Chapter XXXI (continued, part 4)
5tli, as. If repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Revelation 22. 20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see note, ch. 7. 10.
Canticle V.—Ch. 8. 5-14.—From the Call of the GenTiLr;s TO THE Close of Revelation. 5. Wiio is this— Words of tlie daughters of Jerusalem, i. e., the churches of Judea; referring to Paul, on his return from Arabia (" the wilderness"), whither he had gone after conversion (Galatians 1. 15-24). I raised thee . . . she . . . bare tliee (Acts 26. 14-16.) The first words of Jesus Christ to the bride since her going to the garden of nuts (ch. 0.9, 10); so His appearance to Paul is tlie only one since His ascension ; V. 13 is not an address of Him as visible: lier reply implies He is not visible (1 Corinthians 15. 8). Spiritually, she was found in the moral wilderness (Ezekiel 16. 5, Hosea 13. 5); but now she Is "coming up from" it (Jeremiah 2. 2; Hosea 2. 14), especially in the last stage of her journey, her conscious weakness casting Itself the more wholly on .lesus Christ (2 Corinthians 12.9). "Raised" (I^phesians 2. 1-7). Found ruined under the forbidden tree (Genesis 3.); restored under the shadow of Jesus Christ crucified, "the green tree" (Luke 23.31), fruit-" bearing" by the cross (Isaiah 53. 11 ; John 12. 24). Born again by the Holy Ghost" "there" (Ezekiel 16. 3-6). In this verse, her dependence, in the similar verse, ch. 3. 6, &c., His omnipotence to supj>ort her, are brought out (Deuteronomy 33. 26). 6. Implying approaching absence of the Bridegroom, seal —having her name and likeness engraven on it. His Holy Priesthood also in heaven (Exodus 28.6-12, 15-30; Hebrews 4. 14); "his heart" tliere answering to "thine heart" here, and "two shoulders" to "arm." (Cf. Jeremiah 22. 24, with Haggal 2. 23.) By the Holy Ghost (Ephesians 1. 13, 14). As in V. 5, slie was " leaning" on Him, i. e., her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on Plis lieart and His ann, answering to His
(ch. 8. 4), as fresh converts were being added from among inquirers, and these needed to be charged not to grieve the Spirit, bis desire Is toward mc—strong assurance. He so desires us, as to give us sense of His desire toward us (Psalm 139. 17, 18 ; Luke 22. 15; Galatians 2. 20; 1 John 4.
16). H. lielrt—the country. " The tender grape (Maureb translates, flowers) and vines" occurred before (ch. 2. 13). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion witli Him in " loves." " Early" Implies immediate earnestness. " Tlie villages," imply distance from Jerusalem. At Stephen's death the disciples were scattered from it Ihrougli Judea and Samaria, preaching the word (Acts 8). Jesus Christ was witli them, confirming the word with miracles. They gathered the old fruits, of which Jesus CIn ist had sown the seed (John 4,), as well as new fruits, lodge—forsaking \ome for Jesus Christ's sake (Matthew 19.29). 13. (Mark 1.35; John 9. 4; Galatians 6. 10.) Assurance fosters diligence, not indolence. 13. mandrakes Hebrew, dudaim, from a root meaning
to love ; love-apples, supposed to exhilarate the spirits and excite love. Only here and Genesis 30. 14-16. Atropa mandragora at Linnoeus; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheatharvest, /. e., in May. (Mariti, ii. 195.) gates—the entrance to the kioslc or summer-house. Love "lays up" the best of everything for the person beloved (1 Corinthians 10. 31
love and His poivcr (Psalm 77. 15 ; see Genesis Si. 18 ; Isaiah
62.3). love is strong as death—(Acts 21. 13; Romans 8.
35-39; Revelation 12. 11.) This tlieir love unto death flows from His (John 10. 15; 15.13). Jealousy . . . tl»e grave— Zealous love. Jealous of all that would come between the soul and Jesus Christ (1 Kings 19.10; Psalm 100.30, 31.
Philipplans 3. 8; 1 Peter 4. 11), thereby really, though unconsciously, laying up for itself (1 Timothy 6. 18, 19).
Introduction. ISAIAH. Inlroductum,
Lnke 9. 60; 11. 26; 1 Corinthians 16. 22). cniel—rather, un-
jolnt-Cliurch speaks of Jesus Christ's vineyard. Trans> ference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (Matthew 21. 33-43). Baal-hamon—equivalent to ih« owner of a multitude ; so Israel in Solomon's days (1 Kings
!/ielding, hard; as the grave will not let go those whom it once holds fJohn 10. 28). a moat vehement flame lU., the
fire-flame of Jehovah (Psalm 80. 16; Isaiah 6. 6). Nowliere
else is Ood's name found in tlie Song. The zeal that burnt In Jesus Christ (Psalm 69.9; Luke 12.49, 50) kindled in His followers (Acts 2. 3; Romans 15. 30; Philipplans 2. 17). 7. waters—in contrast with the "coals of fire" (i). 6; 1 Kings
4.20); so Isaiah 5. 1, "a, very fruitful hill:" abounding in privileges, as in numbers, thousand pieces viz., silverings, or shekels. The vineyard had 1000 vines probably
18. 33-38). Persecutions (Acts 8. 1) cannot quench love (Hebrews 10. 34 ; Revelation 12. 15, 16). Our many provocations have not quenched His love (Romans 8. 33-39). If. . . give all the substimce . , , contemned—nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (Philippians 3. 8). Satan ofl'ers the world, as to Jesus Christ (Matthew 4. 8), so to the saint, in vain (1 John
a vine at a silvering (Isaiah 7.23), referring to this passage, la. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me,"
i. e., in my power. [Mauker.] But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (Romans 8. 2-4; 1 Corinthians 6. 20; Galatians 5. 13; 1 Peter 2. IC), after having paid what justice and His will require should be paid to others (1 Corinthians 7. 29-31; 'J. U). "Before me" may also mean "I will never lose sight of
2.15-17; 5.4). Notliing but our love in turn can satisfy Him (I Corinthians 13. 1-3). 8. The Gentile Church (Ezekiel 16.48). "We," i. e., the Hebrew Church, wliich iieretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (Acts 11. 17-26). Generally, the saint's anxiety for other souls (Mark 5. 19 ; John 4. 28, 29). no breasts —neither faith nor love as yet (note, ch. 4.5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual olTspring. what shall we do—the chief question in the early Church at the first council (Acts 15). How shall " the elder brother" treat the "younger," already received by the Father (Luke 15. 25-32)? Generally (2 Samuel 15. 15; John 9. 4 ; Acts
it" (contrast ch. 1. 6). [Moody Stuart.] She will not keep it for herself, though so freely given to her, but for His use and glory (Luke 19. 13; Romans 6. 15; 14. 7-9; I Corinthians 12. 7). Or the "two hundred" may mean a double. tithe (two-tenths of the whole paid back by Jesus Clirist, as the reward of grace for our surrender of aii (the thousand) to Him (Galatians 6. 7; Hebrews 6. 10); then she and " those that keep" are the same. [Adelaide Newton.] But Jesus Clirist pays back not merely two tithes, bat His all for Our all (1 Corinthians 3.
9. 6; Galatians 6. 10). In the day . . . spoken for—t. e., when she shall be sought in marriage (Judges 14. 7), viz., by Jesus Christ, the heavenly bridegroom. 9. wall . . . door —the very terms employed as to the Gentile question (Acts
21-23). 13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" lier vineyard
(ch. 1. 6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vine-dressers ("companions"), ex. gr., Paul, &c. (Acts 15. 25, 26), under her
14.27; Ephesians 2. 14). If she be a wall in Zion, founded on Jesus Christ (1 Corinthians 3. 11), we will not "withstand God" (Acts 11. 17; 15.8-11). But If so, we must not
(v. 11, 12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Clirist, if her voice before men is to be eflective (ch. 2. 14, end; Acts 6. 4; 13. 2, 3). 14. (See note, ch. 2. 17.) As she began with longing for His first coming (ch. 1. 2), so she ends with praying for His second coming (Psalm 130. 6; Philippians 3. 20, 21; Revelation 22. 20). Moody Stuart makes the roe upon spices to be the musk-deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song. (1.) Bether, or division (ch. 2. 17), God's justice dividing us from God; (2.) Those "of leopards" (ch. 4. 8), sin, the world and Satan ; (3.) That " of myrrh and aloes" (ch. 4. 6, 14), the sepulchre of Calvary;
*' build" (Acts 15. 14-17) on her " wood, hay, stubble" (1 Corinthians 3. 12), i. e., Jewish rites, &o., but "a palace of silver," i. €., all the highest privileges of church communion (Galatians 2.11-18; Ephesians 2.11-22). Image from the splendid turrets " built" on the " walls" of Jerusalem, and flanking the " door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (1 Corinthians 10. 9); but it must be not a mere thoroughfare, but furnished wltli a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beau-
tiful, and enduring. 10. The Gentile Church's joy at its free admission to gospel privileges (Acts 15. 30, 31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other ; Jesus Christ, the common foundation, joins them (Ephesians 2. 11-22). breasts . . . towers—alluding to the silver palace, which the bridal virgins proposed to build on her (f. 9). "Breasts" of consolation (Isaiah 6G. 11); faith and love (1 Thessalonians 5.
(4.) Those " of spices," here answering to " the hill of frankincense" (ch. 4. 6), where His soul was for the three days of His death, and heaven, where He is a High Priest now, ofl'ering incense for us on the fragrant mountain of His own finished work (Hebrews 4. 14; 7. 25; Revelation 8. 3,
8); opposed to her previous state, " no breasts" (u. 8; 2Thessalonians 1.3). Thus Ezekiel 16.48, 61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church, favour—rather, peace. The Gentile Church too is become the Shulamite (ch. 6. 13), or peciee-enjoying bride of Solomon, i. e., Jesus Christ, the Prince of Peace (Romans 5. 1 ; Ephesians 2. 14). Reject not those whom God accepts (Numbers 11. 28; Luke 9. 49; Acts 15. 8, 9). Rather, superadd to such every aid and privilege (r. 9). 11. The
4); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (Psalm 103. 11). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (1 Corinthians 1. 7; 1 Thessalonians 1. 10; Titus 2. 13 ; 2 Peter 3. 12).
THE BOOK OF THE PROPHET
ISAIAH. INTEODUCTION.
Isatah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, bui younger than they; and of Mlcnh, in Judah. His call to a higher degree of the prophetic office (ch. 6.) is assigned to the last year of Uzziah, ». « , "54 B C. The chapters 1.-5. belong to the closing years of that reign ; not, as some think, to Jotham's reign ; in th4
Introduction. ISAIAH. Introduction.
reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies, because they were not intended for all ages. Chs. 1.-5. and ti. are all that was designed for tlie Church universal of the prophecies of tlic first twenty years of his office. New historical epochs, such as occurred in the reigns of Aiiaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic
writings. Tlie prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Clis. 7.-10. 4 belong to tlie reign of Ahaz. Chs. 36.-;J9. are historical, reaching to the fifteenth year of Hezekiah; probably chs. 10.-12. and all from ch. 13. to 26., inclusive, belong to the same reign; the
historical section being appended to facilitate the right understanding of these propliecies ; tlius we have Isaiah's
office extending from about 7(i0 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseli with a wooden saw, for having said that he had seen Jehovah (Exodus 3:3.20; 2 Kings
21.16; Hebrews 11. 37). 2 Chronicles 32. 32 seems to imply that Isaiah survived Hezekiah ; but "first and last" is not added, as in 2 Chronicles 26. 22, which makes it possible that his history of Hezekiah was only carried up to a certain
point. The second part, clis. 40.-66., containing complaints of gross idolatry, needs not to be restricted to Manasseh's
reign, but is applicable to previous reigns. At the accession of Manasseh he would be eighty-four, and if he prophesied
for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradi-
tion is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and tlie internal evidence accords with this.
His WIFE is called the prophetess, i. e., endowed, as Miriam, with a prophetic gift. His CHILDREN were considered by him as not belonging merely to himself; in their names, Shear-Jashub, " the remnant stiall return," and Maher-shalal-hash-baz, " speeding to the spoil, he hasteth to the prey," the two chief points of his prophecies are intimated to the people, the judgmentt of the Lord ou the people and the world, and yet His mercy to tlie elect.
His Garment of sackcloth (ch. 20. 2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.
^ His Historical Works.—History, as written by the prophets. Is retroverted prophecy. As the past and future
' alike proceed from the essence of God, an inspired insight into tlie past implies an Insight into the future, and vice
versa. Hence most of the Old Testament histories are written by prophets, and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographles of theirs;
e.g., Isaiah's life of Uzziah, 2 Clironicles 26. 22; also of Hezekiah, 2 Chronicles 32. 32; of these latter all that was important for all ages has been preserved to us, whilst the rest, which was local and temporary, has been lost.
The Inscription (cli. 1. 1) applies to the whole book, and implies that Isaiah is the author of the second part (chs.
40.-66.), as well as of the first. Nor do the words, "concerning Judali and Jerusalem," oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel," though several prophecies follow against foreign nations. Ewald maintains that chs. 40.-66., though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (ch. 39. 6), the latter begins witli the coming redemption fx'om it. The portion, chs, 40.-46., has no heading of its own, a proof that it is closely connected with what precedes, and fails under the general heading in ch. 1. 1. Josephus, Antiquities, 11. 1, sec. 1, 2, says that Cyrus was induced by the prophecies of Isaiah (ch. 44. 28 ; 45. 1, 13) to aid the Jews in returning and rebuilding the temple. Ezra 1. confirms this ; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus {Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to
later times ; e. g., cf. Jeremiah 50. 51 with Isaiah's predictions against Babylon. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament, is a favourite expression in the second, as in the first portion of Isaiah:
it expresses God's covenant faithfulness In fulfilling the promises therein : Jeremiah borrows tlie expression from him. Also Ecclesiasticus 48. 22-25 ("comforted "), quotes ch. 40. 1 as Isaiah's. Luke 4. 17 quotes ch. 61. 1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.
The Definiteness of the prophecies is striking: As in the second portion of Isaiah, so In Micah 4. 8-10, the Babylonian exile, and the deliverance from it, are foretold 150 years before any hostilities had arisen between Babylon and Judah. On the other hand, all the propliets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing In spite of himself that they are more than general poetical fancies. Isaiah 53. was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suflTering Messiah.
Rationalists are so far right that The Prophecies are on a General Basis whereby they are distinguished from soothsaying. Theyreston the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by wliicli tlie world is governed : that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is uncliangeable. Without proplietism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such : they would have been unmeaning, isolated facts. Babylon was in Isaiali's days under Assyria ; it had tried a revolt unsuccessfully: but the elements of Its subsequent success and greatness were then existing. Tlie Holy Ghost enliglitened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which Pagan success generates—and also Judah's restoration, ua the covenant people, with wliom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils : in this alone consists liis politics. Rebuke, threatening, and promise regularly succeed one another. The Idea at the basis of all is in cli. 26. 7-9; Leviticus 10. 3; Amos 3. 2. The Use of the Present and Prktkhite in propliecy is uo proof that the autlior is later than Isaiah. For *«er* view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things tliat are not as tliough they were." Moreover, as in looking from a heighton a landscape, (ill's eem close together which are really wide apart, so, in events foretold, the order, succession, and grouping aie pre-
42»
27ie Prophtl Complaineth ISAIAH I. of Judah for her J(el)ellwn,
sented, but the intervals of time are overlooked. The time, hov^ever, Is sometimes marked (Jeremiah 25. 12; Daniel 9.
20). Tliu.s the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no propliet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antityplcal event, however, viz., Messiah's coming,
l« that to which he always hastens, and which he describes with far more minuteness than he does the nearer type;
e. j., Cyrus (cf. ch. -15. 1 with 53). In some cases he takes his stand in the midst of events between (e.g.) the humiliation of Jesus Christ, wliicli he views as past, and His glorification, as yet to come, using the future tense as to the latter
(cf. ch. 53. -1-9 with 10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, deflnitely enough to create the general expectation of Him at the time that He was in fact born.
The Chald.eisms alleged against the genuineness of the second portion of Isaiah, are found more In the first and undoubted portion. Tliey occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.
His Symbom are few and simple, and his poetical Images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachl are not exceptions ; for, though void of bold Images, their style, unlike
Isaiah's, rises little above prose : a clear proof that our Isaiah was long before the exile. Of Visions, strictly so called, he has but one, that In ch. 6. : even it is more simple than those In later prophets. But he often gives Signs, t. e., a present fact as pledge of the more distant future; God condescending to the feebleness of man (ch. 7. 14 ; 37. 30 ; 38. 7). The Varieties in his Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant,
purified by the previous judgments. Hence Its tenderness of style, and frequent repetitions (ch. 40. 1): for comforting exhortation uses many words ; so also the many epithets added to the name of God, Intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah ; e. g., "to be called " equivalent to to be: the repetition of the same words, Instead of synonyms, in tlie parallel members of verses ; the interspersing of his prophecies with hymns: " the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also cf. ch. 65. 25 with 11. 6. The CiiRONOLOGiCAL Arrangement favours the opinion, that Isaiah himself collected his prophecies Into the volume ; not Hezekiah's men, as the Talmud guesses from Proverbs 25. 1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed togetlier: with the termination of the Assyrian invasion (ohs. 36.-39.) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.
, The Expectation of Messiah is so strong In Isaiah, that Jerome ad PauUnum calls his book not a prophecy, but
/ the goxpel: " He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Genesis 49. 10,
e.s Xhn Shiloh or trarujuillizer ; also Psalms 2., 45., 72., 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; Psalm 110. also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; wliereas the first part, addressed to the whole people, dwells on Messiah's glory, th« antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented bj Judah, would not be overwhelmed by the surrounding nations. \ His Style (Hengstenbebg, Christol. 1) is simple and sublime; In imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject. The Form is mostly thai of HeSa^w poetical parallelism, with, however, a freedom unshackled by undue restrictions.
JuD.^H, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48. 22-25. Christ and the apostles quote no prophet so frequently.
after Uzziah In ch. 6.; the prophecies under Hezeklah follow next. 8. The very words of Moses (Deuteronomy
Vcr. 1-31. 1. The General Title or Programme applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh. Isaiah—equivalent to " The Lord shall save;" significant of the subject of his prophecies. On " vision," see 1 Samuel 9.9; Numbers 12.6; and my Introduction, Judali and Jerusalem—Otlier nations also are the subjects of his prophecies; but only in their relation to the Jews (chs,
32.); this implies that the law was the charter and busis of all prophecy (ch. 8. 20). ImtA—Jehovah ; in Hebrew, t/ir selfexisting and promise-fulfilling, unchangeable One. The lews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew Jehovah, though Ixn-d is rather equivalent to Adonai than Jehovah, children—(Exodus 4. 22.) rebelled—as sons (Deuteronomy 21. 18) and as subjects, God being liing in the theocracy (ch. 63.10). "Brought up," lit., elevated,
1.3.-23.); so also the ten tribes of Israel are introduced only In the same relation (clis. 7.-9). Jerusalem is particularly pecifled, being the site of the temple, and the centre of the theocracy, and the future throne of Messiah (Psalm
viz., to peculiar privileges (Jeremlali 2. 6-8 ; Romans 9. 4, 5). 3. (Jeremiah 8.7.) crib—the stall where it is fed (Proverbs 14. 4). Spiritually the word and ordinances. Israel —The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant people i n their designed unity, not know viz., his Owner, as tlie parallelism requires; i. e., not recognize Him as sach (Exodus
'48. 2, 3, 9; Jeremiah 3. 17). Jesus Christ is the "Lion of the tribe of Judah" (Revelation 5.5). Uzilah —called also Azariah (2 Kings 14.21; 2 Chronicles 26). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death ; but his prophecies of that period (chs.
19. 5, equivalent to " my people," John 1. 10, U). consider — attend to his Master (ch. 41.8), notwithstanding Ihe spiritual food which He provides (answering to crib in the parallel clause). 4. people—the peculiar designation of God's elect nation (Hosea 1. 10), that tfiey should be "laden with iniquity" is therefore the more monstrous.
1.-*.) apply to Jotham's reign also, in which he probably
U/rote none; foi cu. 7. enters immediately on Ahaz's reign
Judgments against Judah. ISAIAH I. Exlwrtationifto Repentanee,
the temple Itself. 13. oblations—unbloody; "meat (old English sense, not y?e«/i) offerings," i. e., of flour, fruits, oil,
Sin Is a load (Psalm 38. i ; Matthew 11. 28). seed—another appellation of God's elect (Genesis 12.7; Jeremiah 2.21), designed to be a "holy seed" (ch. 6. 13), but, awful to say, "evil-doers!" chJldren—by adoption (Hosea 11.1), yet "evil-doers;" not only so, but "corrupters" of others (Genesis 0.12); the climax. So "nation—people—seedchildren." provoked lit,, despised, viz., so as to provoke (Proverbs l.S), 31). Holy One of Israel—The peculiar heinousness of their sin, that it was against their God (Amos 3.2). gone . . . backward lit,, estranged (Psalm
<fec. (Leviticus 2. 1-13). Hebrew, "minclia." incense-put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psalm 141.2; Revelation 8.3). new moona —observed as festivals (Numbers 10. 10; 28. 11. 14) witli sacrifices and blowing of silver trumpets, sabbatlis—both the seventh day and the beginning and closing days of the great feasts (Leviticus 23. 24-39). away witJi—6mc. MaUitEH translates, "1 cannot bear iniquity and the solemn meeting," i.e., the meeting associated with iniquity lit., the closing days of the feasts; so the great days (Leviticus 23. 36; John 7. 37). 14. appointed— tlie sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HengstenbergJ ; they alone were fixed to certain times of the year, weary—(Ch. 43. 24.) 15. (Psalm 66. 18; Proverbs 28. 9; Lamentations 3. 43, 44.) spread . . . hands —in prayer (1 Kings 8. 22). Hebrew, " Bloods," for all heinous sins, persecution of God's servants especially (Matthew 23. 35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (Deuteronomy
68. 3). 5. Why—rather, as Vulgate, On what part. Image from a body covered all over with marks of blows (Psalm
38. 3). There is no part in which you have not been emitten. licad . . . sick, &c.—not referring, as It is commonly quoted, to their sins, but to the universality of theiv punishment. However, sin, the moral disease of the Jiead or intellect, and the heart, is doubtless made its own punishment (Proverbs 1.31; Jeremiah 2.19; Hosea 8.11). "Sick," lit., is in a state of sickness [Gesenius]; "Has passed into sickness." [Maukbr.] 6. From the lowest to the liighest of the people; " the ancient and honourable, the Jiead; tlie prophet tliat teachelh lies, the tail." See Isaiah 9. 13-16. He first states their wretched condition, obvious to all (v. 6-9); and then, not previously, their irreligious state, the cause of it. woMnds—judicially inflicted (Hosea 5. 13). moUiAed . . . ointment—the art of medicine in tlie East consists cliiefly In external applications (Luke 10.34; James 5. 14). 7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2 Chronicles 24. 24), and of Israel in Amaziali's reign (2 Chronicles 25. 13, 2:^, &c.). Compare Isaiah's contemporary (Amos 4. 6-11), where, as here (v. 9, 10), Israel
10. 16), that outward ritualism would satisfy God. 16. God saith to the sinner, " Wash you," <tc., that lie, finding his inability to " make" himself " clean," may cry to God, Wash me, cleanse me (Psalm 51. 2, 7, 10), before mine eye* —not mere outward reformation before man's eyes, who cannot, as God, see Into the heart (Jeremiah 32. 19). IT. seek iudgment—justice, as magistrates, instead of seeking bribes (Jeremiah 22. 3, 16). jxidge-vindicate (Psalm 68.5; James 1. 27). 18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (ch.43. 26). scarlet—the colour of Jesus Christ's robe when bearing our "sins" (Matthew 27. 28). So Rahab's thread (Joshua 2. 18; cf. Leviticus 14. 4). The rabbins say, that when the lot u.sed to be taken, a scarlet
is compared to ".Sodom and Gomorrah," because of the judgments on it by "fire." in your presence—before your eyes: without your being able to prevent them, desolate, itc. lit., there is desolation, such as one might look /or from foreign invaders. 8. daugUter of Zion—The city (Psalm 9. 14) Jerusalem and its inhabitants (2 Kings 19.
fillet was bound on the scapegoat's head, ana after the liigh priest had confessed his and the people's sins over it, the
fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, i. e., exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the decp-Jixed permanency of sin in the heart, which no mere tears can wash away, snow ^Psalm 51. 7.) Repentance is presupposed, before sin can be made white as snow (v. 19, 20); it too Is God's gilX (Jeremiah 31. 18, end; Lamentations 5. 21; Acts 5. 31). red refers to " blood " (v. 15). as wool—restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII., Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, " without shedding of blood there was no remission ;" but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood. 19, 'ZO. 2'emporal blessings In "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Exodus 3. 17). New Testament spiritual promises derive their Imagery from the former (Matthew 5. 5). Lord hath spoken it—Isaiah's prophecies rest on the law (Leviticus 20. 33). God alters not His word (Numbers 23. 19). ai. faithfiU—as a wife (ch. 54. 5; 62. 5; Hosea 2. 19, 20). harlot^(Ezeklel 16. 28-35.) rigltteousness lodged—(2 Peter 3. 13.) murtlerers—murderous oppressors, as the antithesis requires (Note v. 15 ; 1 Joli n 3. 15).
21): daughter, feminine, singular being used as a neuter collective noun, equivalent to sons (see below Margin, ch. 12. 6). [Maukeu.] Metropolis or mother-city is the corresponding term. The idea of youthful beauty Is Included in daughter, left—as a remnant escaping the general destruction, cottage a hut, made to give temporary slielter to the care-taker of tlie vineyard, lodge not permanent, besieged—rather, as " left," and v. 9 require, preserved, viz., from the desolation all round. [MauKER.] 9. Jehovah of Sabaoth, t. e., God of the angelic and starry hosts (Psalm .59. 5; 147.4; 148. 2). The latter were objects of Idolatry, called hence Sabaism (2 Kings 17. 16). God is above even them (1 Chronicles 16. 26). " The groves" Wvire symbols of these starry hosts; it was their worship of Sabaoth, instead of the Lord of Sabaoth, which had caused the present desolation (2 Chronicles 24. 18). It needed no less a power than His, to preserve even a " remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him. 10. Sodom— spiritually (Genesis 19. ; Jeremiah 2.3. 14; Ezekiel 16. 46; Revelation 11. 8). 11. God does not here absolutely disparage sacrifice, which Is as old and universal as sin (Genesis 3. 21; 4. 4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life(l Samuel 15. 22; Psalm 50. 9-13;
61. 16-10; Hosea 6.6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, wlien the One real sacrifice was to supersede all the shadowy ones, and " bring In everlasting righteousness" (Psalm 411. 6, 7 ; Daniel 9. 24-27; Hebrews 10, 1-14). fnll—to satiety; w tary of burnt offerings—burnt whole, except the blood, whicli was sprinkled about the altar, fat—not to l)e cati'ii by man, but burnt on the altar (Leviticus 3. 4,
'ii. Thy princes and people are degenerate in solid ivorth, equivalent to "silver" (Jeremiah 0. 28, 30; K/.eklel 22. 18,
19), and In their use of Wie iiumj; Ifor</, equivalent to " wine" (.Song of Solomon 7. 9). mlxvA—lit., circumcised. So the Arabic to mimtowine, equivalent to dilute it. «ompuniuns of thieves — by connivance (Proverbs 29. 24). gifts—(Ezekiel 2'2. 12.) A nation's corruption begins with
5, 11, 17). X'i. appear before me— in the temple where the Shechinali, r(>stlng on the ark, was the symbol of God's presence{I';xodus 23. 15; Psalm 42. 2). who Itatli required tills-as if you were doing God a service by such hypocritical oirerings (Job 35.7). God did require it (Exodus 23.
Its rulers. 24. Lord. . .Lord — Adonai, Jkhovah. mighty One of Israel—mighty to take vengeance, ai» be-
fore, to save. Ah—Indignation, ease me—my long-tried patience will find relief in at last punishing tlie gulltj'
17), but not in this spirit (Micah fl. 6. 7). courts—areas, in w^ich the worshippers were. None but priests entered 430
- Christ's Kingdom. ISAIAH II. The Terrible Day oj the Lord,
The Comin<j of
shares—in the East resembling a short sword (ch. 9. 6, 7; Zechariah 9. 10). 5. The connection is: As Israel's high destiny is to be a blessing to all nations (Genesis 12. 3), let Israel's children walk worthy of it (Ephesians 5. 8). 6. Therefore—rather, Jfor: reasons why there is the more need of the exhortation in v. 5. tlion—transition to Jehovah: such rapid transitions are natural, wlien the mind is full of a subject, rcplenislied—rather, yi/ted, viz., with the superstitions of the East, Syria, and Clialdea. soothsayers—forbidden (Deuteronomy IK. 10-14). Pliilistlnes—south-west of Palestine: antithesis to "the east." please themselves—rather, ^otn/iand* ivith, i. e., enter into alliances matrimonial and national: forbidden (Exodus
(Ezeklel 5. 13). God's languagecondescendstohuman conceptions. a5. turai . . . hand—not in wrath, but in gr<u:e
(Zecliariah 13. 7), "upon thee" as i). 26, 27 show; contrasted
witli the enemies, of whom He will avenge Himself (v. 21). purely— as alkali purifies, dross . . . tin—not thy sins, but the sinful persons (Jeremiah 6. 29); "enemies" {v. 24); degenerate princes (Note v. 22), intermingled with the
ielect "remnant" of grace, tin Hebrew, bedil, here tlie alloy of lead, tin, &c., separated by smelting from the sil-
ver. Tiie pious Bishop Bedell took his motto from this, ae. As the degeneracy had shown Itself most in the mag-
istrates {v. 17-23), so, at the " restoration," these shall be such as the theocracy " at the first" had contemplated, viz., after the Babyionisli restoration in part and typically, but fully and anti typically under Messiah (ch. 32. 1; 52. 8; Jeremiah 33. 7 ; Mattliew 19. 28). faithful—no longer " an har-
23. 32; Nehemiah 13. 23, &c.). 7. gold—forbidden to be heaped together (Deuteronomy 17. 17). Solomon di.sobeyed
(1 Kings 10. 21, 27). horses . . . chariots—forbidden (Deuteronomy 17. 16). But Solomon disobeyed (1 Kings 20. 26). Horses could be used effectively for war In the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Psalm 20. 7). Also horses were connected with idolatry (2 Kings 23. 11); hence his objection : so the transition to "idols" (v. 8) is natural. 8. (Hosea 8. 4.) Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2 Kings 15. 4, 35) as
lot." 37. redeemed—temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1 Peter 1. 18, 19), the foundation of "judgment" and " righteousness," and so of pardon. The judgment and righteousness are God's first (ch. 42. 21 ; Romans 3.
26); so they become man's when "converted" (Romans 8.
3,4); typified in tlie display of God's "Justice," then exhibited in delivering His covenant people, whereby jus-
tice or "righteousness" was produced In them, converts —«oMaurer. But Afarffm, "they that return of her," viz., the remnant tliat retum from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, tlie English Versimis better. 88. destmction lit., breaking into shivers (Revelation 2. 27). The prophets hasten forward to the final extinction of the ungodly (Psalm :J7. 20; Revelation 19. 20; 20. 15); of which antecedent judgments are types. 29. ashamed—(Romans 6. 21.) oaks— others translate the terebinth or turpentine tree. Groves were dedicated to idols. Our Druids took, their name from tlie GreeJi for oaks. A sacred tree is often found in Assyrian sculpture; symbol of the starry iiosts, Saba, gardens—planted enclosures for idolatry ; the counterpart of the garden of Eden. 30. oak—ye shall be like the " oaks," the object of your "desire" (v. 29). People become like the gods tliey worship ; they never rise above
private. 9. mean—in rank: not morally base: opposed
to " the great man." The former is in Hebrew, Adam, the
latter, boweth—viz., to idols. ranks were idola-
ters, forgive . . . not—a threat expressed by an imper-
ative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Revelation 18. 6. 10. Poetical form of expressing that, such were their sins, they would be obliged by God's
judgments to seek a hiding-place from his wrath (Revelation 6. 15, 16). dust—equivalent to " caves of tlie earth," or du^t {v. 19). for fear, &c. lit., from the face of the terror
of the Lord. 11. lofty looks lit., eyes of pride (Psalm 18.
27). humbled—by calamities. God will so vindicate Hla honour " in that day" ofjudgments, that none else "shall be exalted" (Zechariah 14. 9). 13. Man lias had many days: " the day of the Lord" shall come at last, beginning with
their level (Psa'.'n 135. 18). So men's sins become their own scourges (Jeremiali 2. 9). The leaf of the idol oak fades by a law of necessary consequence, having no living sapor "water" from God. So "garden" answers to "gardens" (v. 29). 31.. strong— powerful rulers (Amos 2. 9), maker tf it -ratlier, his work. He shall be at once the fuel, "tow,'" and tlie cause of the fire, by kindling the first "spark." both—the wicked ruler, and "his work," which "is as a spark."
judgment, a never-ending day In which God shall be "all in all" (1 Corinthians 15.28; 2 Peter 3. 10). every—not merely person, as English Version explains it, but every thing on which the nation prided itself. 13. cedars . . oaks—image for haughty nobles and princes (Amos 2. 9 Zechariah 11. 1, 2; cf. Revelation 19. 18-21). Bashan—East of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (ch. 1. 29). 14. high . . . hills—referring to the " high places" on which .sacrifices were unlawfully ofifered, even in Uzziah's (equivalent to Azariah) reign (2 Kings 15. 4). Also, places of strength, fastnesses In which they trusted, rather than in God; so 15. tower
Ver. 1-22. 1. The inscription. The word—The revelation. 3. Same as Micah 4. As Micah prophesied in Jotliam's reign, and Isaiah in Uzziah's, Micah rests on I«aiuh, whom he confirms: notviceversa. Hkngstenberg on slight grounds makes Micah 4. the original, last days —i. Messiah's : especially the days yet to come, to which all prophecy hastens, when "the hoose of the God of Jacob," viz., at Jerusalem, shall be the centre to which the converted nations shall flock together (Matthew 13. 82; Luke2. 31, 32; Actsl. 6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Psalm 68. 1.5, 16; 72.8, 11). mountain of the Lord's house ... in top, Ac-the temple on Mount Moriah
. . . wall—toilers were often made on the walls of cities, fenced— strongly fortified. 16. Tarshish Tartessus in South-west Spain, at the mouth of the Guadalquivir, near Gibraltar: it includes the a<.ljoining region: a Phoenician colony; hence its connection with Palestine and the Bible (2 Chronicles 9. 21); the name was also used in a wide sense for t?ie farthest west, as our West Indies (ch. 66.
19; Psalm 48.7; 72.10). "Ships of Tarshish" became a plirase for richly-laden and far-voyaging Vessels. So our " East Indiamen." The judgment shall be on all that minister to man's luxury (cf. Revelation 18. 17-19). pictures—ordered to be destroyed (Numbers 33. 52). Still to be seen on the walls of Nineveh's palaces. It is roinurkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, whilst rising immeasurably above them in the possession of " the living oracles," has left none of the former. The fine arts, as in modern Home, were so often associated with polytheism, that God required his people in this, as In otter respects, to be snpa-
type of the gospel, beginning at Jerusalem, and, lilce an object set on the highest hill, made so conspicuous that all nations are attracted to It. flow—as a broad stream
(ch. 66. 12). 3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, whilst giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jeremiah .50. 5; Zecharlah 8. 21, 23; Joel 2. 28). from
Jerusalem—(Luke 24. 47) an earnest of the future relations of Jerusalem to Christendom (Romans 11. 12, 15). 4. Judge—as a sovereign umpire, settling all controversies
rate from the nations (Deuteronomy 4. 15-18). But Vulgait
(cC ch. 11. 4). LowTU translatet uxyrk,c<mvieticm. ploiiglt-
translation is perhaps better, "All that is beautiful to the
The Calamities coming ISAIAH III. upon Judah for Sm.
colour. \ritnesa—lit., corresponds to them; their look answers to th ei r i nner character (Hosea 5. 5). declare—(Jude
Bight;" not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (cf. Revelation 18. 12, 14, IR). 17. Repeated from v. 11, for emphatic confirmation. 18. Idols lit., vain things, nothings (1 Corinthians 8. i). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no Instance, evnr since. For tlie future fulfilment, see Zechariahl3. 2; Rovelafion 13. 15; 19.20). 19. The fulfilment answers exactly to the threat (v. 10). tliey—the idol-worshippers, caves—abounding in Judea, a hilly country; niding-plaees in times of alarm (1 Samuel 13. 6). sliake
13.) " Foaming ou< their own shame;" so far from making
it a secret "glorying" in it (Philippians 3. 19). unto themselves—Cf. " in themselves" (Proverbs 1. 31 ; 8. 36
Jeremiah 2.19; Romans 1.27). 10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath. [Bengei,.] (See ch. 1. 19, 20.) ft-ult of doings—(Proverbs 1. 31) in a good sense (Galatians 6. 8; Revelation 22. 14). Not salvation by works, but by fruit-bearing faith (ch. 45. 21; Jeremiah 23. 6). Gesenius and Weiss translate. Declare as to the righteous that, &c. Mauker, "Say that the righteous
. . . earth—and the heavens also (Hebrews 12. 26). Figure
for severe and universal judgments. 30. moles—others
translate mice. The sense is, under ground, in darkness, bats—unclean birds (Leviticus 11. 19), living amidst tenantless ruins (Revelation 11. 13). 33. The high ones (v. 11,
is blessed." 11. Ill—antithesis to "well" (d. 10); emphatic ellipsis of the words Italicized. "111!" hands—his conduct; 7!a7i<fe being the instrument of acts (Ecclesiastes 8.
13) on whom the people trust, shall be "brought low" (ch.
3. 2) ; therefore " cease from" depending on them, instead
12, 13). 13. (See v. 4.) oppressors lit., exactws, i. e., exacting princes (ch. 60. 17). They who ought to be protectors are exactors ; as unqualified for rule as " children," as effeminate as " women." Perhaps It Is also Implied, that they were under the influence of their harem, the women of their court, lead— Hebrew, call thee blessed; viz., the false prophets, who flatter the people with promises of safety in
of on the Lord (Psalm 146. 3-5).
CHAPTEE III.
Ver. 1-26. 1. For—continuation of ch. 2. 22. Lord of hosts—Therefore able to do as He says, doth—present for
sin ; as the political " rulers" are meant in the first clause, way of thy paths—(Jeremiah 6. 16.) The right way set forth in the law. "Destroy" Hebrew, Swallow up, i.e., cause so utterly to disappear that not a vestige of it is left. 13. standeth up—no longer sitting in silence, plead—indignant against a wicked people (ch. 66. 16 ; Ezekiel 20. 35). 14. ancients—hence they are spoken of as "taken away"
future, so certain is the accomplishment, stay . . . gtaff —the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (ch. 2. 7)! Fulfilled in the seige by Nebuchadnezzar and afterwards by Titus (Jeremiah ST. 21 ; 38. 9). 3. Fulfilled (2 Kings 24. 14). prudent—the Hebrew often means a soothsayer (Deuteronomy
18. 10-14); thus it will mean, the diviners, on whom they
(v. 1, 2). vineyard—the Jewish theocracy (ch. 5. 1-7 ; Psalm
80. 9-13). eaten up burnt ; ^^^2., by " oppressive exactions"
rely, shall in that day fail. It is found In a good sense (Proverbs 16. 10), from which passage the Jews Interpret it a king: "without" whom Israel long has been (Hosea 3.
(t). 12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Matthew 21. 34-^1). spoil . . houses—(Matthew 23. 14.) 15. What right have ye to beat,
4). ancient—old and experienced (1 Kings 12. 6-8). 3. captain of fifty—not only captains of thousands, and centurions of a liundred, but even semi-centurions of fifty, shall fail, honourable lit., of dignified aspect, conning —skilful. The mechanic's business will come to a stand-
<fec. (Psalm 94. 5; Micah 3. 2, 3). grind—by exactions, so as to leave them nothing, faces—perioris ; with the addi* tlonal idea of it being openly and palpably done. "Pres« ence," equivalent to (Hebrexv) face. 16. Luxury had become great in Uzziah's prosperous reign (2 Chronicles 26.
still in the siege, and subsequent desolation of the state; artisans are no mean " stay" among a nation's safeguards, eloquent orator—rather, as Vulgate, skilled in whispering,
5). stretched forth—proudly elevated (Psalm 75. 5). wantons—rather, making the eyes to glance about, viz., wantonly (Proverbs 6. 13). [Maurer.] But Lowth, "falsely setting otr the eyes with paint." Women's eyelids in the East are often coloured with stibium, or powder of lead (not«. Job 42. 14; Jeremiah 4. 30, Margin), mincing tripping with short steps, tinkling—with their ankle-rings on both
i.e., incantation fPsalm 58.5). See ch. 8. 19 below; and note on " prudent" (v. 2) above. 4-. children—in ability for governing; antithesis to the "ancient" (see t). 12; Ecclesiastes 10. 16). babes—in warlike might; antithesis to "the mighty" and "man of war." 5. The anarchy resulting under sucli imbecile rulers (v. 4); unjust exactions mutually; the forms of respect violated (Leviticus 19. 32). base—low-born. Compare the marks of " the last days"
feet, joined by small chains, which sound as tliey walk, and compel them to take short steps; sometimes little bells were attached (v. 18, 20). 17. smite with a scab lit., make bald, viz., by disease, discover cattsethem to suflTer the greatest indignity that can befall female captives, viz.
(2 Timothy 3. 2). 6. Such will be the want of men of wealth and ability, that they will "take hold of" (ch. 4.
1) the first man whom they meet, having any property, to make him "ruler." brother—one having no better hereditary claim to be ruler than the "man" supplicating him. Thon hast clothing—which none of us has. Changes of raiment are wealth in the East (2 Kings 5. 5).
to be stripped naked, and have their persons exposed (ch.
47. 3; cf. with ch. 20. 4). 18. bravery—/Ae/fner?/. tinkling —(See r. 16.) cauls network for the head. Or else, from an Arabic root, little suns, answering to the "tires" or necfc-ornaments, "like the moon" (Judges 8. 21). The chumarah or cre.scent is also worn In front of the head-dress In West Asia. 19. chains—rather, pendants, hanging about the neck, and dropping on the breast, mufflers veils covering the face, with apei-tures for the eyes, close above and loosely flowing below. The word radically means trermdous, referring to the changing effect of i\te spaiigles on the veil. 30. bonnets turbans, ornaments of . . . legs— the short stcpping-chains from one foot to another, to give a measured gait; attached to the " tinkling ornaments" (v.
ntin—let our ruined affairs be committed to thee to retrieve. 7. swear— lift up, viz., his hand; the gesture used in solemn attestation. Or, his voice, i. e., answer ; ao Vulgate, healer—of the body politic, Incurably diseased (ch. 1. (i). neither . . . clothing—so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad inileed, when none among men, naturally ambitions, is willing to accept office. 8. Reason given by the prophet, why all shrink from the government, eyes of his glory— to provoke His "glorious" Majesty before His " eyes" (ef. oh. 49. 5; Habakkuk 1. 13). The 8fjriac and LowTH, by a slight change of the Hebrew, translate "the timid of His glory," the Shechinah. 9. show—The Hebrew means, " that which may be known by their countenances." [Gesenius and Weiss.] But Maurer trans-
16). headbands lit., girdles, tablets riither , houses of tha breath, i. e., snielftng-boxes. [Wulgate.] earrings—rather, amtilets suspended from the neck or ears, with magic formulre inscribed ; the root means to whi.'iper or conjure. 31. nose Jewels—the cartilage between the nostrils was bored to receive them; they usually hung from the left nostril. 33. Here beglncn<tre articles of apparel. Those before were single ornaments, changeable—from a root, to put off; not worn commonly; put on and off on special occasion*. So dress-clothes (Zecharlah 3. 4). mantles—fuller tunic* with sleeves, wen over the common one, reaching down
lates, "ThcAr respect for person;" so Syriac and Chaldee. But the parallel word "declare" favours the other view. KiMCHi, from the Arabic, translates, their hardness (Job 19.
8, Margin), or Impudence ol countenance (Jeremiah 3. 3). They have lost not only the substance of virtue, but Its
ChridCs Kingdom shall be a Sanctuary. ISAIAH IV, V. Parable of Jehovah's Vintyard.
13. 1.) filth—moial (ch. 1. 21-25). daughters of Zlon— same as in ch. 3. 16. purged—purified by judgments; destroying the ungodly, correcting and refining the gotily. blood—(ch. 1. 15.) spirit—whatever God does in tiie universe. He does by His Spirit, " witliout tlie liand" of man (Job 34. 20; Psalm 104. 30). Here He is represented using his power as Judge, buj-ning—(Mattliew 3. 11, 12). The same Holy Ghost, who sanctifies believers by tlje fire of affliction (Malachi 3. 2, 3), dooms unbelievers to the fire of perdition (1 Corintliians 3. i;i-15). 5. create—the "new creation" needs as much God's creative omnipotence, aa the material creation (2 Corinthians 4. 6; Ephe.sians 2. 10), So it shall be in the case of the Holy Jerusalem to come ^ch. S5. 17, 18). upon—the pillar of cloud stood over the tabernacle, as symbol of God's favour and presence (Exodus 13. 21, 22; Psalm 91. 1). Both on individual families (" every dwelling") and on the general sacred " assemblies' (Leviticus 23. 2). The "cloud" became a "fire" by night in order to be seen by the Lord's people, upon all th« glory—"upon the glorious whole;" viz., the Lord's people and sanctuary. [Maurer.] May it not mean, " Upon whatever the glory (the Shechinah spoken of in the previous clause) shall rest, there shall be a defence." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Exodus 14. 19, 20). So it shall be to literal Jerusalem hereafter (Zechariah 2. 5). Also to the Church, the spiritual " Zion" (ch. 32. 18; 33. 15-17 ; Hebrews 12. 22). tabernacleChrist's body (John 1. 14). "The Word tabernacled (Greek for 'dwelt') among us" (John 2. 21; Hebrews 8. 2). It is a "shadow from tlie heat" and "refuge from the storm" of Divine wrath against man's sins (ch. 25. 4). Heat and storms are violent in the East; so that a portable tent is a, needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the " escaped of Israel" sliall be sheltered by Jesus Christ (ch. 26. 20, 21 ; 32. 2). covertanswering to "defence" (v. 5). The Hebrew for defence li«
to the feet, wimples—t. e., mufflers, or hootls. in Ruth 3.
In, veils ; perhaps liere, a broad cloak, or shawl, thrown over
1 he head and body, crisping piiis—rather, mon,ey bags (2 Kings 5. 2.)). !43. glasses—niu roj-i of polished metal (Exodus 38. 8). But LXX., a transparent, gauzelike, garment. VkOoAs—milres, or diadems (ch. 62. 3 ; Zechariah 3. 5). veils —large enough to cover the liead and person. Distinct from the smaller veils ("mufflers") above (Genesis 24. (Jo). Token of woman's subjection (1 Corinthians 11. 10). 34. BtUik—arising from ulcers (Zechariah 14. 12). girdle—to gird up the loose Eastern gaiments, when the person walked, rent—LXX., better, a rope, an emblem of poverty; the poor have nothing else lo gird up their clothes with, well-set hair—(1 Peter 3. 3, 4.) lialdness {v. 17.) Btomaclier—a In'oad plaited girdle, sackclotli—(2 Samuel 3. 31.) burning—a sunburnt countenance, owing to their hoods and veils being stripped oil', whilst they had
to work as captives under a scorching sun (Song of Solomon 1. 6;. 25. Tliy men—of Jerusalem. 36. gates—The place of concourse personified is represented mourning
for the loss of those multitudes which once frequented it. desolate. . . sit upon . . . ground—the very figure under which Judea was represented on medals after the destruction by Titus: a female silting under a palm tree in a posture ot grief; tlie motto, Judaea capta (Job 2. 13; Lamentations 2. lU, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).
Ver. 1-6. 1. tliat day—the calamitous period described
last chapter, seven—indefinite number among the Jews. So many men would be slain, that there would be very many more women than men ; e. g., seven women, contrary to their natural bashfulness, would sue to (equivalent to " take hold of," ch. 3. 6) one man to marry them, eat . . . o^vn bread—foregoing the privileges, which the law (Exodus 21. 10) gives to wives, when a man hae more tlian one. reproacli—of being unwedded and childless; especially felt among the Jews, who were looking for " the seed of the woman," Jesus Christ, described in r. 2; ch. 54. 1, 4 ; Luke 1. 25. 3. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the " escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Exodus
V. 5, is "covering;" the lid of the ark or mercy-seat was named from the same Hebreiv word, caphar; the propiHaiory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is tlie true Mercyseat, on whom the Shechinah rested, the p^-opitiatory, or atonement, beneatli whom the laW is kept, as it was literally within the ark, and man is covered from tlie storm. The redeemed Israel shall also be, by union witli Him, a tabernacle for God's glory, which, unlike that iu the wilderness, shall not be taken down (ch. 38. 20).
28. 2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (v.
8); the means of it are the "spirit of judgment" and that of " burning" (v. 4). Their "defence" by the special prestsnce of Jesus Christ is promised {v. 5, 6). branch the sprout
«</ Jehovah. Messiah (Jeremiah 23.5; 33.15; Zechariah
Ver. 1-30. Parable op Jehovah's Vineyard. A newprophecy ; entire in itself. Probably delivered about the' same time as chs. 2. and 3., in Uzziah's reign. Cf. v. 15, ISr with ch. 2. 17 ; and v. 1 with ch. 3. 14. However, the clase of the chapter alludes generally to the still distant invasioaof Assyrians in a later reign (cf. v. 26 with ch. 7. 18 ; aad v.- 25 with ch. 9. 12). When the time drew nigh, according tO' the ordinary prophetic usage, he handles the detailsmoreparticularly (chs. 7., 8.); viz., the calamities caused by the Syro-Israelitish invasion, and subsequently by th». Assyrians whom Ahaz had invited to his helpt 1^ to rather, concerning [GESENitrs], for, i. e., in tlie person of my beloved, as His representative. [Vitringa.] Isaiah' gives a hint of the distinction and yet unity of the Divine Persons (cf. He with I, v. 2, 3). of my beloved'^inspire*,. by Him. Or else, a tender song. [Castalio.] By a slight change of reading, a song of His love. [Houbigant.] " TheBeloved" is Jehovah, the Second Per.son, the "Angel" or God the Father, not in His character as incarnate' jV/eji-
8. 8; 6. 12 ; Luke 1. 78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch;" He shall not be a dry, but a fruitbearing branch (ch. '2:7. 6; Ezeklel 34.23-27.) He is "of the earth" in His birth and death, whilst He is also "of the Lord" (Jehovah) (John 12. 24). His name, " the Branch," chiefly regards His descent from David, lutien the family was low and reduced (Luke 2. 4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (ch.
11, 1; 53. 2; Revelation 22. 16). excellent>—(Hebrews 1. 4; 8.
6.) comely—(Song of Solomon, 5. 15, 16; Ezeklel 16. 1.4.) escaped of Israel—the elect remnant (Romans 11. 5) ; (1.) In the return from Babylon ; (2.) in the escape from Jerusalem's destruction under "Titus; (3.) in the still future assault on Jerusalem, and deliverance of "the third part;" events mutually analogous, like concentric circles (Zechariah 12. 2-10; 13. 8, 9, &o.; 14. 2; Ezekiel 39. 23-29; Joel
3). 3. left in Zion—equivalent to the " escaped of Israel"
(v. 2). sUall be called—«hall be (ch. 9. 6). holy—(Ch. 52. 1
60. 21; Revelation 21. 27.) written—in the book of life, antltyplcally (Phillppians 4. 3; Revelation 3. 5; 17. 8). Primarily, in the register kept of Israel's families and tribes, living-not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Daniel 12. 1 ; Ezekiel 13. 9). To the elect of Israel, rather than the saved In general, the special reference is here (Joel 3. 17). 4. When—t. e., After, washed-(Zechariah 2S
siali, but as God of the Jews (Exodus 23. 20, 21 ; 32. 34 ; 33. 11). vineyard—(Ch. 3. 14; Psalm 80. 8, &c.) The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Matthew 20. 1; 21. 3;3). Jesus Christ in the " vineyard" of the New Testament Church is the same as the Old Testament Angel of th© Jewish covenant, fruitful hill— lit., a horn (peak, as tlie Swiss shreckhorn) of the son of oil; poetically, Jor. Vct-j/ fruitfu,.
IS.\IAH V.
Judgments upon Covetousnaa, etc.
Parable of Jehovah's Vineyard.
SnRgestivo of isolation, securi/y, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (Song of Solomon
a Hebreiv root to bore through ; or else, to dance (cf. Job 21.
11-15). regard not . . Lord—a frequent ellecl of feasting (Job 1.5; Psalm 28.5). work . . . operation in pHiiishing tlie guilty (v. 19; cl>. 10. 12). 13. are gone—tlie proi)het sees the. future as if it were liefore his eyes, no knowledge—because of tlieir foolish reclilessness (v. 12; ch. 1. 3; Hosea 4. 6; Luke 10.44). famished— awlui contrast to their luxurious feasts (t. 11. 12). multitud«-^/t*t'inn« iu contradistinction to the "honourable men," or nobles, thirst—(Psalm 107. 4,5.) Contrast to their drinking (y. II). In their deportation and exile, they shall hunger and thirst. 14. hell—the grave; Hebrew, sheol ; Greek, haden
fi.3; 8.11, 12), in the words " Jlis vineyard" and "my Beloved" (cf. ch. 26. 20 ; 61. 10, with Song of Solomon 1. 4 ; 4. 10). The transition from "Brunch" (ch. 3. 2) to "vineyard" here is liot, unnatural. 3. fenced—rather, dirjged and /roio/jffnhe ground to prepare It for planting the vines. (Waukek.] cliolcest vine Ilebreio, sorek; called still in Morocco, serki; the grapes had scai'cely perceptible stones ; the Persian kishmish or bedana, i. e., without seed (Genesis
49.11). tower—to watch the vineyard against the depredations of man or beast, and for the use of the owner (Matthew 21. 33). winepress—including the wine/at; both hewn, for coolness, out of the rocky undersoil of the vineyard, wild grapes—the jF/ebreu;—expresses offensive pu-
the unseen world of spirits. Not here, the phice of torment. Poetically, it is represented as enlarying itself immensely, in order to receive the countless hosts of Jews, wliich should perish (Numbers 16.30). their— ». e., of the Jewish people, he that rejolcetli—the drunken reveller iu Jerusalem. 15. (Cf. eh. 2. 9, 11, 17.) All ranks, " mean" and "inighty" alike; so "honourable" and "multitude"
trefaction, answering to the corrupt state of the Jews. Fetid fruit of thewild vine [Mactrer], Instead of "choicest" grapes. Of tlie poisonous monfc'* /lood. [Gesenius.] The Arabs call the fruit of tlie night-shade " wolf-grapes" (Deuteronomy 32. 32, 33 ; 2 Kings 4. 39-41). Jerome tries to sjjecify the details of the parable; the "fence," angels; the
{v. 13). 16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punisliing tite guilty, sanctilied— regarded as holy by reason of Hia "rigliteous" dealings. 17. after tlicir manner lit,, according to their own word, i. e., at will. Otherwise, <ts in their own pasture [Gesenhjs] : so the Hebrew in Micali 2. 12. The lands of the Scenite (tent-dwelUi-s, Jeremiah 35. 7). Arab shepherds in the neighbourhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage, waste . . . fat ones—the deserted lands ol the rich (Psalm 3:2. 29, "fat"), then gone into captivity, "strangers," i. e., nomad tribes shall make (heir flocks to feed on. [Mauiier.] Figuratively, "Die lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (1 John 21.15) are called "lambs;" being meek, liarmless, poor, and persecuted. Cf. Elzeltiel 39. 18, where the fallings are tlie rich and great (1 Corintliians 1.
'stones gathered out," idols; the " tower," the temple " in the midst" of Judea; the "winepress," the altar. 3, And now, &c.—Appeal of God to themselves, as in ch. 1. 18; Micah 6. 3. So Jesus Christ, in Matthew 21. 40, 41, alluding In the very form of expression to this, makes them pass sentence on themselves. God condemns sinners ' out of their own mouth" (Deuteronomy 32.6; Job 15. 6; Luke 19.
22; Romans 3. 4). 4:. God has done all that could be done for the salvation of sinners, consistently with his justice and goodness. The God of nature is, as It were, amazed at the unnatural fruit of so well cared a vineyard. 5. go to i. e., attend to me. hedge . . . wall—it had both ; a proof of tlie care of the owner. But now it shall be trodden down by wild beasts (enemies) (Psalm 80. 12, 13). 6. I will . . . command—The parable is partly dropped, and Jehovah, as in v.T, is. implied to be the Owner: for He alone, not an ordinary husbandman (Matthew 21. 43; Luke 17. 22), could give such a " command." no rain—an-
26,27). The "strangers" are in this view the "other sheep not of" the Jewish "fold" (John 10. 10), the Gentiles wiiom Jesus Christ shall "bring" to be partakers of the rich privileges (Romans U. 17; which the Jews (" fat ones," Ezekiel 34. 16) fell from. Thus "after tlieir (own) manner" will express tliat the Christian C'iiurch should worship God in freedom, released from legal bondage (John 4. Zi; Galatians 5. 1). 18. (Third) Woe—against obstinate perseverance in sin, as if they wished to provoke Divine judgments, iniquity—guilt, incnn \ng punishment. [Matjkeii.] cords
t.itypically, the heaven-sent teachings of the prophets (Amos
8. 11 >. Not accomplished in the Babylonish captivity ; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah, prophesied during or after it. But in gospel times. 7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant; "For," &c. -vineyard of the Lord—His only one (Exodus 19. 5; Amos 3. 2). pleasant —" tlie plant of his delight:" Just as the husbandman was at pains to select the sorek, or "choicest vine" {v.'2); so God's election of the Jews, jndgment^'us^ice. The play upon words is striking in the Hebrew, "He looked for mislipat, but behold mispat (bloodshed); for tsedagua, but behold tseaqua (the ci-y that attends anarchy, covetousness, and dissipation, t'. 8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Matthew 27. 23, 21). 8-33. Six distinct woes against CRiMKS. 8. (Leviticus 25. 13; Micah 2. 2.) The jubilee restoration of possessions was intended as a guard against
. . . cart rope—Rabbins say, "An evil inclination is at first like a fine hair-string, hut the finishing like n cart-rope." The antithesis is between the slender ccw-t/.s of sophistry, like the spider's web (ch. 59. 5; Job 8. 14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin. vanity-^wickodness. sin — substantive, not a verb: they draw on themselves " sin" and its penalty recklessly. 19. work—vengeance (v. 12), Language of defiance to God. So Lamech's boast of impunity (Genesis 4. 2;^, 24; cf. Jeremiah 17. 15; 2 Peter 3. 3, 4). coimsel— God's threatened purpose to punish. HO. Fourth woe against tliose who confound the distinctions of right and wrong (cf. Romans 1. 28), "reprobate," Greek, undiscriminating: the moral perception darkened, bitter . . . sweet —sin is bitter (Jeremiah 2. 19; 4.18; Acts 8. 23; Romans 8.