Isaiah complaineth ISALAH, I. of Judah's corruption. The CHRONOLOGICAL 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 together: with the termination of the Assyrian invasion (chs. 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 Paulinum calls his book, not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Genesis, 49, 10, as the Shiloh or tranquiliser: also Psalms, 2., 45., 72., 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah developes 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; whereas, the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations. His STYLE (Hengstenberg 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 that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions, JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies; his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus, 45. 22-25. Christ and the apostles quote no prophet so frequently. 1 CHAPTER I. the peculiar designation of God's elect nation (Hosea, Ver. 1-31. 1. THE GENERAL TITLE, or PROGRAMME, 1. 10,), that they should be "laden with iniquity" is applying to the entire book: this discountenances the therefore the more monstrous. Sin is a loud (Psalmı 35. Talmud-tradition, that he was sawn asunder by 4; Matthew, 11. 28.). seed-another appellation of God's Manasseh. Isaiah-equivalent to, "The Lord shall save:"elect (Genesis, 12. 7; Jeremiah, 2. 21:: designed to be a significant of the subject of his prophecies. On" vision," "holy seed" (ch. 6. 13,), but, awful to say, "evil-doers!" see I Samuel, 9. 9; Numbers, 12. 6; and my Introduction. children-by adoption (Hosea, 11. 1), yet "evil doers," Judah and Jerusalem-Other nations also are the subjects not only so, but "corrupters" of others (Genesis, 6. 12: of his prophecies: but only in their relation to the Jews the climax. So "nation-people- seed – children.” (chs. 13-23.); so also the ten tribes of Israel are intro- provoked-lit., despised, viz., so as to provoke (Proverbs, duced only in the same relation (chs.7-9.). Jerusalem is 1. 30, 31.). Holy One of Israel-The peculiar heinousness particularly specified, being the site of the temple, of their sin that it was against their God (Amos, 3. 2.. and the centre of the theocracy, and the future throne gone... backward-lit., estranged (Psalm 68.3.). 5. Why of Messiah (Psalm 48. 2, 3, 9; Jeremiah, 3. 17.). Jesus-rather, as Vulgate, On what part. Image from a body Christ is the "Lion of the tribe of Judah" (Revelation, 5. 5.). Uzziah-called also Azariah (2 Kings, 14. 21; 2 Chronicles, 20.). 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. 1-6.) apply to Jotham's reign also, in which he probably wrote none; for ch. 7. enters immediately on Ahaz' reign, after Uzziah in ch. 6.: the prophecies under Hezekiah follow next. 2. The very words of Moses (Deuteronomy, 32.); this implies that the law was the charter and basis of ail prophecy ch. 8. 20.). Lord-Jehovah; in Hebrew, the self-existing, and promise-fulfilling, unchangeable One. The Jews never pronounced this holy name, but substituted Adonai. The English Version LORD in capitals marks the Hebrew Jehovah; though Lord is rather equivalent to Adonai, than Jehovah. children(Exodus, 4. 22.). rebelled-as sons (Deuteronomy, 21. 18); and as subjects, God being king in the theocracy (ch. 63. 10.). "Brought up," lit., elevated, viz., to peculiar privileges (Jeremiah, 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 in their designed unity. not know-viz., his Owner: as the parallelism requires; i.e., not recognise Him as such (Exodus, 19. 5, equivalent to "My people," John, 1. 10. 11.). consider attend to his Master (ch. 41. 8,), notwithstanding the spiritual food which He provides (answering to crib in the parallel clause.). 4. people covered all over with marks of blows (Psalm 38. 3.. Isaiah complaineth ISALAH, L oj Judah's corruption. is included in daughter. left-as a remnant escaping Leviticus, 14. 4.). The Rabbins say, that when the lot the general destruction. cottage-a hut, made to give used to be taken, a scarlet fillet was bound on the scapetemporary shelter to the care-taker of the vineyard. goat's head, and after the High Priest had confessed his lodge-not permanent. besieged-rather, as "left," and and the people's sins over it, the fillet became white: v. 9 require, preserved, viz., from the desolation all the miracle ceased, according to them, forty years beround. [MAURER.] 9. Jehovah of Sabaoth, i.., God of fore the destruction of Jerusalem, ... exactly when the angelic and starry hosts Psalm 59. 5; 147. 4; 148. Jesus Christ was crucified: a remarkable admission of 2.1. The latter were objects of idolatry, called hence adversaries. Hebrew for "scarlet" radically means Sabaism (2 Kings, 17. 16.). God is above even them (1 double-dyed: so the deep-fixed permanency of sin in the Chronicles, 16. 20.). "The groves" were symbols of heart, which no mere tears can wash away. snowthese starry hosts: it was their worship of Sabaoth, (Psalm 51. 7.). Repentance is presupposed, before instead of the Lord of Sabaoth, which had caused the sins can be made white as snow (v. 19, 20:): it too is present desolation (2 Chronicles, 24. 18.). It needed God's gift (Jeremiah, 31. 18, end; Lamentations, 6. 21; no less a power than His, to preserve even a "rem- Acts, 5. 31.. red-refers to "blood" (v. 15.). as woolnant." Condescending grace for the elect's sake, since restored to its original undyed whiteness. This verse He has no need of us, seeing that He has countless shows that the old fathers did not look only for hosts to serve Him. 10. S dom-spiritually (Genesis, transitory promises (Article VII., BOOK OF COMMON 19.; Jeremiah, 23. 14; Ezekiel, 16. 46; Revelation, 11. PRAYER.). For sins of ignorance, and such like, alone 8.). 11. God does not here absolutely disparage sacrifice, had trespass offerings appointed for them; greater which is as old and universal as sin (Genesis, 3. 21; guilt therefore needed a greater sacrifice, for, "with4. 4,), and sin is almost as old as the world; but sacri- out shedding of blood there was no remission," but fice, unaccompanied with obedience of heart and life none such was appointed, and yet forgiveness was (1 Samuel, 15, 22; Psalm 50, 9-13; 51. 16-19; Hosea, 6. 6.). promised and expected; therefore spiritual Jews must Positive precepts are only means: moral obedience is have looked for the One Mediator of both Old Testhe end. A foreshadowing of the gospel, when the tament and New Testament, though dimly underOne real sacrifice was to supersede all the shadowy stood. 19, 20. Temporal blessings in "the land of ones, and "bring in everlasting righteousness" (Psalm their possession" were prominent in the Old Testament 40. 6, 7; Daniel, 9. 21-27; Hebrews, 10. 1-14.. full-to promises, as suited to the childhood of the Church satiety; weary of burnt offerings-burnt whole, except (Exodus, 3. 17.). New Testament spiritual promises the blood, which was sprinkled about the altar. fat derive their imagery from the former (Matthew, 5. 6.). -not to be eaten by man, but burnt on the altar Lord hath spoken it-Isaiah's prophecies rest on the law (Leviticus, 3. 4, 6, 11, 17.) 12. appear before me-in the (Leviticus, 26, 33.). God alters not His word (Numbers, temple, where the Shechinah, resting on the ark, was 23. 19.). 21. faithful-as a wife (ch. 54. 5; 62. 5; Hosea, the symbol of God's presence (Exodus, 23. 15; Psalm 42. 2. 19, 20). harlot (Ezekiel, 16. 28-35.). righteousness 2.). who hath required this-as if you were doing God lodged-(2 Peter, 3. 13.). murderers-murderous oppres‐ a service by such hypocritical offerings (Job, 35. 7.1. sors, as the antithesis requires (note, v. 15; 1 John, 3. God did require it (Exodus, 23. 17,), but not in this 15.). 22. Thy princes and people are degenerate in solid spirit (Micah, 6. 6, 7.). courts-areas, in which the worth, equivalent to "silver" Jeremiah, 6. 28, 30; worshippers were. None but priests entered the temple Ezekiel, 22. 18, 19,, and in their use of the livingWord, itself. 13.oblations-unbloody: "meat old English sense, equivalent to "wine" (Song of Solomon, 7. 9.). mixednot flesh offerings," i.e., of flour, fruits, oil, &c. (Levi- lit., circumcised. So the Arabic to murder wine, ticus, 2. 1-13.). Hebrew, "mincha." incense-put upon equivalent to dilute it. 23. companions of thieves-by the sacrifices, and burnt on the altar of incense. Type connivance (Proverbs, 29. 24.). gifts- Ezekiel, 22. 12.). of prayer (Psalm 141. 2; Revelation, 8.3.). new moons- A nation's corruption begins with its rulers. 24. Lord observed as festivals (Numbers, 10. 10; 28. 11-14) with .... Lord-Adonai, JEHOVAH. mighty One of Israel sacrifices and blowing of silver trumpets. sabbaths--mighty to take vengeance, as before, to save. both the seventh day, and the beginning and closing days of the great feasts (Leviticus, 23. 21-39.). away with-bear. MAURER translates, "I cannot bear iniquity and the solemn meeting," i.c., the meeting associated with iniquity; lit., the closing days of the feasts; so the great days (Leviticus, 23. 36; John, 7. 37.). 14. appointed-the Sabbath, Passover, Pentecost, Day of Atonement, and Feast of Tabernacles [HENGSTENBERG]: 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, 10. 16,), that outward ritualism would satisfy God. 16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, Cleanse me (Psalm 51. 2, 7, 10.). before mine eyes - not mere outward reformation before man's eyes, who cannot, as God, see into the heart Jeremiah, 32. 19.). 17. seek judgment-justice, as magistrates, instead of secking bribes (Jeremiah, 22. 3, 16.). judge-vindicate (Psalm 08. 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. 26.1. scarlet-the colour of Jesus Christ's robe when bearing our "sins" (Matthew, 27. 28.). So Rahab's thread (Joshua, 2. 18; cf. Ah Indignation. ease me-my long tried patience will find relief in at last punishing the guilty (Ezekiel, 5. 13.). God's language condescends to human conceptions. 25. turn ... hand-not in wrath, but in grace Zechariah, 13. 7 upon thee," as v. 26, 27 show: contrasted with the enemies, of whom He will avenge Himself (v. 24.). purely-lit., as alkali purifies. dress,... tin-not thy sins; but the sinful persons (Jeremiah, 6. 29; "enemies" (v. 21;); degenerate princes (note, v. 22,), intermingled with the elect "remnant" of grace. tinHebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this. 26. As the degeneracy had shown itself most in the magistrates (v. 17-23,), so, at the "restoration," these shall be such as the theocracy at the first" had contemplated: viz., after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (ch. 32.1;52. 8; Jeremiah, 33. 7; Matthew, 19. 28.). faithful-no longer" an harlot." 27. redeemed-temporally, 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 the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them. convertsso MAURER. But Margin, "they that return of her," viz., the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better. 28. destruction-lit., breaking into shivers (Revelation, 2. 27.). The prophets hasten forward to the final extinction of the ungodly (Psalm 37. 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 the Greek for oaks. A sacred tree is often found in Assyrian sculpture: symbol of the starry hosts, 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 they worship: they never rise above their level (Psalm 135. 18.). So men's sins become their own scourges (Jeremiah, 2. 9.). The leaf of the idol-oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (v. 29.). 31. strongpowerful rulers (Amos, 2. 9.). maker of it-rather, his work. He shall be at once the fuel, "tow;" and the cause of the fire, by kindling the first "spark." both -the wicked ruler, and "his work," which "is as a spark." CHAPTER II. Ver. 1-22. 1. The inscription. The word The revelation. 2. Same as Micah, 4. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Micah, 4. the original. last days-i.e., Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," viz., at Jerusalem, shall be the centre to which the converted nations shall flock together (Matthew, 13. 22; Luke, 2. 31, 32; Acts, 1. 6, 7); where" the kingdom" of Israel is regarded as certain and the time alone uncertain (Psalm 68. 15, 10; 72. 8, 11.). mountain of the Lord's house in top, &c. the temple on mount Moriah: type of the gospel, beginning at Jerusalem, and, like 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 spiritualising it. The Holy Ghost shall be poured out for a general conversion then (Jeremiah, 50. 5; Zechariah, 8. 21, 23; Joel, 2. 28.). from Jerusalem (Luke, 24. 47;); an earnest of the future relations of Jerusalem to Christendom (Romana, 11. 12, 15.). 4. judge-as a sovereign umpire, settling all controversies (cf. ch. 11. 4.). LoWTH translates work conviction. ploughshares 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, For: reasons why there is the more need of the exhortation in v. 5. thou-transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject. replenished-rather, filled, viz., with the superstitions of the East, Syria, and Chaldea. soothsayers - forbidden (Deuteronomy, 18. 10-14.). Philistines-South-West of Palestine: antithesis to "the east." please themselves-rather, join hands with, i.e., enter into alliances matrimonial and national: forbidden (Exodus, 23. 32; Nehemiah, 13. 23, &c.). 7. gold-forbidden to be heaped together (Deuteronomy, 17. 17.). Solomon disobeyed (1 Kings, 10. 21, 27.). horses chariots forbidden (Deuteronomy, 17. 16.). But Solomon disobeyed (1 Kings, 10. 26.). Horses could be used effectively for war in the plains of Egypt: not Christ's Kingdom. 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 private. 9. mean-in rank: not morally base: opposed to "the great man." ." The former is in Hebrew, Adam, the latter, ish. boweth-viz., to idols. All ranks were idolaters. forgive... not-a threat expressed by an imperative. 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 the earth," or dust (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 His honour "in that day" of judgments, that none else "shall be exalted" (Zechariah, 14. 9.). 12. Man has had many days: "the day of the Lord" shall come at last, beginning with 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 offered, 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 ... wall-towers 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 adjoining 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 the farthest west, as our West Indies (ch. 66. 19; Psalm 48. 7; 72. 10.). "Ships of Tarshish" became a phrase for richly-laden and farvoyaging 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 remarkable that whereas all other ancient civilised 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 Rome, were so often associated with polytheism, that God required his people in this, as in other respects, to be separate from the nations (Deuteronomy, 4. 15-18.). But Vulgate translation is perhaps better, "All that is beautiful to the sight," not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (cf. Revelation, 18. 12, 14, 16.). 17. Repeated from v. 11, for emphatic confirmation. 18. idols-lit.. vain things, nothings (1 Corinthians, 8. 4.). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zechariah, 13. 2; Revelation, 13. 15; 19. 20.). 19. The fulfilment answers exactly to the threat (v. 10.). they-the idolworshippers. caves - abounding in Judea, a hilly country; hiding-places in times of alarm (1 Samuel 13. 6.). shake... earth- and the heavens also (He- Jeremiah, 2. 19; Romans, 1. 27.). CHAPTER III. 4. upon Judah for Sin. 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. [BENGEL.] (See ch. 1. 19, 20.). fruit 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. 24; Jeremiah, 23. 6.). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous Ver. 1-26. 1. For-continuation of ch. 2. 22. LORD is blessed.” 11. ill-antithesis to "well" (v. 10:): emof hosts - Therefore able to do as He says. doth-phatic ellipsis of the words italicised. "Ill!" handspresent for future, so certain is the accomplishment. his conduct; hands being the instrument of acts stay... staff-the same Hebrew word, the one masculine, (Ecclesiastes, 8. 12, 13.). 12. (See v. 4.). oppressors-lit., the other feminine, an Arabic idiom for all kinds exactors, i.e., exacting princes (ch. 60. 17.). They who of support. What a change from the previous luxu- ought to be protectors are exactors; as unqualified for ries (ch 2. 7)! Fulfilled in the siege by Nebuchad- rule as "children," as effeminate as "women." Pernezzar and afterwards by Titus (Jeremiah, 37. 21; 38. haps it is also implied, that they were under the influ9.). 2. Fulfilled (2 Kings, 24. 14.). prudent - the He- ence of their harem, the women of their court. leadbrew often means a soothsayer (Deuteronomy, 18. 10-14:): Hebrew, call thee blessed; viz., the false prophets, who thus it will mean, the diviners, on whom they rely, flatter the people with promises of safety in sin: as shall in that day fail. It is found in a good sense (Pro- the political "rulers" are meant in the first clause. verbs, 16. 10,), from which passage the Jews interpret way of thy paths-(Jeremiah, 6. 16.). The right way set it a king: "without" whom Israel long has been (Hosea, forth in the law. "Destroy"-Hebrew, Swallow up, i.e., 3. 4.). ancient-old and experienced (1 Kings, 12. 6-8.). cause so utterly to disappear that not a vestige of it 3. captain of fifty-not only captains of thousands, and is left. 13. staudeth up-no longer sitting in silence. centurions of a hundred, but even semi-centurions of plead-indignant against a wicked people (ch. 66. 16; fifty, shall fail. honourable-lit., of dignified aspect. cun- Ezekiel, 20. 35.). 14. ancients- hence they are spoken ning-skilful. The mechanic's business will come to a of as "taken away" (v. 1, 2.). vineyard - the Jewish stand-still in the siege, and subsequent desolation of theocracy (ch. 5. 1-7; Psalm 80. 9-13.). eaten up-burnt: the state: artisans are no mean "stay" among a nation's viz., by "oppressive exactions" (v. 12.). Type of the safeguards. eloquent orator-rather, as Vulgate, skilled crowning guilt of the husbandmen in the days of Jesus in whispering, i.e., incantation (Psalm 58. 5.). See ch. Christ (Matthew, 21. 34-41.). spoil. houses- (Mat8. 19 below; and note on "prudent" (v. 2) above. thew, 23. 14.). 15. What right have ye to beat, &c. children in ability for governing: antithesis to the (Psalm 94. 5; Micah, 3. 2, 3.). grind-by exactions, so "ancient" (see v. 12; Ecclesiastes, 10. 16.). babes-in as to leave them nothing. faces-persons: with the adwarlike might: antithesis to "the mighty" and "man ditional idea of it being openly and palpably done. of war." 5. The anarchy resulting under such im- "Presence," equivalent to (Hebrew) face. 16. Luxury becile rulers (v. 4); unjust exactions mutually: the had become great in Uzziah's prosperous reign (2 forms of respect violated (Leviticus, 19.32.). base-low- Chronicles, 26. 5.). stretched forth-proudly elevated born. Compare the marks of "the last days" (2 (Psalm 75. 5.). wanton - rather, making the eyes to Timothy, 3. 2.). 6. Such will be the want of men of glance about,viz.,wantonly (Proverbs, 6. 13.). [MAURER.] wealth and ability, that they will "take hold of" (ch. But LoWTH, "falsely setting off the eyes with paint." 4. 1) the first man whom they meet, having any pro- Woman's eyelids in the East are often coloured with perty, to make him "ruler." brother-one having no stibium, or powder of lead (Note, Job, 42. 14; better hereditary claim to be ruler, than the "man" Jeremiah, 4. 30, Margin.). mincing-tripping with supplicating him. Thou hast clothing which none short steps. tinkling - with their ancle-rings on both of us has. Changes of raiment are wealth in the East feet, joined by small chains, which sound as they walk, (2 Kings, 5. 6.). ruin let our ruined affairs be com- and compel them to take short steps; sometimes little mitted to thee to retrieve. 7. swear-lit., lift up; viz., bells were attached (v. 18, 20.). 17. smite with a scabhis hand: the gesture used in solemn attestation. Or, lit., make bald, viz., by disease. discover-cause them his voice, i.e., answer: so Vulgate. healer-of the body to suffer the greatest indignity that can befall female politic, incurably diseased (ch. 1. 6.). neither... cloth- captives, viz., to be stripped naked, and have their pering-so as to relieve the people, and maintain a ruler's sons exposed (ch. 47. 3; cf. with ch. 20. 4.). 18. bravery dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, 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" (cf. ch. 49. 5; Habakkuk, 1. 13.). The Syriac and LoWTH, by a slight change of the Hebrew, translate "the cloud of His glory," the Shechinah. 9. show The Hebrew means, "that which may be known by their countenances." [GESENIUS and WEISS.] But MAURER translates, "Their respect for persons:" so Syriac and Chaldee. But the parallel word "declare" favours the other view. KIMCHI, from the Arabic, translates, their hardness Job, 19. 3, Margin,), or impudence of countenance (Jeremiah, 3. 3.). They have lost not only the substance of virtue, but its colour. witness-lit., corresponds to them: their look answers to their inner character (Hosea, 5. 5.). declare-(Jude, 13.). "Foaming out their own shame:" so far from making it a secret "glorying" in it (Philippians, 3. 19.). uuto themselves-Cf. in themselves" (Proverbs, 1. 31; 8. 36; the finery tinkling-(see v. 16.). cauls-net-work for the head. Or else, from an Arabic root, little suns, answering to the "tires" or neck-ornaments, "like the moon" (Judges, 8. 21.). The chumarah or crescent 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 apertures for the eyes, close above and loosely-flowing below. The word radically means tremulous, referring to the changing effect of the spangles on the veil. 20. bonnets-turbans, ornaments of... legs- the short stepping chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (v. 16.). headbands—lit., girdles. tablets-rather, houses of the breath, i.e., smelling-boxes. (Vulgate.) earrings- rather, amulets suspended from the neck or ears, with magic formulae inscribed: the root means to whisper or conjure. 21. nose jewels-the cartilage between the nostrils was bored to receive them: they usually hung from the left nostril. 22. Here begin entire articles of apparel. Those before were shall be a Sanctuary. single ornaments. changeable-from a root, to put off: not worn commonly; put on and off on special occasions. So dress-clothes (Zechariah, 3. 4.). mantles-fuller tunics with sleeves, worn over the common one, reaching down to the feet. wimples-i.e., muplers, or hoods. In Ruth, 3. 15, veils: perhaps here, a broad cloak, or shawl, thrown over the head and body. crisping pins —rather, money bags (2 Kings, 5. 23.). 23. glasses-mirvors of polished metal (Exodus, 38. 8.). But LXX., a transparent, gauzelike, garment. hoods-mitres, or diadems (ch. 62. 3; Zechariah, 3.6.). veils-large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Genesis, 24. 65.). Token of woman's subjection (1 Corinthians, 11. 10.). 24. stink-ch. 1. 15.). spirit-whatever God does in the uni-arising from ulcers (Zechariah, 14. 12.). girdle-to gird up the loose Eastern garments, when the person walked. rent-LXX., better, a rope, an emblem of poverty; the poor have nothing else to gird up their clothes with. well-set hair-1 Peter, 3. 3, 4.). baldness -(v. 17.). stomacher-a broad plaited girdle. sackcloth -(2 Samuel, 3. 31.). burning-a sunburnt countenance, owing to their hoods and veils being stripped off, whilst they had to work as captives under a scorching sun (Song of Solomon, 1. 6.). 25. Thy men-of Jerusalem. 28. gates-The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it. desolate,... sit upon . . . groundthe very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm-tree in a posture of grief; the motto, Judea capta (Job, 2. 13; Lamentations, 2. 10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to.). CHAPTER IV. Ver. 1-6. 1. that 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; c.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... own bread-foregoing the privileges, which the law (Exodus, 21. 10) gives to wives, when a man has more than one. reproach-of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in v. 2; ch. 54. 1, 4; Luke, 1. 25. 2. 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, 28. 2.). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (v. 3): the means of it are the "spirit of judgment" and that of "burning." (v. 4.). Their "defence" by the special presence of Jesus Christ is promised (v. 5, 6.). branch-the Sprout of JEHOVAH. Messiah (Jeremiah, 23. 5; 33. 15; Zechariah, 3. 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 fruit-bearing branch (ch. 27. 6; Ezekiel, 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, when 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; Ezekiel, 16. 14.). 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 stillfuture assault on Jerusalem, and deliverance of "the third part;" events mutually analogous, like concentric Circles (Zechariah, 12. 2-10; 13. 8, 9, &c.; 14. 2; Ezekiel, 9, 23-29; Joel, 3.). 3. left in Zion-equivalent to the "escaped of Israel" (v. 2.). shall be called-shall be (ch. 9. 6.). holy-ch. 62. 1; 60. 21; Revelation, 21. 27.). written-in the book of life, antitypically (Philippians, 4. 3; Revelation, 3. 6; 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-i.c., After. washed-(Zechariah, 13, 1.). fith-moral (ch. 1. 21-25.). daughters of Zion-same as in ch. 3. 16. purged-purified by judgments; destroying the ungodly, correcting and refining the godly. blood verse, He does by His Spirit, "without the hand" of man (Job, 34. 20; Psalm 104. 30.). Here he is represented using his power as Judge. burning-Matthew, 3. 11, 12.). The same Holy Ghost, who sanctifies believers by the fire of affliction (Malachi, 3. 2, 3,), dooms unbelievers to the nre of perdition (1 Corinthians, 3. 15-15.). 5. create-the "new creation" needs as much God's creative omnipotence, as the material creation (2 Corinthians, 4. 6; Ephesians, 2. 10.). So it shall be in the case of the Holy Jerusalem to come (ch. 65. 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 "assem. blies" (Leviticus, 23. 2.). The" cloud" became a "fire" by night, in order to be seen by the Lord's people. upon all the glory-"upon the glorious whole;" viz., the Lord's people and sanctuary. [MAURER.] May it not mean "Upon whatever the glory (the Shekinah 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. 16-17; Hebrews, 12. 22.). tabernacle-Christ's body (John, 1. 14.). "The Word tabernacled Greek for "dwelt") among us" (John, 2. 21; Hebrews, 8. 2.). It is a "shadow from the 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" shall be sheltered by Jesus Christ (ch. 26. 9. 21; 32. 2.). covert-answering to "defence” (v. 5.). The Hebrew for defence in v. 5, is "covering:" the lid of the ark or mercy-seat was named from the same He brew word, caphar; the propitiatory: 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 the true Mercy-seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (ch. 30. 20.). CHAPTER V. Ver. 1-30. PARABLE OF JEHOVAH'S VINEYARD. A new prophecy: entire in itself. Probably delivered about the same time as chs. 2. and 3., in Uzziah's reign. Cf. v. 15, 16, with ch. 2. 17; and v. 1 with ch. 3. 14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (cf. v. 26 with ch. 7. 18; and v. 25 with ch. 9. 12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (chs. 7., 8;); viz., the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help. 1. torather, concerning [GESENIUS], for, i.e., in the person |