Isaiah · Chapter 57

V. 1. The righteous-Just and holy men. No man-Few or none. Layeth it to heart-Is duly affected with this sad sign of God’s displeasure.

Verse 1. The righteous perisheth] dba qdxh hatstsadik abad. There is an emphasis here which seems intended to point out a particular person. See below. Perisheth—As the root dba abad signifies the straying of cattle, their passing away from one pasture to another, I feel inclined to follow the grammatical meaning of the word “perish,” pereo. So the Vulgate, justus periit, from per, BY or THROUGH, and eo, to GO. In his death the righteous man may be said to have passed through life, and to have passed by men, i.e., gone or passed before them into the eternal world. A similar mode of speech is used by our Saxon ancestors to express death: [Anglo-Saxon], he went out of sight; and [A.S.], he went away; and [A.S.], to fare forth, to die.

There are very few places in Isaiah where Jesus Christ is not intended; and I am inclined to think that He is intended here, THAT Just One; and perhaps Stephen had this place in view, when he thus charged the Jews, “Ye denied ton agion kai dikaion, that HOLY and JUST One,” Acts 3:14. That his death was not laid to heart by the wicked Jewish people, needs no proof.

Merciful men] If the first refers to Christ, this may well refer to the apostles, and to others of the primitive Christians, who were taken away, some by death and martyrdom, and others by a providential escape from the city that they knew was devoted to destruction.

The evil to come.] That destruction which was to come upon this disobedient people by the Romans.

Verses 1, 2. These two verses “contain a kind of prelude to the distressful scene which is opened immediately after: for the prophet, designing to describe the melancholy state of the adulterous church, to be chastised by the severe judgments of God, beholds, as it were in an ecstasy, the few pious and good men yet remaining in the church gradually falling off, and taken away, either by an immature or violent death: while there were but few who laid this matter to heart, and observed it as a presage of the judgment threatening the church. This stupidity he sadly deplores; immediately subjoining, however: an alleviation, to show that this complaint pertained not to the deceased, as having attained a happier lot, and as blessed in this respect, that they were taken away from the evils and calamities of their times.” — Vitringa. The following short paraphrase on the words will render their sense more apparent. The righteous perisheth — Just and holy men, who are the pillars of the place and state in which they live. And no man layeth it to heart — Few or none of the people are duly affected with this severe stroke and sign of God’s displeasure. Thus he shows that the corruption was general in the people no less than in the priests. And merciful men — Hebrew, dsj yvna, men of benignity, or beneficence, the same whom he before called righteous: those whose practice it was, not only to exercise piety and justice, but also mercy and kindness; none considering — None reflecting within himself, and laying it to heart; that the righteous is taken away from the evil — That dreadful calamities are coming on the church and nation, and that the righteous are taken away before they come. He shall enter into peace — The righteous man shall be received into rest and safety, where he shall be out of the reach of the approaching miseries. They — The merciful men; shall rest in their beds — In their graves, not unfitly called their beds, or sleeping-places, death being commonly called sleep in Scripture; each one walking in his uprightness — That walked, that is, lived, in a sincere and faithful discharge of his duties to God and men. Vitringa thinks “the completion of this prophecy is to be sought in the latter end of the ninth, and in the following centuries; when the papal power greatly prevailed, and the corruption of the church was as great as the persecutions and troubles of the pious were many.”

Verse 1. The righteous perisheth. This was written as a tribute, it would seem, to the memory of king Hezekiah, who was recently called from an earthly to a heavenly crown. He entered into peace, beyond the reach of all the calamities impending over his country. The nation at large did not know their loss, and therefore sorrowed not as the prophet would have them do.

1, 2. The righteous perisheth — Under ministrations above described. Moral starvation stares them in their faces. Honest seekers after truth come to disappointment. Merciful men — Men who, amid general discoloration of morals and manners, strive for reformation, find their efforts unavailing. And they pass away — are taken from the evil to come — Spared from witnessing even worse things. He shall enter — Rather, He entereth. That is, pious men as a class. They… rest in their beds — Their quiet is to be found in their graves. Every one that walks “in his uprightness” goes to the grave in peace, with conscious sincerity in seeking, but with failure in finding, the path he desired. This under the influence of false teachers. Nevertheless God receives them, for (Isaiah 26:19) “Thy dead… shall live again.”

V. 2. He-This just and merciful man shall enter into a state of rest, where he shall be out of the reach of the approaching miseries. They-just men. Here is a sudden change of the number, which is very frequent in the prophets. Beds-In their graves, which are not unfitly called their beds, as their death is commonly called sleep in scripture.

Verse 2. He shalt enter into peace— “He shall go in peace”] שלום awby yabo shalom; the expression is elliptical, such as the prophet frequently uses. The same sense is expressed at large and in full terms, Genesis 15:15: בשלום Ëytwba la abt htaw veattah libbo al abotheycha beshalom, “and thou shalt go to thy fathers in peace.”

They shall rest in their beds, each one walking in his uprightness— “He shall rest in his bed; even the perfect man.”] This obscure sentence is reduced to a perfectly good sense, and easy construction by an ingenious remark of Dr. Durell. He reads ועהתתאם משכבו l[ jwny yanuach al mishcabo tam, “the perfect man shall rest in his bed.” Two MSS. (one of them ancient) have jwny yanuach, singular; and so the Vulgate renders it, requiescat, “he shall rest.” The verb was probably altered to make it plural, and so consistent with what follows, after the mistake had been made in the following words, by uniting wbkvm mishcabo and ועהתתאם tam into one word. See Merrick’s Annotations on the Psalms, Addenda; where the reader will find that J. S. Moerlius, by the same sort of correction, and by rescuing the adjective ועהתתאם tam, which had been swallowed up in another word in the same manner, has restored to a clear sense a passage before absolutely unintelligible:—

wml twbxrj אינ yk

lemo chartsubboth ein ki

אולם ובריא תם

ulam ubari tham

“For no distresses happen to them;

Perfect and firm is their strength.”

Psalm 73:4.

To follow on my application of this to our Lord:—HE, the JUST ONE, shall enter into peace-the peaceable, prosperous possession of the glorious mediatorial kingdom. They shall rest upon their beds—the hand of wrong and oppression can reach these persecuted followers of Christ no more. (But see below.) The perfect man walking in his uprightness. This may be considered as a general declaration. The separated spirit, though disunited from its body, walking in conscious existence in the paradise of God, reaping the fruit of righteousness. The word which we render their beds, משכבותם mishkebotham, the learned bishop supposes to be two words; and to be compounded of wbkvm mishkabo, his bed, and ועהתתאם tam, the upright or perfect man. This is the reading both of the Syriac and Vulgate, and it is favoured by the Chaldee: and one of Deuteronomy Rossi’s MS. has wbkvm mishkabo, his bed, without the word mt tam, which has been added by a later hand. Bishop Lowth, as we have seen, adopts this separation of the word and for wjwny yanuchu, they shall rest, reads hwny yanuach, he shall rest, which is supported by two of Dr. Kennicott’s MSS., and by the Vulgate, Septuagint, and Arabic. The word ועהתתאם tam, taken from משכבותם mishkebotham, should begin the latter clause of the verse; and then the interpolated words, each one, which our translators supplied, may be very well spared. The verse may be then read and paraphrased thus;—

He shall enter into peace: he shall rest upon his bed;

The perfect man walking in his uprightness.

The bed must signify the grave; the walking in uprightness after death, the conscious existence of the happy spirit, and its eternal progression in happiness and perfection: wjkn nechochol straight before him; proceeding into the unlimited extent of eternal glory, increasing in happiness, and increasing in perfection.

My old MS. Bible translates very nervously:—

The rigtwise man perishith,

And there is not that bethinke in his herte.

And men of mercy ben gedrid,

For there is not that understonde:

From the face forsoth of malice,

Gedreid is the rigtwise.

Cumm pese: reste it in his bed

That geede in his rigt rewlinge.

It has been often remarked that, previously to the execution of God’s judgments upon a wicked place, he has removed good men from it, that they might not suffer with the wicked. When great and good men are removed by death, or otherwise, from any place, the remaining inhabitants have much cause to tremble.

Verses 1, 2. These two verses “contain a kind of prelude to the distressful scene which is opened immediately after: for the prophet, designing to describe the melancholy state of the adulterous church, to be chastised by the severe judgments of God, beholds, as it were in an ecstasy, the few pious and good men yet remaining in the church gradually falling off, and taken away, either by an immature or violent death: while there were but few who laid this matter to heart, and observed it as a presage of the judgment threatening the church. This stupidity he sadly deplores; immediately subjoining, however: an alleviation, to show that this complaint pertained not to the deceased, as having attained a happier lot, and as blessed in this respect, that they were taken away from the evils and calamities of their times.” — Vitringa. The following short paraphrase on the words will render their sense more apparent. The righteous perisheth — Just and holy men, who are the pillars of the place and state in which they live. And no man layeth it to heart — Few or none of the people are duly affected with this severe stroke and sign of God’s displeasure. Thus he shows that the corruption was general in the people no less than in the priests. And merciful men — Hebrew, dsj yvna, men of benignity, or beneficence, the same whom he before called righteous: those whose practice it was, not only to exercise piety and justice, but also mercy and kindness; none considering — None reflecting within himself, and laying it to heart; that the righteous is taken away from the evil — That dreadful calamities are coming on the church and nation, and that the righteous are taken away before they come. He shall enter into peace — The righteous man shall be received into rest and safety, where he shall be out of the reach of the approaching miseries. They — The merciful men; shall rest in their beds — In their graves, not unfitly called their beds, or sleeping-places, death being commonly called sleep in Scripture; each one walking in his uprightness — That walked, that is, lived, in a sincere and faithful discharge of his duties to God and men. Vitringa thinks “the completion of this prophecy is to be sought in the latter end of the ninth, and in the following centuries; when the papal power greatly prevailed, and the corruption of the church was as great as the persecutions and troubles of the pious were many.”

1, 2. The righteous perisheth — Under ministrations above described. Moral starvation stares them in their faces. Honest seekers after truth come to disappointment. Merciful men — Men who, amid general discoloration of morals and manners, strive for reformation, find their efforts unavailing. And they pass away — are taken from the evil to come — Spared from witnessing even worse things. He shall enter — Rather, He entereth. That is, pious men as a class. They… rest in their beds — Their quiet is to be found in their graves. Every one that walks “in his uprightness” goes to the grave in peace, with conscious sincerity in seeking, but with failure in finding, the path he desired. This under the influence of false teachers. Nevertheless God receives them, for (Isaiah 26:19) “Thy dead… shall live again.”

V. 3. Hither-To God’s tribunal, to receive your sentence. Sons-Not by propagation, but by imitation. And the whore-Not the genuine children of Abraham, their dispositions were far more suitable to a bastardly brood, than to Abraham’s seed.

Verses 3, 4. But draw near hither, &c. — “The prophet proceeds to exhibit the church, totally corrupt as it was, the good men being extinct or dispersed; so that they who remained of the pure seed of the church lay hid in solitary places, while the body of the church appeared like a dead carcass; not the true, but the idolatrous church.” Thus Vitringa, who understands this paragraph as describing the state of the church in the dark ages of popery. It seems, however, by many of the expressions which the prophet uses, that he is rather giving a description of the corrupt state of the Jewish Church, before the destruction of Jerusalem by the Chaldeans. Draw near hither — To God’s tribunal, to receive your sentence; ye sons of the sorceress — Not by propagation, but by imitation, those being frequently called men’s sons that follow their example: the seed of the adulterer, &c. — Not the genuine children of Abraham, as you pretend and boast yourselves to be; your dispositions being far more suitable to a spurious brood than to Abraham’s seed. Against whom do you sport yourselves? — Consider who it is that you mock and scoff at when you deride God’s prophets, (see Isaiah 28:14, 22,) and know that it is not so much men that you insult, as God, whose cause they plead, and in whose name they speak. Are ye not a seed of falsehood — A generation of liars, whose practices contradict your professions, who deal deceitfully both with God and man?

3, 4. Draw near… ye sons of the sorceress — The Hebrew here is very emphatic: You, you. Sorcery is heathenism, (Furst.) The seed of the adulterer — In the Old Testament, adultery is a word uniformly used for idolatry — so held, because the covenant between Jehovah and Israel was a marriage covenant. See chap. 54. God is the husband, Israel is the espoused to God. The address is here to the Jews in the plainest terms, equivalent to “let us look at your conduct in its true light. Scorners ye are.” Against whom do ye sport — Literally, do ye make up faces? Who is the butt of your mockings? See if jeer and contempt be not due to yourselves alone.

V. 4. Against whom-Consider whom it is that you mock and scoff, when you deride God’s prophets. A seed-A generation of liars, whose practices contradict your professions, who deal deceitfully both with God and men.

Verses 3, 4. But draw near hither, &c. — “The prophet proceeds to exhibit the church, totally corrupt as it was, the good men being extinct or dispersed; so that they who remained of the pure seed of the church lay hid in solitary places, while the body of the church appeared like a dead carcass; not the true, but the idolatrous church.” Thus Vitringa, who understands this paragraph as describing the state of the church in the dark ages of popery. It seems, however, by many of the expressions which the prophet uses, that he is rather giving a description of the corrupt state of the Jewish Church, before the destruction of Jerusalem by the Chaldeans. Draw near hither — To God’s tribunal, to receive your sentence; ye sons of the sorceress — Not by propagation, but by imitation, those being frequently called men’s sons that follow their example: the seed of the adulterer, &c. — Not the genuine children of Abraham, as you pretend and boast yourselves to be; your dispositions being far more suitable to a spurious brood than to Abraham’s seed. Against whom do you sport yourselves? — Consider who it is that you mock and scoff at when you deride God’s prophets, (see Isaiah 28:14, 22,) and know that it is not so much men that you insult, as God, whose cause they plead, and in whose name they speak. Are ye not a seed of falsehood — A generation of liars, whose practices contradict your professions, who deal deceitfully both with God and man?

Ver. 4. Against whom do ye sport yourselves? The idolaters, finding the young king Manasseh decidedly in favour of heathen gods, could not contain their joy. Those awful characters, called the seed of adulterers, that is, born of idolatrous parents, or morally, children of the Amorite and the Hittite, as in Ezekiel 16., wantoned the more in idolatrous festivity, nor saw the calamities which in a few years more would desolate the temple, and the land.

3, 4. Draw near… ye sons of the sorceress — The Hebrew here is very emphatic: You, you. Sorcery is heathenism, (Furst.) The seed of the adulterer — In the Old Testament, adultery is a word uniformly used for idolatry — so held, because the covenant between Jehovah and Israel was a marriage covenant. See chap. 54. God is the husband, Israel is the espoused to God. The address is here to the Jews in the plainest terms, equivalent to “let us look at your conduct in its true light. Scorners ye are.” Against whom do ye sport — Literally, do ye make up faces? Who is the butt of your mockings? See if jeer and contempt be not due to yourselves alone.

V. 5. Enflaming-Lusting after them, and mad upon them. Slaying-In way of sacrifice to their idols. Valleys-He seems to allude to the valley of Hinnom in which these cruelties were practised. Clifts-Which they chuse either for shade, or for those dark vaults, in rocks, which were convenient for idolatrous uses.

Verses 5, 6. Inflaming yourselves with idols — Hebrew, µymjnh, being inflamed, or growing hot, after idols, as Dr. Waterland renders it. Lusting after them, and mad upon them, as the phrase is, Jeremiah 50:38. Fervent, both in making and in worshipping them, as was observed Isaiah 44:12. Under every green tree — Wherever you see an idol erected, which was commonly done in groves, or under great and shady trees, which defended the worshippers from the heat of the sun, and were supposed to strike them with a kind of sacred awe and reverence. Slaying the children — In the way of sacrifice to your idols, after the manner of the barbarous heathen; in the valleys — Or, beside the brooks which run in the valleys; which was most commodious for such bloody work. He seems to allude to the valley of Hinnom, in which these cruelties were practised, Jeremiah 7:31. Under the clefts of the rocks — Which they choose for shade, or those dark vaults in rocks, which were convenient for idolatrous uses. Among the smooth stones, &c, is thy portion — Thou hast chosen for thy portion those idols, which were either made of those smooth stones, or were worshipped by the sides of brooks or rivers, where such smooth stones commonly lie. They are thy lot — Thou hast forsaken me, and chosen idols. Thou hast offered a meat-offering — For the devil is God’s ape, and idolaters use the same rites and offerings in the worship of idols, which God prescribed in his own worship. Should I receive comfort in these — Should I be pleased with such a people, and with such actions? “The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against. Of the worship of huge stones consecrated, there are many testimonies of the ancients. They were called Baituloi and Baitulia, probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. The practice was very common in different ages and places.” — Bishop Lowth, who mentions divers instances of this foolish superstition.

5, 6. More closely scrutinizing their case, the prophet puts it as it is. Inflaming yourselves — As near as can be ascertained from lexicon, grammar, and ancient usages in Palestine connected with idolatries, these words imply burning with libidinous desires; adulterous practices characterized the exercises of the worship of idols. Under every green tree — Groves of terebinths, a species of live oak, were planted in localities set apart for idol worship and lust, usually on big hills, often the highest in northern and middle Palestine, where Baal worship was the most common. Then another form of this sin was the worship of Moloch, in the Hinnom vale southeast of Jerusalem. Children were here sacrificed, either by thrusting them into the furnace, or by slaughtering and then burning them. These extreme evils became most prevalent, probably, in Manasseh’s reign, though from earliest time in that land they may have been more or less practised. Smooth stones — Either rendered smooth by rushing waters in the brooks, or by oil poured upon them when reared into altars. Did any exilian prophet write thus minutely of the scenery of hills, mountains, valleys, etc., peculiar chiefly to Palestine, and not at all to the level Chaldean plains? Difficulties of explanation arise mostly from neological interpreters trying to keep good this theory of an unknown prophet, and not Isaiah, as the writer.

V. 6. Portion-Thou hast chosen for thy portion those idols, which were worshipped by the sides of brooks or rivers where such smooth stones commonly lie. They-Thou hast forsaken me and chosen idols. Offered-For the devil is God’s ape, and idolaters used the same rites and offerings in the worship of idols which God had prescribed in his own. Comfort-Should I be pleased with such a people and such actions?

Verse 6. Among the smooth stones of the stream— “Among the smooth stones of the valley”] The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against with great vehemence. Of the worship of rude stones consecrated, there are many testimonials of the ancients. They were called Baituloi and Baitulia, probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. This practice was very common in different ages and places. Arnobius, lib. i., gives an account of his own practice in this respect before he became a Christian: Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum; tanquam inesset vis præsens, adulabar, affabar, et beneficia poscebam nihil sentiente de trunco.— “When I have met with a smooth stone, smeared with oil, supposing a spiritual power to be connected with it, I worshipped it, paid my addresses to it, and requested blessings,” &c. Clemens Alex., Strom. lib. vii., speaks of a worshipper of every smooth stone in a proverbial way, to denote one given up to superstition. And accordingly Theophrastus has marked this as one strong feature in the character of the superstitious man: Kai twn liparwn liqwn twn en taiv triodoiv pariwn, ek thv lhkuqou elaiou katacein, kai epi gonata peswn kai

proskunhsav apallattesqai. “Passing by the anointed stones in the streets, he takes out his phial of oil, and pours it on them; and having fallen on his knees, and made his adorations, he departs.” Kimchi says: “When they found a beautiful polished stone in a brook or river, they paid Divine adoration to it.” This idolatry is still prevalent among the Hindoos. The stone which is the object of their adoration is called salgram. They are found about eighty miles from the source of the river Sown, in the viceroyalty of Bahar, on the coast of Bengal. Ayeen Akbery vol. ii. p. 29.

Verses 5, 6. Inflaming yourselves with idols — Hebrew, µymjnh, being inflamed, or growing hot, after idols, as Dr. Waterland renders it. Lusting after them, and mad upon them, as the phrase is, Jeremiah 50:38. Fervent, both in making and in worshipping them, as was observed Isaiah 44:12. Under every green tree — Wherever you see an idol erected, which was commonly done in groves, or under great and shady trees, which defended the worshippers from the heat of the sun, and were supposed to strike them with a kind of sacred awe and reverence. Slaying the children — In the way of sacrifice to your idols, after the manner of the barbarous heathen; in the valleys — Or, beside the brooks which run in the valleys; which was most commodious for such bloody work. He seems to allude to the valley of Hinnom, in which these cruelties were practised, Jeremiah 7:31. Under the clefts of the rocks — Which they choose for shade, or those dark vaults in rocks, which were convenient for idolatrous uses. Among the smooth stones, &c, is thy portion — Thou hast chosen for thy portion those idols, which were either made of those smooth stones, or were worshipped by the sides of brooks or rivers, where such smooth stones commonly lie. They are thy lot — Thou hast forsaken me, and chosen idols. Thou hast offered a meat-offering — For the devil is God’s ape, and idolaters use the same rites and offerings in the worship of idols, which God prescribed in his own worship. Should I receive comfort in these — Should I be pleased with such a people, and with such actions? “The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against. Of the worship of huge stones consecrated, there are many testimonies of the ancients. They were called Baituloi and Baitulia, probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. The practice was very common in different ages and places.” — Bishop Lowth, who mentions divers instances of this foolish superstition.

Ver. 6. Among the smooth stones of the stream is thy portion. It was a general practice of the gentiles to worship near fountains and rivers, and in groves. Criminals were also put to death near rivers, as when Elijah slew the priests and prophets of Baal at the brook. 1 Kings 18.

5, 6. More closely scrutinizing their case, the prophet puts it as it is. Inflaming yourselves — As near as can be ascertained from lexicon, grammar, and ancient usages in Palestine connected with idolatries, these words imply burning with libidinous desires; adulterous practices characterized the exercises of the worship of idols. Under every green tree — Groves of terebinths, a species of live oak, were planted in localities set apart for idol worship and lust, usually on big hills, often the highest in northern and middle Palestine, where Baal worship was the most common. Then another form of this sin was the worship of Moloch, in the Hinnom vale southeast of Jerusalem. Children were here sacrificed, either by thrusting them into the furnace, or by slaughtering and then burning them. These extreme evils became most prevalent, probably, in Manasseh’s reign, though from earliest time in that land they may have been more or less practised. Smooth stones — Either rendered smooth by rushing waters in the brooks, or by oil poured upon them when reared into altars. Did any exilian prophet write thus minutely of the scenery of hills, mountains, valleys, etc., peculiar chiefly to Palestine, and not at all to the level Chaldean plains? Difficulties of explanation arise mostly from neological interpreters trying to keep good this theory of an unknown prophet, and not Isaiah, as the writer.

V. 7. Mountain-In high places, which were much used for religious worship, both by Israelites and by Heathens. Thy bed-Thine altar, in which thou didst commit spiritual whoredom with idols.

Verses 7, 8. Upon a lofty and high mountain — In high places, which were much used for religious worship, both by the Israelites and heathen: hast thou set thy bed — Thine altar, as appears from the sacrifice mentioned in the next clause, where thou didst commit spiritual whoredom with idols. Behind the doors also and the posts — Behind the posts of the doors of thy house; hast thou set up thy remembrance — That is, the images of their tutelary gods, or some monuments or tokens, placed there as memorials of them, in direct opposition to the law of God, which commanded them to write upon the door-posts of their houses, and upon their gates, the words of his law, Deuteronomy 6:9, and 11:20. If they chose for them such a situation as more private, it was in defiance of a particular curse denounced in the law against the man who should make a graven or a molten image, and put it in a secret place, Deuteronomy 27:15. For thou hast discovered thyself, &c. — “The prophet describes their idolatry under the metaphor of a woman’s being false to her husband’s bed, verse 3. So he tells them that they had committed spiritual adultery, when they went up to the high places to sacrifice, verse 7. That they had multiplied their idolatries, as an unchaste woman does her lovers; that they had broken their covenant with God, whom they had acknowledged to be their lord and husband, and made a new contract with idols to serve them.” — Lowth. Thou lovedst their bed where thou sawest it — No sooner didst thou see the heathen idols, but thou wast enamoured with them, and didst fall down and worship them, like a lewd woman, who is inflamed with lust toward almost every man she sees.

7, 8. High mountain… thy bed — Places of idol and adulterous worship. Accounts of dells also, as such places are obscure. Groves in either place were doubtless sought. Behind the doors… posts — Namely, of houses. Hast thou set up thy remembrance — Perhaps inscriptions are meant, in allusion to God’s command, (Deuteronomy 6:9,) to write the great words of their creed, their duty also, upon the door-posts. The same was practised, it may be, also in idolaters’ houses. Possibly, however, lascivious sketches, drawn on these “doors” and “posts,” are intended. Another than me — For thy divinity. Enlarged thy bed — Of whoredoms. Covenant with them — Seeking safety under their protection instead of that of Jehovah.

V. 8. The posts-Behind the posts of the doors of thine house: where the Heathens placed their tutelar gods to whose protection they committed their houses, that so they might have their eyes and minds upon them, whensoever they went out or came in. Set up-Those monuments which thou didst set up there as remembrances of those idol-gods whom they represented. Discovered-Thou hast uncovered thy nakedness; to others beside me thine husband. Gone up-Into the adulterous bed. Enlarged-That it might receive many adulterers together. Thou hast multiplied thine idols and altars. A covenant-Thou hast covenanted to serve them.

Verse 8. Behind the doors also and the posts hast thou set up thy remembrance— “Behind the door, and the door-posts, hast thou set up thy memorial”] That is, the image of their tutelary gods, or something dedicated to them; in direct opposition to the law of God, which commanded them to write upon the door-posts of their house, and upon their gates, the words of God’s law; Deuteronomy 6:9; 11:20. If they chose for them such a situation as more private, it was in defiance of a particular curse denounced in the law against the man who should make a graven or a molten image, and put it in a secret place; Deuteronomy 27:15. An ancient MS., with another, has rja achar, without the conjunction w vau, and.

Verses 7, 8. Upon a lofty and high mountain — In high places, which were much used for religious worship, both by the Israelites and heathen: hast thou set thy bed — Thine altar, as appears from the sacrifice mentioned in the next clause, where thou didst commit spiritual whoredom with idols. Behind the doors also and the posts — Behind the posts of the doors of thy house; hast thou set up thy remembrance — That is, the images of their tutelary gods, or some monuments or tokens, placed there as memorials of them, in direct opposition to the law of God, which commanded them to write upon the door-posts of their houses, and upon their gates, the words of his law, Deuteronomy 6:9, and 11:20. If they chose for them such a situation as more private, it was in defiance of a particular curse denounced in the law against the man who should make a graven or a molten image, and put it in a secret place, Deuteronomy 27:15. For thou hast discovered thyself, &c. — “The prophet describes their idolatry under the metaphor of a woman’s being false to her husband’s bed, verse 3. So he tells them that they had committed spiritual adultery, when they went up to the high places to sacrifice, verse 7. That they had multiplied their idolatries, as an unchaste woman does her lovers; that they had broken their covenant with God, whom they had acknowledged to be their lord and husband, and made a new contract with idols to serve them.” — Lowth. Thou lovedst their bed where thou sawest it — No sooner didst thou see the heathen idols, but thou wast enamoured with them, and didst fall down and worship them, like a lewd woman, who is inflamed with lust toward almost every man she sees.

Ver. 8. Behind the doors also—hast thou set up thy remembrance. The penates, or houshold gods, were placed there as a memorial of their abominable superstition. Our missionaries in the island of Madagascar often found idols concealed in cupboards.

7, 8. High mountain… thy bed — Places of idol and adulterous worship. Accounts of dells also, as such places are obscure. Groves in either place were doubtless sought. Behind the doors… posts — Namely, of houses. Hast thou set up thy remembrance — Perhaps inscriptions are meant, in allusion to God’s command, (Deuteronomy 6:9,) to write the great words of their creed, their duty also, upon the door-posts. The same was practised, it may be, also in idolaters’ houses. Possibly, however, lascivious sketches, drawn on these “doors” and “posts,” are intended. Another than me — For thy divinity. Enlarged thy bed — Of whoredoms. Covenant with them — Seeking safety under their protection instead of that of Jehovah.

V. 9. The King-The king of Assyria, called the king by way of eminency, to whom the Israelites in the days of Isaiah were very prone to trust, and send presents. And so the prophet passes from their idolatry to another sin, even their confidence in Heathen princes. Increase-Didst send great quantities. Far off-Into Assyria, which was far from Judea. Debase-Thou wast willing to submit to the basest terms to procure their aid.

Verse 9. And thou wentest to the king with ointment— “And thou hast visited the king with a present of oil”] That is, the king of Assyria, or Egypt. Hosea, Hosea 12:1, reproaches the Israelites for the same practice:—

“They make a covenant with Assyria,

And oil is carried to Egypt.”

It is well known, that in all parts of the east, whoever visits a great person must carry him a present. “It is counted uncivil,” says Maundrell, p. 26, “to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted.” Hence rwv shur, to visit a person, is equivalent to making him a present; and hrwvt teshurah signifies a present made on such occasions; as our translators have rightly rendered it, 1 Samuel 9:7; on which Jarchi says Menachem exponit hrwvt teshurah, quod significat oblationem sive manus, ut aliquis aspiciat faciem regis, aut alicuius magnatis. “Menachem expounds hrwvt teshurah of an offering or gift which is presented in order to be admitted into the presence of the king or some great man.”

Verse 9. Thou wentest to the king, &c. — That is, the king of Assyria or Egypt, to whom the Israelites were very prone to seek, and trust, and send presents. Hosea reproaches the Israelites for the same practice: They make a covenant with Assyria, and oil is carried into Egypt, Hosea 12:1. Thus the prophet passes from their idolatry to another sin, even to their carnal confidence in heathen princes, for which they are often severely reproved. These two sins indeed were commonly joined together; for they easily received idolatry from those kings whose help they desired. With ointment — With precious ointment, particularly with balm, which was of great price, was a commodity peculiar to those parts, and sometimes sent as a present, Genesis 13:11. And didst increase thy perfumes — Didst send great quantities thereof to them, to procure their aid. Didst send thy messengers far off — Into Assyria, which was far from Judea, or into Egypt. And didst debase thyself, &c. — Thou wast willing to submit to the basest terms to procure their aid. “It is well known, that in all parts of the East, whoever visits a great person must carry him a present. ‘It is accounted uncivil,’ says Maundrell, p. 26, ‘to visit in this country without an offering in hand. All great men expect it, as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted.’” — Bishop Lowth. According to the interpretation of this part of the prophecy, adopted by Vitringa, the king, in this verse, must mean the head of mystical Babylon, the pope, to whom indeed the particulars here very aptly pertain, as they who are acquainted with the history of that antichristian ruler will easily discern. See Revelation 18:13.

Ver. 9. Thou wentest to the king with ointment. To the king of Egypt, or Damascus, or Babylon, to tell him the joy of thy having adopted his altar and his worship. It is also a rebuke for their going to a foreign prince to ask counsel, as though the Lord was not sufficient.

9, 10. To the king — Or, possibly, to Moloch, as both words have the same radical letters, and differ only in vowels. If so, the meaning is plain. Or it may be “king,” and refer to some foreign idolatrous king to whom suit had been made for aid, instead of to Jehovah. With ointment — Perfumery was in choicest request among oriental princes. Debase thyself… unto hell — That is, to the lowest degradation into which one can sink — the most degrading practices of idolatry. Wearied in the greatness of thy way — In this low service no wearing toil is too great, no sacrifice spared; with a zeal worthy of a better business thou dost never despond. The life of thine hand — Or, life enough hast thou in thy hand, never to weary in idol making; never to pine as in sickness. Is is not better to take “the life of thine hand” as denoting illicit gains rather than illicit pleasures?

V. 10. Wearied-Thou hast not eased, but tired thyself with thy tedious journey. Yet-And yet thou didst not perceive that thy labour was lost. Hast found-Thou hast sometimes found success in these ways. Not grieved-Therefore thou didst not repent of thy sin herein.

Verse 10. Yet saidst thou not, There is no hope— “Thou hast said, There is hope”] In one of the MSS. at Koningsberg, collated by Lilienthal, the words trma al lo amarta, are left in the text unpointed, as suspected; and in the margin the corrector has written yrmatw vattomari. Now if we compare Jeremiah 2:25 and Jeremiah 18:12, we shall find that the subject is in both places quite the same with this of Isaiah; and the sentiment expressed, that of a desperate resolution to continue at all hazards in their idolatrous practices; the very thing that in all reason we might expect here. Probably, therefore, the latter is the true reading in this place.—L.

Verse 10. Thou art wearied with the greatness of thy way — Thou hast not eased, or relieved, but only tired thyself with all thy tedious journeys and laborious endeavours. Yet sayest thou not, There is no hope — And yet thou didst not perceive that thy labour was lost, and that thy case was not mended, but made more desperate by these practices. Thou hast found the life of thy hand — Thou hast sometimes found success in these ways; or, thou falsely supposest that thy hand is strengthened thereby. Therefore thou wast not grieved — Therefore thou didst not repent of thy sin and folly herein, but didst persist and applaud thyself in such courses.

9, 10. To the king — Or, possibly, to Moloch, as both words have the same radical letters, and differ only in vowels. If so, the meaning is plain. Or it may be “king,” and refer to some foreign idolatrous king to whom suit had been made for aid, instead of to Jehovah. With ointment — Perfumery was in choicest request among oriental princes. Debase thyself… unto hell — That is, to the lowest degradation into which one can sink — the most degrading practices of idolatry. Wearied in the greatness of thy way — In this low service no wearing toil is too great, no sacrifice spared; with a zeal worthy of a better business thou dost never despond. The life of thine hand — Or, life enough hast thou in thy hand, never to weary in idol making; never to pine as in sickness. Is is not better to take “the life of thine hand” as denoting illicit gains rather than illicit pleasures?

V. 11. Feared-And who are they, the fear of whom drives thee to these wicked courses? Lied-That thou hast dealt thus perfidiously with me. Not remembered-Hast thou forgotten all those great things which I have done for thee. Held my peace-Have not I forbore to punish thee from time to time, that by this goodness I might oblige thee to love me. And thou-Or, therefore thou dost not fear or regard me. Thou abusest my long-suffering.

Verse 11. Nor laid it to thy heart— “Nor revolved it in thy hand”] Eight MSS., (four ancient,) and the two oldest editions, with another, add the conjunction w vau, alw velo: which is confirmed by all the ancient Versions.

Even of old— “And winked”] For ומעולם umeolam, which makes no good sense or construction in this place, twenty-three MSS. (seven ancient) and three editions have מעלם, (to be thus pointed מעלם malim;) paropw, Septuagint; quasi non videns, “as if not seeing,” Vulgate. See Psalm 10:1. The truth of this reading, so confirmed, admits of no doubt. In one of my own MSS. the w vau has been written, but afterwards struck out. Is it not because I was silent, and winked?

Verses 11-14. Of whom hast thou been afraid, &c. — And what, or who are they, the fear of whom drives thee to these wicked and desperate practices? Are they not weak and mortal creatures, such as wholly depend upon me, and can do nothing without me? The fear of my displeasure ought, in all reason, to outweigh all thy other fears and apprehensions, and deter thee from breaking that covenant whereby thou art engaged to me. That thou hast lied — That thou hast dealt thus perfidiously with me, and sought for such foreign assistances contrary to my command. And hast not remembered me — Hast forgotten all those great things which I have done for thee, and all those promises which I have made to thee. Nor laid it to thy heart — Or, nor set me upon thy heart: hast not seriously and affectionately considered what I am, how all-sufficient, faithful, and gracious: for then thou wouldest not have distrusted or disobeyed me. Have I not held my peace, &c. — The Bishops’ Bible, published under Queen Elizabeth, translates the clause thus: Is it not because I held my peace, and that of a long time, therefore thou fearest me not? Sinners take encouragement to continue in sin, from God’s patience and long-suffering. I will declare thy righteousness — I will no longer be silent, but “will show thee thy deserts, and give thee a view of thy deeds, which then will appear quite of another sort than what thy own self-conceit makes thee believe them to be.” For they shall not profit thee — These actions shall be of no real advantage, but quite the contrary. When those criest — Namely, unto me for deliverance; let thy companies deliver thee — Expect it, not from me, whom thou hast forsaken and despised, but from those foreign troops, to which thou hast sought and trusted for succour. But the wind shall carry them all away — They shall be so far from saving thee, that they shall not be able to deliver themselves; but shall be carried away suddenly and violently by the blast of mine anger. Vanity shall take them — Their endeavours to help thee shall be vain and fruitless. But he that putteth his trust in me — Those that still depend upon me, and make use of none of those indirect means to preserve themselves; shall possess the land — Shall be preserved in, or restored to, their own land, or shall have temporal blessings as far as will be good for them; and shall inherit my holy mountain — Shall enjoy my favour and presence in my temple: shall be blessed with the privileges of the church on earth, and brought at length to the joys of heaven. And shall say — Hebrew, and he shall say: or, and one shall say: God shall raise up one who shall say, with authority and efficacy, Cast ye up, &c. — Make causeways, where it is needful, for the safe and easy passage of my people, and remove all things which may hinder them in their return.

11. Of whom hast thou been afraid — Much in these verses is very obscure, and this verse more than all. The question and context imply that there really was one or more who were objects of fear. But they were not such as would relieve from fear. Is there here an obscure reference to Israel and Judah in the times of Ahaz and Hezekiah? Much like this could have been asked in the past days of Isaiah. Look at chap. 28. The facts of that history seem prophetically paralleled along almost all the earthly life of the Jews. The Jews relied, not on Jehovah, but on earthly powers, to deliver them. One time it is Egypt; another, Syria; at another, it is Assyria. So through all their future, the same question applies. Not Jehovah, indeed, but weak man is carnal Israel’s reliance. Is not this the key to the meaning, and are not the words following, to verse 13, sheer irony on the same line of thought? The description of life at Jerusalem in Isaiah’s time, and long afterward, is put in strong colours, but the inward spirit of that life is not overdrawn. In the reign of Ahaz idolatry became rampant, even on the surface; in Hezekiah’s time it was repressed, but not fully suppressed; in Manasseh’s, it was outrageous. Josiah attempted to crush it forever, but it was too late. The proneness to idolatry in the nation could not be arrested — its onward rush dashed the nation to ruin. Captivity and exile alone cured the evil. A similar spiritual aspect, though assuming a different phase, largely appeared in the ruling class at Jerusalem in Christ’s time; and so far forth this prophecy has continued application.

Verse 12. Thy righteousness— “My righteousness”] For Ëtqdx tsidkathech, THY righteousness, the Syriac, Septuagint, MSS. Alex. and Pachom., and I. D. II., and Marchal. and oi G, and the Arabic, read yqdx tsidki, MY righteousness.

Verses 11-14. Of whom hast thou been afraid, &c. — And what, or who are they, the fear of whom drives thee to these wicked and desperate practices? Are they not weak and mortal creatures, such as wholly depend upon me, and can do nothing without me? The fear of my displeasure ought, in all reason, to outweigh all thy other fears and apprehensions, and deter thee from breaking that covenant whereby thou art engaged to me. That thou hast lied — That thou hast dealt thus perfidiously with me, and sought for such foreign assistances contrary to my command. And hast not remembered me — Hast forgotten all those great things which I have done for thee, and all those promises which I have made to thee. Nor laid it to thy heart — Or, nor set me upon thy heart: hast not seriously and affectionately considered what I am, how all-sufficient, faithful, and gracious: for then thou wouldest not have distrusted or disobeyed me. Have I not held my peace, &c. — The Bishops’ Bible, published under Queen Elizabeth, translates the clause thus: Is it not because I held my peace, and that of a long time, therefore thou fearest me not? Sinners take encouragement to continue in sin, from God’s patience and long-suffering. I will declare thy righteousness — I will no longer be silent, but “will show thee thy deserts, and give thee a view of thy deeds, which then will appear quite of another sort than what thy own self-conceit makes thee believe them to be.” For they shall not profit thee — These actions shall be of no real advantage, but quite the contrary. When those criest — Namely, unto me for deliverance; let thy companies deliver thee — Expect it, not from me, whom thou hast forsaken and despised, but from those foreign troops, to which thou hast sought and trusted for succour. But the wind shall carry them all away — They shall be so far from saving thee, that they shall not be able to deliver themselves; but shall be carried away suddenly and violently by the blast of mine anger. Vanity shall take them — Their endeavours to help thee shall be vain and fruitless. But he that putteth his trust in me — Those that still depend upon me, and make use of none of those indirect means to preserve themselves; shall possess the land — Shall be preserved in, or restored to, their own land, or shall have temporal blessings as far as will be good for them; and shall inherit my holy mountain — Shall enjoy my favour and presence in my temple: shall be blessed with the privileges of the church on earth, and brought at length to the joys of heaven. And shall say — Hebrew, and he shall say: or, and one shall say: God shall raise up one who shall say, with authority and efficacy, Cast ye up, &c. — Make causeways, where it is needful, for the safe and easy passage of my people, and remove all things which may hinder them in their return.

Ver. 12. I will declare thy righteousness; ironically, thy hypocrisy, thy wickedness, by publicly delivering thee into the hands of thine enemies; who in a short time carried the king in chains to Babylon.

12, 13. About the whole case only words of irony can be suitable. These we have in verse 12, etc. I will declare thy righteousness — Israel’s righteousness was more than profitless — it was outrageous impiety. To idolaters the earlier words in verse 13 are fearfully taunting. When thou criest — That is, for help. Let thy companies deliver thee — Resort to your throngs of idols. Go to your allies. Nevertheless, wind and confusion shall follow. Your protector shall be like houses or dwellings when tornadoes sweep them away. However, tornadoes are not needed. Vanity shall take them — Lowth and Noyes translate, “A breath shall take them off.” But in verse 13 the humble pious are remembered. To possess the land and to inherit God’s holy mountain, is to possess what covers the richest of blessings — generally, gospel blessings.

V. 13. But-But they shall be carried away suddenly and violently by the blast of mine anger. Vanity-A vapour which quickly vanishes away. Inherit-Shall enjoy my favour and presence in my temple.

Verse 13. Let thy companies deliver thee— “Let thine associates deliver thee”] Thirty-nine MSS. (ten ancient) of Dr. Kennicott’s, and two of my own, and the two oldest editions have wklyxy yatstsiluchu, plural.

Verses 11-14. Of whom hast thou been afraid, &c. — And what, or who are they, the fear of whom drives thee to these wicked and desperate practices? Are they not weak and mortal creatures, such as wholly depend upon me, and can do nothing without me? The fear of my displeasure ought, in all reason, to outweigh all thy other fears and apprehensions, and deter thee from breaking that covenant whereby thou art engaged to me. That thou hast lied — That thou hast dealt thus perfidiously with me, and sought for such foreign assistances contrary to my command. And hast not remembered me — Hast forgotten all those great things which I have done for thee, and all those promises which I have made to thee. Nor laid it to thy heart — Or, nor set me upon thy heart: hast not seriously and affectionately considered what I am, how all-sufficient, faithful, and gracious: for then thou wouldest not have distrusted or disobeyed me. Have I not held my peace, &c. — The Bishops’ Bible, published under Queen Elizabeth, translates the clause thus: Is it not because I held my peace, and that of a long time, therefore thou fearest me not? Sinners take encouragement to continue in sin, from God’s patience and long-suffering. I will declare thy righteousness — I will no longer be silent, but “will show thee thy deserts, and give thee a view of thy deeds, which then will appear quite of another sort than what thy own self-conceit makes thee believe them to be.” For they shall not profit thee — These actions shall be of no real advantage, but quite the contrary. When those criest — Namely, unto me for deliverance; let thy companies deliver thee — Expect it, not from me, whom thou hast forsaken and despised, but from those foreign troops, to which thou hast sought and trusted for succour. But the wind shall carry them all away — They shall be so far from saving thee, that they shall not be able to deliver themselves; but shall be carried away suddenly and violently by the blast of mine anger. Vanity shall take them — Their endeavours to help thee shall be vain and fruitless. But he that putteth his trust in me — Those that still depend upon me, and make use of none of those indirect means to preserve themselves; shall possess the land — Shall be preserved in, or restored to, their own land, or shall have temporal blessings as far as will be good for them; and shall inherit my holy mountain — Shall enjoy my favour and presence in my temple: shall be blessed with the privileges of the church on earth, and brought at length to the joys of heaven. And shall say — Hebrew, and he shall say: or, and one shall say: God shall raise up one who shall say, with authority and efficacy, Cast ye up, &c. — Make causeways, where it is needful, for the safe and easy passage of my people, and remove all things which may hinder them in their return.

12, 13. About the whole case only words of irony can be suitable. These we have in verse 12, etc. I will declare thy righteousness — Israel’s righteousness was more than profitless — it was outrageous impiety. To idolaters the earlier words in verse 13 are fearfully taunting. When thou criest — That is, for help. Let thy companies deliver thee — Resort to your throngs of idols. Go to your allies. Nevertheless, wind and confusion shall follow. Your protector shall be like houses or dwellings when tornadoes sweep them away. However, tornadoes are not needed. Vanity shall take them — Lowth and Noyes translate, “A breath shall take them off.” But in verse 13 the humble pious are remembered. To possess the land and to inherit God’s holy mountain, is to possess what covers the richest of blessings — generally, gospel blessings.

V. 14. And he-God will raise up a man who shall say with authority and efficacy. Cast up-Make causeways, where it is needful, for their safe and easy passage, and remove all things which may hinder them in their return.

Verse 14. And shall say— “Then will I say”] rmaw vaomer, to be pointed as the first person future. They are the words of God, as it is plain from the conclusion of the verse; my people, ym[ ammi.

Verses 11-14. Of whom hast thou been afraid, &c. — And what, or who are they, the fear of whom drives thee to these wicked and desperate practices? Are they not weak and mortal creatures, such as wholly depend upon me, and can do nothing without me? The fear of my displeasure ought, in all reason, to outweigh all thy other fears and apprehensions, and deter thee from breaking that covenant whereby thou art engaged to me. That thou hast lied — That thou hast dealt thus perfidiously with me, and sought for such foreign assistances contrary to my command. And hast not remembered me — Hast forgotten all those great things which I have done for thee, and all those promises which I have made to thee. Nor laid it to thy heart — Or, nor set me upon thy heart: hast not seriously and affectionately considered what I am, how all-sufficient, faithful, and gracious: for then thou wouldest not have distrusted or disobeyed me. Have I not held my peace, &c. — The Bishops’ Bible, published under Queen Elizabeth, translates the clause thus: Is it not because I held my peace, and that of a long time, therefore thou fearest me not? Sinners take encouragement to continue in sin, from God’s patience and long-suffering. I will declare thy righteousness — I will no longer be silent, but “will show thee thy deserts, and give thee a view of thy deeds, which then will appear quite of another sort than what thy own self-conceit makes thee believe them to be.” For they shall not profit thee — These actions shall be of no real advantage, but quite the contrary. When those criest — Namely, unto me for deliverance; let thy companies deliver thee — Expect it, not from me, whom thou hast forsaken and despised, but from those foreign troops, to which thou hast sought and trusted for succour. But the wind shall carry them all away — They shall be so far from saving thee, that they shall not be able to deliver themselves; but shall be carried away suddenly and violently by the blast of mine anger. Vanity shall take them — Their endeavours to help thee shall be vain and fruitless. But he that putteth his trust in me — Those that still depend upon me, and make use of none of those indirect means to preserve themselves; shall possess the land — Shall be preserved in, or restored to, their own land, or shall have temporal blessings as far as will be good for them; and shall inherit my holy mountain — Shall enjoy my favour and presence in my temple: shall be blessed with the privileges of the church on earth, and brought at length to the joys of heaven. And shall say — Hebrew, and he shall say: or, and one shall say: God shall raise up one who shall say, with authority and efficacy, Cast ye up, &c. — Make causeways, where it is needful, for the safe and easy passage of my people, and remove all things which may hinder them in their return.

14. And shall say — Who shall say? The one who trusts in God, of the previous verse? This would be not in the costume of that verse. Better, indefinitely, one “shall say.” Cast ye up… prepare the way — The call is, to clear the way to give opportunity for the righteous to come out from among the wicked, before they are visited with judgment, as surely they will be.

Verse 15. For thus saith the high and lofty One— “For thus saith JEHOVAH, the high and the lofty”] A MS. adds hwhy Yehovah, after rma amar, and edition Prag. 1518. So the Septuagint, Alex., and Arabic. An ancient MS. adds hy Yah.

With him also that is of a contrite and humble spirit] Twelve MSS. have ta eth, without the conjunction w vau. Pro taw veeth, forte legendum haraw veerah: confer Psalm 113:5, et Psalm 138:6.—SECKER. “We should perhaps read haraw veerah, instead of taw veeth. See Psalm 113:5; 138:6.”

Verses 15, 16. For thus saith the high and lofty One — The omnipotent and supreme Ruler of the universe; that inhabiteth eternity — Who is from everlasting to everlasting, without beginning of days, or end of life, or change of time; who only hath immortality, hath it of himself, and that constantly; who inhabits it, and cannot be dispossessed of it; whose name is Holy — Who is perfectly and essentially holy in his nature, his works, his words, and his ways; and therefore both can and will deliver his church and people, as he has promised to do. I dwell in the high and holy place; with him also, &c. — Although my throne is in the highest heavens, where nothing impure can have place, yet I do not disdain graciously to visit, and familiarly converse with, those sinners of mankind, whose spirits are broken by affliction, and humbled under a sense of their sins, for which they were afflicted; which doubtless was the case with many of the Jews in the Babylonish captivity: whom, therefore, he here implies, that God would pity and deliver out of their distresses, as also all others in similar circumstances. To revive the spirit of the humble — To support and comfort them amidst their afflictions and troubles, of whatever kind. For I will not contend for ever — I will not proceed to the utmost severity with sinful men. For the spirit should fail before me — For then their spirits would sink and die under my stroke, and I should do nothing else but destroy the work of my own hands: therefore I consider their infirmity, and spare them. See Psalm 78:38, 39; and 103:9-14; which passages Bishop Lowth thinks contain the best and easiest explication of this clause.

15. For — This word gives the reason for “casting up” the highways and preparing them for the coming out of pious, humble souls from among the wicked. Thus saith, etc. — The prophet details the message beginning with “thus saith.” The high and lofty One that inhabiteth eternity — Words the most descriptive of the incomprehensible God. Whose name is Holy — A name expressing infinite purity and excellence inconceivable; and such a being deigning, yea, delighting, to be in communion with the humble and contrite ones of this wicked world! He loves to revive the heart of such, and to assure them for the present and future.

V. 16. For-I will not proceed to the utmost severity with sinful men.

Verse 16. For I will not contend for ever] The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labours upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment.

“But he in his tender mercy will forgive their sin

And will not destroy them;

Yea, oftentimes will he turn away his wrath,

And will not rouse up his indignation:

For he remembereth that they are but flesh,

A breath that passeth, and returneth not.”

Psalm 78:38, 39.

“He will not always contend

Neither will he for ever hold his wrath:

As a father yearneth towards his children,

So is JEHOVAH tenderly compassionate towards them that fear him: For he knoweth our frame;

He remembereth that we are but dust.”

Psalm 103:9, 13, 14.

In the former of these two passages the second line seems to be defective both in measure and sense. I suppose the word אותם otham, them, is lost at the end; which seems to be acknowledged by the Chaldee and Vulgate, who render as if they had read אותם tyjcy alw velo yaschith otham.—

L.

For the spirit] jwr ruach, the animal life.

And the souls] twmvn neshamoth, the immortal spirits. The Targum understands this of the resurrection. I will restore the souls of the dead, i.e., to their bodies.

Verses 15, 16. For thus saith the high and lofty One — The omnipotent and supreme Ruler of the universe; that inhabiteth eternity — Who is from everlasting to everlasting, without beginning of days, or end of life, or change of time; who only hath immortality, hath it of himself, and that constantly; who inhabits it, and cannot be dispossessed of it; whose name is Holy — Who is perfectly and essentially holy in his nature, his works, his words, and his ways; and therefore both can and will deliver his church and people, as he has promised to do. I dwell in the high and holy place; with him also, &c. — Although my throne is in the highest heavens, where nothing impure can have place, yet I do not disdain graciously to visit, and familiarly converse with, those sinners of mankind, whose spirits are broken by affliction, and humbled under a sense of their sins, for which they were afflicted; which doubtless was the case with many of the Jews in the Babylonish captivity: whom, therefore, he here implies, that God would pity and deliver out of their distresses, as also all others in similar circumstances. To revive the spirit of the humble — To support and comfort them amidst their afflictions and troubles, of whatever kind. For I will not contend for ever — I will not proceed to the utmost severity with sinful men. For the spirit should fail before me — For then their spirits would sink and die under my stroke, and I should do nothing else but destroy the work of my own hands: therefore I consider their infirmity, and spare them. See Psalm 78:38, 39; and 103:9-14; which passages Bishop Lowth thinks contain the best and easiest explication of this clause.

16. I will not contend for ever — The prophet speaks for Jehovah in anthropopathic terms; that is, in terms as if He, the Infinite One, does actually think and feel human thoughts and emotions, and so does sympathize, as no being else can, with man’s spiritual needs, woes, and joys. He is able, in truth, so to represent the deity; but in doing so, the prophet’s object is to make divine relations to human wants the more vividly felt. God deals trial to his people for necessary discipline. “But he will not always chide, neither will he keep his anger for ever, for he knoweth our frame.”

V. 17. Covetousness-Of which sin the Jews were eminently guilty. But this comprehends all those sins for which God contended with them. He went-Yet he was not reformed, but trespassed more and more.

Verse 17. For the iniquity of his covetousness was I wroth— “Because of his iniquity for a short time was I wroth”] For w[xb bitso, I read [xb betsa, a little while, from [xb batsa, he cut off, as the Septuagint read and render it, bracu ti, “a certain short space.” Propter iniquitatem avaritiæ ejus, “because of the iniquity of his avarice,” the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose.

Verse 17. For the iniquity of his covetousness — The covetousness of the Jewish people, (here addressed as one man,) who were eminently guilty of this sin before the Babylonish captivity, as is expressly affirmed, Jeremiah 6:13; and 8:10; and they were still more addicted to it in the time of Christ, and previous to the destruction of their city by the Romans; Christ himself testifying, that the greatest professors of sanctity among them devoured widows’ houses, and, for a pretence, made long prayers. But this sin is not mentioned exclusively of others, but so as to comprehend all those sins for which God was wroth, and smote them: covetousness, however, joined with a froward going on in the way of their own hearts, has been the characteristic sin of that people, in all ages, since the overturning of their commonwealth by the Romans. If Vitringa’s exposition of this chapter be adopted, this verse must be understood of the avarice of the Church of Rome, manifested by her enormous exactions, and her infamous traffic in indulgences, dispensations, and a variety of equally abominable practices, which, for many ages, have disgraced that church in the view of all intelligent and pious Christians. I hid me, and was wroth — I withdrew my favour and help from him, and left him in great calamities. And he went on frowardly — Yet he was not reformed by corrections, but in his distresses trespassed more and more, and obstinately persisted in those sinful courses which were most pleasing to the lusts of his own corrupt heart.

17. Iniquity of his covetousness — The strong words that describe this evil are rapine, plunder, prey. Of these the Jews, in grade just above the very wicked, were guilty. Smote him — For these Jehovah disciplined Israel. Avarice and love of unjust gains were habits with the people. I hid me — Kept from them all tokens of approval. And he — Spoken as a unit — the people. Went on frowardly — They continued as before — sunk deeper into sin. The doctrine taught is, If removal of divine restraint is forced upon God — if he be expelled from the conscience, deeper into the mire of sin will men sink.

V. 18. Mourners-To those who are humbled under God’s hand, that mourn in Zion for their own and others sins.

Verse 18. I have seen his ways] Probably these verses refer to the restoration of the Jews from captivity.

Verse 18. I have seen his ways — I have taken notice of those evil ways in which he seems resolved to walk, and that he is neither reformed by mercies nor judgments; and will heal him — Or rather, yet I will heal him: although I might justly destroy him, and leave him to perish in his own ways, yet, of my mere mercy, and for my own name’s sake, I will pity this people, turn them from their sins, and bring them out of their troubles. Which promise was partly fulfilled when God restored them from Babylon, and will be more perfectly and evidently accomplished, when he shall convert them to the Christian faith in the latter days. And restore comforts unto him — Comforts as great as his troubles had been; and — Or rather, to wit; to his mourners — To those who are humbled under God’s hand, and that mourn in Zion for their own and other people’s sins, Isaiah 61:2, 3; and Ezekiel 9:4; and for the calamities of God’s church and people, Isaiah 66:10. The mourners here spoken of, Vitringa thinks, mean those true penitents, who lamented the scandals and offences of professing Christians in their times, under whom they grievously suffered, such as the Waldenses, the Lollards, and others who, by the mercy of God, were rescued from the errors and corruptions of the fallen church, when the light of the Reformation began to dawn.

18. I have seen his ways — Man’s ways. Either his ways of rebellion or his ways of repentance, it is uncertain which; perhaps both: the one caused God to withdraw his favour, the other, to return it. God is merciful, and will heal on sincere repentance. When backslidings are healed, then divine guidance and comfort follow. To his mourners — Repenting Israel is meant. He accounts them as “mourners,” and imparts healing and consolation.

V. 19. I create-I will by my almighty power produce. Peace-That peace which is not wrought by mens hands, but only by God’s lips or word. The doubling of the word signifies the certainty and abundance this peace. Far off-To the Gentiles who are far from God, as well as to the Jews, who are called a people near unto God, Psalm 148:14.

Verse 19. I create the fruit of the lips] “The sacrifice of praise,” saith St. Paul, Hebrews 13:15, “is the fruit of the lips.” God creates this fruit of the lips, by giving new subject and cause of thanksgiving by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. The great subject of thanksgiving is peace-reconciliation and pardon, offered to them that are nigh, and to them that are afar off, not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Ephesians 2:13, 17. See also Acts 2:39.

Peace to him that is far off— “That is, to the penitent; and to him that is near, i.e., the righteous.”—Kimchi.

Verses 19-21. I create — I will, by my almighty power, in a wonderful manner produce; the fruit of the lips — Praise and thanksgiving, termed the fruit of the lips, Hosea 14:2; Hebrews 13:15. God creates this fruit of the lips, by giving new subjects and causes of thanksgiving, by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. Peace, peace, &c. — Here we have the great subject of thanksgiving, reconciliation with God, pardon and peace offered to them that are nigh, and to them that are afar off; not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Ephesians 2:13, 17. See also Acts 2:39. The doubling of the word signifies the certainty and excellence of this peace. But though this peace be freely offered to all without exception, yet all will not partake of it, for the wicked are like the troubled sea, &c. — Their minds are restless, being perpetually hurried with their own lusts and passions, and with guilt, and the dread of divine vengeance. There is no peace to the wicked — Though they may have as great a share of outward prosperity as the best men have, yet they have no share in this inward, spiritual, and everlasting peace. The forty-eighth chapter ends with the same declaration; to express the exclusion of the impenitent and unbelieving from the benefit of the foregoing promises.

19. I create the fruit of the lips — The language of expressive penitence and grateful praise. These are said to come from God as a consequence of this healing, which he doeth. Peace, peace — He lays striking emphasis on the word peace, because it is real peace, in contrast with that heretofore promised by the false prophets. To him that is far off — This refers to the dispersed of Israel; possibly, the converted Gentile is also included: both classes, from this time on, are under gospel influences.

V. 20. Cast up-Their minds are restless, being perpetually hurried with their own lusts and passions, and with guilt, and the dread of the divine vengeance.

Verses 19-21. I create — I will, by my almighty power, in a wonderful manner produce; the fruit of the lips — Praise and thanksgiving, termed the fruit of the lips, Hosea 14:2; Hebrews 13:15. God creates this fruit of the lips, by giving new subjects and causes of thanksgiving, by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. Peace, peace, &c. — Here we have the great subject of thanksgiving, reconciliation with God, pardon and peace offered to them that are nigh, and to them that are afar off; not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Ephesians 2:13, 17. See also Acts 2:39. The doubling of the word signifies the certainty and excellence of this peace. But though this peace be freely offered to all without exception, yet all will not partake of it, for the wicked are like the troubled sea, &c. — Their minds are restless, being perpetually hurried with their own lusts and passions, and with guilt, and the dread of divine vengeance. There is no peace to the wicked — Though they may have as great a share of outward prosperity as the best men have, yet they have no share in this inward, spiritual, and everlasting peace. The forty-eighth chapter ends with the same declaration; to express the exclusion of the impenitent and unbelieving from the benefit of the foregoing promises.

20, 21. But the wicked — The incorrigible, the rejected of Israel — type of the wicked, always and everywhere — have no peace at all. Like the troubled sea — The symbol of perpetual heart-disturbance, turbid with mire from its shore deposits. No peace — Fearfully decisive is this! No peace, saith my God — And saith, also, my inmost spirit, my deepest convictions, divinely awakened within me. To the wicked — Who have sealed their own condition of everlasting unrest.

V. 21. No peace-Though they may have a great share of prosperity, yet they have no share in this inward, and spiritual, and everlasting peace.

Verse 21. There is no peace, saith my God] For yhla Elohai, twenty-two MSS. (five ancient) of Kennicott’s, thirty of Deuteronomy Rossi’s, and one ancient of my own, read hwhy Yehovah; the Vulgate, Septuagint, Alex., and Arabic, and three MSS. have both. This verse has reference to the nineteenth. The perseveringly wicked and impenitent are excluded from all share in that peace above mentioned, that reconcilement and pardon which is promised to the penitent only. The forty-eighth chapter ends with the same declaration, to express the exclusion of the unbelievers and impenitent from the benefit of the foregoing promises.—L. ISAIAH

Verses 19-21. I create — I will, by my almighty power, in a wonderful manner produce; the fruit of the lips — Praise and thanksgiving, termed the fruit of the lips, Hosea 14:2; Hebrews 13:15. God creates this fruit of the lips, by giving new subjects and causes of thanksgiving, by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. Peace, peace, &c. — Here we have the great subject of thanksgiving, reconciliation with God, pardon and peace offered to them that are nigh, and to them that are afar off; not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Ephesians 2:13, 17. See also Acts 2:39. The doubling of the word signifies the certainty and excellence of this peace. But though this peace be freely offered to all without exception, yet all will not partake of it, for the wicked are like the troubled sea, &c. — Their minds are restless, being perpetually hurried with their own lusts and passions, and with guilt, and the dread of divine vengeance. There is no peace to the wicked — Though they may have as great a share of outward prosperity as the best men have, yet they have no share in this inward, spiritual, and everlasting peace. The forty-eighth chapter ends with the same declaration; to express the exclusion of the impenitent and unbelieving from the benefit of the foregoing promises.

20, 21. But the wicked — The incorrigible, the rejected of Israel — type of the wicked, always and everywhere — have no peace at all. Like the troubled sea — The symbol of perpetual heart-disturbance, turbid with mire from its shore deposits. No peace — Fearfully decisive is this! No peace, saith my God — And saith, also, my inmost spirit, my deepest convictions, divinely awakened within me. To the wicked — Who have sealed their own condition of everlasting unrest.