Peaceful Death of the Righteous Few. ISAIAH, LVII. of their bodies in their graves (called "beds," 2 Chronicles, 16. 14; cf. Isaiah, 14. 18; because they "sleep" in them, with the certainty of awaking at the resurrection, The Ungodliness of the Many. Kingdom (ch. 2. 2; Jeremiah, 3. 17.). joyful-(Romans, 5. 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-1 Thessalonians, 4. 14) is the emblem of the eternal (Hebrews, 13. 10,), spiritually, the cross of Christ, which sanctifies our sacrifices of prayer and praise. house for all people-or rather, peoples. No longer restricted to one favoured people (Malachi, 1. 11; John, 4. 21, 23; 1 Timothy, 2. 8.). To be fully realised at the second coming (ch. 2. 2-4.). No longer literal, but spiritual sacrifice, viz., "prayer" shall be offered (Psalm 141. 2: 51. 17; Malachi, 1. 11; Matthew, 21. 13.). 8. Jehovah will not only restore the scattered outcasts of Israel (ch. 11. 12; Psalm 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.). 9. 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 their rulers (v. 10-12.). to devour - viz., Israel. 10. his watchmenIsrael'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." [LOWTH.] Not merely sleeping inactive, but under visionary delusions. loving to slumber-not merely slumbering involuntarily, but loving it. 11. greedy-lit., strong (i.e., insatiable) in appetite (Ezekiel, 34. 2, 3; Micah, 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 the spiritual welfare of the people (Jeremiah, 6. 13; Ezekiel, 22. 27.). from his quarter-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.). 12. fetch wine-language of the national teachers challenging one another to drink. BARNES translates, "I will take another cup" (ch. 5. 11.). to-morrow, &c.Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so. CHAPTER LVII. Ver. 1-21. THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS ON THE NATION, AND BE RESTORED BY HIM WHO CREATETH PEACE. In the midst of the excesses of the unfaithful watchmen (ch. 56. 10, 11, 12,), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly by violent death in persecution: prophetical of the persecuting times of Manasseh, before God's judgments in causing the captivity in Babylon; and again those in the last age of the Church, before the final judgments on the apostasy (2 Kings, 21. 16; Matthew, 23. 29-35, 37; Revelation, 11. 17.). The Hebrew for "perisheth," and "is taken away." expresses a violent death (Micah, 7. 2.). 1. no man layeth it to heart as a public calamity. merciful men-rather, godly men; the subjects of mercy. none considering - viz., what was the design of providence in removing the godly. from the evil-Hebrew, from the face of the evil, i.e., both from the moral evil on every side (ch. 56. 10-12,), and from the evils about to come in punishment of the national sins, foreign invasion, &c. (ch. 56. 9; 57. 13.). presented as a blessing conferred on him by God for So Ahijah's death is rehis piety (1 Kings, 14. 10-13; see also 2 Kings, 22. 20.). 2. Or, "he entereth into peace:" in contrast to the persecutions which he suffered in this world (Job, 3. 13, 17.). Margin not so well translates," he shall go in peace" (Psalm 37, 37; Luke, 2. 29.). rest-the calm rest 609 5. "rest" (Hebrews, 4. 9; Revelation, 14. 13.). each one racter of those who at death "rest in their beds," viz., walking in... uprightness-This clause defines the chaall who walk uprightly. 3. But...ye-In contrast to "the righteous" and their end, he announces to the unbelieving Jews their doom. sons of the sorceress-i.e.. ye that are addicted to sorcery: this was connected with the worship of false gods (2 Kings, 21. 6.). No insult is greater to an Oriental than any slur cast on his mother (1 Samuel, 20. 30; Job, 30. 8.). seed of the adultererspiritual 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," v. 1)? (2 Chronicles, 36. 16.). make. (Psalm 22. 7, 13; 35. 21; Lamentations, 2. 16.). children of transgression, &c. not merely children of transwide mouthgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God. Enflaming yourselves - Burning with lust towards idols [GESENIUS]: or else (cf. Margin), in the terebinth groves, which the Hebrew and the parallelism favour (Note, ch. 1. 29.). [MAURER.] under.. The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts. slaytree-(2 Kings, 17. 10.). ing.... children-as a sacrifice to Moloch, &c. (2 Kings, 17, 31; 2 Chronicles, 28. 3; 33. 6.). valley of the son of Hinnom. Fire was put within a hollow brazen statne, and the child was put in his in... valleys - the heated arms; kettle drums (Hebrew, toph) were beaten to drown the child's cries; whence the valley was called Tophet (2 Chronicles, 33, 6; Jeremiah, 7. 3.). under... clifts-the gloom of caverns suiting their dark superstitions. 6. The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (Psalm 16. 4, 5.). meal and flour mingled with oil. "Meat," in Old English, meat offering-not a bloody sacrifice, but one of meant food, not flesh, as it now means (Leviticus, 14. 10.). these things with patience?" [HORSLEY.] 7. Upon... Should I receive comfort- rather, "Shall I bear high mountain... bed-image from adultery, open and idolatrous altar, the scene of their spiritual unfaithshameless (Ezekiel, 23. 7); the "bed" answers to the fulness to their divine husband (Ezekiel, 16. 16, 25; 23. 41.). 8. “ try: the objects which thou holdest in remembrance. Remembrance," i.e., memorials of thy idolaThey hung up household tutelary gods "behind the doors" the very place where God had directed them to write His laws "on the posts and gates" (Deuteronomy, 6. 9; 11. 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... bed-so as to receive the more paramours. made... covenant-with idols: in open violation of thy "covenant" with God (Exodus, 19. 6; 23. 32.). Or, [HORSLEY.] thy bed "hast made assignations with them for thyself." twofold; they resorted to places of idolatry (" their bed"), their bed-The Jews' sin was and they received idols into the temple of God ("thy bed"). where rather, ever since that. [HORSLEY.] The Hebrew for where means room (Margin), 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 (convenient) 9. the king-the idol which they came to worship, perplace for thyself" in their bed [MAURER] (ch. 56, 5.). fumed with oil, like harlots (Jeremiah, 4. 30; Ezekiel, 23. 16, 40.). Zephaniah, 1. 5); (malcham meaning "king"). [ROSENSo "king" means idol (Amos, 5. 26: MULLER.] Rather, the king of Assyria or Egypt, and other foreign princes, on whom Israel relied, instead of on God; the "ointment" will thus refer to the presents (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. 11.). gend... messengers far off-not merely to neighbouring nations, but to those "far off," in search of new idols, or else alliances. even unto hell -the lowest possible degradation. 10. greatness of... way-the length of thy journeys in seeking strange gods, or else foreign aid (Jeremiah, 2. 23, 24.). Notwithstand ing thy deriving no good from these long journeys (so, "send...far off," v. 9,), thou dost not still give up hope (Jeremiah, 2. 25; 18. 12.). hast found... life of... hand --for "thou still findest life (i.c., vigour) enough in thy hand" to make new idols [MAURER], or to seek new alliances ("hand" being then taken for strength in general). grieved-rather," therefore thou art not weak" [MAURER]; 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 thou hast not remembered me. Translate, "seeing that thou hast not remembered me." laid it to heart rather, "nor hast me at heart:" hast no regard for me: and that, because I have been long silent and have not punished thee. Lit., "Have I not held my peace, and that 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. 36.). [LUDOVICUS DE DIEU.] However, ch. 51. 12, 13, favours English Version of the whole verse: God's "silent" long-suffering, which was intended to lead them to repentance, caused them "not to fear Him" (Romans, 2. 4, 5.). 12. declare-I will expose publicly thy (hypocritical) righteousness. I will show openly how vain thy works, in having recourse to idols, or foreign alliances, shall prove (v. 3.). 13. When thou criest-In the time of thy trouble. companies -viz., of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid. wind.. carry... away-Job, 21. 18; Matthew, 7. 27.). vanityrather, a breath. [LOWTH.] possess... land... inherit i.e., the literal land of Judea and "mount" Zion: the believing remnant of Israel shall return and inherit the land. Secondarily, the heavenly inheritance, and the spiritual Zion (ch. 49. 8; Psalm 37. 9, 11; 69. 35, 36; Matthew, 5. 6; Hebrews, 12. 22.). "He that putteth his trust in me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew. [HORSLEY.] 14. shall say -The nominative is, "He that trusteth in me" (r. 13.). The 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, 8; 40. 3, 4; 62, 10, 11.). Cast... up a high road before the returning Jews. stumbling block-Jesus has been so to the Jews, but will not be so then any longer (1 Corinthians, 1. 23;); their prejudices shall then be taken out of the way. 15. The pride and self-righteousness of the Jews were the stumblingblock in the way of their acknowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition in their behalf. So their self-humiliation, in ch. 66. 2, 5, 10, &c., precedes their final prosperity (Zechariah, 12. 6, 10-14;); there will, probably, be a previous period of unbelief even after their return (Zechariah, 12. 8, 9.). 16. For-Referring to the promise in v. 14, 15, of restoring Israel when "contrite" (Genesis, 6. 3; 8. 21; Psalm 78, 38, 39; 85. 6: 103. 9, 13, 14; Micah, 7. 18.). God will not contend for ever" with His people, for their human spirit would thereby be utterly crushed, whereas God's object is to chasten, not to destroy them (Lamentations, 8. 33, 34; Micali, 7. 8. 9.). With the ungodly He is "angry every day' (Psalm 7. 11; Revelation, 14. 11.). spirit... Remnant of the Nation. before me-i.e., the human spirit which went forth from me Numbers, 16. 22,), answering to "which I have made" in the parallel clause. 17. covetousness - akin to idolatry; and, like it, having drawn off Israel's heart from God (ch. 2. 7; 56. 11; 58. 3; Jeremiah, 6. 13; Colos. sians, 3. 5.). hid me-(ch. 8. 17; 45, 15.). went on frowardly the result of God's hiding His face (Psalm 81. 19; Romans, 1. 24, 26.). 18. Rather, "I have seen his ways (in sin), yet will I heal him," i.e., restore Israel spiritually and temporally (Jeremiah, 33. 6; 3. 22; Hosea, 14. 4, 5.). [HORSLEY.] However, the phrase, "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 (ch. 61. 2, 3; Jeremiah, 31. 18, 20.). 19. fruit of lipsi.e.. thanksgivings which flow from the lips. I make men to return thanks to me (Hosea, 14, 2; Hebrews, 13. 15.). Peace, peace"perfect peace" (see Margin, ch. 26. 3; John, 14. 27.). Primarily, the cessation of the troubles now afflicting the Jews, 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.). 20. when it cannot rest-rather, "for it can have no rest" (Job, 15. 20, &c.; Proverbs, 4. 16, 17.). English Version represents the sea as occasionally agitated; but the Hebrew expresses that it can never be at rest. 21. (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 LVIIL Ver. 1-14. REPROOF OF THE JEWS FOR THEIR DE PENDENCE ON MERE OUTWARD 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 externals than for inward holiness. ROSES MULLER 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 Jeru salem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Cf. as to our Lord's time, Matthew, 6. 16; 23.; Luke, 18. 12. 2. 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” (ie, as a matter of justice due to them, salvation to them selves, and destruction to their enemies); and "for sook not the ordinance of their God," answers to, "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies). [MAURER] So JEROME, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the lan guage of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Malachi, 2. 17, they affect to be scandalised at the impunity of the wicked, and impugn God's justice. [HORSLEY.] Thus, "seek me daily, and desire (English Version not so well," de light") to know my ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense. viz., dispelling the delusion that God would be satisfied with outward observances, whilst the spirit of the law was violated and the heart unchanged (v. 3-14; Ezekiel, 33. 31, 32; cf. John, 18. 28,), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter. 3. Wherefore-The words of Reproof of the Jews for Dependence ISAIAH, LIX. the Jews: "Why is it that, when we fast, thou dost not notice it" (by delivering us)? They think to lay God under obligation by their fasting (Psalm 73. 13; Malachi, 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. not so well translates, "business." GESENIUS rather, "oppressive labours." [MAURER.] HORSLEY, exact...labourswith Vulgate, translates," Exact the whole upon your debtors" those who owe you labour (Nehemiah, 5. 1-5, 8-10, &c.). 4. ye shall not fast-rather, "ye do not fast at this time, so as to make your voice to be heard on high," i.e., in heaven; your aim in fasting is strife, not to gain the ear of God [MAURER] (1 Kings, 21. 9, 12, 13.). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife. 5. for a man to afflict his soul-The pain felt by abstinence is not the end to be 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 sackcloth to affect the outward tokens, so as to "appear to men to fast" (Matthew, 6. 17, 18; 1 Kings, 21. 27; Esther, 4. 3.). 6. loose... bands of wickedness-i.e., to dissolve every tie wherewith one has unjustly bound his fellow-men (Leviticus, 25. 49, &c.). Servitude, a fraudulent contract, &c. heavy burdens - Hebrew, loose the bands of the yoke. undo... oppressed-lit.. the 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.). out-rather, reduced. [HORSLEY.] naked him-(Matthew, 25. 36.). flesh-kindred (Genesis, 29. 14.). ... ... produce like blessed results on the Gentile world on Mere Outward Forms of Worship. (Amos, 9. 11, 12; Acts, 15. 16, 17.). be called-appropriately: the name truly designating what thou shalt do. breach-the calamity wherewith God visited Israel for their sin (ch. 30. 26; 1 Chronicles, 15. 13.). paths to dwell in-not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, 2; Nehemiah, 13. 15-22.). The Sabbath, ever under the so as to dwell in the land." [MAURER.) 13. (Ch. 56. foot-the instrument of motion (cf. Proverbs, 4. 27;); men new dispensation, was to be obligatory (ch. 66. 23.). are not to travel for mere pleasure on the Sabbath farther than the tabernacle or temple. (Acts, 1. 12.). The Jews were forbidden to travel on it thy foot from going on thy own ways and "doing thy pleasure," &c. (Exodus, 20. 10, 11.). my holy day-God If thou keep claims it as His day; to take it for our pleasure is to rob Him of His own. This 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 call the holy (day) of Jehovah honourable:" if thou the Lord-not the predicate, but the subject; "if thou Sabbath. not doing... own way-answering to, "turn treat it as a day to be honoured. him-or else, it, the pleasure-answering to, "doing thy pleasure." "To away thy foot from the Sabbath." nor finding of oxen and asses; to pass it in a jovial manner is keep the Sabbath in an idle manner is the sabbath down to eat and drink, and rose again to play; to keep the sabbath of the golden calf, when the people sat the devil's holiday." [BISHOP ANDREWES.] nor speakit in surfeiting and wantonness is the sabbath of Satan, casting .... words-answering to, "call Sabbath a delight cover honourable." Man's "own words" would "call" it Also brethren in common descent from Adam, above which "calls it a delight" (Amos, 8. 5; Malachi, a "weariness; it is the spiritual nature given from and brethren in Christ (James, 2. 15.). "Hide... self," means to be strange towards them and not to re-kind, as He punishes in kind. .thy- 1. 13.). 14. delight... in ... Lord lieve them in their poverty (Matthew, 15. 5.). 8. light keeping God's "Sabbath," so God will give us "delight" -God rewards in -emblem of prosperity (v. 10; Job, 11. 17.). health-lit., in Himself (Genesis, 15. 1; Job, 22. 21-26; Psalm 37. 4.). As we "delight" in a long bandage, applied by surgeons to heal a wound ride upon... high places-I will make thee supreme (cf. ch. 1. 6.). Hence restoration from all past calamities. lord of the land; the phrase is taken from a conqueror go before thee-Thy conformity to the divine covenant riding in his chariot, and occupying the hills and fastacts as a leader, conducting thee to peace and prosperity. nesses of a country [VITRINGA] (Deuteronomy, 32, 13; glory ... rereward-like the pillar of cloud and fire, Micah, 1. 3; Habakkuk, 3. 19.). Judea was a land of the symbol of God's "glory," which went behind Israel, hills: the idea thus is, "I will restore thee to thine separating them from their Egyptian pursuers (ch. 52. 12; Exodus, 14. 19, 20.). 9. Then... call...answer- of Jacob," confirm this (Genesis, 27. 28, 29; 28. 13-16.). own land." [CALVIN.] The parallel words, "heritage When sin is renounced (ch. 65. 24.). When the Lord's mouth of... Lord... spoken it- A formula to assure call is not hearkened to, He will not hear our "call" (Psalm 66. 18; Proverbs, 1. 24, 28; 15. 29; 28. 9.). putting God has made (ch. 40. 5.]. men of the fulfilment of any solemn promise which forth of finger- the finger of scorn pointed at simpleminded godly men. The middle finger was so used by the Romans. speaking vanity every injurious MENTS: THEY AT LAST OWN IT THEMSELVES: THE REVer. 1-21. THE PEOPLE'S SIN THE CAUSE OF JUDGspeech. [LoWTH.] 10. draw out thy soul-"impart of DEEMER'S FUTURE INTERPOSITION IN THEIR EXTREthine own subsistence," or "sustenance." [HORSLEY.] MITY. The reason why Jehovah does not deliver His "Soul" is fig. for "that wherewith thou sustainest people, notwithstanding their religious services (ch. 58. thy soul," or "life." light... in obscurity-calamities 3,, is not want of power on His part, but because of shall be suddenly succeeded by prosperity (Psalm 112. 4.). 11. satisfy... in drought-(ch. 41. 17, 18.). Lit., 16-21, the consequent promise of the Messiah. their sins (v. 1-8;); v. 9-15 contain their confession; v. drought, i.e., parched places. [MAURER.] make fatrather, strengthen. [NOVES.] shortened-Note, ch. 50. 2.). 1. hand of thy bones" [JEROME); or, of thy strength. [HORSLEY.] 44.). 3. (Ch. 1. 15; Romans, 3. 13-15.). "Give thee the free use 2. hid-Hebrew, caused Him to hide (Lamentations, 3. ear heavy-(ch. 6. 10.). watered garden-an Oriental picture of happiness. fail-not merely the "hands" perpetrate deeds of grosser not-Hebrew, "deceive not:" as streams that disap- enormity ("blood"), but the "fingers" commit more hands... fingers point the caravan which had expected to find water, minute acts of iniquity." lips... tougue-The lips as formerly, but find it dried up (Job, 6. 15-17.). 12. they. of thee-thy people, the Israelites. old waste "speak" openly "lies," the tongue "mutters" malicious places-the old ruins of Jerusalem (ch. 61. 4; Ezekiel, tions of others) (Jeremiah, 6. 28; 9. 4.). 4. Rather, "No insinuations (" perverseness" perverse misrepresenta36. 33-36.). foundations of many generations-i.e., the one calleth an adversary into court with justice." i.e., buildings which had lain in ruins, even to their founda- None bringeth a just suit: "No one pleadeth with tions, for many ages: called in the parallel passage truth." (ch. 61. 4,), "the former desolations," and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall 511 CHAPTER LIX. 7. 14.). 5. cockatrice - Probably the basilisk serpent, 2 L Sin the Cause of Judgments. ISAIAH, LX. The Redeemer & Future Interposition. being made to entrap, but to its thinness, as con- awful fact. 16. no man- viz., to atone by his righttrasted with substantial "garments," as v. 6 shows. eousness for the unrighteousness of the people. "Man" Their works are vain and transitory (Job, 8. 14; Pro- is emphatic, as in 1 Kings, 2, 2: no representative man verbs, 11. 18.). eateth... their eggs -he who partakes able to retrieve the cause of fallen men ch. 41. 28; in their plans, or has any thing to do with them, finds 63, 5, 6; Jeremiah, 5. 1; Ezekiel, 22. 30.). no intercessor them pestiferous. that which is crushed-The egg, when no one to interpose, "to help... uphold" (ch. 65. it is broken, breaketh out as a viper; their plans, how- 6.). his arm-(ch. 40. 10; 51. 5.). Not man's arm, but ever specious in their undeveloped form like the egg, His alone (Psalm 98. 1; 44. 3.). his righteousness-the when developed, are found pernicious. Though the "arm" of Messiah. He won the victory for us, not by viper is viviparous (from which "vi-per" is derived, mere might as God, but by His invincible righteousyet during gestation, the young are included in eggs ness, as man having "the Spirit without measure" ch. which break at the birth [BOCHART); however, 11. 5; 42. 6, 21; 51. 8: 53. 11; 1 John, 2. 1.). 17. Messiah metaphors often combine things without representing is represented as a warrior armed at all points, goin? every thing to the life. 6. not... garments-like the forth to vindicate His people. Owing to the unity of "fig leaves" wherewith Adam and Eve vainly tried to Christ and His people, their armour is like His, excover their shame, as contrasted with "the coats of cept that they have no "garments of rengeance" (which skins" which the Lord God made to clothe them with is God's prerogative, Romans, 12. 19,), or "cloak of zeal (ch. 64. 6; Romans, 13. 14; Galatians, 3. 27; Philippians, (in the sense of judicial fury punishing the wicked; 3. 9.). The artificial self-deceiving sophisms of human this zeal belongs properly to God, 2 Kings, 10. 16; philosophy (1 Timothy, 6. 5; 2 Timothy, 2. 16, 23.). 7. Romans, 10. 2; Philippians, 3. 6; "zeal," in the sense of feet-all their members are active in evil; in v. 3, the anxiety for the Lord's honour they have, Numbers, "hands, fingers, lips, and tongue," are specified. run 11, 13; Psalm 69. 9; 2 Corinthians, 7. 11; 9. 2;; and for haste-Romans, 3. 15.). Contrast David's "running"salvation" which is of God alone (Psalm 3. 8,), they and hasting" in the ways of God (Psalm 119. 32, 60.). have as their helmet "the hope of salvation" (1 Thesthoughts not merely their acts, but their whole salonians, 5. 8.). The "helmet of salvation" is attri thoughts. 8. peace whether in relation to God, to buted to them (Ephesians, 6. 14, 17) in a secondary their own conscience, or to their fellow-men (ch. 57. sense, viz., derived from Him, and as yet only in hope, 20, 21.). judgment-justice. crooked-the opposite of not fruition (Romans, 8. 24.). The second coming here, "straight forward" (Proverbs, 2. 15; 28. 18.). 9. judg- as often, is included in this representation of Messiah ment far-retribution in kind, because they had shown His "zeal" (John, 2. 15-17) at His first coming was but "no judgment in their goings" (v. 8.). "The vindica- a type of His zeal and vengeance against the foes of tion of our just rights by God is withheld by Him from God at His second coming (2 Thessalonians, 1. §-19; us." us-In v. 8 and previous verses, it was "they." Revelation, 19. 11-21.). 18. deeds-Hebrew, "recom the third person; here, "us... we," the first person. penses;""according as their deeds demand." [MAURER The nation here speaks: God thus making them out This verse predicts the judgments at the Lord's second of their own mouth condemn themselves; just as He coming, which shall precede the final redemption of His by his prophet had condemned them before. Isaiah people (ch. 66. 13, 15, 16.). islands-(Note, ch. 41. 1 includes himself with his people, and speaks in their Distant countries. 19. (Ch. 45. 6; Malachi, 1. 11.). The name. justice-God's justice bringing salvation (ch. result of God's judgments (ch. 26. 9; 66. 18-20.), like 48. 13.). light-the dawn of returning prosperity. flood-(Jeremiah, 46, 7, 8; Revelation, 12. 15.). lift op obscurity-adversity (Jeremiah, 8. 15.). 10. grope-ful- standard rather, from a different Hebrew root, shall filling Moses' threat (Deuteronomy, 28. 29.). stumble put him to flight, drive him away. [MAURER.] LOWTE, at noon... as... night-There is no relaxation of our giving a different sense to the Hebrew for "enemy," evils; at the time when we might look for the noon of from that in v. 18, and a forced meaning to the He relief, there is still the night of our calamity. in desolate brew for "Spirit of the Lord," translates, "When He places-rather, to suit the parallel words "at noon-day," shall come as a river straitened in its course, which s in fertile lit., fat; Genesis, 27. 25) fields [GESENIUS] mighty wind drives along." 20. to Zion-Romans, 11., (where all is promising) we are like the dead (who have quotes it, "out of Zion." Thus S. Paul, by inspiration no hope left them); or, where others are prosperous, we supplements the sense from Psalm 14. 7: He was, and wander about as dead men. True of all unbelievers is to come to Zion, first with redemption, being sprung (ch. 26. 10; Luke, 15. 17.). 11. rear-moan plaintively, as man out of Zion. LXX. translate. "for the sale like a hungry bear which growls for food. doves-(ch. of Zion." Paul applies this verse to the coming re38. 14; Ezekiel, 7. 16.). salvation-retribution in kind: storation of Israel spiritually. them that turn from because not salvation, but "destruction" was "in (Romans, 11. 26,), shall turn away ungodliness from their paths" (v. 7.). 12. (Daniel, 9. 5, &c.). thee ... us Jacob," so LXX., Paul herein gives the full sense under -antithesis. with us-i.e., we are conscious of them inspiration. They turn from transgression, because He (Margin, Job, 12. 3; 15. 9.). know-acknowledge they first turns them from it, and it from them (Psalm 1 are our iniquities. 13. The particulars of the sins 4; Lamentations, 5. 21.). 21. covenant with them...the generally confessed in the preceding verse (ch. 48. 8:-The covenant is with Christ, and with them only s Jeremiah, 2. 19, 20.). The act, the word, and the thought united to Him (Hebrews, 2. 13.). Jehovah addresses of apostasy, are all here marked: transgression and Messiah the representative and ideal Israel. The literal departing, &c.; lyng (cf. v. 4,), and speaking, &c.; con- and spiritual Israel are His seed, to whom the promise ceiving and uttering from the heart. 14. Justice and is to be fulfilled (Psalm 22. 30.). Spirit... not depart righteousness are put away from our legal courts. in ...for ever-Jeremiah, 31. 31-37; Matthew, 28. 20... the street-in the forum, the place of judicature, usually CHAPTER LX. at the gate of the city (Zechariah, 8. 16.). cannot enter -is shut out from the forum, or courts of justice. 15. faileth-is not to be found. he that departeth... prey He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (Psalm 10. 8, 9.). Lord 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 Ver. 1-22. ISRAEL'S GLORY AFTER HER AFFLICTION. An ode of congratulation to Zion on her restoration at the Lord's second advent, to her true position a the mother Church from which the gospel is to be dif fused to the whole Gentile world; the first promulga tion of the gospel among the Gentiles, beginning at Jerusalem, is an earnest of this. The language is too glorious to apply to any thing that as yet has hap pened. 1. Arise- from the dust in which thou hast been sitting as a mourning female captive (ch, 3. 20:52 The Glory of Israel ... after her Affliction. 13. 1, 2.). shine - impart to others the spiritual light now ISAIAH, LXI. given thee (v. 3.). Margin and GESENIUS translate, be no need of barring gates against invaders. forcesare open so, under the Prince of peace, there shall "Be enlightened;" be resplendent with prosperity: riches. imperative for the future indicative, "Thou shalt be or, if not willingly, be brought by judgments to submit enlightened" (ch. 58. 8, 10; Ephesians, 5. 8, 14.). glory to Israel (v. 12, 14.). GESENIUS explains it, "may come be brought as willing captives to the truth; of the Lord- not merely the Shechinah, or cloud of escorted by a retinue." 12. For-The reason which will glory, such as rested above the ark in the old dispensa- lead Gentile kings and people to submit themselves: tion, but the glory of the Lord in person (Jeremiah, 3. fear of the God in Israel (Zechariah, 14. 17.). 16, 17.). is risen as the sun (Malachi, 4. 2; Luke, 1. 78, glory-i.e., the trees which adorned Lebanon; emblem Margin.). 2. darkness... earth-the rest of the earth: of men eminent in natural gifts, devoting all that is in contrast with "light.. will be afterwards enlightened through Israel (ch. 9. 2.). pine .. upon thee" (v. 1.). The earth in them to the God of Israel (Hosea, 14. 6, 6.). fir... be seen-conspicuously: so the Hebrew. 3. (Ch. 2. 3; 11. place of my sanctuary-Jerusalem (Jeremiah, 3. 17.). 10; 43. 6; 49. 22; 66. 12.). kings (ch. 49. 7, 23; 52. 15.). place of my feet-no longer the ark (Jeremiah, 3. 16,). box-rather, "the cypress ... ilex. . . cedar." thy rising-rather, thy sun-rising, i.e., to the brightness "the footstool" of Jehovah (Psalm 99. 5; 132. 7; 1 that riseth upon thee. 4. Lift up... eyes-Jerusalem Chronicles, 28. 2;); but the place of His throne, the is addressed as a female with eyes cast down from place of the soles of His feet, where He will dwell in grief. all they... they-The Gentile peoples come to- the midst of the children of Israel for ever," in the gether to bring back the dispersed Hebrews, restore new temple (Ezekiel, 43. 7.). 14. The sons Their their city, and worship Jehovah with offerings. nursed fathers who "afflicted" Israel having been cut off by at thy side-rather carried, &c. It is the custom in the divine judgments (ch. 14. 1, 2; 49. 23.). The Zion of the East to carry the children astride on the hip, with the Holy One-The royal court of the Holy One. MAURER arms around the body (ch. 66. 12.). 5. see-(v. 4,), viz., translates, “Zion, the sanctuary (holy place) of Israel" the bringing back of thy sons. "overflow with joy [LowтH]; or, from a different 61.). no man went through thee-Thy land was so deflow together-rather, (ch. 57. 15; Psalm 46. 4.). Hebrew root, "be bright with joy' [GESENIUS] (Job, 3. 15. forsaken (Psalm 78. 60, 4.). fear-rather, beat with the agitation of solemn joy thee; true only of Israel, not true of the Church (Lasolate that no traveller, or caravan, passed through at the marvellous sight [HORSLEY] (Jeremiah, 33, 9.). mentations, 1. 4.). be enlarged-swell with delight. Grief, on the contrary, honoured. 16. suck-Thou shalt draw to thyself and contracts the heart. excellency glory, i.e., for ever of the lands beyond the sea, as in Solomon's time, the Gentiles, &c. (ch. 49. 23; 61. 6; 66. 11, 12.). know-by the abundance of... sea-the wealth enjoy all that is valuable of the possessions of the type of the coming reign of the Prince of peace. con- favours bestowed on thee, and through thee on the verted-rather, be turned, instead of being turned to Gentiles. 17. Poetically, with figurative allusion to purposes of sin and idolatry. forces-rather, riches. 6. the furniture of the temple; all things in that happy camels-laden with merchandise; the camel is "the ship age to come shall be changed for the better. exactorsof the desert" (cf. ch. 30. 6.). them shall there be. dromedaries-they have one bunch Jerusalem shall not only be peaceable and righteous. cover thee so many of viz., of tribute. righteousness - all rulers in restored on the back, whereas the camel has two: distinguished but shall be, as it were, "peace" and "righteousness for swiftness (Jeremiah, 2. 23.). Midian - East of the itself in their administration. 18. (Ch. 2. 4.). Not only Elanitic branch of the Red sea, and stretching north-shall thy walls keep thee safe from foes, but "Salvation' ward along mount Seir. Associated with the Ishmaelites in traffic (Genesis, 37. 25, 28.). Ephah Midian, East of the Dead sea. It abounded in camels - part of (Judges, 6. 5.). Sheba - In Arabia Felix, famed for frankincense and gold (Psalm 72. 15; Jeremiah, 6. 20,), which they traded in (ch. 45. 14; Job, 6. 19; Ezekiel, 27. 22.). 7. Kedar-(ch. 21. 16; Song of Solomon, 1. 5,), in the South of Arabia Deserta, or North of Arabia Petra; they traded in flocks (Ezekiel, 27. 21.). Nebaioth -son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia Petraea. minister-by 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,), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleecelike robe of sanctity. [VITRINGA.] house of my glory -the temple (Ezekiel, 41.; Haggai, 2. 7, 9; Malachi, 3. 1.). 8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are. 9. Note, ch. 42. 4.). Tarshish first-The ships of Tartessus (Note, ch. 2. 16; 23. 1, i.e., vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (ch. 66. 20.). their silver-the nations among whom the Jews have been scattered shall help them with their money in returning (v. 6-7, 11, 16,, as was the case at the return from Babylon (Ezra, 1.4; cf. Psalm 68. 30, 31.). unto the name... to the Holy One-rather, because of the name because of the Holy One (cf. ch. 55. 5.). [LowтH.] 10. kings... minister unto thee-(v. 7 above, note; ch. 49. 23.). in my wrath I smote thee-(ch. 54. 7, 8; 67. 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 613 shall serve as thy walls, converting thy foes into 2.). gates once the scene of "destruction" when friends, and so ensuring thee perfect safety (ch. 26, 1, victorious foes burst through them (Nehemiah, 1. 3;; henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2 Chronicles, 31. 2; Psalm 9. 14; 24. 7; 100. 4.). "Judah," the favoured tribe, means praise. 19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (ch. 30. 26; Zechariah, 2, 5; Revelation, 21. 23; 22. 5.). 20. There shall be no national and spiritual obscuration again as formerly (Joel, 2. 10: Amos, 8. 9.). mourning... ended (ch. 25. 8; Revelation, 21. 4.). 21. all righteous-(ch. 4. 3; 52. 1; Revelation, 21. 27.). inherit 5. 5.). branch of my planting-(ch. 61. 3; Psalm 92. 13; ISRAEL. Messiah announces His twofold commission |