9. 20 ; Haggal 2. 5). 13. The ri(
The Church professes her Faith, ISAIAH LXIV.
. and rrayeth to God.
earnest down—on Mount Sinai, mountains flowed— Repeated from v. 1; they pray God to do llie very same things for Israel now as in former ages. Gesexiu.s, instead of "flowed" liere, and "flow" in v. 1, translates from a different J/t'6j-cif root, " quake . . . quaked;" but "fire" thp Jews make this their plea with God, that He should not now forsake tliem. saying—God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion, sea— Red Sea. 8l>epher«l—Jloses ; or if the Hebrew be read plural, shcpmeltJi and causes to flow, rather tlian to quake (v. 2). 4. perceived by the ear—Paul (1 Corinthians 2. 9) has for lliis, "nor have entered into tlie heart of man;" the virtual sense, sanctioned by his inspixed authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual signiticancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the gospel henls, Moses, Aaron, and the other leaders (so Psalm 77.
20). put . . . Spirit . . . within i\lva.—Hebrew, in the inward parl.i of liim, i. e., Moses; or It refers to the flock, "in the midst of his people" (Numbers 11.17, 2.5; Neliemiah
9. 20 ; Haggal 2. 5). 13. The ri(/M liand of Moses was but the instrument; the arm of God was the real mover .(Exodus 15. 6; 14.21). dividing the water—(Nehemiah 9.
secondiirily, which Paul refers to. O God . . . wliat he
11 ; Psalm 78. 13.) 13. deep lit., the tossing and roaring sea. wilderness—Rather, the open plain fHORSLEY], wliereiu. . . prepared—Rather, " nor hath e.ye seen a god beside thee who doeth such things," &o. They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but tlie Spirit, as Paul by inspiration shows, contemplated further God's revelation in the gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of tlie Holy Ghost. These are partly past and present, and partly future, therefore Paul substitutes "prepared" for "doeth," tliough his context shows he includes all three. For "waiteth" he has "love Him;" gmWy waiting on Him must flow from love, and not mere fear. 5. meetest i. e.. Thou makest peace, or tiiere is no obstacle to cause a horse in its course the danger of stumbling. 14. As a beast . . . rest— image from a herd led "down" from the hills to a fertile and well-watered "valley" (Psalm 23.2); so God's Spirit "caused Israel to rest" in the promised land alter tlieir weary wanderings, to make . . . name— (So v. Vl; 2 Samuel 7. 2:J). 15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits, habitation of. . . holiness— (Ch. 57.15; Deuteronomy
2(i. 15; 2 Chronicles 30.27; Psalm 33.11; 80.14). zeal . . . strength—evinced formerly for thy people, sounding of. . . bowels— thine emotions of compassion (ch. 10.11; Jeremiah 31. 20; 4.S. 30; Hosea 11. 8). 16. thou . . . Father —of Israel, by right not merely of creation, but also of electing adoption (ch. 64.8; Deuteronomy 32.6; 1 Chronicles 29. 10). though Abraliam . . . Israel—It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (Matthew 3.9; John 8.39; 4.12); now at last tliey renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham our earthly father, on whom we have prided ourselves, disown us. Thou wilt not (ch. 49.15; Psalm 27. 10). Isaac Is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified, because he was tlie enterest into covenant with him {Note, ch. 47.3). rejoiceth and worlcetli— i. e., who with joyful willingness worketh [GESENIU.S] (Acts 10.35; John 7.17). those— r/iOM meetest "those," (fee, in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes, remember thee in tliy ways— (Cli. 26. 8. sinned Ut., tripped, carrying on the figure in "ways." in titose Is continuance—a plea to deprecate tlie eontinttance of Qod's wrath ; it is not in tliy wrath that there is continuance (ch. 54.7, 8; Psalm 30.5; 103.9), but in thy ways ("those"), viz., of covenant-mei'cy to tliy people (Micah 7. 18-20; Malachi 3. 6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them" His covenant (Psalm 106. 45), though they olten " rememljered not" Him (Psalm 78. 42). Castellio translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a ple.a when, their very ol)j(-ct was to be saved. 6. unclean thing legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints. rig Meonsness—plural, "uncleanness" extended to every particular act of theirs, even to tlieir prayers and praises. True of the best doings of the unregenerate (Philippians 3.(5-8; Titus 1. 15; Hebrews first father of the Jewish race, everlasting—an argument why He sliould help them, viz., because of His everlasting immutability. 17. made us to err i. e., suffer us to err and to be hardened In our heart. They do not mean to deny their own blameworthiness, but confess that througli their own fault God gave them over to a reprobate mind (ch. 6.9, 10; Psalm 119.10; Romans 1.28). Return—{Numbers 10. 36; Psalm 90.13.) 18. people of . . . holiness-Israel dedicated as holy unto God (ch. G2. 12; Deuteronomy 7.6). possessed— viz., the Holy Land, or thy "sanctuary," taken from the following clause, which
Is parallel to this (cf. ch. 64. 10, 11; Psalm 74. 6-8). thy— an argument why God should help them; their cause is His cunse. 19. tliine . . . never—Rather, "'We are thine from of old; thou Ijarest not rule over them." [Barnes.] Ikjwth tran-sk Ues, "We for long have been as those over whom thou ha-st not ruled, who are not called by tliy name;" " for long" thus stands in contrast to " but a little while" (v. 18). Uut the analogy of v. 18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and Bakxes translate it. The Jews' foes are aliens who have unjustly Intruded Into the Lord's heritage.
11.6). ftlthy rags lit., a rnenstruous rag (Leviticus 1.5.33;
20. 18; Lamentations 1. 17). fade . . . leaf—(Psalm 90. 5, 6.) 7. stirretli rouseth himself from spiritual drowsiness, take liold—(Ch. 27.5.) 8. Fatlier—(Cli. 63.16.) clay . . . potter—(Ch. 29. 16; 45.9.) Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father." 9. (Psalm 74.1, 2.) we are . . . thy people—(Jeremiah 14.9,21.) 10. holy citics—No city but Jerusalem is called "the holy city" (ch. 48.2; 52.1); the plural, therefore, refers to the upper and the lower parts of
CHAPTER LXIV.
tlie same city Jerusalem [Vitkinga]; or all Judea was holy to God, so Its cities were deemed "holy." [.Mauker.] But the parallelism favours Vitkinga. Zion and Jeru salem (the one city) answering to "holy cities.'' 11. house —the temple. "Beautiful" includes the idea of glorious (Mark 13.1; Acts ,3.2). burned—(Psalm 74. 7; Lamentations 2. 7; 2 Clironicles 30. 19.) Its destruction under Nebucliadnezzar prefigured tliat under Titus, pleasant things —Hebrew, objects of desire; our homes, our city, and all
Ver. 1-12. Transition fro.m Complaint to Prayer.
1. rend . . . heavens— bursting forth to execute vengeance, suddenly descendijig on thy peopJe's foe (Psalm
IS. 9; 144. 5; Hal)akkuk 3. 5, 6). flow down—(Judges 5. 5; Micah 1.4.) 2. Oh that thy wrath would consume thy foes as Ihnjlre, &c. Rather, "as the fire burneth the dry brwihtiood." [GeseniuS.] 3. Wlien — Supply from v. 2, As when, &c. terrible things—(Psalm 65.5.) we looked not for— £tr exceeding the expectation of any of our nation; unparalleled before (Exodus 34.10; Psalm 68.8).
its dear associations. I'i. for these things—Wilt thou. notwithstanding these calami Lies of thy people, still refuse thy aid (ch. 42. 14)7
God'a Re])ly v i Jii^/ ijication ISAIAH LXV. of His Dealings with Israel.
CHAPTER LXV.
Israel in all ages, culminating in their killing Messiah, and still rejecting Him. 5. (Matthew 9. 11; Luke 5. 30; 18.
11 ; Jude 19.) Applicable to the hypocritical self-jusjtiflers of our Lord's time, smoke—alluding to the smoke of their self-righteous sacrifices; the fire of God's un-aih was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in //eretw the nose
Ver. 1-2-5. God's Repiy ix Justification ok His Deai-- iiias WITH IsiiABi,. Ill .ch."(i4. !), their pleii was, "we are all thy people." In answer, God declares that.other.<i (Gent.ilo:0 would, be taken inio t-ovenaut with Him, wliile His kuieient people would be rejected. The Jews were slow to believe this; hence Paul says (Komans -10. 20) that Isaiah was "very bold" in advancing so unpopular a sentiment; is the seiit of anger; and tlie nostrils distended in wrath, as it were, breathe forth smoke. [Rosenmullek.] (Psalm
18. 8.) 0. written before me— is decreed by me, viz., what follows (Job 13. 26) [Maurer]; or, their guilt is recorded before ?;je(cf. Daniel 7. 10; Revelation 20. 12; Malachi 3. -16). into ... . bosom—(Psalm 79. 12; Jeremiah 32.18; Luke 6.
lU' implies what Paul spates (Uomans 2. 28; 9. 6, 7; 11. 1-31), that "they are not «// (in oppositiotr to the Jews' plea, ch.
t;!. !>) Israel wliich are of Israel." God's reason lor so
Kverely dealing with Israel is not changeableness in
38.) The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is, I will repay their sin so abundantly, that tire hand will not be able to receive it; it will need tlie spacious fold on tlie bosom to contain it. [RosenmulIjER.] Rather it is, " I will repay it to the very person from ivhoyn it has emanated." Cf. " God did render the evil of the men of Shechem upon their heads" (Judges 9. 57 Psalm 7. 16)., [Gesbnius.] 7. Their sin had been accumu^^ lating from age to age, until God at last repaid it in full monntains—(Ch. 57. 7; Ezekiel IS. 6; 20. 27, 28; Hosea 4. 13' tlieir—"your" had preceded. From sxieaking to. He speaks of them; this Implies growing alienation fi Kira them and greater distance, work—the full recompense of their work (so ch. 49. 4). 8. new wine—As if some grapes having good wine-p>roducing juice in tliem, be found in a cluster which the vine-dresser was about to throw away as bad, andone saith, etc. blessing—i. e., good wineproducing juice (cf. Judges 9. 13 ; Joel 2. 14). so—God will spare the godly "remnant," whilst the ungodly mass of the nation shall be destroyed (ch. 1. 9; 6. 13; 10. 21; 11. 11, 12-16). my servants—The godly remnant. But Horsley, " for the sake of my servant, Messiah." 9. seed—" the holy seed" (ch. 6. 13), a posterity from Jacob, desigiied to repossess the Holy Land, Ibrfeited by the sin of the former Jews, my mountains—Jerusalem and the rest of Judea, peculiarly God's (cf. ch. 2. 2; 11. 9; 14. 32). it—the Holy Land, elect—(u. 15, 22.) 10. Sluaron—(iV'oes, ch. 33. 9; So.
Iliiu, but sin in them (v. 2-7). Yet tlie whole nation shall not be destroyed, but only the wicked ; a remnant shall be
F.aved (I'. 8-10, 11-16). Tliere shall be, finally, universal blessedness to Israel, such as they had prayed lor (u. 17-
2')). 1. I am sonsi\t—Hel>}-ew, "I have granted access unto me to them," Ac. (so Ezekiel 14. 3, "Should I be inquired of;" Ephesians 2. 18). foiuid—Romans 10. '20 renders this, " 1 was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see John 12. 21; of the sentiment in this clause. Acts 9. 5. Cf. as to the Gentile converts, Ephesians 2. 12, 13. Behold me—(Ch. 4-5. 22.)
itiiiioii . . . not c.'illed l>y my name—i. e., the Gentiles, (rod retorts in their own words (ch. 63. 19), their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Romans 9.
Z'j; 1. 16). 3. spread out . . . Iinnds—inviting thenr earnestly (Proverbs 1. 24). ail . . . day—continually, late and early (Jeremiah 7. 13). rebellions people—Israel, whose reiicllion was tlie occasion of God's turning to the Gentiles dtoiiiaiis 11. 11, 12, lo).. way . . . not good—t. e., the very reverse of good, very bad (Ezekiel 36. 31). 3. continually —answering to "all the day" (v. 2). God was continually i)iviting them, and they co>?«jn)ta«i/ offending Him (Deuteronomy 32. 21). to my face—They made no attempt to hide their sin (ch. 3. 9). Cf. " ftf/ore me" (Exodus 20. 3). in gardens {yote, ch. 1. 29; 66. 17; Leviticus 17. 5.) altars of tivU-li—Hebrew, bricks. God had commanded His altars to be of utihcwn stone (Exodus 20. 25). This was in order to s<?parate them, even in external respects, from idolaters;
2.) Aclior—meaning trouble; a valley near Jericho, so called from the trouble cau.sed to Israel by Achan's sin (Joshua 7. .ai). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial for joy and prosperity (Hosea 2. 15). H. holy mountain Moriah, on which the temple was. trooi>—rather Gad, the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune ;" and the planet "Venus answering to Meni, " the Lesser Good Fortune." [Gesenius, Kimchi, Ac] Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year. [Jerome.] drink oifertng—rather, mixed drink, number—rather, Meni ; as goddess of fortune she was thought to number the fates of men. Vitringa understands Gad to be the sun ; Meni the moon, or Ashtaroth or Astarte (1 Kings 11. 33). I'i. number —doom you. Alluding to tlie "number," as Me7ii(v.ll) means. Retribution in kind, the punishment answering to tlie sin (cf. 2 Chronicles 36. 11-17). I called, ye . ., . not answer—"/called," though "none had called" upon me also, as all cliiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babj-lon, and also for idolatrous altars. Some, not so well, have supposed that the " bricks" here mean the fiat brick-paved roofs of houses on which they sacrificed to the sun, (fic. (2 Kings 23. 12; Jeremiah 19. 13). 4:. remain among . . . graves—ri2., for purposes of necromancy, as if to hold converse with the dead (ch. 8. 19, 20; cf. Mark 5. 3); or, for tlie sake of purifications, usually performed at night among sepulchres, to appease the manes. [Maureii.] monuments—//c6?'e«i, " pass the night in hidden recesses," either the idol's inmost «/in'ne« (" consecrated precincts") [IIojisLEY], where they used to sleep. In order to have
L)i vi!ie communications in dreams ^Jerome]; or better, on p.ccount of the parallel "graves," sepulc/iral caves. [Mauliiou.] eat swijie's flesh—To eat it at all was contrary to Gild's law (Leviticus 11. 7), but it much increased their guilt that they ate it in idolatrous sacrifices (cf. ch. 60. 17). VAitito (Ite Rvst., 2. 4) says, that swine were first used in
(ch. 64.7); yet even then none "answered" (Proverbs 1.
24). Contrast with this God and Plis people's mutual fellowship in pi'ayer (v. 21). 13. eat—enjoy all blessings from me (Song of Solomon 5.1). hungry—(Amos4.fi; 8.11.) This may refer to the siege of Jerusalem undei' Titus, when 1,100,000 are said to have perished by famine', thus fiacrilices; the Latins sacrificed a pig to Ceres ; it was also offered on occasion of treaties and marriages. l)rotli—so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [Gesbniu.s] ; such broth, niivdo of swine's flesh, offered in sacrifice, was thought to
V. 15 will refer to God's people without distinction of Jew and Gentile receiving "another name," viz., that of Chrislie especially acceptable to the idol, and was used jn magic l iles. Or, " fragments (pieces) of abominable foods," &c. Tiiis fourth clause explains more fully the third, as the fceond does the first. [Mauher.] is in—rather, lit., "is tians. [Hoitbigant.] a fartlie'r fulfllment may still remain, just before the creation of the "new heavens anil earth," as the context, v. 17, imiilies. 14. howl—(Ch. 15. 2; Matthews. 12.) 1.5, curse—The name of "J.^w" has been for long a formula of execration (cf. Jeremiah '29. 2'2); if one wishes to curse anotlier, he can utter notliiiiK worse than this, "God make thee what the Jew is!" Contrast the formula (Genesiis 48. 20). [Mai;keb.] my chosen—TUe
Iljcir vessels," i. e., constitute their vessels' content.s. The Ji'ws, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes, and that most prevalent In
Lsttlah's time, Is emploj-ed to describe the foul sin of 502