Bible Commentary (1871–1879 Edition)
Th' Call of the Gentile World. ISAIAH LV. Their Certain Deliverance, Edification, ete.
covenant of my peace—(2 Samuel 23. 5.) The covenant whereby I have made thee at peace with me. ^11. not comforted—by any one ; none gave her help or comfort, lay . . . Avitli fair colours—rather, "lay ... in cement of nermilion." [LowxH.] The Hebrew for "fair colours" means stibium, the paint with which Eastern women painteii tlieir eyelids and eyelashes (2 Kings 9. 30). The very cement shall be of the most beautiful colour (Revelation 21. 18-21.) VZ. windows—rather, battlements; lit., tuns; applied to battlements from their radiated appearance, agates—rather, rubies, carbuncles lit., sparkling gems ; tlie carbuncle when held to the sun becomes like a burning coal, all thy borders—rather, thy whole circuit, consisting oj precious stones. The glory of the Cliurch on ear til, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom. 13. Quoted by the Saviour (John 6. 45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jeremiah 31. 34; Mieah 4. 2; 1 Corinthians 2. 10; Hebrews 8. 10; bread—(Habakkuk 2. 13.) " Bread of deceit" (Proverbs 20.
17). Contrast tlii« with the " bread of life" (John 6. .32. 35; also Luke 14. 16-20). satisfietli not—(Ecclesiastes 1. 8 ; 4. 8.) hearlcen . . . aud eat—When two imperatives are joined, the second expresses the conseqiience of obeying the command in the first (Genesis 42. IS). By hearkening ye shall eat. So in ('. 1, " buy and eat." By buying, and .so making it your (tvvn, ye shall eat, i. e., experimentally enjoy it (John
6. 53). Cf. the invitation (Proverbs 9. 5, 6; Matthew 22. 4). fatness—(Psalm 36. 8; 63. 5.) 3. me . . . live—by coming to -me ye shall live: for "/am the life" (John 14. 0). everlasting covenant—(Jeremiah 32. 40 ; 2 Samuel 23. 5.) with you . . . David—God's covenant is with the autitypical David, Messiah (Ezekiel 34. 23), and so with us by our identification witli Him. sure—answering to "everlasting," irrevocable, unfailing, to be relied on (Psalm 89.
2-4, 28, 29, 34-30; Jeremiah 33. 20, 21; 2 Samuel 7. 15, 16;
2 Corinthians 1. 18-20). mercies of David—the mercies of grace (ch. 63. 7; John 1. 16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Acts 13. 34. 4. him—the mystical David (Ezekiel 37. 24, 25; Jeremiah 30. 9; Hosea 3. 5). Given by God
10. Ifi; 1 John 2. 20. great . . . peace— generally (Psalm
119. 1(5). Specially referring to the peacefulprosperity which sliall prevail under Messiah in the latter days (ch. 2. 4; 9.
.(ch. 49. 6). witness — He bore witness even unto death
6i. 14. righteousness—the characteristic of the reign of Messiali (ch. 11. 4. 5; Psalm 72. 2, 4; Revelation 19. 11). far from oppression, &c.—far from suffering oppression; "for for God, to His law, claims, and plan of redeeming love (John 18. 37; Revelation 1.5). Revelation is a "testimony ;" because it is propounded to be i-eceived on the autliority of the Giver, and not merely because it can be proved by arguments, commander— "preceptliou Shalt have nothing to fear." 15. gatlier together, &c. i.e.. If it should happen that enemies "gather togetlier " against thee (Psalm 2. 2), they will not have been Sent by me (cf. Hosea 8. 4) as instruments of my wrath tor." [HoRSLEY.] "Lawgiver." [Barnes.] to the people— rather, peoples. 5. thou — Jehovah addresses Messiah, call . . . run—God must call, before man can, or will, run (Song of Solomon 1. 4 ; John 6. 44). Not merely come, but run eagerly, thou knowest not—now as thy people (so in Matthew 7. 23). nation . . . nations—gradation; from Israel, one nation, the gospel spread to many
(uiiy, it will be with my disapproval); for "whosoever sliall gather together," &c. (Psalm 59. 3). fall for thy salie — rather, "shall come over to thy side." [Lowth.]
Lit., "fall to thee" (Jeremiah 21. 9; 39. 9). To be fMly fulfilled to Jerusalem hereafter (Zechariali 14. 16). 16. The worlcman tliat forms "weapons against thee" (v. 17) is wholly in my power, therefore thou needest not fear, having me on thy side, for his work—rather, "by his labour." [Hoesley.] "According to the exigencies of his work." [Maurer.] waster to destroy—(Ch. 10. 5-7 ; 37. 26, nations, and will do so more fully on Israel's conversion, knew not thee—(Ch. 52. 15; Ephesians 2. 11, 12.) because of . . . thy God . . . glorified thee—(Ch. 60. 5, 9; Zechariah 8.23); where similar hyiguage is directed to Israel, because of the identification of Israel with Messiah, who
27; 4.'>. 1^.) Desolating conquerors who use the " instruments" framed by " the smith." The repetition of the " I" implies, however, something in the latter half of the verse contrasted with the former; understand it, therefore,
Is the ideal Israel (Matthew 2. 15; cf. with Hosea 11. 1; see Acts3. 13). 6. The condition and limitin the obtaining of tlie spiritual benefits (v. 1-3): (1.) Seek the Lord. (2.) Seek Him whilst He is to be found (ch. 65. 1; Psalm 32. 6; Matthew 25. 1-13; John 7.34; 8. 21; 2 Corinthians 6. 2; Hebrews til lis : " I have in my power both him who frames arms and him who destroys <7i.e7n (arms)." [Rosenmuller.] 17. toiignc . . . condemn— image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Exodus 11. 7; Joshua 10. 21; Psalm 64. 8; Romans
2.3; 3. 13, 15). call—casting j'ourselves wholly on His mercy (Romans 10. 13). Stronger than " seek ;" so " near" is more positive tlian " while He may be found" (Romans 10. 8, 9). near—propitious (Psalm 34. 18; 14.5. 18). 7. uurighteoua —Hebreio, man of iniquity ; true of all men. The " wicked" sins more openly in " his way;" the " unrighteous" refers %LO the more subtle workings of sin in the "thoughts."
8. 1, 33). righteousness . . . of me— (Ch. 45. 24; 46. 13.) Rathftr (this is) their justification from me. Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.
All are guilty in the latter respect, though many fancy themselves safe, because not openly "wicked in ways" (Psalm (^4. 11). The parallelism is that of gradation. Tiie progress of the penitent is to be fi'om negative reforma-
CHAPTEE LV.
Ver. 1-13. The Call of the Gentile "World to Faith the Result of God's Grace to the Jews first. 1. every one—After the special privileges of Israel (ch. 54.) there follow, as the consequence, the universal invitation to the (Jf-ntiles (Luke 24. 47; Romans 11. 12, 15). "Ho" calls the most earnest attention, thlrsteth—has a keen sense of need (Matthew 5. 6). waters . . . wine and milk— tion, " forsaking his (1.) way," and (2.) a farther step, " his thoughts," to positive repentance, (1.) "returning to the Lord" (tile only true repentance, Zechariah 12. 10), and making God his God, along with the other children of God (the crowning-point; appropriation of God to ourselves: " to ourGoA"). "Return" implies that man originally walked with God, but has apostatised. Isaiah saith, "our God," the God of the believing Israelites; those redeemed themgradation. Not merely M/a<er, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourisli; tlie spiritual blessings of the gospel are meant selves desire others to come to their God (Psalm 34.8; Revelation 22.17). abuntlantly -par Aon—lit., nuiltiply to pardon, still more than "have mercy;" God's gracious-
(cli. 2."). 0; Song of Solomon 5. 1; John 7. 37). "Waters," plural, to denote abundance (ch. 43. 20 ; 44. 3). no money Yet, ill V. 2, it is said, " ye spend money." A seeming paraness is felt more and more tlie longer one knows Him (Psalm 130. 7). 8. For—Referring to v. 7. You need not doubt His willingness "abundantly to pardon" (cf. v. 12); do.x. Ye are really spiritual bankrupts: but thinking yourselves to liave money, viz., a devotion of your own making, ye lavish It on that "which is not bread," i.e., on idolsjm'hether literal or spiritual, buy . . . without money—another paradox. We are bought, but not with a price paid by ourselves (1 Corinthians 6. 20; 1 Peter 1. 18, far, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonalile, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as mjin's would be towards his fellow-man who ofi Vnded him ; cf. the " for" (Psalm 25. 11 ;'Romans 5. 19). 9. (Psalm
19). In a different sense we are to " buy" salvation, viz., by parting with every thing which comes between us and Christ who has bought it for us and by making it our own (Matthew 13. 44, 40; Luke 12. 33; Revelation 3. 18). 3. not
57. 10; 89. 2; 103. 11.) For is repeated from t'. 8. But Maurer, after the negation, translates, " but." 10. The heana 493
Eihcrtation to Holiness of Idfe. ISAIAH LVI, LVII. The Peaceful Death of the Righteous.
3. 15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into llie holiest" (Hebrews 10. 19, 20). a jjlace lii., a hand., than of sons Though the eunucli is barren of cli Udren (v. S), I will give him a more lasting name than that of being lallier of sons and daughters (regarded as a high honour among the Hebrews) (John 1. 12; 10. 3; 1 John 3. 1; Kevelution 2.
of inei), once barren of spirituality, shall bo made, by the outpouring of the Spirit under Messiah, to bear fruits of rigliteousness (eh. 5. 6; Deuteronomy 32. 2; 2 Samuel 23.
4; Psalm 72. 6). snow—which covers plants from frost in winter; and, when melted in spring, waters the earth. •ret«rm;tl» not—void ; as in t'. 11; it returns not in the same sliape, or without "accomplishing" the desired end. bud—geiiiiinate. 11. (Matthew 2t. 35.) Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart
17; 3. 12). 6. join . . . Lord—{Jeremiah 50.6.) Conditions of admission to the privileges of adoption. 7. Even then—(Ephesians 2. 11-13.) to my holy mountain —Jerusalem, the seat of the Lord's throne in His coming kingdom (ch. 2. 2; Jeremiah 3.17). joyful — (Romans 5.
it sometimes works a change at last; and even if not so, it leaves men without excuse. The full accomplishment
11.) burnt offerings . . . sacrifices—spiritual, of which the literal were types (Romans 12.1; Hebrews 13. 15,; 1 Peter 2. 5). accepted—(Ephesians 1. 6.) altar—(Hebrews of this verse, and v. 12, 13, is, however, to be at the Jews' final restoration and conversion of the world (ch. 11. 9-12;
60. 1-5, 21). 12. go out—from the various countries in which ye (the Jews) are scattered, to your own land (Eze-
13. 10), spiritually, the cross of Cnrist, which sanctifies our sacrifices of prayer and pr.aise. hotise . . . for all people —or rather, peoples. No longer restricted to one favoured people (Malachi 1.11; John 4. 21, 2;j; 1 Timothy 2. 8). To be fully realized at the second coming (ch. 2. 2-4). No longer literal, but spiritual sacrifice, inz., "prayer" shall be offered (Psalm 141. 2; 52. 17; Malachi 1. 11; Matthew 21. 13). 8. Jehovah will not only restore the scattered outcasts of Israel (ch. 11. 12; P.salm 147. 2) to their own land, but " will gather others ('strangers') to him (Israel), besides those gathered" (Margin, to his gathered, i. e., in addition to the Israelites collected from their dispersion), (John 10. 16; Ephesians 1. 10; 2.19). 3. beasts—Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jeremiah 12.7-9; 50.17; Ezekiel 34. 5): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (v. 8) brings in view the outcasting, caused by the sins of tlK'ir rulers [v. 10-12). to devour viz., Israel. 10. his watchmen—Israel's spiritual leaders (ch. 62. 16; Ezekiel 3. 17). dumb dogs—image from bad shepherds' watch-dogs, which fail to give notice, by barking, of the approach of wild beasts, blind—(Matthew 23. 16.) sleeping, lying down—rather, "dreamers, sluggards." [Lo\Vth.] Not merely «/'fe;)(>i.(7 inactive, but under visionary delimians, loving to slumber—not merely slumbering involuntarily, but loving it. 11. greedy— strong {i.e., iu.satiable) in appelite (Ezekiel 34. 2, 3 ; Jlicah 3. 11). cannot understand—unable to comprehend the wants of the people, spiritually: so v. 10, "cannot bark." look to . . . own way—i.e., their own selfish interests; not tothespiritual welfare of the people (Jeremiah 6. 13; Ezekiel 22. 27). from kiel 11. 17). led—by Messiah, your " Leader" (v. 4; ch. 52.
12; Micah 2. 12, 13). mountains . . . trees, &c.—images justly used to express the seeming sympathy of nature with the joy of God'speople. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with tlie regenerated moral world fch. 44. 23; Psalm 98. 8; Romans 8. 19-22). 13.
thioi-ii-emlilem of the wicked (2 Samuel 23.6; Micah
7. 41. fir tree—the godly (ch. 60. 13; Psalm 92.12). Cf. as to the change wrought, Romans 6. 19. brier—emblem of uncultivatlon (ch. 5. 6). myrtle Hebrew, Hedes, from which comes i7ed(M*a7i, the original name of Esther. T.ype of the Christian Church; for it is a /ow?y, though beaiilifut, fragrant and evergreen shrub (Psalm 92. 13, 14). for a name . . . everlasting sign—a perpetual memorial to the glory of Jehovah (Jeremiah 13. 11; 33. 9).
CHAPTER LVI.
Ver. 1-12. The Preparation needed on the part of THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM: OF God. 1. judgment—equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Luke 3. 3, 8-lJ). So it shall be before the second coming (Malachi 4. 4-6). near to come—(Matthew 3. 2; 4. 17), also as to. the second coming
(ch. 62. 10, U; Luke 21. 28, .31; Romans 13. 11, 12; Hebrews
10. 2);. rigliteousness—answering to "salvation" in the parallel clause; therefore it means righteousness which bringelh salvation (ch. 46. 13; Romans 3.25,26). 2. (Luke
12. 43.) the man Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish," "one of Iiigh rank." Even the huml)lest, as "the stranger" and " tlie eunuch"
Ills qtiarter— rather, " from the highest to the lowest." [Lowth.] "From his quarter:" i. e., from one end to the other of them, one and all (Genesis 19. 4). Vi, fetch wine language of the national teachers challenging one another to drink. Barnes translates,"! will take another cup" (ch. 5.11). to-morrow, &c.— Their self-indulgence was habitual and intentional: not merely tliey drink, but they mean to continue so.
(u. 4, 6),, are admissible to these privileges, tliis . . . it— what follows: "keeping the Sabbath," &c. (cli. 58. 13, 14; Ezekiel 20. 12). A proof that the Sabbath, in the spirit a( its oblijation, was to be binding under the gospel (ch. 66.
23). Tliat gospel limes are referred to is plain, from the blessing not l)eing pronounced on the man who observed
CHAPTER LVII.
the. sacriflcial ritual of the Jewish law. layetU hold image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of Divine worship underthe new gospel law. keepeth . . . hand
Ver. 1-21. TiiB Peaceful Death of the Righteous Few: the Ungodliness of the Many: a liELiEviNa Remnant shall Survive the General JuDO'MKNra OP the Nation, and be Restored hy Him who Crbateth Peace. In the midst of the excesses of the unfaithful wat<!hmen (ch. 56. 10, 11, 12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly b.y violent death in persecution; prophetical of the persecuting times of M;inasseli, before God's judgments in causing the captivity in I'.aliylon ; and again those in the last age of the Church, Ix ibre the final. . from . . . evil—The observance of the sei'ond table of the law; as the "Sabbath" referred to the first table. Together, they form tlie whole duty of man, the worship of God an'd a holy life. 3. God welcomes all believers, without distinction of persons, under tlie new economy (Acts 10. 31, 3.)). joined . . . to . . . liord—(Numbers 18. 4,
7.) " Proselytes." separated—Proselytes from the GentileS-»;eiv not admitted to the same privileges as native
Isra(!liTR; This barrier between Jews and Gentiles was to be broken down (Ephesians 2. 14-16). eujiuch—(Acts 8.
judgments on the apostasy (2 Kings 21. 16; Matthew 23.
87; Revelation 11. 17). The Hebrew for "perisheth," and "is taken awa.v," exjiresses a violent ilcath (Micali'7.
Kunuchs were chamberlains over harems, or court luinistci's in general, dry tree—barren (cf. Luke 23.
2). 1. no man Inyetb it to heart—as a public calaniity. merciful men— ratlier, godly men ; the subjects of n>ercy. none e.onslderiiig— i ij., wliat was the design of I'rovldence in removing tlie godl.y. from the evil—//cfrreu; from tlie face of the evil, i. e., both from the moral evil oa
31); not a.imissible into the congregation of Israel (Deuteronomy 2:i. 1-3). Under the go.spel the eunuch and strangi Mshould be i-eleased from religious and civil dlsabilit i<-s. please me—sacrifice their own pleasure to mine, take l>old—so "lajeth hold" {note, v. 2). 5. In mine houset lie temple, the emblem of the .Church (1 Timotli.v A94 ever.v side; (ch. 50. 10-12), and from tlie evils about to com« in iKinislinieiil of the national sins, foreig)i iiivajsious
L\ n. Promises to the Penitent,
T!ie Jews Reproved for Idolatry. ISA! A II
(Hosea 12. 1), and perhaps the compliances with foreigners' idolatries, whereby Israel sought to gain their favour [LOWTH] (ch. 30. 6; Ezekiel 16. 33'; 23. 16; Hosea 7. II). send
Ac. (ch. 56. 9; 57. 13). So Ahijali'.s death Is ropresentecl as a blessing conferrjd ou liim by God for his piety (1 Kings
14. 10-13; see also 2 Kings 22. 20). a. Or, "he enterelh into peace;" in contrast to the persecutions wltii-h he sudered in this world (Job 3. 13, 17). Margin not so well translates, " he shafl go in peace" (Psalm 37. 37 ; Luke 2. 29). rest—the calm rest of their bodies in their graves (called "beds,". . . messengers far off—not merely to neighbouring nations, but to tliose "far ofT," In search of new idols, or else alliances, even nnto hell—tlie lowest possible degradation. 10. greatness of . . . way—the length of thy journey in seeking strange gods, or else foreign aid (Jeremiah 2. 23, 24). Notwithstanding thy deriving no good from these long journeys (so, "send . . . far off," v.
2 Chronicles l(i. H; cf. Isaiah 14. IS; because they "sleep" in them, with the certainty of awakening at the resurrection, 1 Tliessalouians 4. 14) is the emblem of the etern.il " rest" (Hebrews 4. 9 ; Revelation 14. 13). each one ivalk Ing Jin . . . uprightness—This clause defines the charac-
9), thou dost not still give up hope (Jeremiah 2. 25; 18. 12). ha »t found . . . life of . . . hand—for "thou still findest life (i. e., vigour) enough in thy hand" to make new idols [Maurer], or to seek new alliances ("liand" being then talvcn for strength in general), grieved—ratlier, " therefore thou art not weak" [Maureb]; inasmuch as having " life in thy hand," thou art still strong in hope. 11. Israel wished not to seem altogether to have denied God. Therefore they " lied" to Him. God asks. Why dost thou do so? " Whom dost thou fear ? Certainly not me ; for tliou &ast not remembered me." Translate, seeing that thou hast not remembered me." laid It to heart—rather, "nor liast me at heart;" hast no regard for me; and that, beter of tliose who at death " rest in their beds," viz., all who walk uprightbi. 3. But . . . ye—In contrast to " the rigliteous" and their end, he announces to the unbelieving Jews their doom, sons of *he sorceress i. e., ye that are addicted to sorcery : this was connected witli the worsliip of false gods (2 Kings 21. 0). No insult i§ greater loan Oriental than any slur cast on his mother (1 Samuel ^O. 30; Job 30. 8). aed of tlie aAvHttrev—spiritual adultery is meant: idolatry and apostasy (Matthew 16. 4). 4-. sport yourselves—make a mock (ch. 66. 5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," 1)? (2 Chronicles 36.16.) make.-. . wide moutU-i Psalm 22. 7, 13; 35. 21 ; Lamentations 2. 16). cliiiilren of transgression, &c.—not merely children of cause I have been long silent and have not punished thee.
LU.., "Have I not held my peace, and tliat for long? and so thou fearest me not" (Psalm 50. 21; Ecclesiastes 8. 11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Psalm - 78. 30.) [IjUdovicus de Dieu.] However, ch.' 51. 12, 13 favours tran.iyrc.s.sors, and a seed offalse parents, but of transgression and falsehood itself, utterly unfaithful to God. 5. Enfl»nii»<; yourselves—Burning with lust towards idols [Ok-SENIUsJ ;
JJiiglish Version of the whole verse; God's "silent" longsu tiering, which was intended to lead them to repentance, caused tliem "not to fear Him" (Romans 2. 4, 5). 13. declare—I will expose publicly thy (hypocritical) righteousness. 1 will show openly liow vain thy works, in having recourse to idols, or foreign alliances, shall prove (ri. 3). 13. Wlien thou crlest—In the time of thy trouble, companies viz., of idols, collected by thee from every quarter; or else, of foi'eigners, summoned to thy aid', wind . . . carry . . . away—(Job. 21. 18; Mattliew 7.27.) vanity rather, a breath. [LoWTH.] possess . . . land . . . InUerit —i. e., the literal land of Judea and Mount Zion ; the believing remnant of Israel sliall return and inherit the land. Secondarily, tlie heavenly inheritance, and the spiritual Zion (ch. 49. 8; Psalm 37. 9, 11 ; (iO. 35, 30; Matthew
- or else (cf. Margin), in the terebintli groves, whicli.th'e Hebrew and the parallelism favour {Note, ch. 1.
a)). [Maurkk.] under . . . tree—(2 Kings 17. 10.) The tree, as in tlie -Assyrian sculptures, was probably made an idolatrous symbol a( the heavenly hosts, slaying . . . cHlldren as a s.acriti'i;e to JNlolech, Ac. (2 Kings 17. 31 ; 2 Chronicles 28.
3; 3-i. U'. iR . . . viilleys—the valley of the son of Hiunoni. Kire was put within a hollow brazen statue, and tliecliiUl was put in his healed arms; kettle drums (i/ebrew, tophi were beaten to <lrown tlie child's cries; wiience the vaiUy was called Tophet (2 Chronicles 33. 6; Jeremiah
7.3). under . . . clift^—the gloom of caverns suiting tlieir dark superstitions. 6. Tlie smooth stones, shaped as idols, are tlie gods chosen by thee as thy poi-tion (Psalm 10. 5). meat offering—not a bloody sacrifice, but one of meal ami ilour mingled with oil. "Meat" in Old Englisli meant food, noi flesh, as it now means (Leviticus 14. 10). SJiould 1 i-ecelve comfort—ratlier, "Sliall I bearthe.se things with patience?" IHoiwlev.J 7. Upon . . . Inlgli mountain
5. 5; Hebrews 12. 23). "He that puttetii his trust in me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew. [Horsley.] 14-. shall say—The nn)uinative \fi, "He that trustetii in me" (f. 13). Tlie believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (ch. 35.
. . . bed—image from adultery, open and shameless (Ezel<iel
23. 7) ; the "bed" answers to the idolatrous altar, the scene Of their spiritual unl'aitbfulness to their Divine husband (Kzekiel Ifi. hi, 25; 23. 41). 8. "Remembrance," i. e., memorials of till) idolatry: the objects which thou boldest in remembianee. Tliey hang up liousehold tutelary gods " belilnd
8; 40. 3, 4; 62. 10, U.) Cast . . . up—a high road before the returning Jews, stumbling-block—Jesus had been so' to the Jews, but will not be so then any longer (1 Corinthians 1.23); t\\<!\T prejudices shall then be taken out of the way. 15. The pride and self-righteousness of the Jews v/ere the stumbling-block in the way of their ackiiowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition ill their behalf. So their self-humiliation, in ch. G6. 2, 5, 10, Ac, precedes their final prosperity (Zechariah 12. 6, lii-14); there will, probably, be a previous period of uiibelic f even alter their return (Zechariali 12. 8, 9).- 16. For—Rrl'en ing to the promise in v. 14, 15, of restoring Israel wlien "contrite" (Genesis 6. 3; 8. 21 ; Psalm 78. 38, 39 ; 85. 5; 103. 9, 13, 14; Micah 7. IS). God "will not contend for ever" uit/i His people, for their human spirit would tliereby be utterly tlie doors; ' the very place where God has directed theni to write His laws "ou the posts and gates" (Deuteronomy 6. 9; II. 20); a curse, too, was pronounced on putting up an image "in a secret place" (Deuteronomy 27.15). discovered thyself—image from an adulteress, enlarged. . In;d—NO as to receive the more paramours, made . . . rovenniit^— wilii idols: in open violation of thy "covenant" with iJod (Exodus 19. 5; 23. 32). Or, "hast made assignations Willi tliitm for thyself." [Hor.sley.] tliy bed. . . tiieir bc»l—The Jews' sin was twofold; they resorted to plac; s of idolatry (" ilieir bed"); and they received idols iuto the temple of God ("//ij/ bed"), where—rather, ever since that. [lloiMLity.] Tbi; Hebrew (or where means room (Margins, a place; therefore, translate, "thou hast provided a place for it" (for "their bed"), viz., by admitting Idolatrous altars in thy land [Barnes]; or "thou choosest a i(«jiivenieiil( place lor thyself" in their bed [Mauker] (ch. O ). 5i. U. lliie king—«/ie idol which they came to worsliip, i)erlumed with oil, like harlots (Jeremiah 4. .30; Eyekiel 2:i. 16, 40). So "king" means idol (Amos 5. 26 crushed, whereas God's object is to cliasten, not to destroy ttewMLamentations 3.33,34; Micah 7.8,9). With the ungodly He is "angry every day" (P.salm 7. 11; Revelation 14.
11). spirit . . . before me—i. e., the human spirit wiiich reent forth from me (Numbers 16. 22), answering to " v. liich
I have made" in the parallel clause. 17. covetousni-»s akin to idolatry; and, like it, having drawn oil' Israel's heart from God (ch. 2. 7; 56. 11 ; 58. 3; Jeremiah 6. 13; Co'ossians 3. 5). hid me—(Ch. 8. 17; 45. 15.) went on fi-owardly —the result of God's hiding His face (Psalm 81. 12 ; Humana
Zephaniah 1.5); {malcham meaning "king"). [Ro.SENMULLKK.] li;ither, the king of Assyria or Egypt, and oilier foreign princes, on whom Israel relied. Instead of ou God; the " ointment ' will thus refer to tlie presents
1.24,26). IS. Rather, "I have seen his ways (in s\u), yet 495
Beproqf of the People for Eypocrisy. ISAIAH LVIII. Blessings due for Godliness, etc will I heal him," i. e., restore Israel spiritually and temporally (Jeremiah 33. 6;. 3. 22; Hosea 14. 4, 5. [Horsley.] However, the plirase, " his mourners,'" favours English Version; " his ways" will thus be his ways of repentance ; and God's pardon on "seeing" them answers to the like promise (cli. 61. 2, 3; Jeremiah 31. 18, 20). 19. fmlt of . . . lips—/, e., thanksgivings which flow from the lips. I make men to return thanks to me (Hosea 14. 2; Hebrews 13. 15). Peace, peace "pe)-fect peace" (see Margin, ch. 26. 3; John strife, not to gain the ear of God [Maurer] (1 Kings 21. 9, 12, 13). In EnglishVersion the sense is. If you wisli acceptance witli God, ye must not fast as ye now do, to make your voice heard high in strife. 5. for a man to ailllct Ills soul—The pain felt by abstinence is not the end to b» sought, as if it were meritorious ; it is of value only so far as it leads us to amend our ways (v. 6, 7). bow . . . head. . . sac Uclotli—to affect the outward tokens, so as to "tippear to men to fast" (Matthew 6. 17, 18; 1 Kings 21. 27; Esther 4. 3). 6. loose . . . bands of wickedness— t. e., to dissolve every tie wherewith one has unjustly bound his fellow-men (Leviticus 25. 49, &c.). Servitude, a fraudulent contract, &c. undo . . . heavy burdens— Hebrew, loose the bands of the yoke, oppressed lit., t?ie broken. The expression, to let go free, implies that those "broken" with the yoke of slavery are meant (Nehemiah 5. 10-12; Jeremiah 34. 9-11, 14, 16). Jerome interprets it, broken with poverty ; bankrupt. -7. deal— distribute (Job 31. 16-21). cast out—rather, reduced. [Horsley.] naked . . . cover him —(Matthew 25.36.) flesh—kindred (Genesis 29. 14). Also brethren in common descent from Adam, and brethren in Christ (James 2. 15). "Hide . . . thyself," means to be strange towards them, and not to relieve them in their poverty (Matthew 15. 5). 8. lightemblem of prosperity
14. 27). Primarily, the cessation of the troubles now afflicting the Jeios, as formerly, under the Babylonian exile. More generally, the peace which the gospel proclaims both to Israel "that is near," and to the Gentiles who are " far off" (Acts 2. 39; Ephesians 2. 17). 30. vvlieii it cauiiot rest—rather, "/or it can have no rest" (Job 15.
20, &c. ; Proverbs 4. 16, 17). English Version represents the sea as oceasionaH;/ agitated; but the fle&rew expresses that it ca-a never be at rest. 31. (Ch. 48. 22; 2 Kings 9. 22.) my God—The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (ch. 11.1-3), warning the impenitent that, whilst they continue so, they can have no peace.
CHAPTER LVIII.
(v. 10; Job 11. 17). health lit., a long bandage, applied by surgeons to heal a wound (cf. ch. 1. 6). Hence restoration from all past calamities, go before thee—Thy conformity to the Divine covenant acts as a leader, conducting thee to peace and prosperity, glory . . . rereward—like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (ch. 52. 12; Exodus 14. 19, 20). 9. Then
Ver. 1-14. Reproof of the Jews for their Dependence ON mere Outwarb Forms of Worship. 1. aloud —Hebrew, with the throat, i. e., with full voice, not merely from the lips (1 Samuel 1. 13). Speak loud enough to arrest attention, my people—The Jews in Isaiah's time, and again in the time of our Lord, more zealous for externarls than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favour and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep, though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacriflcps, but can only show their zeal in fastings, &c. Cf. as to our Lord's time, Matthew 6. 16; 23. ; Luke 18.
. : . call . . . answer—When sin is renounced (cli. 65. 24). When the Lord's call is wot hearkened to, Hewill not hear our "call" (Psalm 66. 18; Proverbs 1. 24, 28; 15. 29; 28. 9). putting forth of linger—the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans, speaking vanity—every try i«-toi« speech. [LowTH.] 10. €lraw out tliy soul—" impart of thine own subsistence," or " sustenance." [Horsley'.J "Soul " is fig. for "that wherewith thou sustainest thy soul," or "life." light ... in obscurity—calamities shall be suddenly succeeded by prosperity (Psalm 112. 4). 11. satisfy ... in drought—(Ch. 41. 17, 18.) Lit., drought, i. e., parched places. [Maurer.] make fat—rather, strewsf Aen. [Noyes.] "Give thee the free use of thy bones" [Jerome], or, of thy strength, [Horsley.] watered garden — an Oriental picture of happiness, fall not Hebrew," dece'we not;" as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6. 15-17). 13. they ... of thee—thy people, the Israelites, old waste places—the old ruins of Jerusalem (ch. 61. 4 ; Ezekiel 36.
12. 3. Put the stop at "ways;" and connect "as a nation that," &c., with what follows ; "As a nation that did righteousness," thus answers to, "they ask of me just judgments" {i. e., as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and " forsook not tlie ordinance of their God," answers to " they desire the drawing near of God" (that God would dravj near to exercise those "just judgments" in behalf of tliera, and against their enemies). [Maurer.] So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Jude me, O Lord, for I have walked in mine integrity.'" So in Malachi 2. 17, they affect to be scandalized at the impunity of the wicked, and impugn God's
33-36). foundations ofmany generations i.e., the buildings which had lain in ruins, even to Xheix foundations,for many ages; called in the parallel passage (ch. 61. 4), "the farmer desolations;" and in the preceding clause here, " the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on tlie Gentile world (Amos 9. 11, 12; Acts 15. 16, 17). be called-appropriately: the name truly designating what justice. [HoKSLKY.] Thus, "seek me daily, and desire (English Version not so well, ' delight') to know my ways,". refers to their requiring to know why God delayed so long
In helping tliem. English Version gives a good-, though different sense, viz., dispelling the delusion that God would be satisfied with outward observances, whilst tlie spirit of the law was violated and the heart unchanged (v. 3-14; Ezokiel 33. 31, 32; cf. John 18. 28), scrupulosity side l)y side with murder. Tlie prophets were the commentators on the law, as their Magna Charta, in its inward spirit tliou Shalt do. breach—'the calamity wherewith God visited Israel for their sin (ch. 30. 26; 1 Chronicles 15. 13). paths to dwell in—ngt that the paths were to be dwelt in, but Die paths leading to their dwellings were to be restored; "paths, so as to dwell in tand." [Maurer.] 13. (Ch.
. and not the mere letter. 3. Wlierefore—Tlie words of the Jew.s: "Why is it that, when we fast, tliou dost not notice it" (by delivering us)? They thinlv to lay God under ohligalion to their fasting (Psalm 73. 13; Malaclii 3. 14). afflicted soul-(Leviticus 16. 29.) Behold—God's reply, pleasure—in antithesis to their boast of having "afflicted their soul ;" it was only In outward show they really enjoyed themselves. (jESENius not so well translates, " business." exact . . . labours—rather, "oppressive labours." [Maukek.] IlOHSLicv, with Vulgate, translates, " Exact the whole upon youi' debtors;" those who owe you labour(Nehemiah 5. 1-5, 8-10, Ac). 4. ye sUall not fast-rather, "ye do not fast at this time, so as to make your voice to be heard on high," t. e., in heaven; your aim in fasting Is
56.2; Nehciniah 13. 15-22.) The Sabbath, even under th<» new dispensation, was to be oljllgatory (ch. 66. 23). fooC the instrument of motion (cf. Proverbs 4. 27); men are not to travel for mere pleasure on the Sabbatli (Acts 1. 12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Exodus 20. 10, U). my holy day—God claims It as His day; to take it for our pleasure is to rob Him of His own. Tills is the very way in which the Sabbath is mostly broken; It is made a day of carnal pleasure Instead of spiritual "delight." holy of the Lord—not the predicate, but the subject; "If thou call the holy (day) of Jehovah honourable ;" If thou treat
40(!
The Sing of the People. ISAIAH LIX. Sulvatian is only of God.
opposite of "straightforward" (Proverbs 2. 15 ; 28. IS). 9. judgment far—retribution in kind, because tltcy had shown " no judgment in their goings " {v. 8). " The vindica-
It as a day to be lionoured. Iilm—or else, it, the Sabbath, not doing . . . own way—answering to, " turn away thy foot from the Sabbath." nor nndlng . . . plcasurcan Bwering to, "doing thy pleasure." "To keep the Sabliath tion of our just rights by God is withheld by Plim from us." us—In V. 8 and previous verses, it was "they," the third per.son; here, "us . . . we," the first person. The nation here speak-s: God thus making them out of tlieir own mouth condemn themselves; just as lie hy his prophet had condemned them before. Isaiah includes himself with his people, and speaks in their name, justice—God's
In an idle manner is the sabbath of oxen and asses; to pass it. in a jovial manner is the sabbath of the golden calf, wiien the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday." [Bishop AnDREWES.] nor speaking . . . words—answering to, "caJi Sabbath a delight . . . honourable." Man's "ojcii words" would "call" it a "weariness;" it is the spiritual nature given from above wliich "calls it a delight" (Amos 8.5; Malachi 1. 10). 14. delight . . . In . . . Iiord—God rewards justice bringing salvation (ch. 46. 13). liglit—the dawn of returning prosperity, ohacurlty—adversity (Jeremiah
8. 15). 10. grope—fulfilling Moses' threat (Deuteronomy
28. 29). stumble at noon . . . as . . . night—There Is no relaxation of our evils; at the time when we might look in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" In Himself (Genesis 15. 1 ; Job 22. 21-26 ; Psalm 37. 4). ride upon . . . IiigU places—I will make thee supreme lord of the land ; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitkinga] (Deuteronomy 32. 13; Micah 1. 3; Habakkuk 3. 19). Judea wais a land of hills; the idea thus is, "I will restore thee to thine own land." [Calvin.] The parallel words, " heritage of Jacob," confirm this (Genesis for the noon of relief, there is still the nigli-t of our calamity, in desolate places—rather, to suit the parallel words "at noonday," in fertile (lit., fat; Genesis 27.28) fields [Gesenius] (where all is promising) ?i'e are like the dead (who have no hope left them); or, where otters are prosperous, we wander about as dead men. True of all unbelievers (ch. 26. 10; Luke 15. 17). 11. roar—moan plaintively, like a hungry bear which growls for food, doves—(Ch. 38. 14; Ezekiel 7. 16.) salvation—retribution in kind: because not salvation, but "destruction" was " in their paths " {v. 7). 13. (Daniel 9. 5, &c.) thee ... us—antithesis, with us i.e., we are conscious of them (Margin, Job 12. 3 ; 15. 9). know—acknowledge they are our iniquities. 13. The particulars of the sins generally confessed in the preceding verse (ch. 48. 8; Jeremiah 2,
27. 28, 2f) ; 28. .13-15). raontli of . . . tord . . . spoken It— A.formula to assure men of the fulfilment of any solemn promise which God has made (ch. 40. 5).
CHAPTER LIX.
Ver. 1-2U The People's Sin the cause of Judgments : THEY AT LAST OWN IT THEMSELVES: THE ReDEEMEK'S FUTURE Interposition in their Extremity. The reason why Jehovah does not deliver His people, notwithstanding tlieir religious services (ch. 58. 3), is not want of power on His part, but because of their sins (v. 1-8); v. 9-15 contain their confession ; v. 16-21, the consequent promise of the Messiah. 1. hand . . . shortened—(Note, ch. 50. 2.) car lieavy—(Ch. 6. 10.) 3. iiid—Hebrew, caused Him to hide (Lamentations 3. 44). 3. (Ch. 1. 15; Romans 3. 13-15.) hanits . . . Angers—not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity." Hps . . . tongue —The ijp»" speak" openly "lies," the tongue "mutters" malicious insinuations (" perverseness ;" perverse misrepresentations of others) (Jeremiah 6. 28 ; 9. 4). 4. Rather, "No one callelh an adversary into court with justice,"
19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, Ac; lying (cf. ti. 4), and speaking, &c. ; conceiving and uttering from the heart. 14. Justice and righteousness are put away from our legal courts, in the street in the forutv., the place of judicature, usually at the gate of tlie city (Zechariah 8. 16). cannot enter—is shut out from tho forum, or courts of justice. 15. faileth—is not to be found, he that departeth . . . prey—He that will uot fall in wi'li the prevailing iniquity exposes himself as a prey to the wicked (Psalm 10.8,9). liord saw It—The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate this awful fact. 16. no mun—viz., to atone by his riglileousness for the unrighteousness of the people. "Man " i.e.. None bringeth a just suit: "No one pleadeth with truth." they trust . . . Iniquity—(.So Job 15. 35; Psalm is emphatic, as in 1 Kings '2. 2; no representative man able to retrieve the cause of fallen men (ch. 41. 28; 63. 5, 6; Jeremiah 5. 1 ; Ezekiel 22. 30). no intercessor—no one to interpose, "to help . . . uphold " (ch. 63. 5). his arm—(Ch.
7. 14). 5. • cocltatrlce — Probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it. spider's weh— This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as v. 6 shows. Their works are vain and transitory (Job 8. 14 ; Proverbs 11. 18). eateth
40. 10; 51. 5.) Not man's arm, but HU alone (Psalm 98. 1; 44.3). his righteousness—tlie "arm" of Messiah. He won the victory for us, uot by mere might as God, but by His invincible righteousness, an man having "the Spirit without measure" (ch. 11. 5; 42. 6, '21; 51. 8; 53. H; 1 John. . . their eggs—he who partakes in their plans, or has anything to do with them, finds them pestiferous, that which
2. 1). 17. Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing, tO' the unity of Christ and His people, their armour is like His, except that they have no "garments of vengeance" (which is God's prerogative, Romans 12. 19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked is crushed—The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per"is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing every thing to the life. 6. not . . . garments—like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which tlie Lord God made to clothe them with (ch. 64. 6; Romans 13. 14 ; Galatians 3. 27; Philippiaus 3. 9). The artificial Kelf-de<;eiving sophisms of human philosophy (1 Timothy 6. 5 ; 2 Timothy 2. 16, 23). 7. feet—all their members are active in evil.; in t). 3, the "hands, fingers, lips, and tongue," are specified, run . . . haste—(Romans 3.
this zeal belongs properly to God, 2 Kings 10. 16; Romans
10. 2; Philippians 3. 6; "zeal," in the sense of anxiety for the Lwd's honour, they have. Numbers 25. 11, 13 ; Psalm 69. 9; 2 Corinthians 7. 11; 9. 2); and for "salvation," which isof God alone (Psalm 3. 8), they have as their helmet " the hope of salvation " (1 Thessalonians 5. 8). The " helmet of salvation " is attributed to them (Ephesians 6. 14, 17) in a secondary sense, viz., derived from Him, and as yet only \nhope, not fruition (Romans 8. 24). The second coming here, as often, is included in this representation of Messiah. His " zeal " (John 2. 15-17).at His first coming was biit a type of His zeal and vengeance against the foes of God at His second coming (2 Thessalonians 1. 8-10;. Revelation 19.11-21). 18. deeds Hebrew, "recompenses;" "according as their deed* demond." [Maukek.J This vei-se predicts the Judgments at the Lord's secon'li coming, whicii
15.) Contrast David's "running and hasting" in the ways of God (Psalm 119. 32, 60). thoughts—not merely their ttcts, but tlieir whole Dwughts. 8. peace—whether in relation to God, to their own conscience, or to their fellowmen (ch. 57 20, 21). Judgment—justice, crooked—the 32 luraer.'i Glory nfUr her Affliction, ISAIAH LX. and the Great Blensing?. to Jollona.
northward along Mount Seir. Associated with the Ishrnaelites in traffic (Genesis .37. ffi, 28). Ephah— part of Midian, east of tlie Dead Sea. It abounded in camels (Judges 6.5). Sheha—In Arabia Felix, famed for franltincense and gold (Psalm 72. 15; Jeremiah 6.20), which they traded in (ch. 4.5. 14 ; Job 6. 19; Ezekiel 27. 22). 7. Kednr— (Ch, 21.10; Song of .Solomon 1.5), in the south of Anibirt Dcserta, or north of .\rab!a Petra?a ; they traded in flock.s (Ezekiel 27.21). Wehaiollt—sou of If;hinael,a8 was Kedar. Father of the Nabatlieans in Arabia Petraa. ministerby coming up as an acceptable sacrifice, come up with acceptance—i. e., acceptably. The rams offering themselves voluntarily (Psalm 68. 30; Romans 12. 1 ; 1 Peter 2. 5), witiiout waiting for any other priest, answer to believers strong in faitli and lamb-like meekness; and in the white fleecelike robe of sanctity. [VlTKlNGA.] homse of my glory the temple (Ezeklel 41.; Ilnggai 2.7, 9; Malachl 3. 1). 8. The prophet, seeing in vision new hosts approaching quiclily like a cloud of .doves, asks who tliey are. 9. (Note, ch. 42. 4.) Tarshlah first—The ships of Tartessus (Note, eh.
Bhall pi-PceJo the final redemption of His people (ch. 60.
13, 15, Islanils—(i\'oic, ch. 41. 1.) Distant conntrieK.
19. (Ch. 45.6; MaUiehi 1.11.) The result of God's jud;;- jnents (eh. H\. 9; 66. 18-20). like a flmod—(Jeremiah 4(i. 7,
8; Itevelatioii 12. l^). lift up a standard—r.ather, from a ilil Tereiit Hebrew voot, shallput him lofliyht, drivehim away. FMaurek.] Lowtii, giving a difl'crent sense to the Hebrew for "enemy" from that in v. IS, and a forced meanins to tlie Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened \n its course, whicli a mighty wind drives along." 20. to Zion—Komans 11. 26 quotes it," out of Zion." Thus St. Paul, by inspiration, supplements the sense from Psalm 1-1.7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. LXX. translate, ''for the sake o/Zion." Paul applies this verse to the coming restoration of Israel spiritually, tliem tliat turn from—(Romans 11. 26). "shall turn away ungodliness from Jacob;" BoLXX., Paul herein gives the full sense under inspira-- tion. They turn from transgression, because He first turns them ft-om it, and it from them (Psalm 130. 4; Lamentations 5. 21). 31. covenant with them . . . tliee— The covenant is with Clirist, and with them only as united
2. 16; 23. 1, i. c, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (ch. 66. 20). their siiv«r.— the nations among whom the Jews have been scattered shall help them with their money in returning (u. 5-7, 11, 16), as was the case at the return from Babylon (Ezr.a 1. 4 ; cf. Psalm to Him (Hebrews 2. 13). Jehovah addresses Messiah tlie representative and ideal Israel. The literal and spiritual
Israel are His seed, to whom the promise is to be fulfilled (Psalm 22.30). Spirit . . . not depart . . . for ever—(Jeremiah 31. 31-37 ; Matthew 28. 20).
6S. 30, 31). «nto tlie niimc , . . to the Holy One—rather, because of the -name—because of the Holy One (cf. ch. 55. 5). [LOWTII.] 10. kings , . . minister unto thee—(w. 7 above, note ; ch. 49. 23.) in my wrath I smote tliee—(Ch. 54. 7, 8;
CHAPTEE LX.
57. 17.) 11. (Revelation 21. 25.) The gates are ever open to receive new offerings and converts (ch. 26.2; Acts 14.27; Revelation 3.8). In time of peace the gates of a city are open : so, under the Prince of peace, tiiere shall be no need of barring gates against Invaders, forces — riches, be bro Hght—as willing captives to the' truth; ox,if notmiU-
Ver. 1-22. Israel's Gloky after hek Affliction. An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother Church from which the gospel is to be diffused to the whole Gentile world ; the first promulgation of the gospel among the Gentiles, beginning at Jerusalem, is an earnest of tliis. The language is too glorious to apply to any thing that as yet has happened 1. Arise—from the dust in which thou hast been sit ting as a mourning female captive (ch. 3. 26; 52.
ingly, be brought hy judgments to sub7nit to Israel (d. 12, 14). Gesenius explains it, "may come escorted by a retinue." 13. For—The reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zechariah 14. 17). 13. glory— i. e., the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Hwsea 14.5,
1,2). shine—impart to others the spiritual light now given thee (j'. 3). Margin and Gesenics translate, " Be enliglit-' ened;" be resplendent with posterity; imperative for the future indicative, "Thou shall be enlightened" (ch. 58. 8,
6). fir . . . pine . . . box—rather, " the cypress . . . Ilex. . . cedar." place of my sanctiiary — Jerusalem (Jeremiah 3. 17). place of my feet—no longer the ark (Jeremiah 3. 16), " the footstool" of Jehovah (Psalm 99. 5; 132. 7 ;
10; Ephesians 5.8, 14). gloi-y of the Lord—not merely the Shechinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jeremiah 3. 16, 17).. is risen-as the sun (Jtalachi
1 Chronicles 28. 2) ; but " the place of His throne, the pl.ace
4. 2; Luke 1. 78, Margin). 3.' darkness . . . earth—the rest of the earth : in contrast witji " light . . . upon thee" (v. 1). Tlie earth will be aftej-wards enlightened through Israel of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in. the new temple (Ezekiel 43.7). 14. The sons Their fathers who "atllicted" Israel having been cut off by Divine judgments (ch. 14. 1,
(ch. 9. 2). he seen conspicuously : so the Hebrev. 3. (Ch. 2.
2; 49. 23). Tlie Zion of ttie Holy On«^The royal court of the Holy One. Maurer traihflates, "Zion, the snnctuar}/
3; 11. 10; 43. 6; 49.22; 66. 12.) kings—(Ch. 49.7, 23; 52. 15.) thy rising—rather, thy mn-rising, i. c, to the brightness that riseth upon thee. 4. Lift np , . . eyes-Jerusalem is addressed as a female with eyes cast down from grief. aJl they . . . they — The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings, mirsed at thy siderather carried, &c. It is the custom in the East to carry the children astride on the hip, with the arms arouhd the body (ch. 66. 12.) 5. see—(t>. 4), viz., the bringing back of thy sons, flow together-rather, " overflow with joy" [Lowth] ; or, from a ditferent Hebrerv root, " be bright with joy" [Gesenius] (Job 3. 4). fear—rather, beat with the agi-
place) of Israel"' (ch. 57. 15; Psalm 46. 4). 15. forsaken —(Psalm 78. 60, 61.) no man went through tlice—Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not tjue of the Cliurch ^Lamentations 1. 4). excellency—glory, t. c, for ever honoured. 16. suck—Thou Shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &C.
(ch. 49. 23 ; 61. 6 ; 66. 11, 12). know-by the favours bestowed on thee, and through thee on the Gentiles. 17. Poetically, with figurative allusion to the furniture of the temple ; all things in that happy age to come shall be changed lor the better, exactors — viz., of tribute, righteousness— all rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, " peace" and"' righteousness" Itself in tlieir administration. 18. (Ch. 2. 4.) Not only shall thy walls keep thee .w/c from foes, but "Salvation" shall serve as tliy walls, converting thy foes into friends, and so ensuring thee perfect safety (ch. 26.1., tation of solemn joy at the marvellous sight [Hoksi.et] (Jeremiah 33. 9.) he enlarged swell with delight. Grief, on the contrary, contracts the heart, abundance of . . , sea—tlie wealth of the lands beyond t?ie sere, as in Solomon's time, the type of the coming reign of the Prince of peace.- converted—rather, be turned, instead of being turned to purposes of Bin and Idolatrj'. forces-rather,
2). gates—once tl>e scene of " destruction" when victorious foes burst through them (Neliemiah 1.3); hencelorth to bo not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were tho scene of thanksgivings (2 Ctiionicles 31.2; Psalm 9. 14; 24.
riches'. G. camels—laden with mercluindlse ; the camel is •'tho ship of the desert" (of. ch. 30. 6). cover thee—so many of them shall there be. dromedaries—they have one bunch on the back, whereas the carnel Vim two: distinguished for swiftness (Jeremiah 2. 2i). Mirtian—East Of tlie Elanltic branch of the Rod Sea, and stretching 498
7; 100.4). "Judah," the ftvvoured tribe, meaua;>rai»«<.. 19.