch. lviii. 6. H And the opening of the prison. This language also is taken from the release of those who had been confined in Babylon as in a prison; and the idea is, that the Redeemer would accomplish a work for sinful and suffering men like throwing open the doors of a prison and bidding the man who had been long lying in a dungeon to go free. On the grammatical structure ol the verb here rendered * opening of the prison/ m'p-npQjGesenius (Lex.) and Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many MSS. read it. It occurs no where else. It means here deliverance. The LXX render it, " and sight to the blind," which is followed by Luke. The sentiment which is found in the LXX, and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see Isa. xxxiv. 5); and as the sentiment was correct, the Saviour did not deem it necessary to state that this was not the literal translation of the Hebrew. Or more probably the Saviour in the synagogue at Nazareth (Luke iv. 19) used the Hebrew, and when Luke came to record it, he quoted it as he found it in the version then in common use. This was the common practice with the writers of the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews who commonly used the Septuagint version, and he quotes that version as being the one with which they were familiar. The sense is not materially varied whether the Hebrew be followed or the version by the LXX. The Arabic version agrees nearly with the Evangelist. Home (Intro, ii. p. 403) is oi opinion that the Hebrew formerly con*
2 To proclaim the acceptable rear 7of the Lord, and the day of vengeance 'of our God; to cornlb rt all that 'mourn.
lained more than we now find in the manuscripts and the printed editions. Of that, however, I think there is no good evidence.
2. To proclaim the acceptable year of the Lord. See Notes on ch. xlix. 8. There is probably an allusion here to the year of Jubilee, when the trumpet was blown, and liberty was proclaimed throughout all the land. So Lev. xxv. 9, 10. In like manner the Messiah would come to proclaim universal liberty — liberty to all the world from the degrading servitude of sin. The time of his coming would be a time when Jehovah would be pleased to proclaim through him universal emancipation from this ignoble bondage, and to restore to all the privilege of being the freedmen of the Lord. And the day- of vengeance of our God. See Notes ch. xxxiv. 8. This is language adapted to the deliverance from Babylon. The rescue of his people would be attended with vengeance on their enemies. This was not quoted by the Saviour in his discourse at Nazareth, or if quoted, the fact is not recorded by Luke. See Luke iv. 19. The text which the Saviour took then as the foundation of his discourse (Luke iv. 21), seems to have ended with the clause before this. It is not to* be inferred, however, that he did not consider the subsequent expressions as referring to himself, but it was not necessary to his purpose to quote them. Regarded as applicable to the Redeemer and his preaching, this doubtless refers to the fact that his coming wouid be attended with vengeance on hifl foes. It is a great truth, manifest eTcry where, that God's coming forth at any time to deliver his people is attended with vengeance on his enemies. So it was m the destruction of Idumea— - regarded, as the general representative cf all the foes of Go<l (Notes on ch. jr^iv. xxxv.); so it was in the deliver - vol. ii. — 17.
3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy 'for mourning, the garment of'
ance from Egypt — involving the destruction of Pharaoh and his host; so in the destruction of Babylon and the deliverance of the captives there. So in like manner it was in the destruction of Jerusalem; and so it will be at the end of the world. Matt. xxv. 31 — 46, 2 Thes. i. 7-10. IT To comfort all that mourn. The expression " all that mourn," may either refer to those who mourn over the loss of earthly friends and possessions, or to those who mourn over sin. In either case the gospel has afforded abundant sources of consolation. See Notes on ch. xxv. 8.
3. To appoint unto them. Heb. to place; i. e. to place happiness before them; to give them joy and consolation. IT That mown in Zion. See Notes ch. i. 8. The mourners in Zion mean those who dwelt in Jerusalem; then all those who are connected with the church of God — his poor and afflicted people. IT To give unto them beauty for ashes. In the Hebrew there is here a beautiful paronomasia which cannot be transferred to our language — "l^B "'^ ^^P' The word rendered beauty t "li<B> means properly a head-dress, turban, tiara,, or diadem; and the idea is, that the Redeemer would impart to his mourning people such an ornament instead of the ashes which in their grief they were accustomed to cast on their heads. For the use of the word, see Ezek. xxiv. 17-23. Ex. xxxix. 29. Isa. hi. 20, and ver. 10 of this chapter. It was common among the Orientals to cast dust and ashes upon their heads in time of mourning and as expressive of their grief. Comp. Notes ch. lvii. 5. 2 Sam. xiii. 19. » The oil of joy. The oil of joy denotes that which was symbolical ot expressive of joy. Oil or ointment was employed on occasions of festivity and joy (see Notes onch lvii. 9) but its use was abstained from in tin*
praise f< r the spirit of heaviness: *iat they might be called Trees of righteousness, The planting "of the Lord, that he might be glorified.
4 And they shall build "the old wastes, they shall raise up the
of public calamity or grief. See 2 Sam. xiv. 2. TT The garment of praise. That is, the garment or clothing which shall be expressive of praise or gratitude instead of that which shall indicate grief. TT Fur the spirit of heaviness. Instead of a heavy, burdened, and oppressed spirit. The word used here,
~^?j usually means faint, feeble, weak. Notes ch. xlii. 3. It is applied to a lamp about to go out (ch. xlii. 3); to eyes bedimmed, or dull (1 Sam. iii. 2); to a faint or pale colour, Lev. xiii. 39. Here it denotes those of a faint and desponding heart. These expressions are figurative, and are taken from the custom which prevailed more in Oriental countries than elsewhere — and which is founded in nature — of expressing the emotions of the mind by the manner of apparel. These customs are stated in the book of Judith. She " pulled off the cackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it (Gr. mitre), and put on her garments of gladness wherewith she was clad during the life of Manasses her husband. And she took sandals upon her feet, and put about her her bracelets, and her chains, and her rings, and her ear-rings, and all her ornaments, and decked herself bravely -o allure the eyes of all men that should see her" Ch. x. 3,4. IT That they might be called. That is, those who had mourned in Zion. *F Trees of righteousness. In the Heb. oaks, or terebinth trees. By their being oaks of righteousness is meant men distinguishad for righteousness or justice. The LXX render it, ysvcal, generations; Je-
former desolations, and they sh&li repair the waste cities, the desolations of many generations.
5 And strangers shall stand and feed your flocks, and the sona of the alien shall be your ploughmen and vour vine-drecsers.
rome, fortes, strong; the Chaldee, prices; the Syriac rams; but the woru properly denotes the oak, or tne tere< binth tree — a lofty, strong, and magnificent tree. It is not uncommon to represent men by trees. See ch. i. 23, iO Ps. xcii. 12-14:
The righteous shall flourish like the palm v«5fi • lie shall j:row like a cedar in Lebanon. Those that be planted in the house of the Lord, Shall flourish in the courts of our God. Thoy shall still bring forth fruit in old age; They shall be tat and flourishing.
See also the beautiful description in Ps. i. 3, and in Jer. xvii. 8. The idea here is, that they who had been oppressed and borne down by calamity and by a sense of sin, would become vigorous, and strong; and would be such as aptly to be compared to majestic trees with far-spreading branches — an image every where of that which is truly beautiful. IT The planting of the Lord. Those whom Jehovah had truly planted; that is, those who were under his care and culture. See Notes on ch. lx. 21. The same figure is used by the Saviour. " Every plant which my heavenly Father hath not planted, shall be rooted up." Matt. xv. 13. IT That he might be glorified. Notes ch. lx. 21.
4. And they shall build the old wastes. See Notes ch. lviii. 12.
5. And strangers shall stand. See Notes ch. xiv. 1, 2, lx. 10. IT And feed your flocks. The keeping of flocks constituted a very considerable part of the husbandry of those who owclt in Palestine. Of course, any considerable prosperity of a spiritual naturf* would be well represented by an accession of foreigners who should come to relieve them in their toil. It is not necessary to suppose that this is to be taken literally nor that it should be so spiritualized as to suppose that the prophet refers *
6 But ye shall be named the priests yof the Lord; men shall call you the "ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall you boast yourselves.
churches and their pastors, and to the fact that those churches would be put und^r the care of pastors from among the heathen. The idea is, that it would be a time of signal spiritual prosperity, and when the accession would be as great and important as if foreigners were to come in among a people and take the whole labour of attending their flocks and cultivating their fields. 1T Your ploughmen.
Heb. ^35< ilckdr, from which probably is derived the Greek dypos; the. Gothic akr; the German acker, and the English acre. It means properly a digger or cultivator of the soil, or husbandman. Jer. li. 26. Amos v. 16. IT And vinedressers. The sense here accords with that which has been so repeatedly said before, that the heathen world would yet become tributary to the church. See Notes on ch. lx. 5-7, 9, 10.
6. But ye shall be named. The idea here literally is, • there will be no need of your engaging in the business of agriculture. All that will be done by others; and you, as ministers of God, may engage wholly in the duties of religion. The world shall be tributaiy to you, and you shall enjoy the productions of all lands; and you may, therefore, devote yourselves exclusively to the service of Jehovah as a kingdom of priests.' A similar promise occurs in Ex. xix. 6, " And ye shall be unto me a kingdom of priests, and an holy nation." The;dea is, that there would a degree of epiritual prosperity as great as if they were permiited to enjoy all the productions of other climes; as if all menial and laborious service were performed by others; and as if they were to be entirely free from the necessity of toil, and were permitted to devote themselves exclusively to the services of religion. 1 Ye shall cat the riches of the Gentiles.
7 For your shame you shall have "double, and for confusion,, they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them.
See Notes on ch. Jx. 5-11. T And in their glory. In what constitutes their glory, or what they regard as valuable; — tbat is, their wealth, their talents, and their power. 1T Shall you boast yourselves. There has heen considerable variety of interpretatkn in regard to the meaning of the wqrd here used. Jerome renders it, et in gloria earum supcrbietis. The LXX, ' in their wealth, OnvuaiyOnaeaOe, ye shall be admired.' The Chaldee and Syriac render it, ' in their splendour ye shall glory.' The word used is *l^P y dinar. It occurs nowhere else, it is believed, except in Jer. ii. 11, twice, where it is rendered " changed;" • hath a nation changed ("^E^nn) their gods which are yet no gods? But my people have changed ("PEriJ their glory for that which doth not profit.' In the passage before us it is used in Hith~ pael, and means properly to exchange one's self icith any one. Here it means, ' in their splendour we shall take their places,' i. e. we shall enjoy it in their stead. We shall avail ourselves of it as if we were to enter into their possessions and as if it were our own. The sense is, it shall come to enrich, and adorn the church. It shall change pla~ ces, and shall all belong to the people ol God — in accordance with that which has been so often said by Isaiah, that the wealth of the world would become tributary to the church.
7. For your sha?ne. That is, instead of the reproach and humiliation which you have been called to experience. IT You shall have double. A double inheritance or reward. See Notes on ch. xl. 2. IT And for confusion. The word confusion here means the same as a blush of sharne^and refers to the scenes of humiliation and sorrow which
8 For I the Lord love judgment, I hate robbery ibr burntoffering; and I will direct their work in truth, and I will make
the nation had passed through on account of its eins. IT They shall rejoice There is here a change from the second to the third person — a change which is not unfrequent in Isaiah. The same persons, however, are intended. IT In their portion. That is, you shall be permitted to rejoice in the augmented privileges which you shall enjoy. They will be more than a compensation for all the calamities which you have been called to endure. IT Therefore in their land. This is to be regarded as addressed to the exiles in Babylon, and the promise is, that the people of God would be restored again to their own land and to more than their former privileges and blessings there. IT The double. Double of what they formerly possessed; that is, their blessings would be greatly increased and multiplied. Applied to the times of the Messiah, to which the prophet undoubtedly refers, it means that the privileges of the friends of God would be far greater than had been enjoyed even in the most favoured times under the former dispensation. IF Everlasting joy. See Notes on ch. xxxv. 10.
8. For I the Lord love judgment. That is, ' I shall delight in rendering to my people what is right. It is right that they should enjoy my protection, and be favoured with the tokens of my kindness. Loving justice and right, therefore, I will confer on them the privileges and blessings which they ought to enjoy, and which will be a public expression of my favour and love.' IT / hate robbery for burnt- offering. There has been great variety in the interpretation of this phrase. Lowth renders it, " who hate rapine and iniquity." Noye3, " I hate rapine and iniquity." Jerome, as in our translation, el odio habens rapinam in holocausto. The LXX, jtiiruiv apndyjjLaT't e£ dotxiai;, hating {he spoils of injustice. The Chaldee, far from before me be deceit and vio-
9 And their seed shall be known among the Gentiles, And their offspring among the people:
lence." The Syriac, " I hate rapine and iniquity." This variety of interpretation has arisen from the different views taken of the Hebrew ttbisa. The Syriac evidently prefixed the conjunction 1 and instead of the preposition Zwith or for, and perhaps also the LXX so read it. But this change — though slight — is not necessaiy in order to give a consistent rendering to the passage. The connexion does not necessarily lead us to suppose that any reference would be made to " burnt-offering," and to the improper manner in which such offerings were made; but the idea is rather, that God hated rapine and sin; he hated such acts as those by which his people had been removed from their land and subjected to the evils of a long and painful captivity. And this is undoubtedly the sense of the passage. The Hebrew word ■"^W, usually without the \ means properly a holocaust, or that which is made to ascend (from H5S to ascend) from an altar. But the word here is the construct form forfl31S evil, wickedness, whence our word evil. See Job xxiv. 20. Ps. cvii. 42. And the sense here is, ' I hate rapine or plunder
(..%) with iniquity;' that is, accompanied, as it always is, with iniquity and sin. And hating that as I do, I will vindicate my people who have been plundered in this way; and who have been borne into captivity, accompanied with deeds of violence and sin. IT And I will direct their work in f~uth. Literally, ' I will give them work in truth or faithfulness;' that is; I will give them the reward of their work faithfully. They shall be amply recompensed foi all that they have done and suffered in my cause. IT And I will viake. Sea Notes on ch. lv. 3.
all that see them shall acknowledge them, that they are the seed which the Lord hath blessed.
10 I will greatly rejoice gin the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of
who desires his children to be esteemed, and who regards it as an honour that they become so distinguished that their fame extends to distant lands. 1T Shall be known. Shall be distinguished or honoured. For this use of the word •' known," see Ps. lxvii. 2, lxxvi. 1, lxxix. 10. IT And their offspring. See Notes on ch. xlviii. 19. The Chaldee and the Syriac render this, ' their children s children.' The sense is, that the true friends of the church shall be every where honoured. Distant lands shall be acquainted with them, and shall be disposed to show them distinguished respect. IT Among the people. The people of distant lands, f All that see them shall acknowledge them. The tim« shall come when the true friends of the Redeemer will be universally honoured. They shall be regarded as the favoured of the Lord; and instead of being persecuted and despised, the nations of the earth will regard them as worthy of their confidence and esteem.
10. I will greatly rejoice in the Lord. This is the language of the prophet in the name of the church; or as Vitringa supposes, the language of a chorus introduced here by the prophet. The Chaldee regards it as the language of Jerusalem, and renders it, " Jerusalem said, I will surely rejoice in the Lord." The sentiment is, that the prosperity and enlargement of Zion is an occasion of joy, and should lead to thanksgiving and praise. The phrase, ' I will rejoice in the Lord,' means that the joy would arise from the view of lhe faithfulness and perfections of Jehovah manifested in the redemption of his people. See similar expressions of joy in the song of Mary, Luicei. 46, 47. Tf por he hath clothed me with the garments of salvation. That 5b, Jerusalem or the church. H" He hath
salvation, he hath covered mi with the robe of righteousness, as a bridegroom0 decketh himself with ornaments, and as 9 bride adorneth kherself with hep j-ewels.
covered me with the robe of righteous ness. The word rendered robe here means mantle or a large and loose garment thrown ^ver the other parts of the dress. Such garments are for protection and for ornament, and the image is that of the church defended and ornamented by God. See Notes ch. xlix. 18. 1T As a bridegroom decketh himself. Marg. as a priest. The Hebrew is, * as a bridegroom adorns himself as a priest,'
1 *!!?'?> — that is, as he makes splendid his head-dress in the manner of a priest.
IT With ornaments. "^.B. With a tiara, head-dress, diadem. See the word explained in ver. 3. The LXX render it, ftirpav, mitre. The allusion is to the dress of the Jewish high priest when he discharged the functions of his office, and particularly to the mitre and the plate or crown of gold which he wore in front of it. Ex. xxix. 6. It is not easy to give full force to the metaphor of the prophet in another language. The Hebievv, as near as we can express it, is, ' as a bridegroom attires himself as a priest with a crown or mitre. The version by Aquila and Symmachus comes nearest to it — us wp(*nov lepdTevoitcvov aTe<pav(ct. The sense is, that the church should be adorned with the highest ornament and beauty — not for the mere purpose of decoration, but as if it were a priest engaged in offering continually the sacrifice of prayer and praise. 1T And as a bride. See this explained in the Notes on ch. xlix. 18.
The word rendered jewels here, *^3>, does not of necessity mean merely jew els. It properly means an apparatus, implement, utensil, vessel; and then dress, ornament of any kind; and would be better rendered here, in a more general sense, bridal-ornaments.
11 For as the ea.*th bringeth fcrth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord
11. For as the earth bringeth forth- This figure is several times used by the prophet. See Notes ch. xlv. 8, lv. 10, 11. The idea is an exceedingly beautiful one, that on the coming of the Messiah, truth and righteousness would spring up and abound like grass and fruits in the vegetable world when the earth is watered with rain. IT Her bud. The word bud we now apply usually to the small bunch or protuberance on the branches of a plant, containing the rudiments of the future leaf or flower. The
God will cause righteousness' and praise stto spring forth be fore all the nations.
Hebrew word however (r',r^) rathe* means the germ, the shoot, or the ycung and tender plant as it comes up frcm the earth — that which first appears from the seed. IT So the Lord God will cause righteousness to spring forth. See Notes on ch. xliii. 9,xlii.l9, xliv.4, xlv. S. IT Before all the nations. The sense is, that righteousness would abound over all the earth, and that all the world would yet join in celebrating the praisea of God.
The same general subject is pursued in this chapter which has been presented in the chapters which have gone before. The scope of the chapter is consolatory, and the design is to furnish s-uch assurances of the divine favour towards the afflicted people of God as would upholdand comfort them in their trials. The language is such as would be addressed to the exiles in Liabylon, but the main reference is undoubtedly to the times of the Messiah. The chapter may be conveniently regarded as comprising the following portions:
I. A speaker is introduced saying that he would have no rest until Zion should rise and obtain re* etoration from her degradation, vs. 1—5. This portion contains assurances of the divine favour, and a promise of the future restoration and glory of Jerusalem. Who this speaker is, will be considered in ver. 1. The ibliowing are the assurances of the speaker:
(1.) He would give himself no peace until splendour and glory should spread over Zion, ver. 1. 12.) The Gentiles would partake of the blessings conferred on Zion, aad kings would eome and unite with her, ver. 2. (3.) Zion would be as beautiful and glorious as a royal crown in the hand of JEHOVAH, ver. 3. (4.) She would lie no more desolate and forsaken, ver. 4. (5.) JEHOVAH would delight in Zion as a young married man delights in his bride, ver. 5.
II. The speaker says that he had set watchmen on the walls of Zion. and they are commanded to five him no rest— to be urgent and importunate in prayer until Jerusalem should be made gloriou3 in the earth, vs. 6, 7.
III. The solemn assurance that JEHOVAH had sworn that there would be peace and security from the invasions of enemies, vs. 8, 9. The land would be no more subjected to plunder from abroad, but there would be that kind of safety and security which exists when a man sows and reaps-wiih* out annoyance.
IV. The people are dir^'id to nrepn'D the -ray for the coming of JEHOVAH vs. 10—12. A cnei ^reclaims his approach, and diiects that all obetiucticns should be removed.
1 For Zion's sake will I not
1. For Zion's saJce. See Notes eh. i. 8. On account of Zion; that is, on account of the people of God. IT I will not hold my peace. There have been very various opinions in regard to the person referred to here by the word " I." Cal- vinrrnd Gesenius suppose that the speaker her-.; is the prophet, and that the sense is, ha would not intermit his labours and pr'.yers until Zion should be restored c/id its glory spread through all th« earth. The Chaldee Paraphrast sup lem's sake I will not rest, puntil the righteousness thereof go forth us brightness, rand the salvation ihereof as a lamp that burnetii.
poses that it is God who is the speaker, and this opinion is adopted by Grotius. Vitringa regards il as the declaration of a prophetic choir speaking in the name of the officers of the church, and expressing the duty of making continual intercession for the extension of the Redeemer's kingdom. Estius supposes it to be the petition of the Jewish people praying to God for their restoration. Amidst such a variety of interpretation it is not easy to determine the true sense. If it is the language of God, it is a solemn declaration that he was intent on the deliverance of his people, and that he would never cease his endeavours until the work should be accomplished. If it is the language of the prophet, it implies that he would persevere, notwithstanding all opposition, in rebuking the nation for its sins, and in the general work of the prophetic office, until Zion should arise in its glory. If the former, it is the solemn assurance of Jehovah that the church would be the object of his unceasing watchfulness and care, until its glory should fill the earth. If the latter, it expresses the feelings of earnest and devoted piety; the purpose to perseverse in prayer and in active efforts to extend the cause of God until it should triumph.. I see nothing in the passage by which it can be determined vvith certainty which is the meaning; and when this is the case it must be a matter of mere conjecture. The only circumstance which is of weight in the case is, that the language," I will not be silent," is rather that which is adapted to a prophet accustomed to pray and epeak in the name of God than to God himself; and if this circumstance be allowed to have any weight, then the opinion will incline to the interpretation which supposes it to refer to the pro- Dhet The same thing is commanded the watchman on the walls of Zion in to. 6, 7; and if this be the correct inter-
2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new 'name, which the mouth of the Lord shall name.
pretation, then it expresses the appropriate solemn resolution of one engaged in proclaiming the truth of God n)t to intermit his prayers and his public labours until the true religion should be spread around the world. IT / will not rest. While I live, I will give myself to unabated toil in the promotion of this great object. See Notes on ver. 7. IT Until the righteousness thereof. The word here is equivalent to salvation, and the idea is, that the deliverance of his people would break forth as a shining light. IT Go forth as brightness. The word here used is commonly employed to denote the splendour, or the bright shining cf the sun, the moon, or of fire. See ch. lx. 19. Comp. ch. iv. 5. 2 Sam. xxiii. 4. Prov. iv. 18. The meaning is, that the salvation of men would resemble the clear shining light of the morning, spreading over hill and vale and illuminating all the world. ^ As a lamp that hurneth. A blazing torch — giving light all around and shining afar.
2. And the Gentiles shall see. See ch. xi. 10, xlii. 1-G, xlix. 22, lx. 3, 5, 16. IT And all kings thy glory. See Notes on ch. xlix. 7, 23, lii. 15, lx. 3, 10, 1.1, 16. IT And thou shalt be called by a new name. A name which shall be significant and expressive of a greatly improved and favoured condition. See ver. 4. The idea is, that they would not be in a condition in which a name denoting humiliation, poverty, and oppression would be appropriate, but in circumstances where a name expressive of prosperity would be adapted to express their condition. On the custom of giving significant names see Notes on ch. vii. 3, viii. 1. 1 Which the mouth of the Lord shall name. Which shall be the more valuable because Jehovah himself shall confer it, and which must theiefore be appropri* ate. See Notes on vs. 4 and 12.
3 Thou shalt also be a crown 'of glory in the hand of the Lord, and a royal diadem in the hand of thy God.
4 Thou shalt no more be termed Forsaken: 'neither shall thy land any more be termed Desolate; but thou shalt be called lHephzi-bah, and thy land *Beu-
3. Thou shalt also be a crown of glory. On the application of the word " crown" to a place, see Notes on ch. xxviii. 1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word " crown " here is equivalent to any ornament which might be either borne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, ' Thou shalt be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem — the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight.' This is the sense expressed by Gataker and Rosenmuller. V And a royal diadem. Heb. ' a diadem of a kingdom.' The diadem is the wreath or chaplet, usually set with diamonds, which is encircled (*T?2£ from C}$S to roll or wind around, to encircle) around the head, [t here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.
4. Thou shalt no more he termed Forsaken. That is, thou shalt be no more so forsaken as to make such an tppellation proper. This refers to the lew name which the prophet says (ver. t) will be conferred on her. T Neither
lah: for the Lord delighteth in thee, and thy land shall be *married.
5 For as a young man marrieth a virgin, so shall thy sona marry thee: and *as the bridegroom rejoiceth over the bride, so shall thy God rejoice *oveT thee.
shall thy land. Thy country shall no more be so wasted that the term desolation C51^7?^* Gr. epij/ios) shall be properly applied to it. IT But thoa shalt be called Hephzi-bah. Marg. a3 in Heb. « My delight is in her.' The idea is, that Jehovah would show her such favour, and he would have so much pleasure in his people, that this name ol endearment would be appropriately given to her. The LXX render this, 0Avpa iftdv, my will, or my delight. The sense is, that Jerusalem would be eminently the object of his delight. IT And thy land Beulah. Marg. as in Heb, * Married;' or rather, ■ thou art mar ried.' The LXX render it, oUovfievr] — inhabited. Lowth renders it, ' the wedded matron.' The figure is taken from a female who had been divorced, and whose appropriate name was "Forsaken." God says here that the appropriate name henceforward would not bf. the Forsaken, but the married one — the one favoured and blessed of God. See Notes ch. 1. 1. Language like tills is common in the East. " A sovereign is spoken of as married to his dominions, they mutually depend on each other. When a king takes possessions from another, he is said to be married to them." Roberts. IT Thy land shall be married. See Notes on ch. liv. 4-6, where thia figure is extended to greater length. By a similar figure the church is represented as the beautiful bride of tb.3 Lamb ol God. Rev. xxi. 9, xix. 7.
5. For as a young man marrieth a virgin. Roberts remarks on this, " 111 general no youth marries a widow
6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day
Such a thing I scarcely ever heard of [in India], nor will it ever be except under some very extraordinary circumstances, as in the case of a queen, princess, or great heiress. Even widowers also, if possible, always marry virgins." The idea here is, that Jehovah would have delight in his people which would be properly represented by the affection which a young man has for his bride. V So shall thy sons marry thee. Lcwth renders this, " so shall thy restorer wed thee." He supposes that the word rendered in our common version, ' thy sons,' T]A*33, should be pointed 7\7?^> as a participle from J"^^ to build, rather than from *|2 a son. The parallelism requires some such construction as this; and the unusual form of expression," tfyy sons shall be wedded to thee," seems also to demand it. The LXX render it, * as a young man cohabits (-twoikAv) with a virgin [bride] — rrupO^o— so shall thy sons dwell with thee' — KaroiKn^o^iv oi viol gov. So the Chaldee. The conjecture of Lowth has been adopted by Koppe and Doederlin. Rosenrnuller supposes that there is here a mingling or confusion of figures, and that the idea is, that her sons should possess her — an idea which is frequently conveyed by the word 2?2 Baal, which is here used. To me it seems that there is much force in the conjecture of Lowth, and that the reference is to God as the " builder," or the restorer of Jerusalem, and that the sense is that he would be " married," or.enderly and indissolubly united to her. if it be objected that the word is in the plural, Ti"1^, it may be observed that the word commonly applied to God —
^H'^ — is also plural, and that an expression remarkably similar to the one before us occurs in Isa. liv. 5, " For thy
Maker is thy husband." Heb. ^53, thy husbands. It is not uncommon to use a plural noun when speaking of vol. ii. — 17*
God. It should be remembered that the points in the Hebrew are of no au thority,and that all the change demand* ed here is in them. If And as the bridegroom. Marg., as in Heb., with the joy of the bridegroom. H Over the bride. In the possession of the bride — probably the most tender joy which results from the exercise of the social affectio is.
G. / have set watchmen upon thy walls. See Notes ch. xxi. 6-11. The speaker here is undoubtedly Jehovah; and by watchmen he means those whom he had appointed to be the instructors of his people — the ministers of religion. The name watchmen is often given to them. Ezek. iii. 17, xxxiii. 7. Note9 Isa. Iii. 8, lvi. 10. IT Which shall never hold their peace. The watches in the East are to this day performed by a loud cry as they go their rounds. This is done frequently in order to mark the time, and also to show that they are awake to their duty. " The watchmen ii. the camp of the caravans go their rounds, crying one after another, Gid is onet he is merciful; and often add, take heed to yourselves." Tavernier. The truth here taught is, that they who are appointed to be the ministers of religion should be ever watchful and unceasing in the discharge of their duty. IF Ye that make mention of the Lord. Marg., that are the Lord's remembrancers. These are evidently the words of the prophet addressing those who are watchmen, and urging them to do their duty, as he had said (ver. 1) hi was resolved to do his. Lowth renders this, " O ye that proclaim the name of Jehovah." Noyes, " O ye that praise Jehovah." But this does not expresa the sense of the original as well as the common version. The Hebrew word (□"^Stari — from^3t to remember)
means property t\,ose Bringing io remembrance, or causing to remember. It is a word frequently applied to tha praise of God, or to the celebration of
7 And give him no 5rest, till ne establish, and till he make Jerusalem a praise in the earth.
8 The Lord hath sworn by his right hand, and by the arm of his strength: Surely 6I will no more
his worship. Ps. xlv. 17, xx. 7, xxxviii. 1, lxx. 1, cii. 12. In such instances the word does not mean that they who are engaged in his service cause Jehovah to remember, or bring things to his recollection which otherwise he would forget; but it means that they would keep up his remembrance among the people, or that they proclaimed his name in order that he might not be forgotten. This is the idea here. It is not merely that they were engaged in the worship of God; but it is, that they did this in order to keep up the remembrance of Jehovah among men. In this sense the ministers of religion are 'the remembrancers' of the Lord, IT Keep not silence. Heb. ' let there be no silence to you.' That is, be constantly employed ' l publie prayer and praise.
7. And give him no rest. Marg. silence. In Heb. the same word, n,?^> as in ver. G. The idea is, ' keep not si- /ence yourselves, nor let him rest in silence. Pray without ceasing; and do not intermit your efforts until the desires of your hearts shall be granted, and Zion shall be established and the world saved.' IT Till he establish. Until he shall establish Jerusalem, and restore it to its former rank and privileges. IT Till he make Jerusalem a praise in the earth. That it may be the subject of universal commendation and rejoicing instead of being an object of reproach and scorn. The truth taught here is, that it is the privilege and duty of the ministers of God to pray unceasingly for the extension of his kingdom. Day and night the voice of prayer is to be urged, and urged as if they would give Jehovah no rest until the desires of their hearts should be granted. Comp. Luke xviii. 1, seq.
8. The Lord hath sworn by his right hand. An oath was taken in various
give thy corn to oe meat for thine enemies; and the sons of tho stranger shall not drink thy wine for the which thou hast laboured. 9 But they that have gathered it shall eat it, and praise the Lord;
forms among the ancients. It was usually done by lifting up the hand toward heaven and appealing to God. As God could swear by no greater (Heb. vi. 13), he is represented as swearing by himself, riee Notes ch. xlv. 23. Here he is represented as swearing by his right hand and by his arm — the strong instrument by which he would accomplish his purposes to defend and save his people. The sense is, that he solemnly pledged the strength of his arm to deliver them, and restore them to their own land. IT Surely I will no more give. Marg., as in the Heb., " If I give." That is, 1 will not give. IT Thy corn to be meat. The word "corn" in the Scriptures means all kinds of grain — especially wheat, barley, &c. The word " meat" was formerly used to denote all kinds of food, and was not restricted as it is now usually to animal food. The meaning is, that they should not be subjected to the evils of foreign invasion and conquest. IT And the sons of the stranger. Foreigners, ch. lx. 10. IT Shall not drink thy wine. The productions of your toil shall be safe, and you shall enjoy them yourselves. All this denotes a state of safety and prosperity, such as there would be if they were allowed to cultivate the soil without interruption, and were permitted to enjoy the fruit ot their labours.
9. Bui they that have gathered it shall eat it. There shall be a state of security, so that every man may enjoy the avails of his own labour. Nothing is a more certain indication of liberty and prosperity than this — that every man may securely enjoy the avails of his own labour. Nothing more certainly marks the advance of civilization, and nothing so much tends to encourage industry and to promote prosperity. When a man has no security that what he
and they that have brought it together shall drink it in the courts of my holiness.
bows shall be reaped by himself; when there is danger that it will be destroyed or consumed by foreign invaders; or when it is liable to be taken by arbitrary power to minister to the wants and luxuries of the great, there will be no industry, no incitement to labour. Such is the condition always in war. Such is the condition now in the Turkish dominions; and such is the state in savage life, and in all uncivilized communities. And as the tendency of true religion is to repress wars, to establish order, and to diffuse just views of the rights of man, it every where promotes prosperity by furnishing security that a man shall enjoy the avails of his own productive industry. Wherever the Christian religion prevails in its purity, there is seen the fulfilment of this prophecy; and the extension of that religion every where wouid promote universal industry, order, and law. TT And praise the Lord. They shall not consume it on their lusts, nor shall they partake of it without gratitude. God shall be acknowledged as the bountiful giver, and they shall render him appropriate thanksgiving. IT And they that, have brought it together. They who have gathered in the vintage. IT Shall drink it in the courts of my holiness. It would be drank with gratitude to God in the feasts which were celebrated at the temple. See Deut. xiv. 23. Lev. ri. 16. Deut. xii. 17, 18. The idea is, that the effect of true religion would be to produce security and liberty, and to make men feel that all their blessings came from God; to partake of them with gratitude, and to make them the occasion of praise and thanksgiving.
10. Go through, go through the gates. The connexion of this with what goes before is not very apparent, and there has been a great diversity of opinion in regard to it among interpreters. Grolius supposes that it refers to the priests gates; prepare "ye the way of the people; cast up, catt up the highway; gather out the stones; lift up a standard *for the people and Levites who are referred to also in the previous verses, and that it is a command for them to enter into the temple. Calvin supposes that it refers to the Christian church, and that the idea is, that the gates of it should be continually open for the return oi penitent sinners. Rosenmiiller supposes that it is an address to the cities lying between Babylon and Jerusalem, and that the idea is, that their gates would be thrown open for the return of the exiles, and that all obstacles would be taken out of the way. Others suppose that it refers to the Jews, and that the command is to them to go through the gates of Babylon, and an immediate order is added to the people to prepare the way for them. This last seems to me to be the sense of the passage. It is a direction to the exiles in Babylon to go forth and return to their own land. The gates so long closed against thei" return would be thrown open, and they would now have liberty to depart for their own country. Thus explainec the connexion is apparent. The watchmen were commanded to pray until this was done (ver. 7); the prophet had said that he would not rest until it was done (ver. 1); Jehovah had promised this in a most solemn manner (vs. 8, 9); and now those prayers are heard, and that promise is about to be fulfilled, and they are commanded to leave the city and enter upon their journey to their own land. Comp. Notes on ch. Hi. 10 11, 12. IT Prepare ye the way of the people. Comp. Notes ch. xl. 3.!T Cast up, cast up the highway. Notes on c$. lvii. 14. TT Gather out the t>tone*. Clear it from the stones — in other word**, make a smooth path on which they ca^ travel with ease. The word which ia here used *3po commonly denotes to stone, or to pelt with stones, a species of capital punishment among the Hebrews. 2 Sam. xvi. 6-13. Hence iC
11 Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy 'salvation cometh; behold, his reward bis with him, and his 7work before him.
means to pile up stones in a heap; and t has also the signification of removing atones from a field (Isa. v. 2), and here of removing them from the way when they are an obstruction to the traveller. Harmer supposes that the word here means to pile up stones at proper distances as a kind of land-mark in the deserts in order to mark the way for travellers — a practice which he says is quite common in Arabia. But the more.correct interpretation is, that they were to remove the stones from the way in order that the journey might be made with ease. IT Lift up a standard. As when an army is about to march. They were about to be collected from their dispersions and restored to their own land, and the command is given, that the banner might be reared that they might rally around it. See Notes on ch. xlix. 22, lix. 19, x. 18.
1 1. Behold, the Lord hath proclaimed. Proclamation is made to all nations that Jehovah is about to come and rescue his people, tf Say ye to the daughter of Zion. To Jerusalem. See Notes on ch. i. 8. IT Thy salvation cometh. Lowth renders this, " Lo! thy Saviour cometh." So the Vulgate, the LXX, the Chaldee, and the Syriac. The Hebrew word properly means salvation, 'iat the reference is to God as the De-.'verer or Saviour. The immediate allusion is probably to the return from Babylon, but the remote and more imjpprttjit reference is tc the coming of th*
12 And they shall call..hem. The holy people, The redeemed of the Lord: and thou shalt ba called, Sought dout, A city not forsaken.
Redeemer. See Notes on ch. xl. 1-10. IT Behold, his reward is with him. See these words explained in the Notea on ch. xl. 10.
12. And they shall call them. It shall be the honourable and just name by which they shall be known, that they are a holy people, and that they are the redeemed of Jehovah. No name is so honourable as that; no one conveys so much that is elevated and ennobling as to say of one, ' he is one whom Jehovah has redeemed from sin and death and hell by atoning blood.' He who has a just sense of the import of this name will desire no other record to be made of his life — no other inscription on his tomb — than that he is one who thou shalt be called. See Notes on ver. 2. IT Sought out. The city much sought after, or much desired — to wit, by converts who shall come from afar; by foreigners who shall come to do thee honour. See ch. ii. 3, xlix. 18-22, xl. 5, 6, 10 11. Or it may mean that Jerusalem would be a city sought out and (tesired by Jehovah; i. e. no more forsaken by him. So Gesenius understands it. IT A city not forsaken. No longer given up to the invasions of a foreign enemy and abandoned to long desolation. The idea is, that the church and people of God would be the object of his kind protesting care henceforward and would en oy his continued snvlet
Thia chapter and the following relate to the same general subject, and should not have been sep* rated. The subject with which they are introduced is the destruction of the enemies of God (Ixiii. 1—6), and this is followed by tender expressions of confidence in JEHOVAH, and hy earnest suprii cations on the part of his people that he would interpose in their behalf* The prophet sees in vision a magnificent conqueror, stained with the biood of his enemies, returning from Edam, and from ita capital Bozrah;— a warrior Hushed with victory, unsubdued, unweakened, and coming with the pride and stateliness of conquest. Who he is, is the object of inquiry; and the answer is, that he is a great and holy deliverer. Why his gorgeous robes are thus polluted with blood, becomes also a question of intense anxiety. The reply of the conqueror is, tnat he has been forth to subdue mighty foes; that he went alone; that there was none that could aid; and that lie had trodden them down as atreadei of grapes treads in the wine press. The whole image here is that of a triumphant, blood stained warrior, returning from the conquest of Idumea.
Who is referred to here has been a question in which interpreters have greatly differed in opinion. The following are some of the opinions which have been expressed.
1. Some have referred it to Judas Maccabeus. This was the opinion of Grotius, who supposed that it was designed to represent his conquest of Idumea. I Mac. v. I— r>. Jos. Ant. B. xii. ch. 8, § 1. But against this interpretation there are insuperable objections. (I.) The attributes of the person here referred to do not agree with him. How could he announce that he was the proclaimerof righteousness and was mighty to save 1 (2.) The exploits of Judas Maccabeus were not such as to justify the language which the prophet here uses. He overcame the Idumcans, and slew twenty thousand men. but this event is by no means adequate to the lofty prediction of the prophet. (3.) There is another objection suggested by Lowth to this supposition. It is that the Idumea of the time of Isaiah was quite a different country from that which was laid waste by Judas. In the time of Isaiah, idumea was known as the country south of Palestine, whose capital at one time was Petra, and at another Bozrah. But during the captivity in Babylon, the Nabatheans invaded and conquered the southern part of Judea, and took possession of a great part of what was the territory of the tribe of Judah, and made Hebron the capital. This was the Idumea known in later times, and this was the Idumea that Judas Maccabeus conquered. 1 Mac. v. 65.
2. One writer, referred to by Poole (Synopsis), supposes that the allusion is to Michael, who came toassht Daniel against the Prince of the kingdom of Persia. Dan. x. 13
3. Others have referred it to JEHOVAH subduing his enemies, and restoring safety to his people. This is the opinion of Calvin, Piscator, Junius, Noyes, and Cescnius.
4 The mass of interpreters ha«c referred it to the Messiah. This is the opinion, among the ancients, of Origen, Jerome, Cyril, Eusebius, and Procopius; and among the moderns, of Lowth, Oocceius— ff course Calovius, &c But to this opinion Calvin makes the following weighty objection: " Christians," says he, " have violently distorted this passage by referring it to Christ, when the prophet simply makes an announcement respecting God. And they have feigned that Christ was red Dceause he was covered with his own blood, which he poured out on the cross. But the simple sense is, that the Lord here goes forth in the sight of his people with red garments, that nil might under stand that he was their vindicator and avenger." Comm. in loc. The objections to an immediate and direct application to Christ, ecem to me to be insuperable. (I) There i3 no reference to it in the New Testament as applicable to him. (2.) The blood with which the hero was stained was not his own blood, but that of his foes; consequently all the applications of the words ami phrases here to the Mesuah as stained with his own blood are misplaced. (3.) The whole image of the prophet is that of a triumphant warrior, returning from conquest, himself unharmed and unwounded, not that, of a meek and patient sufferer such as the Messiah. It is, therefore, not without the greatest perversion that it can be referred to the Messiah, nor should it be so employed.
5. Vitringa supposes that there is described under the emblem used here, the final and peremptory manner with which the Messiah, the vindicator and avengerof his people, will take severe vengeance, with the shedding of much blood, on the princes, people, subjects, and patrons of idolatrous and apostate Rome; that the true church on the earth would be reduced to extremities: would be destitute of protectors; and that the Messiah would interpose and by his own power destroy the foes of his
The whole passage (vs. 1—6) has a striking resemblance to ch. xxxiv., where the prophet predicts the overthrow of Idumea. and the long desolations that would come upon that country and people, and probably the mine idea,s intended to be conveyed by this which was by that— that ail the enemies of the Jews would be destroyed. See the Analysis toch. xxxix-, and the Notes on that chapter. It is to be remembe.ed that Idumea was a formidable foe to the Jews: that there had been frequent wars between them: and especially that they had greatly provoked the anger of the Hebrews, and deserved the severest divine vengeance for uniting with the Chaldeans when they look Jeiusalem and for urging them to ra=c it to its foundation. Ps. exxxvii. 7. On these accounts, Idumea was In be destro3red. Vengeance was to be taken on this foe; and the. destruction of Idumea became a kinA of pledge and emblem of the destruction of ail the enemies of the people of God. Thus it is used here; and the prophet sets in vision JEHOVAH returning in triumph from the complete overthrow of the capital of that nation, and the entire destruction of the inhabitants. He sees the mighty warrior return from the conquest: his raiment stained with blood: and lie inquires who he is, and receives for answer that he has been alone to the conquest of the foes of his people. The idea is, thai all those foes would be destroyed, and that it would be done by the rower of God alone. The chapter, therefore, I do not regard as immediate.y referring to the Messiah, but to JEHOVAH, and to hii solemn purpose to destroy the enemies of his people, and to effect their complete deliverance.
It may be further remarked that the portion in ch. Ixiii. 1—6, is a responsive song; a species of somposition common in the Bible. See Ps. xxiv, exxxiv., and Cant. iii. 6.
I. The destruction of Edom, ch. Ixviii. 1—6. (I.) The view of the conquering hero coming from Bozrah, and the inquiry by the people who hi u, ver. l, first part. He cocaes with dyed garments, yet glorious, and with the state and an of a conqueror.
(2.) Ti«e response jf JEHOVAH the conqueror, that it was he wo was mifeniy to save, ver. 1, last part. (3) The inquiry of tne people why he was thus red in his apparel as if he had been treading tq the winepress, ver. 2. (4.) The answer of JEHOVAH, vs 3—6. (c) He had indeed trod the wine press, and he had done it alone. He had trod down the peopla ill his anger, and their blood had been sprinkled on his raiment, ver. 3. V>) The day of his vengeance had asrived, and the year of his redeemed had come, ver. 4 (c) No ona had been able to do it, and he had gone forth alone, and had trod down their strength in his fury, vs. 5, 6. II. A hymn of thanksgiving in view of the deliverance wrought, and of the many mercies conferred
A general acknowledgement of his mercy, ver. 7.
His choice of them as lis people, ver. 8
His sympathy for them in oil their trials, ver. 9.
His kindness and compassion, iliu-trated by a reference to his leading them through the wL- derness, notwithstanding their ingratitude and sin, vs. 10 — 14. III. An earnest supplication in view of iho condition of Israel, ch. Lxiii. 15—19, ch. lxiv. The teguments are very beautiful and various lor his interposition.
An appeal to JEHOVAH in view of his former mercies, ver. 15.
An argument from the (act that he was their Father, though they should be disowned an<?
despised by all others, ver. 16.
Earnest intercession from the fact that his enemies had trolden down the sanctuary, and that those who never acknowledged him, ruled in the land that he had given to his own people,
An earnest pleading with God, in view of the inestimable value of the favours which he conferred—the fact that there was nothing so much to be desired, that the world could confei nothing that was to be compared with his favour, ch. lxiv. 1 — 5.
An argument derived from the general prevalence of irreligion among the people, ch. lxiv.
A tender and affectionate argument fiom the fact that the holy city was waste; the temple in ruins; that the beautiful house where their fathers worshipped had been burned up with fire, ch. lxiv. 10—12. This last passage (ch. lxiv. 10 — 12), proves that the scene of this prayer and vision is laid in Babylon. The time is after Jerusalem had been destroyed, the temple fired, and their sacred things transported; after Edom had joined with t\,e Chaldeans in demanding the entire destruction of the city and temple, and had urged them on to the work of destruction, (Ps. exxxvii. 7); after the Idumeam had invaded the territories of Judea, and established a kingdom there. In their exile they arc represented as calling upon God, and they are assured that the kingdom of their enemies would be wholly destroyed.
1 Who 26* this that comcth from Edom, with dyed garments from Bozrah? this that is 8glorious in
1. Who is this. The language of the people who see Jehovah returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war; nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory — here represented as a solitary warrior, moving along with majestic {rait from Idumea to his own capital, Jerusalem. Jehovah is not unfrequent- «y represented as a warrior. See Notes en ch. xlii. 13. iT From Edom. On «e situation «f Edom, and for the rea-
travelling in the greatness of his strength? I that speak in righteousness, mighty to
sons of the animosity between tha' country and Judea, see the analysis to ch. xxxiv. If With dyed garments. That is, with garments dyed in blood. The word here rendered dyed, v^n hhamutz, is derived from yftft hhamatz, to be sharp and pungent, and is usually applied to any thing that is sharp or sour. It is applied to colour that is bright or dazzling, in the same manner as the Greeks use the phrase XP^na °& — <* sharp colour — applied to purple or scarlet. Thus the phrase irop<[)vpai ofrrarai — means a brilliant, bright purple. See Bochart, Hieroz. P. 1, Lib. ii. c. vii. p. 112, 113, 114. It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet colour or more urobabW,
2 Wherefore f art thou red in! like him that treadoth in the winethine apparel, and thy garments; fat?
that it was made red by the blood that ftad been sprinkled on it. Thus in Rev. xix. 13, the son of God is represented as clothed in a similar manner. " And he was clothed with a vesture dipped in blood." hi ver. 3, the answer of Jehovah to the inquiry why his raiment wo« red, shows that the colour was to be attributed to blood. 1T From Bozrah. On the situation of Bozrah, see Notes on ch. xxxiv. 6. Bozrah was for a time the principal city of Idumea though properly lying within the boundaries of Moab. In ch. xxxiv. 6, Jehovah is represented as naving. " a great sacrifice in Bozrah;" here he is seen as having come from it with his garments red with blood. IT This that is glorious in his apparel. Marg. decked. The Hebrew word,
")!l*li"r means adorned, honourable, or glorious. The idea is, that his military apparel was gorgeous and magnificent — the apparel of an ancient warrior of high rank. 1T Travelling in the greatness of his strength. Noyes renders this, ' Proud in the greatness of his strength,' in accordance with the signification given by Gesenius. The word here used, riS?S means properly to turn to one side, to incline, to be bent, bowed down, as a captive in bonds (Isa. li. 14); then to bend or toss back the head as an indication of pride. Gesenius. According to Taylor (Concord.) the word has " relation to the actions, the superb mein or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he hives before him the prisoners which he has taken." It occurs only in this place and in ch. li. 14. Jer. ii. 20, xlviii. 12. The LXX omit it in their translation. The sense is doubtless that Jehovah is seen returning with the tread of a triumphant conqueror, flushed with victory, and entirely successful in having destroyed his foes. There is no evidence however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes. H" / that speak in righteousness. The answer of the advancing conqueror. The sense is, ' it ia I, Jehovah, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.' The assurance that he speaks in righteousness refers here to the promises which he had made that he would rescue and save them. IT Mighty to save. The sentiment is. that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own
2. Wherefore art thou red? The inquiry of the people. Whence is it that that gorgeous apparel is stained with blood? 1T And thy garment like him that treadeih in the wine-fat? Or rather the wine-press. The word here used f"?, means the place where the grapes were placed to be troden with the feet, and from which the juice would flow off into a vat or receptacle. Of course the juice of the grape would stain the raiment of him who was employed in this business, and would give him the appearance of being covered with blood. " The manner of pressing grapes," says Burder, " is as follows, having placed them in a hogshead, a man with naked feet gets in and treads the grapes; in about half an hour's time the juice is forced out; he then turns the lowest grapes uppermost, and treads them for about a quarter of an hour longer; this is sufficient to squeeze the good juice out of them, for an addi tional pressure would even crush the unripe grapes and give the whole a disagreeable flavour." The following stat -mem of the Rey. I. D. Paxton, ia
3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
a letter from Beyroot, March 1st 1838, will show how the modern custom accords with that in the time of Isaiah. " They have a large row of stone vats in which the grapes are thrown, and beside these are placed stone troughs, into which the juice flows. Men get in and tread the grapes with their feet. It is hard work, and their clothes are often stained with the juice. The figures round in Scripture taken from this are true to the life." This method was also employed in Egypt. The presses there, as represented on some of the paintings at Thebes, consisted of two parts; the lower portion or vat, and the trough where the men with naked feet trod the fruit, supporting themselves by ropes suspended from the roof. See Wilkinson's Manners and Customs of the ancient Egyptians, vol. ii. p. 155. Vitringa also notices the same custom.
Hue, pater 0 Lenaee, veni: nudataque must© Tinge novo mecum direpiis crura cothurnis.
This comparison is also beautifully used by John, Rev. xiv. 19, 20. " And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was troden without the city, and blood came out of the wine-press even unto the horses' bridles." And in Rev. xix. 15, " And he treadeth the wine-press of the fierceness of the wrath of Almighty God." The comparison of blood to wine is not uncommon. Thus in Deut. xxxii. 14, "And thou didst drink the pure blood of the grape." Calvin supposes that allusion is here made to the wine-press because the country around Bozrah abounded with grapes
4 For trie day fof vengeance is in mine heart, and the year of my redeemed is come.
5 And I looked, and there v?a& none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
3. I have trodden the wine-press alone. I, Jehovah, have indeed trod the wine-press of my wrath and I have done it alone. Comp. Notes ch. xxxiv. 5, 6. The idea here is, that he had completely destroyed his foes in Idumea, and had done it by a great slaughter. IT For I will tread. Or rather, I trod them. It refers to what he had done; or what was then past. IT And their blood shall be sprinkled. Or rather, their blood was sprinkled. The word here used — riX3 — does not commonly mean blood; but splendour, glory, purity, truth, perpetuity, eternity. Gesenius derives the word, as used here, from an Arabic word meaning to sprinkle, to scatter; and hence the juice or liquor of the grape as it is sprinkled or spirted from grapes when trodden. There is no doubt here that it refers to blood — though with the idea of its being spirted out by treading down a foe. 1T And I will stain all my raiment. I have stained all my raiment — referring to the fact that the slaughter was extensive and entire. On the extent of the slaughter see Notes on ch. xxxiv. 6, 7, 9, 10.
4. For the day of vengeance. See Notes ch. xxxiv. 8. V And the year of my redeemed is come. The year when my people are to be redeemed. It is a year when their foes are all to be destroyed, and when their entire liberty is to be effected.
5. And I looked, and there was vov to help. The same sentiment is expressed in ch. lix. 16. See the Notea on that verse. IT None to uphold None to sustain or assist. The design is to express the fact that he was entirely alone in this work; that none were disposed or able to assist birrx
6 And I will tread down the people in mine anger, and make them drunk "in my fury, and I will bring down their strength to the earth.
Though this has no direct reference to the plan of salvation, or to the work of the Messiah as a Redeemer, yet it is true of him also that in that work he stood alone. No one did aid him or could aid him; but alone he " bore the burden of the world's atonement." IT My fury it upheld me. My determined purpose to inflict punishment on my foes sustained me. There is reference doubtless to the fact that courage nerves the arm and sustains a man in deadly conflict; that a purpose to take vengeance, or to inflict deserved punishment, animates one to make efforts which he could not otherwise perform. In ch. lix. 16, the sentiment is, " his righteousness sustained him;" here it is that his fury did it. There the purpose was to bring salvation; here it was to destroy his foes.
6. And I will tread them down. Or rather, " I did tread them down." The allusion here is to a warrior who tramples on his foes and treads them in the dust. See Notes ch. xxv. 10. H And make them drunk. That is, I made them reel and fall under my fury like a drunken man. In describing the destruction of Idumea in ch. xxxiv. 5, •Jehovah says that his sword was made drunk, or that it rushed intoxicated from heaven. See Notes on that verse. But here he says that the people, under the terrors of his wrath, lost their power of •elf-command, and fell to the earth like an intoxicated man. Kimchi says that the idea is, that Jehovah extended the cup of his wrath for them to drink until they became intoxicated and fell. An image of this kind is several times used in the Scriptures. See Notes on ch. li. 17, Comp. Ps. lxxv. 8. Lowth and Noyej render this, " I crushed them." The reason of this change is, that according to Kennicott, twenty-seven MSS. (three of them ancient) instead
7 I will mention the 'lovingkindnesses of the Lord, and the praises 'of the Lord, according to all that the Lord hath bestowed
D^aBSfiy* ' I will break or crush them.* Such a change, it is true, might easily have been made from the similarity of the letters 3 kdph, and 3 bet h. But the authority for the change does not seem to me to be sufficient, nor is it necessaiy. The image of making them stagger and fall like a drunken man, is more poetic than the other, and is in entire accordance with the usual manner of writing by the sacred penman. The Chaldee renders it, " I cast to the lowest earth the slain of their strong ones." IT And I will bring down their strength. I subdued their strong places, and their mighty armies. Such is the sense given to the passage by our translators. But Lowth and Noyes render it, more correctly, " I spilled their life-blood upon, the ground." The word which our translators have rendered " strength,"
HX3, is the same word which is used in ver. 3, and which is there rendered " blood." See Notes on that verse. It is probably used in the same sense here, and means that Jehovah had brought their blood to the earth; that is, he had spilled it upon the ground. So the LXX render it, " I shed their blood (Kan'iyayou to aljia), upon the earth." — This finishes the vision of the mighty conqueror returning from Edom. The following verse introduces a new subject. The sentiment in the passage is, that Jehovah by his own power, and by the might of his own arm, would subdue all his foes and redeem his people. Edom, in its hostility to his people the apt emblem of all his foes, would be completely humbled; and in its subjugation there would be the emblem and the pledge that all his enemies would be destroyed, and that his own church would be safe. See the Notes on chs. xxxiv. xxxv.
on us, and the great goodness towards the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-idndnesses.
8 For he said, Surely they are my people, children that will not lie: so he was their Saviour.
the praises of God in view of all his mercies in former days. See the analysis to the chapter. The design of what follows, to the close ol the ch. lxiv., is to implore the mercy of God in view of their depressed and ruined condition. They are represented as suffering under the infliction of long and continued ills; as cast out and driven to a distant land; as deprived of their former privileges, and as having been long subjected to great evils. Their temple is destroyed; their city desolate; and their whole nation afflicted and oppressed. The time is probably near the close of the captivity; though Lowth supposes that it refers to the Jews as scattered over all lands and driven away from the country of their fathers. They begin their petitions in this verse with acknowledging God's great mercies to their fathers and to their nation; then they confess their own disobedience and supplicate, by various arguments, the divine mercy and favour. The Chaldee commences the verse thus, " The prophet said, I will remember the mercy of the Lord." But it is the language of the people, not that of the prophet. The word rendered ' mention," "P3TJ*, means properly I will cause to remember, or to be remembered. See Notes on ch. lxii. 6. IT And the praises of the Lord. That is, I w'll recount the deeds which show that he is worthy of thanksgiving. The repetitions in this verse are designed to be emphatic; and the meaning of the whole is> that Ji.-hovah had given them cbundant cause of praise, notwithstanding the evils which they endured.
8. For he said. Jehovah had said. That is. he said this when he chose them as his peculiar people, and enter-
9 In all their afflictions Vq "was afflicted, and the angel 6of his presence saved them: in hi3 love and in his pity he redeemed them: and he bare dthcm, and carried them all the days of old.
ed into solemn covenant with them. TT Surely they are my people. The reference here is to the fact that he entered into covenant with them to be their God. 1T Children that will not lie. That will not prove false to me — indicating the reasonable expectation which Jehovah might have, when he chose them, that they would be faithful to him. IT So he was their Saviour. Lowth renders this, " and he became their Saviour in all their distress;" connecting this with the first member of the following verse, and translating that, " it was not an envoy, nor an angel of his presence that saved them." So the LXX render it, " and he was to them for salvation (eig eurqpimv) from all their affliction." The Chaldee render it " and his word was redemption (p"1*1-?) unto them." But the true idea probably is, that he chose them, and in virtue of his thus choosing them he became their deliverer.
9. In all their affliction he was afflicted. This is a most beautiful sentiment, meaning that God sympathized with them in all their trials, and that he was ever ready to aid them. This sentiment accords well with the connexion but there has been some doubt whether this is the meaning of the Hebrew. Lowth renders it, as has been already remarked, " it was not an envoy, nor an angel of his presence that saved him." Noyes, " in all their straits they had no distress." The LXX render it, " it wa.i not an ambassador (<-6 npiafivg), nor an angel (ovJe ayyzXos), but he himself saved them." Instead of the present
10 But they rebelled, and vexed ehis holy Spirit: therefore he
The Chaldee renders it, " every time when they sinned against him, so that he might have brought upon them tribulation, he did not afflict them." The Syriac, " in all their calamities he did not afflict them." This variety of translation has arisen from an uncertainty or ambiguity in the Hebrew text. Instead of the present reading, &<»>, not, about an equal number of MSS. read
1'j to him, by the change of a single letter. According to the former reading, the sense would be, ' in all their affliction, there was no distress,' — i. e. they were so comforted and supported by God that they did not feel the force of the burden. According to the other mode of reading it, the sense would be, in all their affliction, there was affliction to him f that is, he sympathized with them and upheld them. Either reading makes good sense, and it is impossible now to ascertain which is correct. Gesenius supposes it to mean, " in all their afflictions there would be actually no trouble to them. God sustained them, and the angel of his presence supported and delivered them." For a fuller view of the passage, see Rosenmuller. In the uncertainty and rloubt in regard to the true reading of \he Hebrew, the proper way is not to attempt to change the translation in our common version. Jt expresses an exceedingly interesting truth, and one that is fitted to comfort the people of God;
— J,hat he is never unmindful of their sufferings; that he feels deeply when *hey are afflicted; and that he hastens to their relief. It is an idea which occurs every where in the Bible that God is not a cold, distant, abstract being; but that he takes the deepest interest in human affairs, and especially that he baa a tender solicitude in all the trials *i his people. IF And the angel of his presence saved them. Thi3 angel — called ' the angel of the presence of God,' — is frequently mentioned as having conducted the children of Israel through
(Heb. T*'jB T|^?^, angel of his face or countenance), means an angel that stands in his presence, and that enjoys his favour— as a man does who stands before a prince, or who is admitted constantly to his presence. Comp. Prov. xxii. 29. Evidently there is reference here to an angel of superior order or rank, but to whom has been a matter of doubt with interpreters. Jarchi supposes that it was Michael, mentioned in Dan. x. 13-21. The Chaldee renders it, "the angel sent (l**-?^) from his presence." Most Christian interpreters have supposed that the reference is to the Messiah as the manifested guide and defender of the children of Israel during their long journey in the desert. This is not the place to go into a theological examination of that question. The sense of the Hebrew here is, that it was a messenger sent from the immediate presence of God, and therefore of elevated rank. The opinion that it was the Son of God is one that can be sustained by arguments that are not easily refuted. On the subject of angels, according to the Scripture doctrine, the reader may consult with advantage an article by Dr. Lewis Mayer, in the American Bib. Repos., Oct. 1838, pp. 356-388. IT He redeemed them. See Notes on ch. xliii. 1. IT And he bare them. As a shepherd carries the lambs of the flock, or as a nurse carries her children; or still more probably, as an eagle bears her young on her wings. Deut. xxxii. 1 1, 12. The idea is, that he conducted them through all their trials in the wilderness, and led them in safety to the promised land. Comp. Notes on chap. xl. 11. If All the days of old. In all their former history. He has been v/ith them and protected thern in all their trials.
11 Then he remembered 'the days of old, Moses and his peo-
Jews; and indeed their history is little more than a record of a series of rebel-.ions against God. II" And vexed. Or rather grieved. The Heb. word 22?^ in Piel, means to pain, to afflict, to grieve. This is the idea here. Their conduct was such as was fitted to produce the deepest pain — for there is nothing which we more deeply feel than the ingratitude of those who have been benefitted by us. Our translators have supposed that the word conveyed the idea of provoking to wrath by their conduct, (thus the LXX render it, Trapu>- hvav ro Trm^a, k. t. >.); but the more appropriate sense is, that their conduct was such as to produce pain or grief. Comp. Eph. iv. 30: " Grieve not — /if} \vneTre — the Holy Spirit." Ps. lxxviii. 40, xcv. 10. Heb. iii. 10-17. IT His Holy Spirit. The Chaldee renders this, " but they were unwilling to obey, and they irritated
(provoked, blasphemed fS^) against the words of the prophets." But the reference seems rather to be to the Spirit of God that renewed, comforted, enlightened, and sanctified them. Grotius, Rosenmiiller, and Gesenius, suppose that this means God himself — a Spirit of holiness. But, with the Revelation of the New Testament before us, we cannot well doubt that the real reference here is to the third person of the Trinity — the renewer and sanctifier of the people of God. It may be admitted, perhaps, that the ancient Hebrews would refer this to God himself, and that their views of the offices of the different persons in the divine nature were not very clearly marked, or very distinct. But this does not prove that the • eal reference may not have been to 'the Holy Ghost.' The renewer and janctifier of the human heart at all times has been the same. And when any operations of the mind and heart pertaining to salvation are referred to in the Old Testament, nothing should forbid us to apply to the explanation of the expressions and the facts the char light
pie, saying, Where is he thai brought them up out of the sea
which wc have in the New Testament — in the same way as when the ancients speak of phenomena in the physical world, we deem it not improper to apply to the explanation of them the established doctrines which we now have in the physical sciences. By this we by no means design to say that the ancients had the same knowledge which we have, or that the language which they used conveyed the same idea to them which it now does to us, but that the events occurred in accordance with the laws which we now understand, and that the language may be explained by the light of modern science. Thus the word eclipse conveyed to them a somewhat different idea from what it does to us. They supposed it was produced by different causes. Still, they described accurately the facts in the case; and to the explanation of those facts we are permitted now to apply the principles oi modern science. So the Old Testament describes facts occurring under the influence of truth. The facts were clearly understood. What shall hinder us in explaining them from applying the clearer light of the New Testament. Admitting this obvious principle, I suppose that the reference here was really to the third person of the Trinity; and that the sense is, that their conduct was such as was fitted to cause grief to their Sanctifier and Comforter in the same way as it is said in the New Testament that this is done now. IT He was turned. He abandoned them for their sins, and left them to reap the consequences. H And fought against them. He favoured their enemies and gave them the victory. He gave them up to a series of disasters which finally terminated in their long and painful captivity, and in the destruction of their temple, city, and nation. The sentiment is, that when we grieve the Spirit of God he abandons us to our chosen course, and leaves ua to a series of spiritual and tempora''. disasters.
with the Shepherd of his flock? where is he that put his holy Spirit *within him?
12 That led them by the right
not forget his solemn promises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still. IT Moses and his people. Lowth renders th.4, " Moses his servant," supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word " servant" tvoulo occur here (see the Hebrew), but 'he authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. ' He recalled the ancient days when he led Moses and his people through the Bea and the wilderness.' H" Where is he. The Chaldee renders this, ' lest they should say, where is he;' that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people who defended them in other times? According to this the eense is, that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, " how he brought them up;" that is, he recollected his former interposition. But the true idea Ts that of one asking a ouestion. ' Where now is the God that formerly appeared for their aid V And though it is the language of God himpelf, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector End Uuu of the people? V That brought them up out of the sea. The Red Sea,
hand of Moses with his glorious arm, dividing the 'water before them, to make himself an everlasting name?
when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures when the sacred writers would illustrate the goodness of God in any great and signal deliverance. IT IVith the shepherd of his flock. Marg. " or shepherds." Lowth and Noyes render this in the singular — supposing it to refer to Moses. The LXX, Chaldee, and Synac also read it in the singular. The Hebrew is in the plural, W — though some MSS. read it in the singular. If it is to be read in the plural, as the great majority of MSS. read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Jehovah led up the people with all their rulers and guides. IF Where is he that put his holy Spirit within him? See Notes on ver. 10. Heb. 12np?3, 'in the midst of him,' i. e.
in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel. Comp. Josh. xxiv. 31. Judges ii. 6-10. The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.
12. That led them by the right hand of Moses. See Notes on ch. xli. 10-13, xlv. 1. TT Dividing the water before them. Ex. xiv. 21. IT To make himself an everlasting name. He designed to perform a work which it would be seen could not be perfoimed by any i false god or by any human arm, and to! do it in such Ci-cumstances, and in such | a manner, that it might be seen every
13 That led thorn through the deep, as an horse in the wilderness, that they should not stumble?
where that this was the true God. Comp. Notes on ch. xlv. 6. The deliverance fror~. Egypt was attended with such amazing miracles, and with such a sudden destruction of his foes, that none but the trie God could have performed it. Egypt was at that time the centre of all the science, civilization, and art known among men; and what occurred tnere would be known to other lands. God, therefore, in this signal manner, designed to make a public demonstration of his existence and power that should be known in all lands, and that should never be forgotten.
13. That led them through the deep. They went through the deep on dry land — the waters having divided and left an unobstructed path. 1T As an horse in the wilderness. As an horse, or a courser goes through a desert without stumbling. This is a most beautiful image. The reference is to vast level plains like those in Arabia, where there are no stones, no trees, no gullies, no obstacles, and where a fleet courser bounds over the plain without any danger of stumbling. So the Israelites were led on their way without falling. All obstacles were removed, and they were led along as if over a vast smooth plain. Our word ' wilderness,' by no means expresses the idea here. We apply it to uncultivated regions that are covered with trees, and where there would be numerous obstacles to such a race-horse. But the Hebrew word, hSHE» rather refers to a desert, a waste -»-a place of level sands or plains where there was nothing to obstruct the fleet courser that should prance over them. Such is probably the meaning *f this passage, but Harmer (Obs. Vol. i. p. 161, seq.) may be consulted for another view which may possibly be the correct one.
14. As a beast that garth down into the valley, the Spirh of the Lord caused him to rest, so didst thou lead thy people, to "make thyseil a glorious name.
the valleij. As a herd of cattle in the heat of the day descends into the shady glen in order to find rest. In the vale streams of water usually flow. By those streams and fountains trees grow luxuriantly, and these furnish a cool and refreshing shade. The cattle, therefore, in the heat of the day naturally descend from the hills where there are no fountains and streams, and where they are exposed to an intense sun, to seek refreshment in the shade of the valley. The figure here is that of resting in safety after exposure; and there are few more poetic and beautiful images of comfort than that furnished by cattLe lying quietly and safely in the cool shade of a well-watered vale. This image would be much more striking in the intense heat of an oriental climate than it is with us. Harmer supposes (Obs. Vol. i. p. 168, seq.) that the allusion here is to the custom prevailing still among the Arabs, when attacked by enemies of withdrawing with their herda and flocks to some sequestered vale in the deserts, where they find safety. The idea, according to him, is, that Israel lay thus safely encamped in the wilderness; that they with their flocks and herds and riches were suffered to remain unattacked by the king of Egypt: and that this was a state of grateful repose, like that which a herd feels after having been closely pursued by an enemy when it finds a safe retreat in some quiet vale. But it seems to me, thai the idea first suggested is the most correct— as it is undoubtedly the mo3t poetical and beautiful— of a herd of cattle leaving the hills and seeking a cooling shade and quiet retreat in a well-watered vale. Such repose, ouch calm, gentle, undisturbed rest, God gave his people. Such be gives them now amidst sultry suns and storms, as they pass through the world, ff The Spirit of the Lcrd. See on ver. 10. V S«
15 Look down from heaven, and behold from the habitation ^of thy holiness and of thy glory: where is thy zeal and thy strength, the 'sounding of thy bowels -'and of thy mercies towards me? are they restrained?
didst thou lead. That is, dividing the sea, delivering them from their foes, and leading them calmly and securely on to the land of rest. So now, amidst dangers seen and unseen., God leads his people on toward heaven. He removes the obstacles in their way; he subdues their foes; he ' makes them to lie down in green pastures and leads them beside the still waters' (Ps. xxiii. 2); and he bears them forward to a world of perfect peace.
15. Look down from heaven. This commences an earnest appeal that God would have mercy on them in their present calamnities and trials. They entreat him to remember his former mercies, and to return and bless them as he had done in ancient times. IT And behold from the habitation. See Notes on ch. lvii. 15. IT Where is thy zeal. that is, thy former zeal for thy people; where is now the proof of the interest for their welfare which was vouchsafed in times that are past. IT And thy strength. The might which was formerly manifested for their deliverance and salvation. The sounding of thy bowels. Marg. ' multitude.' The word rendered ' sounding,' •ji^rl, means properly a noise or sound as of rain, ] Kings svdii. 41; of singing, Ezek. xxvi. 13; of a multitude, 1 Sam. iv. 14, xiv. 19. It also means a multitude, or a crowd of men. Isa. xiii. 4, xxxiii. 3. Here it relates to an emotion or affection of the mind; and the phrase denotes compassion, or tender concern for Them in their sufferings. It is derived from *he customary expression in the Bible that the bowels, i. e. the organs in the region of the chesl — for so the word is nsed in the Scriptures — were the seat of the emotions, and were supposed to
16 Doubtless thou art our Fa. thcr, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, 5our Redeemer: thy name is from everlasting.
be affected by any strong and tender emotion of the mind. See Notes on ch. xvi. 11. The idea here is, ' where is thy former compassion for thy people in distress!' IT Are they restrained? Are they withheld. Are thy merciea to be exercised no more.
surely. It implies the utmost confidence that he still retained the feelings of a tender father. M Thou art our father. Notwithstanding all appearances to the contrary, and though we should be disowned b) all others, we will still believe that thou dost sustain the relation of a father. Though they saw no human aid, yet their confidence was unwavering that he had still tender compassion towards them. IT Though Abraham be ignorant of us. Abraham was the father of the nation — their pious and much venerated ancestor. His memory they cherished with the deepest affection, and him they venerated as the illustrious patriarch whose name all were accustomed to speak with reverence. The idea here is, that though even such a man — one so holy, and so much venerated and loved, should refuse to own them as his children, yet that God would not forget his paternal relation to them. A similar expression of his unwavering love occurs in ch. xlix. 15, " Can a woman forget her sucking child." See Notes on that place. The lanpiage here expresses the unwavering conviction of the pious that God's love for hia people would never change; that it would live when even the most tender earthly ties are broken, and when calamities so thicken around us tnat v-2 seem to be forsaken by God; ani are rorsaken \y our sunshine friends pnd even by our most tender earthly connect
17 O Lord, why hast thou made us to err 'from thy ways, and hardened "our heart from thy
tions. IT And Israel acknowledge us not. And though Jacob, another much honoured and venerated patriarch, should refuse to recognize us as his children. The Jewish expositors say that the reason why Abraham and Jacob are mentioned here and Isaac omitted, is, that Abraham was the first of the patriarchs, and that all the posterity of Jacob was admitted to the privileges of the covenant, which was not true of Isaac — The sentiment here is, that we should have unwavering confidence in God. We should confide in him though all earthly friends refuse to own us, and cast out our names as evil. Though father and mother and kindred refuse to acknowledge us, yet we should believe that God is our unchanging friend; and it is of more value to have such a friend than to have the most honoured earthly ancestry and the affections of the nearest earthly relatives. How often have the people of God been called to experience this! How many times in the midst of persecution; when forsaken by father and mother; when given up to a cruel death on account of their attachment to the Redeemer, have they had occasion to recall this beautiful sentiment, and how unfailingly have they found it to be true! Forsaken and despised; cast out and rejected; abandoned apparently by God and by men, they have yet found in the arms of their heavenly Father a consolation which this world could not destroy, and have experienced his tender compassions attending them even down to the grave. IT Our Redeemer. Marg. Our Rede ccmer.fr o?n everlasting is thy name. The Heb. will bear either construction. Lowth renders it, very loosely, in accordance with the reading of one ancient MSS. " O deliver us for the sake of thy name." Probably the idea is that which results from a deeply affecting and tender view of God as the Redeemer of bis people. The heart overflowing with •motion meditates upon the eternal
fear? Return "foi thy servants' sake, the tribes of thine inheritance.
17. O Lord, id hy hast thou made us to err from thy ways. Lowth and Noyes render this, " why dost thou suffer as to wander from thy ways." Calvin remarks on the passage, " the prophet uses a common form of speaking, for it is usual in the Scriptures to say that God gives the wicked over to a reprobate mind, and hardens their hearts. But when the pious thus speak, they do not intend to make God the author of error or sin, as if they were innocent — nolunt Deum error is a at sceleris facer c auctorem, quasi sint innoxii — or to take away their own blameworthiness. But they rather look deeper, and confess themselves by their own fault to be alienated from God, and destitute of his Spirit, and hence it happens that they are precipitated into all manner of evils. God is said to harden and blind when he delivers those who are to be blinded to Satan (Satanae, exccccandos tradit) who is the minister and the executor of his wrath." ComTti. in loc. This seems to be a fair account of this difficult subject. At all events, this is the doctrine which was held by the father if the system of Calvinism, and nothing more should be charged on that system, in regard to blinding and hardening men, than is thus avowed. Comp. Notes on ch. vi. 9, 10, Matt. xiii. 14, 15. It is not to be supposed that this result took place by direct divine agency. It is not by positive power exerted to harden men and turn them away from God. No man who has any just views of God can Suppose that he exerts a positive agency to make them sin, and then punishes them for it; no one who has any just views of man, and of the operations of his own mind, can doubt that a sinner is voluntary in kis transgression: It is true, at the same time, that Goa foresaw it, and that he did not inter* pose to prever>. it. Nay,, it is true thai the wickednets of men. may be favour
18 The people of thy holiness have posseted it but a little
ed by his abused Providence — as a pirate may take advantage of a fair breeze that God sends, to capture a merchantm in; — and true also that God foresaw it *vould be so, and yet chose, on the wV-le, that the events of his Providence should be so ordered. His providential arrangements might be abused tc the destruction of a few, but would end to benefit and save many. The fresh gale that drove on one piratical vessel to crime and bloodshed, might at the snme time convey many richly freighted ships towards the port. One might suffer; hundreds might rejoice. One pirate might be rendered successful in the commission of crime; hundreds of honest men might be benefitted. The Providential arrangement is not to compel men to sin, nor is it for the sake of their sinning. It is to do good, and to benefit many — though this may draw along, as a consequence, the hardening and the destruction of a few. He might by direct agency prevent it, as he might orevent the growth of the briers and norns in a field; but the same arrangement by withholding suns and dews and rains would also prevent the growth of flowers and corn and fruit, and turn extended fertile lands into a desert. It is better that the thorns and briers should be suffered to grow than to convert those fields into a barren waste. 1T lieturn. That is, return to bless us. IT The tribes of thine inheritance. The Jewish tribes spoken of as the heritage of God on the earth.
18. The people of thy holiness. The people who have been received into solemn covenant with thee. IT Have possessed it but a little while. That is, the land — meaning that the time during which they had enjoyed a peaceable possession of it, compared with the perpetuity of the promise made, was short. Such is the idea given to the passage by our translators. But there is considerable variety in the interpretation of the passage among expositors Lowth renders it; while: our adversaries have trodden down *thy sanctuary.
Jerome renders it, " it is as nothing — quasi nihilum~-they possess thy holy people; our enemies have trodden down thy sanctuary." The LXX render it, ' return on account of thy servants, on account of the tribes of thine inheritance, that we may inherit thy holy mountains for a little time' — "Iva jitiepdv
K\ripovo^f\u(x>ncv tov opovi tov ayiov. It has been generally felt that there was great difficulty in the place. See Vitringa. The sense seems to be that which occurs in our translation. The design is to furnish an argument for the divine interposition, and the meaning of the two verses may be expressed in the following paraphrase. ' We implore thee to return unto us, and to put away thy wrath. As a reason for this, we urge that thy temple — thy holy sanctuary— was possessed by thy people but a little time. For a brief period there we offered praise, and met with our God, and enjoyed his favour. Now thine enemies trample it down. They have come up and taken the land and destroyed thy holy place, ch. lxiv. 11. We plead for thine interposition, because we are thy covenant people. Of old we have been thine. But as for them, they were never thine. They never yielded to thy laws. They were never called by thy name. There is then no reason whv the temple and the land should be in their possession, and we earnestly pray that it may be restored to the tribes of thine ancient inheritance. IT Our adversaries. This whole prayer is supposed to be offered by the exiles near the close of the captivity. Of course the language is such as they would then use. The scene is laid in Babylon, and the object is to express the feelings which they would have then, and to furnish the model for the petitions which they would then urge. We are not, therefore, to suppose that the temple when Isaiah lived and wrote was in r.ins, and
19 We are thine: ihou never
the land ill the possession of his foes. All this is seen in vision and though an hundred and fifty years would occur before it would be realized, yet according to the prophetic manner he describes the scene as actually passing before him. See the Intro. § 7. Comp. Notes on ch. lxiv. 11.
19. We are thine. We urge it as a reason for thy interposition to restore the land and the temple, that we are thine from ancient times. Such I take to be the meaning of the passage — in accordance with the common translation, except that the expression c^'^? ' from ancient times,' rendered by our translators in connection with K'?, ' never,' is thus connected with the Jewish people instead of being regarded as applied to their enemies. The idea is, that it is an argument why God should interpose in their behalf that they had been for a long time his people, but that his foes who then had possession of the land had never submitted to his laws. There has been, however, great variety in interpreting the passage. Lowth renders it: