The Sun goeth back Ten Degrees. ISAIAH, XXXVII. Hezekiah's Thanksgiving Song. not to calculate on the morrow, but to live more wholly to God, as if each day were the last. 11. Lord... Lord -The repetition, as in v. 19, expresses the excited feeling of the king's mind. To see the Lord ("Jehovah”) is fig. for, to enjoy His good gifts. So, in a similar connection (Psalm 27. 13,), “I had fainted, unless I had believed to see the goodness of the Lord in the land of the life that he may see good?" world-rather translate, "among the inhabitants of the land of stillness,” i.e., Hades [MAURER], in parallel antithesis to "the land of the living" in the first clause. The Hebrew comes from a root, to rest or cease (Job. 14. 6.). 12. age-rather, as the parallel "shepherd's tent" requires habitation, so the Arabic. [GESENIUS.] departed-is broken up, or shifted, as a tent to a different locality. The same image occurs (2 Corinthians, 5. 1; 2 Peter, 1. 12, 13.). Fle into the middle court, the word of the Lord came to him" i.e., before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (cf. ch. 65. 24; Psalm 32. 6; Daniel, 9. 21.). 5. God of David thy father-God remembers the covenant with the father to the children (Exodus, 20. 5; Psalm 89. 28, 29.). tears-(Psalm 56. 8.). days... years-man's years, how-living;” (Psalm 34. 12,), "What man is he that desireth ever many, are but as so many days (Genesis, 5. 27.). 6. In 2 Kings, 20. 8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (v. 21, 22) by Isaiah (v. 5-8.). will deliver -the city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians. 7. sign-a token that God would fulfil His promise, that Hezekiah should "go up into the house of the Lord the third day" (2 Kings, 20. 5, 8;); the words in italics are not in Isaiah. 8. bring again-plainly expects to exist, and not cease to be in another cause to return (Joshua, 10. 12-14.). In 2 Kings, 20. 9, 11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, “It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees," so Isaiah cried to Jehovah that it should be so, and it was so (cf. Joshua, 10, 12, 14.). sun-dial of Ahaz-HERODOTUS (2. 109) states that the sun-dial, and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (2 Kings, 16. 7, 10.). "Shadow of the degrees" means the shadow made on the degrees. JOSEPHUS thinks these degrees were steps ascending to the palace of Alaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sun-dial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Cf. v. 21, 22, with 2 Kings, 20. 9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (2 Kings, 20. 4.), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refrac-[MAURER] (Jeremiah, 8. 7.). chatter-twitter: brokea tion; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. BOSANQUET makes the 14th year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (2 Kings, 20, 9-11;); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to inquire of the wonder that was done in the land" (2 Chronicles, 32. 31,), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Daniel, 3. 6.). 9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles; v. 9 is the heading or inscription. 10. cutting off - ROSENMULLER translates, "the meridian" when the sun stands in the zenith: so "the perfect day" (Proverbs, 4. 18.). Rather, “in the tranquillity of my days," i.e., that period of life when I might now look forward to a tranquil reign. [MAURER.] The Hebrew is so translated (ch. 62. 6, 7.). go to-rather, "go into," as in ch. 46. 2. MAURER.] residue of my years-those which I had calculated on. God sends sickness to teach man state; as the shepherd still lives, after he has struck Hezekiah's Error in Displaying ISAIAH, XXXIX. his Riches to the Babylonians. tive convalescence, which he expressed, "Thou wilt | Tiglath-pileser. Semiramis, Pul's wife, then retired to Sometimes the recover me." [MAURER.] 17. for peace-instead of the Babylon, with Nabonassar, her son, whose advent to prosperity which I had previously. great bitterness- the throne of Babylon, after the overthrow of the old lit., bitterness to me, bitterness; expressing intense line at Nineveh, marked a new era. emotion. in love-lit., attachment, such as joins one viceroys of Babylon made themselves, for a time, indeto another tenderly: "Thou hast been lovingly at- pendent of Assyria; thus Merodach-baladan at this tached to me from the pit," a pregnant phrase for, Thy time did so, encouraged by the Assyrian disaster in the love has gone down to the pit, and drawn me out from Jewish campaign: he had done so before, and was deit. The "pit" is here simply death, in Hezekiah's sense: feated in the first year of Sennacherib's reign, as is realised in its fulness only in reference to the soul's re- recorded in cuneiform characters in that monarch's demption from hell by Jesus Christ (ch. 61. 1,), who palace of Kouyunjik. Nabopolassar was the first who went down to the pit for that purpose Himself (Psalm established, permanently, his independence; his son, 88. 4-6; Zechariah, 9. 11, 12; Hebrews, 13. 20.). "Sin" Nebuchadnezzar, raised Babylon to the position which and sickness are connected (Psalm 103. 3; cf. ch. 53. 4, Nineveh once occupied; but from the want of stone with Matthew, 8. 17; 9. 5, 6,), especially under the Old near the Lower Euphrates, the buildings of Babylon, Testament dispensation of temporal sanctions; but formed of sun-dried brick, have not stood the wear of even now, sickness, though not invariably arising from ages as Nineveh has. Merodach was an idol, the same sin in individuals, is connected with it in the general as the god of war, and planet Mars (Jeremiah, 50. 2.). moral view. cast... behind back-consigned my sins Often kings took their names from their gods, as if to oblivion. The same phrase occurs (1 Kings, 14. 9; peculiarly under their tutelage. So Belshazzar from Nehemiah, 9. 26; Psalm 50. 17.). Contrast Psalm 90. Bel. Baladan means Bel is his lord. The chronicle of 8, "Thou hast set our iniquities before thee, our secret Eusebius contains a fragment of Berosus, stating that command at Babylon. Merodach (or Berodach) balasins in the light of thy countenance." 18. death-i.e., Acises, an Assyrian viceroy, usurped the supreme the dead; Hades and its inhabitants (Job, 28. 22; see Note, v. 11.). Plainly Hezekiah believed in a world of dan murdered him and succeeded to the throne. Sendisembodied spirits; his language does not imply what nacherib conquered Merodach-baladan and left Esarscepticism has drawn from it, but simply that he re- haddon, his son, as governor of Babylon. Merodachgarded the disembodied state as one incapable of de- baladan would naturally court the alliance of Hezekiah, claring the praises of God before men, for it is as re- who, like himself, had thrown off the yoke of the gards this world, an unseen land of stillness: "the Assyrian king, and who would be equally glad of the living" alone can praise God on earth, in reference to Babylonian alliance against Assyria: hence arose the which only he is speaking; ch. 57. 1, 2, shows that at excessive attention which he paid to the usurper. this time the true view of the blessedness of the right- sick-An additional reason is given (2 Chronicles, 32. eous dead was held, though not with the full clearness 31,), "The princes of Babylon sent to inquire of the of the gospel which "has brought life and immortality wonder that was done in the land," viz., the recession to light" (2 Timothy, 1. 10.). hope for thy truth-(Psalm of the shadow on Ahaz' sun-dial; to the Chaldean astro104. 27.). Their probation is at an end. They can no nomers, such a fact would be especially interesting, the longer exercise faith and hope in regard to thy faithful- dial having been invented at Babylon. 2. glad-It was ness to thy promises, which are limited to the present not the mere act, but the spirit of it, which provoked state. For "hope" ceases (even in the case of the God (2 Chronicles, 32. 25,), "Hezekiah rendered not godly) when sight begins (Romans, 8. 24, 25;; the un- again according to the benefit done unto him, for his godly have "no hope" (1 Thessalonians, 4. 13.). Hope heart was lifted up" also cf. v. 31. God "tries" His in God's truth is one of the grounds of praise to God people at different times by different ways, bringing (Psalm 71. 14; 119. 49.). Others translate, "cannot cele-out "all that is in their heart," to show them its varied corruptions. Cf. David in a similar case (1 Chronicles, brate." 9. living 21. 1-8.). precious things-rather, "the house of his (aromatic) spices:" from a Hebrew root, to break to pieces, as is done to aromatics. silver... gold-partly got from the Assyrian camp (ch. 33. 4;); partly from -used for anointing kings and priests. armour-or else presents (2 Chronicles, 32. 23, 27-29.). precious ointment truth-vessels in general: the parallel passage (2 Chronicles, for shields," favours English aithfulness to His promises, especially in Hezekiah's 32. 27.), "treasuries... case, His promise of hearing prayer. 20. was ready-Version. His arsenal. 3. What . . . whence-implynot in the Hebrew; "Jehovah was for my salvation," ing that any proposition coming from the idolatrous i.e., saved me (cf. ch. 12. 2.). we-I and my people. in enemies of God, with whom Israel was forbidden to the house of the Lord-This song was designed, as many form alliance, should have been received with any on God, was a similar sin to the previous reliance on of the other Psalms, as a form to be used in public thing but gladness. Reliance on Babylon, rather than worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life." lump Egypt (ch. 30. and 31.). far country-implying that he of figs a round cake of figs pressed into a mass had done nothing more than was proper in showing (1 Samuel, 25. 18.). God works by means: the meanest attention to strangers "from a far country." 4. Allof which He can make effectual. boil-inflamed ulcer, a frank confession of his whole fault; the king submits produced by the plague. 22. house of the Lord-Hence his conduct to the scrutiny of a subject, because that nicles, 16, 7-10.). 5. Lord of hosts-who has all thy goods He makes the praises to be sung there prominent in subject was accredited by God. Contrast Asa (2 Chroat His disposal. 6. days come-120 years afterwards. his song (v. 20; Psalm 116, 12-14, 17-19.). This is the first intimation that the Jews would be carried to Babylon-the first designation of their place of punishment. The general prophecy of Moses (Levione of Ahijah in Jeroboam's time (1 Kings, 14. 15,), ticus, 26. 33; Deuteronomy, 28. 64;); the more particular "beyond the river;" and of Amos, 5. 27, "captivity beyond Damascus," are now concentrated in this specific one as to "Babylon" (Micah, 4. 10.). It was an exact living-emphatic repetition, as in v. 11, 17: his heart is so full of the main object of his prayer, that for want of adequate words he repeats the same word. father to the children-one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth. CHAPTER XXXIX. Ver. 1-8. HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. 1. Merodach-baladan-For 150 years before the overthrow of Nineveh, by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled and a new dynasty set up at Nineveh, under 485 The Promulgation ISAIAH, XL. of the Gospel. retribution in kind, that as Babylon had been the in- Į ye in the wilderness," answering to "make straight in strument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment. 7. sons.. from thee the sons which Hezekiah (as Josephus tells us) wished to have (Note, ch. 38. 3, on "wept sore") will be among the foremost in suffering. eunuchs-fulfilled (Daniel, 1. 2, 3, 7.). 8. peace... in my days-the punishment was not, as in David's case (2 Samuel, 24. 13-15,, sent in his time. True repentance humbly acquiesces in all God's ways, and finds cause of thanksgiving in any mitigation. CHAPTER XL. the desert." Matthew was entitled, as under inspira- Ver. 1-31. SECOND PART OF THE PROPHECIES OF ISAIAH. The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells, by prophetic suggestion, carries him on to the greater deliverance under Messiah, the saviour of Jews and Gentiles in the present eclectic church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual ultimately. As Assyria was the hostile worldpower in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (ch. 39. 6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery, and more tender and gentle than the former part. 1. Comfort ye-twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (ch. 52. 7,), to comfort them; the scene is laid in Babylon; the time, near the close of the captivity: the ground of comfort is, the speedy ending of the captivity, the Lord Himself being their leader. my people ... your God-before them in a journey to clear away obstacles, make correlatives (Jeremiah, 31, 33; Hosea, 1. 9, 10.). It is God's covenant relation with His people, and His "word" of promise (v. 8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (ch. 54. 8.). 2. comfortably-lit., to the heart; not merely to the intellect. Jerusalem-though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified. cry-publicly and emphatically as a herald cries aloud (v. 3.). warfare-the appointed time of her misery (Job, 7. 1, Margin; 14. 14; Daniel, 10. 1.). The ulterior and Messianic reference probably is, the definite time of the legal economy of burdensome rites is at an end (Galatians, 4. 3, 4.). pardoned -The Hebrew expresses, that her iniquity is so expiated that God now delights in restoring her. double for all her sins-This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus, and also of Rome, was before them? The "double for her sins" must refer to the twofold captivity, the Assy-wind of Jehovah (Psalm 103. 16.). The withering East rian and the Roman; at the coming close of this latter dispersion, and then only can her "iniquity" be said to be "pardoned," or fully expiated. [HOUBIGANT.] It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (cf. Matthew, 2. 15, with Hosea, 11. 1.). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (Romans, 5. 15, 17.). Otherwise, (Cry unto her), "that she shall receive (blessings of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Zechariah, 14. 19, Margin.). [LOWTH.] English Version is simpler. 3. crieth in the wilderness-So the LXX. and Matthew, 3.3, connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare wind of those countries sent by Jehovah (Jonah, 4. 8.). the people rather, this people [LoWTH), which may refer to the Babylonians [ROSENMULLER]; but better, mankind in general, as in ch. 42. 5; 80 v. 6, “all flesh;" this whole race, i.e., man. 9. Rather, "O thou that bringest good things to Zion: thou that bringest good tidings to Jerusalem." Thou is thus the collective personification of the messengers who announce God's gracious purpose to Zion (Note, v. 1;); ch. 52. 7, confirms this. [VULGATE and GESENIUS.] If English Version be retained, the sense will be, the glad message was first to be proclaimed to Jerusalem, and then from it as the centre to all "Judea, Samaria, and the uttermost parts of the earth" Luke, 24. 47, 49; Acts, 1. 8.). [VITRINGA and HENGSTENBERG.] mountain-li was customary for those who were about to promulge | and Incomparableness, nothing partitively; or expressive of the nature of a thing), a mere nothing. vanity-emptiness. 18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written, as BARNES thinks, so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2 Kings, 23. 26, 27.). 19. graven-rather, an image in general; for it is incongruous to say melteth (i.e., casts out of metal) a graven image (ie., one of carved wood) so Jeremiah, 10, 14, "molten image." spreadeth it over-(Note, ch. 30. 22.). chains-an ornament lavishly worn by rich Orientals (ch. 3. 18, 19,), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains. 20. impoverished-lit., sunk in circumstances. no oblation-He who cannot afford to overlay his idol with gold and silver (v. 19.). tree... not rot-the cedar, cypress, oak, or ash (ch. 44. 14.). graven-of wood; not a molten one of metal. not be moved-that shall be durable. 21. ye - who worship idols. The question emphatically implies, they had known. from the beginning-(ch. 41. 4, 26; 48. 16.). God is the beginning (Revelation, 1. 8.). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence, and of the folly of idolatry. 22. It is he-rather, connected with last verse, Have ye not known-have ye not understood Him that sitteth? &c. v. 26.). [MAUKER.] circle-applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above." as grasshoppers-or locusts in His sight (Numbers, 13. 33.), as He looks down from on high (Psalm 33. 13, 14; 113. 4-6.). curtain any great thing, to ascend a hill from which they could be seen and heard by all (Judges, 9. 7; Matthew, 5. 1.). be not afraid-to announce to the exiles their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly (Proverbs, 29. 25; Ephesians, 6. 19.). Behold-especially at His second coming (Zechariah, 12. 10; 14. 5.). 10. with strong hand-rather, as a strong one. [MAURER.] Or, against the strong one, viz., Satan (Matthew, 12. 29; Revelation, 20. 2, 3, 10.). [VITRINGA.] arm-power (Psalm 89. 13; 98. 1.). for him-i.e., He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so v. 14.). work-rather, recompence which He gives for work (ch. 62. 11; Revelation, 22. 12.). 11. feed-including all a shepherd's care: tend (Ezekiel, 34. 23; Psalm 23. 1; Hebrews, 13. 20; 1 Peter, 2. 25.). carryapplicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Psalm 80. 1; Jeremiah, 23. 3.). | As Israel was "carried from the womb" (i.e., in its earliest days) (ch. 63, 9, 11, 12; Psalm 77. 20,), so it shall be in "old age" (its latter days) (ch. 46. 3, 4.). gently lead-as a thoughtful shepherd does the ewes "giving suck" (Margin) (Genesis, 33, 13, 14.). 12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as GOD. Who-Who else but GOD could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment, since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (cf. v. 15.) But MAURER translates, "Who can measure? &c., i.e., How immeasurable are the works of God? The former is a better explanation (Job, 28. 25; Proverbs, 30. 4.). span-the space from the end of the thumb to the end of the middle finger ex--referring to the awning which the Orientals draw tended; God measures the vast heavens as one would measure a small object with his span. dust of the earth -all the earth is to Him but as a few grains of dust contained in a small measure (lit., the third part of a larger measure). bil s in a balance-adjusted in their right proportions and places, as exactly as if He had weighed them out. 13. Quoted in Romans, 11. 34; 1 Corinthians, 2. 16. The Hebrew here for "directed" is the same as in v. 12 for "meted out thus the sense is, "Jehovah measures out heaven with His span;" but who can measure Him? i.e., Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? MAURER rightly takes the Hebrew in the same sense as in v. 12 (so Proverbs, 16. 2; 21. 2,), “weigh," "ponder." "Direct,' as in English Version, answers, however, better to "taught" in the parallel clause. 14. path of judgment his wis lom, whereby He so beautifully adjusts the places and proportions of all created things. 15. of-rather (hanging) from a bucket. [MAURER.] he taketh up...as a very little thing-rather, "are as a mere grain of dust which is taken up." viz., by the wind; lit., one taketh up, impersonally (Exodus, 16. 14.). [MAURER.] isles-rather, lands in general, answering to "the nations" in the parallel clause: perhaps lands, like Mesopotamia, enclosed by rivers [JEROME] (so ch. 42. 15.). However, English Version, "isles" answers well to "mountains" (v. 12,), both alike being lifted up by the power of God; in fact "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (v. 12) to intelligent, as nations and lands, i.e., their inhabitants, 16. All Lebanon's forests would not supply fuel enough to burn sacrifices worthy of the glory of God (ch. 66. 1; 1 Kings, 8. 27; Psalm 50. 8-13.). beasts-which abounded in Lebanon. 17. (Psalm 62. 9; Daniel, 4. 35.). less than nothing-MAURER translates, as in ch. 41, 24, of over the open court in the centre of their houses as a shelter in rain, or hot weather. 23. (Psalm 107. 4; Daniel, 2. 21.). judges-i.e., rulers; for these exercised judicial authority (Psalm 2. 10.). The Hebrew, shophtee. answers to the Carthagenian chief magistrates, supetes. 24. they-the "princes and judges" (v. 23) who oppose God's purposes and God's people. Often compared to tall trees (Psalm 37. 35; Daniel, 4. 10.). not... sownthe seed, i.e., race, shall become extinct (Nahum, 1. 14.). stock-not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job, 14. 7; Note, ch. 11. 1.). and ... also-so LXX. But MAURER translates, "They are hardly (lit., not yet, as in 2 Kings, 20, 4) planted, &c., when He (God) blows upon them." blow-the image is from the hot East wind (simoom) that "withers" vegetation. whirlwind... stubble-(Psalm 83, 13,), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble. 25. (Cf. v. 18.. 26. bringeth out... hcst-image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job, 38. 32.). calleth... by name-numerous as the stars are, God knows each in all its distinguishing characteristics (a sense which "name" often bears in Scripture; so Genesis, 2. 19, 20, Adam, as God's vicegerent, called the beasts by name, i.e., characterised them by their several qualities), which, indeed, He has imparted. by the greatness... faileth-rather, "by reason of abundance of their inner essential) force and firmness of strength, not one of them is driven astray," referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions. [HORSLEY.] In English Version, the sense is, "He has endowed them with their peculiar attributes ("names") by the greatness of His might," and the power of His strength (the better rendering. instead of, "for that He is strong"). 27. Since these God will Raise up a CHAPTER XLI. ISAIAH, XLL. Deliverer for the Jews. things are so, thou hast no reason to think that thine | East of the garden. Abraham was called from the East. interest ("way," i.e., condition, Psalm 37. 5; Jeremiah, Judea, the birth-place of Messiah, was in the East. 12. 1) are disregarded by God. judgment is passed over called to... foot-called him to attend His (God's) from-rather, My cause is neglected by my God: He steps, i.e., follow His guidance. In Ezra, 1. 2, Cyrus passes by my case in my bondage and distress without acknowledges Jehovah as the Giver of his victories. noticing it. my God-who especially might be expected | He subdued the nations from the Euxine to the Red to care for me. 28. known-by thine own observation sea, and even Egypt (says XENOPHON). dust-ch. 17. and reading of Scripture. heard-from tradition of the 13; 29. 5; Psalm 18. 42.). Persia, Cyrus' country, was fathers. everlasting, &c.-These attributes of Jehovah famed for the use of the "bow" (ch. 22. 6.). Before ought to inspire His afflicted people with confidence. him" means "gave them into his power" (Joshua, 10. no searching of his understanding-therefore thy cause 12.). MAURER translates, "Gave his (the enemy's) cannot, as thou sayest, escape His notice: though much sword to be dust, and his (the enemy's) bow to be as in His ways is unsearchable, He cannot err (Job, 11. stubble" (Job, 41. 26, 29.). 3. Cyrus had not visited 7-9.). He is never "faint" or "weary" with having the the regions of the Euphrates and westward, until he countless wants of His people ever before Him to attend visited them for conquest. So the gospel conquests to. 29. Not only does He "not faint" (v. 28,), but He penetrated regions where the name of God was ungives power to them who do faint. no might... increas-known before. 4. Who-else but God? calling. eth strength -a seeming paradox. They "have no generations from... beginning-The origin and position might" in themselves; but in Him they have strength, of all nations are from God (Deuteronomy, 32. 8; Acts, and He "increases" that strength (2 Corinthians, 12. 9.). 17. 26;); what is true of Cyrus and his conquests is true 30. young men-lit., those selected: men picked out on of all the movements of history from the first: all are account of their youthful vigour for an enterprise. 31. from God. with the last-i.c., the Last (ch. 44. 6; 48. 12.). mount up-(2 Samuel, 1. 23.). Rather, "They shall put 5. feared--that they would be subdued. drew near and forth fresh feathers as eagles" are said to renovate came together, for mutual defence. 6. Be of good themselves; the parallel clause, "renew their strength," courage-Be not alarmed because of Cyrus, but make confirms this. The eagle was thought to moult and re- new images to secure the favour of the gods against new his feathers, and with them his strength, in old him. 7. One workman encourages the other to be age (so LXX., Vulgate, Psalm 103. 5.). However, quick in finishing the idol, so as to avert the impendEnglish Version is favoured by the descending climax, ing danger. nails-to keep it steady in its place. Wismount up-run-walk, in every attitude the praying, dom, 13. 15, 16, gives a similar picture of the folly of waiting child of God is "strong in the Lord" (Psalm idolatry. 8. Contrast between the idolatrous nations 84.7; Micah, 4. 5; Hebrews, 12. 1.). whom God will destroy by Cyrus; and Israel whom God will deliver by the same man for their forefathers Ver. 1-29. ADDITIONAL REASONS WHY THE JEWS sake. servant-so termed as being chosen by God to SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF Worship Him themselves, and to lead other peoples to DELIVERING THEM: HE WILL RAISE UP A PRINCE AS do the same (ch. 45. 4.). Jacob... chosen-Psalm 135. THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT 4.). my friend-lit., loving me. 9. Abraham, the father DELIVER THE HEATHEN NATIONS FROM THAT of the Jews, taken from the remote Ur of the ChaldeesPRINCE. 1. (Zechariah, 2. 13.). God is about to argue Others take it of Israel, called out of Egypt (Deuterothe case, therefore let the nations listen in reverential nomy, 4. 37; Hosea, 11. 1.). from the chief men-lit., the silence. Cf. Genesis, 28. 16, 17, as to the spirit in which elbows: so the joints: hence the root which joins the we ought to behave before God. before me-rather (turn-tree to the earth; fig., those of ancient and noble stock. ing), towards me. [MAURER.] islands-including all But the parallel clause ("ends of the earth") favours regions beyond sea (Jeremiah, 25. 22,), maritime regions, GESENIUS, who translates, "the extremities of the not merely isles in the strict sense. renew... strength earth:" so JEROME. 10. be not dismayed-lit., anxiously -let them gather their strength for the argument; let to look at one another in dismay. right hand of my them adduce their strongest arguments (cf. ch. 1. 18; righteousness-i... my right hand prepared in accordJob, 9. 32.). "Judgment" means here, to decide the ance with my righteousness (faithfulness to my propoint at issue between us. 2. Who-else but God? The mises) to uphold thee. 11. ashamed-put to the shame fact that God "raiseth up" Cyrus, and qualifies him of defeat (cf. ch. 54. 17; Romans, 9. 33.). 12. seek... for becoming the conqueror of the nations and deliverer and ... not find-said of one so utterly put out of the of God's people, is a strong argument why they should way that not a trace of him can be found (Psalm 37. 36.). trust in Him. The future is here prophetically repre- thing of nought-shall utterly perish. 13. (Deuterosented as present or past. the righteous man-Cyrus; nomy, 33. 26, 29.). 14. worm-in a state of contempt as ch. 44. 28; 45. 1-4, 13; 46. 11, "from the East," prove. and affliction, whom all loathe and tread on, the very Called "righteous," not so much on account of his own expression which Messiah, on the cross, applies to equity (HERODOTUS, 3. 89), as because he fulfilled God's Himself (Psalm 22. 6,), so completely are the Lord and righteous will in restoring the Jews from their unjust His people identified and assimilated. "God's people captivity. Raised him up in righteousness. The LXX. are as worms' in humble thoughts of themselves, and take the Hebrew as a noun, righteousness. MAURER in their enemies' haughty thoughts of them: worms, translates, "Who raised up him whom salvation but not vipers, or of the serpent's seed." [HENRY.] (national and temporal, the gift of God's "righteous-men-The parallelism requires the word "men" here, Less" to the good, ch. 32. 17; cf. ch. 45. 8; 51. 5) meets at his foot" i.e., wherever he goes). Cyrus is said to come from the East, because Persia is East of Babylon; but in v. 25, from the North, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realised only in Messiah, Cyrus' antitype (Cyrus knew not God, ch. 45. 4.). HE goes forth as the Universal Conqueror of the **nations," in righteousness making war (Psalm 2. 8, 9; Revelation, 19. 11-15; 6. 2; 2. 26, 27.). "The idols He shali utterly abolish" (cf. v. 7, 23, with ch. 2. 18.). Righteousness was always raised up from the East. Paradise was East of Eden. The cherubim were at the to have associated with it the idea of fewness or feebleness. LowTH translates, "Ye mortals of Israel." The LXX., "Altogether diminutive." MAURER supports English Version, which the Hebrew text best accords with. the Lord in general. and thy Redeemer - in particular: a still stronger reason why He should "help" them. 15. God will make Israel to destroy their enemies as the Eastern corn-drag (ch. 28. 27, 2 bruises out the grain with its teeth, and gives the chai to the winds to scatter. teeth-serrated, so as to cut up the straw for fodder, and separate the grain from the chaff. mountains. hills-kingdoms more or less powerful that were hostile to Israel (ch. 2. 14.). 16. |