Isaiah · Chapter 63

V. 1. Who-The church makes enquiry, and that with admiration, who it is that appears in such a habit or posture? Edom-Idumea, where Esau dwelt. It is put for all the enemies of the church. Bozrah-The capital city of Idumea. Here is also an allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage. Glorious-Such as generals march before their armies in. Righteousness-Here Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice. Mighty-I have power to accomplish salvation.

Verse 1. Who is this that cometh from Edom] Probably both Edom and Bozrah are only figurative expressions, to point out the place in which God should discomfit his enemies. Edom signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome. I that speak in righteousness— “I who publish righteousness”] A MS. has rbdmh hammedabber, with the demonstrative article added with greater force and emphasis: The announcer of righteousness. A MS. has hqdx tsedakah, without b be prefixed; and so the Septuagint and Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott’s, and many of Deuteronomy Rossi’s, and one of my own, add the conjunction w vau to br rab, and mighty; which the Septuagint, Syriac, and Vulgate confirm.—L.

1-6.

(2,) A devout meditation upon God’s former mercies to his people, 7-9. (3,) On their rebellions and provocations, followed both by God’s judgments and mercies, 10-14.

(4,) An humble and earnest prayer to God that he would appear for them in their present distress, pleading his mercy, their relation to him, their desire toward him, and the insolence of their enemies, 15-19.

NOTES ON CHAPTER 63.

Verse 1. “The very remarkable passage,” says Bishop Lowth, “with which this chapter begins, seems to be in a manner detached from the rest, and to stand singly by itself; having no immediate connection with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed, that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honour will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the Announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon’s son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them, by force, to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet’s lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy; or to force a whole nation, by dint of the sword, into Judaism? Or was the conversion of the Idumeans, however effected, and their admission into the church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms?

“I conclude that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event, does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied; unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which, in the gospel, is called, the coming of Christ, and the days of vengeance, Matthew 24:16 Matthew

Verse 1. With dyed garments from Bozrah. Not the Bozrah in Moab, but Bozrah, the capital of Idumea. Perhaps it was because Judas Maccabeus slaughtered twenty thousand of them in one battle, that certain Jews, followed by many Christians, have erroneously understood this passage of that prince. But there was a gate in Jerusalem called the gate of Bozrah, through which the Saviour might pass when sent by Pilate to Herod. The answer to the question is given by the Messiah. I that speak in righteousness, who am mighty to save. Now, no one but the Messiah published righteousness. He commissioned the king of Assyria, the rod of his anger, to punish the Jews: chap. 10.

1. The scene here introduced is as if Jehovah, in a broken dramatic picture, is returning with the tread of a triumphant conqueror from a complete victory over foes. and the people cry out, Who is this that cometh from Edom — Ever a scornful enemy to the Jews, and even to the latest day of their history a relentless one. With dyed garments — Edom means red; some, from this fact, have needlessly supposed a play upon words, and not a reference to the land of Edom. This coincidence of blood-red with the dazzling garments of the conqueror is, however, quite too fanciful. Bozrah — A town within the limits of Edom, not the Bozrah of the Hauran. I that speak in righteousness, mighty to save — This is the answer of the conqueror, Jehovah.

Verse 2. Wherefore art thou red in thine apparel] For Ëvwbll lilebushecha, twenty-nine MSS. (nine ancient) of Kennicott’s, and thirty of Deuteronomy Rossi’s, and one edition, have Ëyvwbll lilebusheycha in the plural; so the Septuagint and Syriac. And all the ancient Versions read it with m mem, instead of the first l lamed. But the true reading is probably Ëvwblm malbushecha in the singular, as in Isaiah 63:3.—L.

24:16-28; Luke 21:22. But, though this prophecy must have its accomplishment, there is no necessity of supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38., and in the Revelation of St. John, chap. 20., are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John, in the Revelation, has applied this image of the prophet, Revelation 19:13, 15, 16. Compare chap. 34.”

Who is this, &c. — Either the prophet, as in some vision or ecstasy, or the church, makes inquiry, and that with admiration, who it is that appears in such a habit or posture, verse 1, and why, verse 2; that cometh from Edom — That is, Idumea, the country where Esau, sometimes called Edom, dwelt. It is here put for all the enemies of God’s church, as it is also Isaiah 34:5, 6, where see the notes. “The Idumeans,” it must be observed, “joined with the enemies of the Jews in bringing on the destruction of Jerusalem, in the time of the captivity, for which they were severely reproved by the prophets, and threatened with utter destruction, which accordingly came to pass; the prophets, therefore, generally apply the name of this people to signify any inveterate and cruel enemy, as in this place. But the words Edom and Bozrah may be taken in the appellative sense, to denote in general, a field of blood, or a place of slaughter; the word Edom signifying red, and Bozrah a vintage, which, in the prophetical idiom, imports God’s vengeance upon the wicked.” — Lowth. With dyed or stained garments — Thus Christ is described Revelation 19:13, where also he is represented as taking vengeance on his enemies. The LXX. render it eruqhma imatiwn, redness of garments. This that is glorious — Or magnificent, as Bishop Lowth renders it; in his apparel, travelling — Marching on, in the greatness of his strength — Like a general marching in triumph at the head of his army, and carrying tokens of victory upon his raiment. I that speak in righteousness — I the Messiah, who never promise any thing but what I will faithfully perform, and who do and will always truly execute justice: mighty to save — Perfectly able to effect the promised redemption of my people, whatever difficulties and oppositions may lie in the way of it, and to accomplish their full salvation. Bishop Lowth renders the clause, I who publish, or announce righteousness, and am mighty to save, observing, that a MS. has rbdmh, with the demonstrative article added, giving greater force and emphasis to the expression, The Announcer of righteousness.

Verses 2-4. Wherefore art thou red, &c. — The dialogue is continued, and the prophet or the church, having inquired concerning the person, now inquires why his habit has been thus sprinkled and stained. I have trodden the wine-press alone — I have destroyed the enemies of my people, I have crushed them as grapes are crushed; this being a usual metaphor to describe the utter destruction of a people, Psalm 44:5; Revelation 14:19, 20; and the ease with which God can do it, which is no more than to crush a bunch of grapes. This exactly agrees with what is said of Christ, Revelation 19:15, That he treadeth the wine-press of the fierceness and wrath of Almighty God. Bishop Lowth has observed, that “there is an energy and sublimity in this description, which is not to be paralleled in any language.” And of the people there was none with me — I have delivered my people, and destroyed their enemies by my own power, without any human help. Thus he destroyed the Assyrians, Isaiah 37:36. Thus he infatuated the Babylonians, and opened the two-leaved gates for Cyrus, Isaiah 45:1. Thus he divided the sea and Jordan before Israel of old, and overthrew Jericho, and the kings and nations of Canaan. It is true he often makes use of instruments in conquering, whether the temporal or spiritual enemies of his people; but he needs them not; and when he employs them, they act by commission and authority derived from him, and by strength which he communicates to them. For I will tread, &c. — Or, rather, I trod them in mine anger, and I trampled them in mine indignation, and their blood — Hebrew, µjxn, robur eorum, their strength; Bishop Lowth renders it, their life-blood was sprinkled on my garments. For the day of vengeance — The day designed and appointed by me, wherein to take vengeance on the enemies of my church, is, or rather, was, in my heart — So that I could not forget nor neglect to execute it: see notes on Isaiah 34:8, and 61:1. And the year of my redeemed — The year appointed for their redemption, is or was come — Though it seemed to tarry, and his people might be ready to give up all hope of it, it came at last, and did not disappoint their expectations.

Ver. 2. The church asks, Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine vat?

2. The next question is, Wherefore… red in thine apparel — Why bespattered as if with red grape juice, like him that treadeth in the winefat or winepress.

V. 3. Trodden-I have destroyed the enemies of my people, I have crushed them as grapes are crushed, this being an usual metaphor to describe the utter destruction of a people.

Verse 3. And of the people there was none with me] I was wholly abandoned by them: but a good meaning is, No man has had any part in making the atonement; it is entirely the work of the Messiah alone. No created being could have any part in a sacrifice that was to be of infinite merit.

And I will stain— “And I have stained”] For ytlaga egalti, a verb of very irregular formation, compounded, as they say, of the two forms of the preterite and future, a MS. has whlaga egalehu, the regular future with a pleonastic pronoun added to it, according to the Hebrew idiom: “And all my raiment, I have stained it.” The necessity of the verb’s being in the past tense seems to have given occasion to the alteration made in the end of the word. The conversive w vau at the beginning of the sentence affects the verb, though not joined to it; of which there are many examples:— anithani remim umikkarney

yntyn[ רמים ynrqmw

“And thou wilt hear me (or hear thou me) from among the horns of the unicorns,” Psalm 22:22.—L.

Instead of ydgb l[ al begadai, upon my garments, one of my ancient MSS. has ydgb xral larets begadai, to the earth: but this word is partly effaced, and l[ al written in the margin by a later hand.

24:16-28; Luke 21:22. But, though this prophecy must have its accomplishment, there is no necessity of supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38., and in the Revelation of St. John, chap. 20., are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John, in the Revelation, has applied this image of the prophet, Revelation 19:13, 15, 16. Compare chap. 34.”

Who is this, &c. — Either the prophet, as in some vision or ecstasy, or the church, makes inquiry, and that with admiration, who it is that appears in such a habit or posture, verse 1, and why, verse 2; that cometh from Edom — That is, Idumea, the country where Esau, sometimes called Edom, dwelt. It is here put for all the enemies of God’s church, as it is also Isaiah 34:5, 6, where see the notes. “The Idumeans,” it must be observed, “joined with the enemies of the Jews in bringing on the destruction of Jerusalem, in the time of the captivity, for which they were severely reproved by the prophets, and threatened with utter destruction, which accordingly came to pass; the prophets, therefore, generally apply the name of this people to signify any inveterate and cruel enemy, as in this place. But the words Edom and Bozrah may be taken in the appellative sense, to denote in general, a field of blood, or a place of slaughter; the word Edom signifying red, and Bozrah a vintage, which, in the prophetical idiom, imports God’s vengeance upon the wicked.” — Lowth. With dyed or stained garments — Thus Christ is described Revelation 19:13, where also he is represented as taking vengeance on his enemies. The LXX. render it eruqhma imatiwn, redness of garments. This that is glorious — Or magnificent, as Bishop Lowth renders it; in his apparel, travelling — Marching on, in the greatness of his strength — Like a general marching in triumph at the head of his army, and carrying tokens of victory upon his raiment. I that speak in righteousness — I the Messiah, who never promise any thing but what I will faithfully perform, and who do and will always truly execute justice: mighty to save — Perfectly able to effect the promised redemption of my people, whatever difficulties and oppositions may lie in the way of it, and to accomplish their full salvation. Bishop Lowth renders the clause, I who publish, or announce righteousness, and am mighty to save, observing, that a MS. has rbdmh, with the demonstrative article added, giving greater force and emphasis to the expression, The Announcer of righteousness.

Verses 2-4. Wherefore art thou red, &c. — The dialogue is continued, and the prophet or the church, having inquired concerning the person, now inquires why his habit has been thus sprinkled and stained. I have trodden the wine-press alone — I have destroyed the enemies of my people, I have crushed them as grapes are crushed; this being a usual metaphor to describe the utter destruction of a people, Psalm 44:5; Revelation 14:19, 20; and the ease with which God can do it, which is no more than to crush a bunch of grapes. This exactly agrees with what is said of Christ, Revelation 19:15, That he treadeth the wine-press of the fierceness and wrath of Almighty God. Bishop Lowth has observed, that “there is an energy and sublimity in this description, which is not to be paralleled in any language.” And of the people there was none with me — I have delivered my people, and destroyed their enemies by my own power, without any human help. Thus he destroyed the Assyrians, Isaiah 37:36. Thus he infatuated the Babylonians, and opened the two-leaved gates for Cyrus, Isaiah 45:1. Thus he divided the sea and Jordan before Israel of old, and overthrew Jericho, and the kings and nations of Canaan. It is true he often makes use of instruments in conquering, whether the temporal or spiritual enemies of his people; but he needs them not; and when he employs them, they act by commission and authority derived from him, and by strength which he communicates to them. For I will tread, &c. — Or, rather, I trod them in mine anger, and I trampled them in mine indignation, and their blood — Hebrew, µjxn, robur eorum, their strength; Bishop Lowth renders it, their life-blood was sprinkled on my garments. For the day of vengeance — The day designed and appointed by me, wherein to take vengeance on the enemies of my church, is, or rather, was, in my heart — So that I could not forget nor neglect to execute it: see notes on Isaiah 34:8, and 61:1. And the year of my redeemed — The year appointed for their redemption, is or was come — Though it seemed to tarry, and his people might be ready to give up all hope of it, it came at last, and did not disappoint their expectations.

Ver. 3. The Messiah answers, I have trodden the wine-press alone, and of the people there was none with me. Isaiah 59:11, 16, is much the same, where it is said, there being no intercessor, his own arm brought salvation. These words are not applicable to conquerors at the head of armies; but in the garden of Gethsemane the Saviour interceded alone, the disciples being heavy with sleep.

To the second question, Wherefore art thou red in thine apparel, he answers, I will tread them in mine anger—I will stain all my raiment with their blood. The Lord did this when he sent the Romans against Jerusalem, and he will do it more fully when he shall destroy the last enemies of the church. Revelation 19:15.

3, 4. In reply, the mistake of his visage, (verse 1,) as that of an earthly warrior approaching as from afar, is explained. Not that kind of a warrior is he; but he is as one who has braved sin, death, and hell at Gethsemane and on the cross, then rose as a conqueror out of the grave, and ascended to the highest heaven. Ephesians 4:8, 9. Trodden the winepress alone — If this refers to the closing scenes of Christ’s life, as not improbably it may, at least in more than a secondary way, then those scenes are present or past as seen in vision, but future as actually to be viewed in exposition. He went emphatically “alone” to his death, with garments soiled and dripping; but on regaining victory and power, held for a time in abeyance, he hastened to judgment upon the unrighteous and incorrigible, causing their utter separation from among those humble ones who were ready to receive him and render to him such aid as they were able. For the while, the process is destructive, but in the end he shall put all enemies under his feet. Of the last part of verse 3, their blood shall be sprinkled upon my garments, and I will stain all my raiment, Dr. W. Kay says, on the phrase “will stain:” “The unique form of the Hebrew verb, gaal, seems meant to connect it with the word ‘redeemed’ (geul) in verse 4, as though the stains were marks of his having fulfilled the duty of goel — the avenger of blood and the re-instater of his oppressed kinsman.” — Sp. Comment. The day of vengeance — Announced before, (Isaiah 61:2,) to follow “the acceptable year,” a period during which the best great efforts of the Messianic reign of peace and salvation are exemplified. But in contrast with this is a period wherein surviving powers of evil gather strength, and upon which the positive side of Messiah’s righteousness and judgment must be visited, and his own true people be avenged. This is the year of Messiah’s redeemed people. This principle has many a time had, and will yet have, exemplification in Messianic or Christian history.

V. 4. Of vengeance-To take vengeance on the enemies of my church.

24:16-28; Luke 21:22. But, though this prophecy must have its accomplishment, there is no necessity of supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38., and in the Revelation of St. John, chap. 20., are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John, in the Revelation, has applied this image of the prophet, Revelation 19:13, 15, 16. Compare chap. 34.”

Who is this, &c. — Either the prophet, as in some vision or ecstasy, or the church, makes inquiry, and that with admiration, who it is that appears in such a habit or posture, verse 1, and why, verse 2; that cometh from Edom — That is, Idumea, the country where Esau, sometimes called Edom, dwelt. It is here put for all the enemies of God’s church, as it is also Isaiah 34:5, 6, where see the notes. “The Idumeans,” it must be observed, “joined with the enemies of the Jews in bringing on the destruction of Jerusalem, in the time of the captivity, for which they were severely reproved by the prophets, and threatened with utter destruction, which accordingly came to pass; the prophets, therefore, generally apply the name of this people to signify any inveterate and cruel enemy, as in this place. But the words Edom and Bozrah may be taken in the appellative sense, to denote in general, a field of blood, or a place of slaughter; the word Edom signifying red, and Bozrah a vintage, which, in the prophetical idiom, imports God’s vengeance upon the wicked.” — Lowth. With dyed or stained garments — Thus Christ is described Revelation 19:13, where also he is represented as taking vengeance on his enemies. The LXX. render it eruqhma imatiwn, redness of garments. This that is glorious — Or magnificent, as Bishop Lowth renders it; in his apparel, travelling — Marching on, in the greatness of his strength — Like a general marching in triumph at the head of his army, and carrying tokens of victory upon his raiment. I that speak in righteousness — I the Messiah, who never promise any thing but what I will faithfully perform, and who do and will always truly execute justice: mighty to save — Perfectly able to effect the promised redemption of my people, whatever difficulties and oppositions may lie in the way of it, and to accomplish their full salvation. Bishop Lowth renders the clause, I who publish, or announce righteousness, and am mighty to save, observing, that a MS. has rbdmh, with the demonstrative article added, giving greater force and emphasis to the expression, The Announcer of righteousness.

Verses 2-4. Wherefore art thou red, &c. — The dialogue is continued, and the prophet or the church, having inquired concerning the person, now inquires why his habit has been thus sprinkled and stained. I have trodden the wine-press alone — I have destroyed the enemies of my people, I have crushed them as grapes are crushed; this being a usual metaphor to describe the utter destruction of a people, Psalm 44:5; Revelation 14:19, 20; and the ease with which God can do it, which is no more than to crush a bunch of grapes. This exactly agrees with what is said of Christ, Revelation 19:15, That he treadeth the wine-press of the fierceness and wrath of Almighty God. Bishop Lowth has observed, that “there is an energy and sublimity in this description, which is not to be paralleled in any language.” And of the people there was none with me — I have delivered my people, and destroyed their enemies by my own power, without any human help. Thus he destroyed the Assyrians, Isaiah 37:36. Thus he infatuated the Babylonians, and opened the two-leaved gates for Cyrus, Isaiah 45:1. Thus he divided the sea and Jordan before Israel of old, and overthrew Jericho, and the kings and nations of Canaan. It is true he often makes use of instruments in conquering, whether the temporal or spiritual enemies of his people; but he needs them not; and when he employs them, they act by commission and authority derived from him, and by strength which he communicates to them. For I will tread, &c. — Or, rather, I trod them in mine anger, and I trampled them in mine indignation, and their blood — Hebrew, µjxn, robur eorum, their strength; Bishop Lowth renders it, their life-blood was sprinkled on my garments. For the day of vengeance — The day designed and appointed by me, wherein to take vengeance on the enemies of my church, is, or rather, was, in my heart — So that I could not forget nor neglect to execute it: see notes on Isaiah 34:8, and 61:1. And the year of my redeemed — The year appointed for their redemption, is or was come — Though it seemed to tarry, and his people might be ready to give up all hope of it, it came at last, and did not disappoint their expectations.

3, 4. In reply, the mistake of his visage, (verse 1,) as that of an earthly warrior approaching as from afar, is explained. Not that kind of a warrior is he; but he is as one who has braved sin, death, and hell at Gethsemane and on the cross, then rose as a conqueror out of the grave, and ascended to the highest heaven. Ephesians 4:8, 9. Trodden the winepress alone — If this refers to the closing scenes of Christ’s life, as not improbably it may, at least in more than a secondary way, then those scenes are present or past as seen in vision, but future as actually to be viewed in exposition. He went emphatically “alone” to his death, with garments soiled and dripping; but on regaining victory and power, held for a time in abeyance, he hastened to judgment upon the unrighteous and incorrigible, causing their utter separation from among those humble ones who were ready to receive him and render to him such aid as they were able. For the while, the process is destructive, but in the end he shall put all enemies under his feet. Of the last part of verse 3, their blood shall be sprinkled upon my garments, and I will stain all my raiment, Dr. W. Kay says, on the phrase “will stain:” “The unique form of the Hebrew verb, gaal, seems meant to connect it with the word ‘redeemed’ (geul) in verse 4, as though the stains were marks of his having fulfilled the duty of goel — the avenger of blood and the re-instater of his oppressed kinsman.” — Sp. Comment. The day of vengeance — Announced before, (Isaiah 61:2,) to follow “the acceptable year,” a period during which the best great efforts of the Messianic reign of peace and salvation are exemplified. But in contrast with this is a period wherein surviving powers of evil gather strength, and upon which the positive side of Messiah’s righteousness and judgment must be visited, and his own true people be avenged. This is the year of Messiah’s redeemed people. This principle has many a time had, and will yet have, exemplification in Messianic or Christian history.

V. 5. None to help-Not that he needed it, but to see what men would do, in regard his people needed it; therefore the standing, or not standing by his people, is the same thing with standing, or not standing by him. Uphold-A metaphor, taken from a staff, that is an help to one that leans on it.

Verse 5. And my fury— “And mine indignation”] For ytmjw vachamathi, nineteen MSS. (three ancient) of Kennicott’s, nine of Deuteronomy Rossi’s, and one of mine, and four editions, have ytqdxw vetsidkathi, and my righteousness; from Isaiah 59:16, which I suppose the transcriber retained in his memory. It is true that the Versions are in favour of the common reading; but that noticed above seems to stand on good authority, and is a reading both pleasing and impressive. Opposite, in the margin, my MS. has the common reading by a later hand.

Verses 5, 6. I looked, and there was none to help — “Things were come to that extremity, that there was no appearance of succour by any human means. Those who, by their office and character, ought to have stood up in defence of oppressed truth and righteousness, even they, contrary to what might have been justly expected, betrayed so good a cause, or had not the courage to defend it. So that it was time for God to interpose, and to appear in defence of his own honour and people.” Therefore my own arm, &c. — See note on Isaiah 59:16. And my fury, it upheld me — Or, my zeal rather, namely, against the adversaries of my church, and for the deliverance of my people: I was resolved to vindicate my own honour, and my concern for my people made me go through with the undertaking in spite of all opposition. Thus God says, Zechariah 8:2, I was jealous for Zion with great fury. God’s arm signifies his strength and power, and his zeal sets his power on work. And I will tread down — The LXX. render it, katepathsa, I have trodden down the people in mine anger. So also the vulgar Latin, which translation agrees better with the context where Christ is described as having his garments already stained with the blood of his enemies. And made them drunk in my fury — “God’s judgments are often represented by a cup of intoxicating liquor, because they astonish men, and bereave them of their usual discretion.” See the note on Isaiah 51:17.

5, 6. I looked… there was none to help — These opening words do but repeat Isaiah 59:16, with one change only, that of the person, which, in the latter is Jehovah, while in the former it is Messiah, or the Lord’s Anointed — the Servant of Jehovah. I wondered — Amid rank rebellion there ought, in the nature of things, to be some exceptions; some might, perchance, have conscience enough left to have taken sides with him. But not even one appeared. Therefore mine own arm brought salvation — Namely, to his sorely oppressed spiritual Israel. Opposers shall not escape. Hostile nations and individual souls alike shall drink the cup of retribution to the dregs. Full justice shall be done to his righteous cause. It shall be shown that no incorrigible foe can stand. Thus ends this obscure and dramatic scene, in which some moderns see little or nothing of Christ, as Calvin, Grotius, Alexander, Barnes, and others; while earlier commentators, and not a few modern, see much of him, displaying the righteousness of his cause, and the peril of opposition to it. THE LAST CONTROVERSY WITH ISRAEL, Isaiah 63:7-65:25. Israel’s former Mercies and Sins.

There are various schemes of division of the matter now following. The one here adopted as best, is that of two well-defined sections, namely, The Last Controversy of Israel, with subdivisions as the topics vary, (Isaiah 63:7-65:25,) and The Full Redemption of Zion, comprising chapter 66.

V. 6. Drunk-They go as it were to and fro, not knowing what to do with themselves. Bring down-Whatever it is wherein their strength lies, he will bring to the very dust, to nothing.

Verse 6. And make them drunk in my fury— “And I crushed them in mine indignation”] For ואשכרם vaashkerem, and I made them drunken, twenty-seven MSS., (three ancient,) twelve of Deuteronomy Rossi’s, and the old edition of 1488, have ואשברם vaashabberem, and I crushed them: and so the Syriac and Chaldee. The Septuagint have omitted this whole line.

Verses 5, 6. I looked, and there was none to help — “Things were come to that extremity, that there was no appearance of succour by any human means. Those who, by their office and character, ought to have stood up in defence of oppressed truth and righteousness, even they, contrary to what might have been justly expected, betrayed so good a cause, or had not the courage to defend it. So that it was time for God to interpose, and to appear in defence of his own honour and people.” Therefore my own arm, &c. — See note on Isaiah 59:16. And my fury, it upheld me — Or, my zeal rather, namely, against the adversaries of my church, and for the deliverance of my people: I was resolved to vindicate my own honour, and my concern for my people made me go through with the undertaking in spite of all opposition. Thus God says, Zechariah 8:2, I was jealous for Zion with great fury. God’s arm signifies his strength and power, and his zeal sets his power on work. And I will tread down — The LXX. render it, katepathsa, I have trodden down the people in mine anger. So also the vulgar Latin, which translation agrees better with the context where Christ is described as having his garments already stained with the blood of his enemies. And made them drunk in my fury — “God’s judgments are often represented by a cup of intoxicating liquor, because they astonish men, and bereave them of their usual discretion.” See the note on Isaiah 51:17.

5, 6. I looked… there was none to help — These opening words do but repeat Isaiah 59:16, with one change only, that of the person, which, in the latter is Jehovah, while in the former it is Messiah, or the Lord’s Anointed — the Servant of Jehovah. I wondered — Amid rank rebellion there ought, in the nature of things, to be some exceptions; some might, perchance, have conscience enough left to have taken sides with him. But not even one appeared. Therefore mine own arm brought salvation — Namely, to his sorely oppressed spiritual Israel. Opposers shall not escape. Hostile nations and individual souls alike shall drink the cup of retribution to the dregs. Full justice shall be done to his righteous cause. It shall be shown that no incorrigible foe can stand. Thus ends this obscure and dramatic scene, in which some moderns see little or nothing of Christ, as Calvin, Grotius, Alexander, Barnes, and others; while earlier commentators, and not a few modern, see much of him, displaying the righteousness of his cause, and the peril of opposition to it. THE LAST CONTROVERSY WITH ISRAEL, Isaiah 63:7-65:25. Israel’s former Mercies and Sins.

There are various schemes of division of the matter now following. The one here adopted as best, is that of two well-defined sections, namely, The Last Controversy of Israel, with subdivisions as the topics vary, (Isaiah 63:7-65:25,) and The Full Redemption of Zion, comprising chapter 66.

V. 7. Mention-Here begins a new matter, which contains the prophet’s prayer, to the end of chap. 64, wherein he begins with mentioning the great kindnesses that God had shewn the Jews, and that emphatically, setting them forth with the greatest advantages.

Verse 7. I will mention the loving—kindnesses of the Lord] The prophet connects the preceding mercies of God to the Jews with the present prospect he has of their redemption by the Messiah; thus making a circle in which eternal goodness revolves. The remaining part of this chapter, with the whole chapter following, contains a penitential confession and supplication of the Israelites in their present state of dispersion, in which they have so long marvellously subsisted, and still continue to subsist, as a people; cast out of their country; without any proper form of civil polity or religious worship, their temple destroyed, their city desolated and lost to them, and their whole nation scattered over the face of the earth, apparently deserted and cast off by the God of their fathers, as no longer his peculiar people.

They begin with acknowledging God’s great mercies and favours to their nation, and the ungrateful returns made to them on their part, that by their disobedience they had forfeited the protection of God, and had caused him to become their adversary. And now the prophet represents them, induced by the memory of the great things that God had done for them, as addressing their humble supplication for the renewal of his mercies. They beseech him to regard them in consideration of his former loving-kindness, they acknowledge him for their Father and Creator, they confess their wickedness and hardness of heart, they entreat his forgiveness, and deplore their present miserable condition under which they have so long suffered. It seems designed as a formulary of humiliation for the Israelites, in order to their conversion.

The whole passage is in the elegiac form, pathetic and elegant; but it has suffered much in our present copy by the mistakes of transcribers. The praises of the Lord— “The praise of JEHOVAH”] For twlht tehilloth, plural, twenty-nine MSS. (three ancient) and two editions, have tlht tehillath, in the singular number; and so the Vulgate renders it; and one of the Greek versions, in the margin of Cod. Marchal. and in the text of MSS. Pachom. and I. D. II. thn ainesin Kuriou, “the praise of the Lord.”—L.

Verse 7. “The remaining part of this chapter” says Bishop Lowth, “with the whole chapter following, contains a penitential confession and supplication of the Israelites in their present state of dispersion, in which they have so long marvellously subsisted, and still continue to subsist, as a people; cast out of their country, without any proper form of civil polity or religious worship; their temple destroyed, their city desolated, and lost to them; and their whole nation scattered over the face of the earth; apparently deserted and cast off by the God of their fathers, as no longer his peculiar people.” Vitringa has nearly the same views of this section of the prophet’s discourse. He supposes that it pertains to the present Jews and their posterity, during this their dispersion, and that when they shall see that wonderful display of God’s power, which will hereafter be made in the destruction of the Papal church and tyranny, they will be converted to the Christian religion. In a view to this, he considers the prophet as here introducing a company of them, who represent the first-fruits at the beginning of this great work of grace, deploring the blindness and hardness of their nation, and with the utmost humility turning themselves to God, and praying for that complete conversion of their people which is to follow the coming in of the fulness of the Gentiles. See Romans 11:25, 26. I will mention the loving-kindness of the Lord — Those penitent Jews, in whose name the prophet is supposed to speak, being convinced themselves of the truth of Christianity, begin here to intercede for the rest of their brethren, still remaining in that state of blindness and darkness under which the nation had long groaned. “They begin with acknowledging God’s great mercies and favours to their nation, and the ungrateful returns made for them on their part; that by their disobedience they had forfeited his protection, and caused him to become their adversary. But now, induced by the memory of the great things he had done for them, they address their humble supplication to him for the renewal of his mercies. They beseech him to regard them in consideration of his former loving-kindness; they acknowledge him for their Father and Creator; they confess their wickedness and hardness of heart; they entreat his forgiveness, and deplore the miserable condition under which they had so long suffered. The whole passage is in the elegiac form, pathetic and elegant, and probably designed as a formulary of humiliation for the Israelites, in order to their conversion.” A few remarks on some of the expressions used therein may tend to place them in a clearer point of view.

Ver. 7. I will mention the lovingkindnesses of the Lord, in a new song, after the victory obtained by his own arm. To memorialize the gracious cares of providence, and the particular instances of his mercy, would form the most elevated subject of sacred song. Every age, every year, every morning open with mercies ever new.

7. I will mention the lovingkindness of the Lord — Or, I will record, etc. The words of the voice recall the deep religious sense of Psalm 139. Praises of the Lord… bestowed… mercies, etc. — That is, in the name of the Church, to such a degree restored, the prophet recounts the Lord’s mercies, which show that he is worthy of abounding thanksgiving from the Church.

V. 8. He said-When he made a covenant with our fathers, and brought them out of Egypt. Not lie-That will keep my covenant. So he-Not Cyrus, Zerubbabel, or Nehemiah, but Christ himself.

Verses 8. - 9. So he was their Saviour. In all their affliction— “And he became their Saviour in all their distress”] I have followed the translation of the Septuagint in the latter part of the eighth, and the former part of the ninth verse; which agrees with the present text, a little differently divided as to thee members of the sentence. They read lkm miccol, out of all, instead of lkb bechol, in all, which makes no difference in the sense; and rx tsar they understand as ryx tsir. Kai egeneto autoiv eiv swthrian ek pashv qliyewv autwn, ou presbuv, oude aggelov, “And he was salvation to them in all their tribulation; neither an ambassador nor an angel, but himself saved them.” An angel of his presence means an angel of superior order, in immediate attendance upon God. So the angel of the Lord says to Zacharias, “I am Gabriel, that stand in the presence of God,” Luke 1:19. The presence of JEHOVAH, Exodus 33:14,15, and the angel, Exodus 33:20, 21, is JEHOVAH himself; here an angel of his presence is opposed to JEHOVAH himself, as an angel is in the following passages of the same book of Exodus. After their idolatrous worshipping of the golden calf, “when God had said to Moses, I will send an angel before thee—I will not go up in the midst of thee—the people mourned,” Exodus 33:2-4. God afterwards comforts Moses, by saying, “My presence (that is I myself in person, and not by an angel) will go with thee,” Exodus 33:14. Autov proporeusomai sou, “I myself will go before thee,” as the Septuagint render it.

The MSS. and editions are much divided between the two readings of the text and margin in the common copies, al lo, not, and wl lo, to him. All the ancient Versions express the chetib reading, al lo, not. And he bare them and carried them all the days of old— “And he took them up, and he bore them, all the days of old.”] See Clarke’s note on “Isaiah 46:3”.—L.

Verses 8, 9. For he said — Namely, within himself, of old, when he made a covenant with our fathers, and brought them out of Egypt; Surely they are my people — In covenant with me: though they are unworthy of me, yet I cannot but look upon them as my people. Children that will not lie — That will keep my covenant; that will not deal falsely with me, to whom they are under such unspeakable obligations. This is spoken by God, after the manner of men, who are always apt to hope the best concerning their children, even though, in times past, they may have been refractory and disobedient. So he was their Saviour — Namely, on these hopes and conditions he undertook to be their Saviour: or, he alone was their Saviour. When there was none to save, none to uphold, then he saved them. In all their affliction he was afflicted — When there was a necessity of correcting them, in order to their amendment, he had a compassionate sense of the evils which they suffered: see Deuteronomy 32:36; Judges 10:16; Psalm 106:44, 45. And the angel of his presence saved them — From the house of bondage, through the Red sea, and in the wilderness. The same angel that conducted them in all their journeys, and brought them into Canaan, as Captain of the Lord’s host, (Joshua 5:15,) even the Lord Jesus Christ, who appeared to Moses in the bush, (Exodus 3:2-6, compared with Acts 7:35,) in whom God’s name was, Exodus 23. 20, 21. Whom the Jews tempted in the wilderness, for they tempted Christ, 1 Corinthians 10:9; and who was the spiritual rock that followed them, typified by the natural rock cleft to afford them water: who was before Abraham, John 8:58, and before all things, Colossians 1:17: see note on Exodus 23. 20, 21: called the angel, messenger, or mediator of the covenant, Malachi 3:1; and here the angel of his presence; and his presence, Exodus 33:14, as appearing continually before his face to intercede for his church. In his love and in his pity he redeemed them — This shows the ground of his kindness: they were a stubborn, superstitious, idolatrous people, yet Christ’s love and pity saved them notwithstanding. And he bore them, and carried them — As a father his child, or an eagle her young ones; he carried them in the arms of his power, and on the wings of his providence: see notes on Deuteronomy 1:31; and 32:10-12; and Isaiah 46:4. And this he did all the days of old, for many ages past; from the days of Abraham or Moses; from their bondage in Egypt to their settlement in Canaan, and through their succeeding generations. And this his ancient kindness is thus mentioned to induce him to continue it, and still to uphold, protect, and preserve his church till he should bring her to his Father.

Ver. 8. He said, surely they are my people. Not feigning, not denying, not degenerating, as the Versions read; so he was their Father, pitying them as a father pitieth his children. In all their afflictions he was afflicted. He was with their fathers in their pilgrimage; he saw them in Egypt, he marched with them through the sea. The cloud of his chariot was seen by Ezekiel, in the oriental lands of their captivity.

8. He said — Jehovah said, in the exercise of his great mercy. Surely — Without possible ground for doubt. They are my people — They only are the people. That will not lie — That is, that are true to the covenant with me. The body of Israel had not so proved: but these are they whose characters have been proved. He was their Saviour — Namely, of the few who, out of severe trial, proved genuine, and deserving to be saved.

V. 9. The angel-The same that conducted them through the wilderness; the Lord Jesus Christ, who appeared to Moses in the bush. Saved them-From the house of bondage. Carried-He carried them in the arms of his power, and on the wings of his providence. And he is said to do it of old, To remember his ancient kindness for many generations past.

Verses 8. - 9. So he was their Saviour. In all their affliction— “And he became their Saviour in all their distress”] I have followed the translation of the Septuagint in the latter part of the eighth, and the former part of the ninth verse; which agrees with the present text, a little differently divided as to thee members of the sentence. They read lkm miccol, out of all, instead of lkb bechol, in all, which makes no difference in the sense; and rx tsar they understand as ryx tsir. Kai egeneto autoiv eiv swthrian ek pashv qliyewv autwn, ou presbuv, oude aggelov, “And he was salvation to them in all their tribulation; neither an ambassador nor an angel, but himself saved them.” An angel of his presence means an angel of superior order, in immediate attendance upon God. So the angel of the Lord says to Zacharias, “I am Gabriel, that stand in the presence of God,” Luke 1:19. The presence of JEHOVAH, Exodus 33:14,15, and the angel, Exodus 33:20, 21, is JEHOVAH himself; here an angel of his presence is opposed to JEHOVAH himself, as an angel is in the following passages of the same book of Exodus. After their idolatrous worshipping of the golden calf, “when God had said to Moses, I will send an angel before thee—I will not go up in the midst of thee—the people mourned,” Exodus 33:2-4. God afterwards comforts Moses, by saying, “My presence (that is I myself in person, and not by an angel) will go with thee,” Exodus 33:14. Autov proporeusomai sou, “I myself will go before thee,” as the Septuagint render it.

The MSS. and editions are much divided between the two readings of the text and margin in the common copies, al lo, not, and wl lo, to him. All the ancient Versions express the chetib reading, al lo, not. And he bare them and carried them all the days of old— “And he took them up, and he bore them, all the days of old.”] See Clarke’s note on “Isaiah 46:3”.—L.

Verses 8, 9. For he said — Namely, within himself, of old, when he made a covenant with our fathers, and brought them out of Egypt; Surely they are my people — In covenant with me: though they are unworthy of me, yet I cannot but look upon them as my people. Children that will not lie — That will keep my covenant; that will not deal falsely with me, to whom they are under such unspeakable obligations. This is spoken by God, after the manner of men, who are always apt to hope the best concerning their children, even though, in times past, they may have been refractory and disobedient. So he was their Saviour — Namely, on these hopes and conditions he undertook to be their Saviour: or, he alone was their Saviour. When there was none to save, none to uphold, then he saved them. In all their affliction he was afflicted — When there was a necessity of correcting them, in order to their amendment, he had a compassionate sense of the evils which they suffered: see Deuteronomy 32:36; Judges 10:16; Psalm 106:44, 45. And the angel of his presence saved them — From the house of bondage, through the Red sea, and in the wilderness. The same angel that conducted them in all their journeys, and brought them into Canaan, as Captain of the Lord’s host, (Joshua 5:15,) even the Lord Jesus Christ, who appeared to Moses in the bush, (Exodus 3:2-6, compared with Acts 7:35,) in whom God’s name was, Exodus 23. 20, 21. Whom the Jews tempted in the wilderness, for they tempted Christ, 1 Corinthians 10:9; and who was the spiritual rock that followed them, typified by the natural rock cleft to afford them water: who was before Abraham, John 8:58, and before all things, Colossians 1:17: see note on Exodus 23. 20, 21: called the angel, messenger, or mediator of the covenant, Malachi 3:1; and here the angel of his presence; and his presence, Exodus 33:14, as appearing continually before his face to intercede for his church. In his love and in his pity he redeemed them — This shows the ground of his kindness: they were a stubborn, superstitious, idolatrous people, yet Christ’s love and pity saved them notwithstanding. And he bore them, and carried them — As a father his child, or an eagle her young ones; he carried them in the arms of his power, and on the wings of his providence: see notes on Deuteronomy 1:31; and 32:10-12; and Isaiah 46:4. And this he did all the days of old, for many ages past; from the days of Abraham or Moses; from their bondage in Egypt to their settlement in Canaan, and through their succeeding generations. And this his ancient kindness is thus mentioned to induce him to continue it, and still to uphold, protect, and preserve his church till he should bring her to his Father.

Ver. 9. The Angel of his Presence, wynp panaiv, of his face, saved them. The Arians teach in succession that this angel was Michael, or one of the seven angels who stand before the throne. To follow those guides is to make shipwreck of faith. The old rabbins regard this angel as Shaddai, the strong, because he possesses the power of God. The angel named here, is no other than he who led the Hebrews in the desert. Behold, I send an angel before thee. Numbers 23:20. This angel is called the face of God, for he is the brightness of his glory. Hebrews 1:3. The marvellous works he effectuated demonstrate the glory of his person; he saved and redeemed his servants from all evil and mischief. Genesis 48:16. It was against his Holy Spirit that the Hebrews revolted, and vexed him by their sins.— His names equally designate who he is, for this Angel is called Jehovah. Exodus 33:2. 13:21. 14:10, 24. Nec alius is erat quàm Christus. Neither, says Poole, was this Angel any other than Christ, as appears by comparing Acts 8:48, with 1 Corinthians 10:4, 9. He is also called the angel of the covenant. Malachi 3:1. He is given for a covenant to the people, and is the Mediator of the new covenant. Hebrews 8:3. He is the face of God, for he who has seen the Son, hath seen the Father also. John 14:9. He is the image of the invisible God. Colossians 1:15. For our sake’s he appears in the presence of God, and makes intercession for the transgressors. The general council held at Constantinople in the year 381, confirms the above exposition. To the scripture testimonies that this angel was the Christ, we may superadd those of the christian fathers. The Latin works of bishop Bull are before me. Ed. London, 1721. Defensio fidei Nicaenæ, &c. He proves, and with common consent, that the angel who appeared to the patriarchs, to Moses at the burning bush, and to the parents of Samson, was the Christ; which appears by his names, by his acts, and by the sacrifices and worship which he received. I will translate his words and extracts. Justin Martyr, in his dialogue with Trypho the Jew, contends that “he who appeared to Abraham in the plains of Mamre; the Jehovah who from Jehovah in heaven, ek patrov twn olwn, that is, from the universal parent, rained down fire and sulphur on Sodom; that he who appeared to Jacob in a dream, and afterwards wrestled with him in human form, to console him in his exile; and lastly, that he who appeared to Moses at the burning bush, was the Christ.”—Ed. Paris, 1615. pp. 275, 277. Of him who appeared to Abraham, and to Moses, Irenæus gives the same sense as Justin. Adv. Hæres. 50. 4. c. 11. Ed. Paris, 1639. “The living God therefore, adored by the prophets, even the living God, and his Word [logov] who spake to Moses, and who confounded the sadducees by expounding the resurrection of the dead, is the same Jehovah.” “Theophilus Antiochenus, writing to Autolycus, asserts that he who appeared to Adam immediately alter the fall was the Son of God, assuming the person of the Father and universal Lord; that he came into paradise in the person of God, and talked with Adam.”

“Tertullian, in his book against the Jews, asserts that he who spake to Moses was the Son of God; but more openly and fully against Praxeas, caput 16. The Son who was the Judge from the beginning, overthrew the proud tower, deluged the whole earth with violent waters, rained on Sodom and Gomorrah fire and sulphur, Jehovah from Jehovah. He it was who always descended to talk with men, from Adam to the patriarchs and prophets, in visions and dreams, in shadows and figures, and guided their affairs from the beginning, everywhere following and instructing them. God conversing with men, could be no other than the WORD, which was made flesh.”

For a superabundance of other short testimonies, bishop Bull refers the student to Origen, to Cyprian, Novatius, and other fathers, which assert that this Angel was the Christ, the Word, the Son of God. In those fathers Christ, and his holy apostles, still speak to us.

How appalling on this head to find Lowth arranged on the opposite side to Bull. It is bishops opposing bishops, and on a vital article of faith. The contamination is general among the dignitaries of the church. Dr. Enfield has published The English Preacher, in nine volumes of sermons, so low in sentiment as to give no offence to the Unitarian reader!

9. In all their affliction he was afflicted — Was a sharer in “their affliction,” and consequently not the inflicter, or, he was not one who afflicted. The original well bears either meaning. The difference arises by al, not, in the Hebrew text, and wl, for him, in the margin. Original copies vary on these two forms. To general readers the difference is not essential, and scarcely important. Angel of his presence — (See Exodus 23:20, 21; Numbers 20:16.) This means the “angel” standing in his presence. In Old Testament theophanies, the Servant, or Messenger — in other words, the Messiah, often appeared in bodily form to his people or their representatives. The remaining words tenderly express the divine interferences for God’s ancient saints.

Verse 10. And he fought against them] Twenty-six MSS. (ten ancient) and the first edition, with another, add the conjunction w vau, awhw vehu, and he.

Verse 10. But they rebelled — Revolted from him and, as it were, took up arms against him, many instances of which we find in their history; and vexed, or grieved, his Holy Spirit — With their unbelief and murmuring, and continual proneness to idolatry, as well as by their repeated acts of obstinacy and disobedience. Therefore he was turned to be their enemy — Withdrew the tokens and evidences of his love and favour; and fought against them — By one judgment after another, both in the wilderness, and after their settlement in Canaan.

Ver. 10. They rebelled and vexed his Holy Spirit. They did so at the waters of Meribah, and at Kadesh-barnea. Numbers 14:11. Psalm 95:10. It was against the Jehovah Elohim that they revolted. This whole passage is therefore properly adduced to prove the doctrine of the adorable Trinity, by the fathers and divines of every succeeding age. Vide Turrentine’s Latin work, an excellent compendium of Theology, Ed. Amsterdam, 1695, pp. 35, 36. Vide Mellificium Theologicum, a Latin commonplace book, containing a hundred thousand heads of theology. The only edition of this invaluable work was printed at Amsterdam, 1658.

10. But they rebelled — A charge often made against Judah and Israel. And vexed his Holy Spirit — “His Holy Spirit” is God himself, the Holy Ghost of the New Testament; though the Old Testament development does but indistinctly define the third person of the Godhead. He was turned — He left them to the consequences of their chosen course.

V. 11. He remembered-This relates, either

1. To the people, and then he is collectively taken, and so it looks like the language of the people in Babylon, and must be read, he shall remember. Or,

2. It may look back to their condition in the wilderness, and thus they may properly say, Where is he? Or that God who delivered his people of old, to do the like for us now? There is a like phrase used by God, as it were recollecting himself, Where is he? Where am I with my former bowels, that moved me to help them of old?

His people-What great things he had done for them by Moses. The sea-Here God speaks of himself, as in the former clause, that divided the sea for them. Shepherds-Moses and Aaron. Holy spirit-Those abilities and gifts, wherewith God furnished Moses, as properly proceeding from the Spirit.

Verse 11. Moses and his people— “Moses his servant”] For wm[ ammo, his people, two MSS. (one of them ancient) and one of my own, (ancient,) and one of Deuteronomy Rossi’s, and the old edition of 1488, and the Syriac, read wdb[ abdo, his servant. These two words have been mistaken one for the other in other places; Psalm 78:71, and Psalm 80:5, for wm[ ammo, his people, and Ëm[ ammecha, thy people, the Septuagint read wdb[ abdo, his servant, and Ëdb[ abdecha, thy servant. Where is he that brought them up out of the sea with the shepherd of his flock? where &c.— “How he brought them up from the sea, with the shepherd of his flock; how,” &c.] For hya aiyeh, how, interrogative, twice, the Syriac Version reads Ëya eich, how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Ruth 3:18; Ecclesiastes 2:16.

The shepherd of his flock] That is, Moses. The MSS. and editions vary in this word; some have it רעה roeh, in the singular number; so the Septuagint, Syriac, and Chaldee. Others רעי roey, plural, the shepherds.—L.

Verses 11-14. Then, or yet, he remembered the days of old — “God is here represented by an elegant figure, as recollecting with himself what he had done for his people, and using that as a motive why he should still own and defend them. The same argument is used by Moses: see the margin. Moses and his people — Or, what great things he had done for them by Moses. Where is he that brought them out of the sea — That divided the sea for them? Here God speaks of himself as in the former clause; and dividing the sea being one of the greatest miracles he ever wrought for his people, it is therefore mentioned, with peculiar propriety, by way of encouragement to them in their sore troubles, as indeed it frequently is. With the shepherd — Or shepherds, as the margin reads it; of his flock — That is, Moses and Aaron. That put his Holy Spirit within him — That gave his Spirit, the spirit of wisdom and courage, as well as of prophecy, to Moses and the seventy elders, to furnish them with gifts and graces for the great work of governing his people. That led them by the right hand of Moses — Namely, by the power that God gave him. With his glorious arm — Or, that arm wherewith God gained to himself so much glory, being always present to the assistance of Moses, Deuteronomy 4:34. Dividing the water before them — The Red sea, and also Jordan. To make himself an everlasting name — With reference both to his power and providence: that he might be glorified, and that everlastingly, upon this account. That led them through the deep — Between those vast heaps of waters, that stood up as a wall on each side of them. As a horse in the wilderness — Or plain, as the word rendered wilderness is sometimes taken; namely, with as much safety as a horse traverses the plain ground, or with as much ease as a horse is led by the bridle. That they should not stumble — That is, though the sea was but newly divided, yet the ground was so dried and smoothed by the wind which God sent, that it was, as it were, prepared before them. As a beast, &c. — As a beast goes down to his pasture; or as a camel, or such like beast of burden, travels through a champaign country, so the Spirit of the Lord conducted the people of Israel into the promised land of rest and security.

Ver. 11, 14. Then he remembered the days of old, Moses and his people. How he forgave their sins on imperfect acts of repentance; how he led them through the deep, as a horse is led into the water; how he caused them, like a herd of cattle, to go down into the vallies, and feed in peaceful pastures, giving them rest in the promised land. How many are his tender mercies!

11-13. Then he remembered the days of old — His own covenant was not forgotten, though unavailing to the people if they kept not their part good. Their repentance always caused Jehovah to return to his wonted mercies. See Joshua 24:31; Judges 2:6-10; Isaiah 41:10-14; 45:1-6. As a horse in the wilderness — Or, as a courier through the desert, without stumbling. So the Israelites were led without falling while they submitted to Jehovah’s guidance.

Verses 11-14. Then, or yet, he remembered the days of old — “God is here represented by an elegant figure, as recollecting with himself what he had done for his people, and using that as a motive why he should still own and defend them. The same argument is used by Moses: see the margin. Moses and his people — Or, what great things he had done for them by Moses. Where is he that brought them out of the sea — That divided the sea for them? Here God speaks of himself as in the former clause; and dividing the sea being one of the greatest miracles he ever wrought for his people, it is therefore mentioned, with peculiar propriety, by way of encouragement to them in their sore troubles, as indeed it frequently is. With the shepherd — Or shepherds, as the margin reads it; of his flock — That is, Moses and Aaron. That put his Holy Spirit within him — That gave his Spirit, the spirit of wisdom and courage, as well as of prophecy, to Moses and the seventy elders, to furnish them with gifts and graces for the great work of governing his people. That led them by the right hand of Moses — Namely, by the power that God gave him. With his glorious arm — Or, that arm wherewith God gained to himself so much glory, being always present to the assistance of Moses, Deuteronomy 4:34. Dividing the water before them — The Red sea, and also Jordan. To make himself an everlasting name — With reference both to his power and providence: that he might be glorified, and that everlastingly, upon this account. That led them through the deep — Between those vast heaps of waters, that stood up as a wall on each side of them. As a horse in the wilderness — Or plain, as the word rendered wilderness is sometimes taken; namely, with as much safety as a horse traverses the plain ground, or with as much ease as a horse is led by the bridle. That they should not stumble — That is, though the sea was but newly divided, yet the ground was so dried and smoothed by the wind which God sent, that it was, as it were, prepared before them. As a beast, &c. — As a beast goes down to his pasture; or as a camel, or such like beast of burden, travels through a champaign country, so the Spirit of the Lord conducted the people of Israel into the promised land of rest and security.

Ver. 11, 14. Then he remembered the days of old, Moses and his people. How he forgave their sins on imperfect acts of repentance; how he led them through the deep, as a horse is led into the water; how he caused them, like a herd of cattle, to go down into the vallies, and feed in peaceful pastures, giving them rest in the promised land. How many are his tender mercies!

11-13. Then he remembered the days of old — His own covenant was not forgotten, though unavailing to the people if they kept not their part good. Their repentance always caused Jehovah to return to his wonted mercies. See Joshua 24:31; Judges 2:6-10; Isaiah 41:10-14; 45:1-6. As a horse in the wilderness — Or, as a courier through the desert, without stumbling. So the Israelites were led without falling while they submitted to Jehovah’s guidance.

V. 13. As an horse-With as much ease and tenderness, as an horse led by the bridle. Not stumble-That, tho’ the sea were but newly divided, yet it was dried and smoothed by the wind, that God sent, as it were to prepare the way before them.

Verses 13. - 14. That led them through the deep—As a beast goeth down into the valley] In both these verses there is an allusion to the Israelites going through the Red Sea, in the bottom of which they found no more inconvenience than a horse would in running in the desert, where there was neither stone nor mud; nor a beast in the valley, where all was plain and smooth.

Verses 11-14. Then, or yet, he remembered the days of old — “God is here represented by an elegant figure, as recollecting with himself what he had done for his people, and using that as a motive why he should still own and defend them. The same argument is used by Moses: see the margin. Moses and his people — Or, what great things he had done for them by Moses. Where is he that brought them out of the sea — That divided the sea for them? Here God speaks of himself as in the former clause; and dividing the sea being one of the greatest miracles he ever wrought for his people, it is therefore mentioned, with peculiar propriety, by way of encouragement to them in their sore troubles, as indeed it frequently is. With the shepherd — Or shepherds, as the margin reads it; of his flock — That is, Moses and Aaron. That put his Holy Spirit within him — That gave his Spirit, the spirit of wisdom and courage, as well as of prophecy, to Moses and the seventy elders, to furnish them with gifts and graces for the great work of governing his people. That led them by the right hand of Moses — Namely, by the power that God gave him. With his glorious arm — Or, that arm wherewith God gained to himself so much glory, being always present to the assistance of Moses, Deuteronomy 4:34. Dividing the water before them — The Red sea, and also Jordan. To make himself an everlasting name — With reference both to his power and providence: that he might be glorified, and that everlastingly, upon this account. That led them through the deep — Between those vast heaps of waters, that stood up as a wall on each side of them. As a horse in the wilderness — Or plain, as the word rendered wilderness is sometimes taken; namely, with as much safety as a horse traverses the plain ground, or with as much ease as a horse is led by the bridle. That they should not stumble — That is, though the sea was but newly divided, yet the ground was so dried and smoothed by the wind which God sent, that it was, as it were, prepared before them. As a beast, &c. — As a beast goes down to his pasture; or as a camel, or such like beast of burden, travels through a champaign country, so the Spirit of the Lord conducted the people of Israel into the promised land of rest and security.

Ver. 11, 14. Then he remembered the days of old, Moses and his people. How he forgave their sins on imperfect acts of repentance; how he led them through the deep, as a horse is led into the water; how he caused them, like a herd of cattle, to go down into the vallies, and feed in peaceful pastures, giving them rest in the promised land. How many are his tender mercies!

11-13. Then he remembered the days of old — His own covenant was not forgotten, though unavailing to the people if they kept not their part good. Their repentance always caused Jehovah to return to his wonted mercies. See Joshua 24:31; Judges 2:6-10; Isaiah 41:10-14; 45:1-6. As a horse in the wilderness — Or, as a courier through the desert, without stumbling. So the Israelites were led without falling while they submitted to Jehovah’s guidance.

V. 14. The valley-A laden beast goeth warily and gently down the hill. Rest-Led them easily, that they should not be over-travelled, or fall down, through weariness; thus Jeremiah expresses it, Jeremiah 31:2, and thus God gave them rest from their enemies, drowning them in the sea, and in their safe conduct, that they could not annoy or disturb them, leading them ‘till he found them a place for resting; the word for leading, and resting, being much of a like notion, Zechariah 10:6, pointing at their several rests by the way, Numbers 10:33, or it may be read by way of interrogation, as all the foregoing words, and be the close of that enquiry, And where is the spirit, that caused then to rest? Or, he led them to Canaan the place of their rest.

Verse 14. The Spirit of the Lord caused him to rest— “The Spirit of JEHOVAH conducted them.”] For wnjynt tenichennu, caused him to rest, the Septuagint have wdhghsen autouv, conducted them; they read תנחם tanchem. The Syriac, Chaldee, and Vulgate read wnjnt tanchennu, conducted him. Two MSS. have the word without the y yod in the middle.

Verses 11-14. Then, or yet, he remembered the days of old — “God is here represented by an elegant figure, as recollecting with himself what he had done for his people, and using that as a motive why he should still own and defend them. The same argument is used by Moses: see the margin. Moses and his people — Or, what great things he had done for them by Moses. Where is he that brought them out of the sea — That divided the sea for them? Here God speaks of himself as in the former clause; and dividing the sea being one of the greatest miracles he ever wrought for his people, it is therefore mentioned, with peculiar propriety, by way of encouragement to them in their sore troubles, as indeed it frequently is. With the shepherd — Or shepherds, as the margin reads it; of his flock — That is, Moses and Aaron. That put his Holy Spirit within him — That gave his Spirit, the spirit of wisdom and courage, as well as of prophecy, to Moses and the seventy elders, to furnish them with gifts and graces for the great work of governing his people. That led them by the right hand of Moses — Namely, by the power that God gave him. With his glorious arm — Or, that arm wherewith God gained to himself so much glory, being always present to the assistance of Moses, Deuteronomy 4:34. Dividing the water before them — The Red sea, and also Jordan. To make himself an everlasting name — With reference both to his power and providence: that he might be glorified, and that everlastingly, upon this account. That led them through the deep — Between those vast heaps of waters, that stood up as a wall on each side of them. As a horse in the wilderness — Or plain, as the word rendered wilderness is sometimes taken; namely, with as much safety as a horse traverses the plain ground, or with as much ease as a horse is led by the bridle. That they should not stumble — That is, though the sea was but newly divided, yet the ground was so dried and smoothed by the wind which God sent, that it was, as it were, prepared before them. As a beast, &c. — As a beast goes down to his pasture; or as a camel, or such like beast of burden, travels through a champaign country, so the Spirit of the Lord conducted the people of Israel into the promised land of rest and security.

Ver. 11, 14. Then he remembered the days of old, Moses and his people. How he forgave their sins on imperfect acts of repentance; how he led them through the deep, as a horse is led into the water; how he caused them, like a herd of cattle, to go down into the vallies, and feed in peaceful pastures, giving them rest in the promised land. How many are his tender mercies!

14, 15. As a beast — Collectively for a herd of cattle or flock of sheep. Goeth down into the valley — That is, to luxuriant feeding places, and for rest. So didst thou lead thy people — In a general way all through their history. Look down from heaven — Isaiah 57:15. A metaphor, as in the reference designating the infinite grandeur of Deity, not his locality. Where is thy zeal — Thy former zeal for thy people — thy might once shown so often by their deliverances. Sounding of thy bowels — Organs of the chest, deemed the seat of compassionate emotions, which, when intense, caused a stirring and a sound. Isaiah 16:11. The whole importunate appeal for new blessings is made on the ground that God, in olden time, was full of compassion toward Israel, as just stated, verse 13.

V. 15. Look-Now the prophet begins to expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works. God sees every where, and every thing, but he is said to look down from heaven, because there is his throne whereon he sits in majesty. Behold-Not barely see, but behold with regard, and respect thy poor people. Where-What is become of that love, which of old would not let thee suffer thy people to be wronged? Strength-That power of thine manifested in those great acts? The founding-This is spoken of God after the manner of men.

Verse 15. And thy strength— “And thy mighty power”] For Ëytrwbg geburotheycha, plural, thirty-two MSS. (seven ancient) and twenty-one of Deuteronomy Rossi’s, and seven editions, have Ëtrwbg geburathecha, singular.

Are they restrained?] For yla elai, from (or in regard to) me, the Septuagint and Syriac read wnyla eleynu, from us.—L.

Verses 15, 16. Look down from heaven — In this excellent and pious prayer of the first-fruits of the converted Jews, in which they entreat God, for his grace and mercy, to behold them with an eye of compassion, they argue both from the goodness of his nature, and from the greatness of the works which he had formerly done for them. God sees everywhere and every thing; but he is said to look down from heaven, because there is his throne, whereon he reigns in majesty. Behold, &c. — Not barely see and look on, but behold, with regard and respect, thy poor people. Where is thy zeal? — What is become of that love which of old would not let thee suffer thy people to be wronged? And thy strength? — That power of thine manifested in those great acts which thou didst perform for thy people? The sounding of thy bowels — This is spoken of God after the manner of men. The meaning is, where are thy tender compassions and mercies which thou formerly showedst toward us? and which thy servants have compared to the affection that a mother bears to her children? Are they restrained? — Or, canst thou be thus straitened? An expostulation that agrees well with the next verse. Doubtless thou art our Father — Our only hope is in the relation we have to thee, that thou hast vouchsafed to call thyself our Father: we, therefore, as thy children, expect to find in thee the bowels and compassions of a father. Though Abraham be ignorant of us — Though he who was our father after the flesh, be dead, and so ignorant of our condition. And Israel acknowledge us not — Though Jacob, who also was our father, should disown us because of our degeneracy. Thou, O Lord, art our Father — Thou art neither unacquainted with our state, nor wilt disown thy relation to us, but wilt continue to act the part of a father and redeemer to thy people. Thy name is from everlasting — Thy gracious and merciful nature and attributes are eternal and unchangeable.

14, 15. As a beast — Collectively for a herd of cattle or flock of sheep. Goeth down into the valley — That is, to luxuriant feeding places, and for rest. So didst thou lead thy people — In a general way all through their history. Look down from heaven — Isaiah 57:15. A metaphor, as in the reference designating the infinite grandeur of Deity, not his locality. Where is thy zeal — Thy former zeal for thy people — thy might once shown so often by their deliverances. Sounding of thy bowels — Organs of the chest, deemed the seat of compassionate emotions, which, when intense, caused a stirring and a sound. Isaiah 16:11. The whole importunate appeal for new blessings is made on the ground that God, in olden time, was full of compassion toward Israel, as just stated, verse 13.

V. 16. Abraham-He who was our father after the flesh, though he be dead, and so ignorant of our condition. Redeemer-This is urged as another argument for pity; because their Father was their Redeemer. From everlasting-Thou hast been our Redeemer of old.

Verse 16. Our Redeemer; thy name is from everlasting— “O deliver us for the sake of thy name.”] The present text reads, as our translation has rendered it, “Our Redeemer, thy name is from everlasting.” But instead of מעולם meolam, from everlasting, an ancient MS. has למענ lemaan, for the sake of, which gives a much better sense. To show the impropriety of the present reading, it is sufficient to observe, that the Septuagint and Syriac translators thought it necessary to add wnyl[ aleynu, upon us, to make out the sense; That is, “Thy name is upon us, or we are called by thy name, from of old.” And the Septuagint have rendered wnlag goalenu, in the imperative mood, rusai hmav, deliver us.—L.

Verses 15, 16. Look down from heaven — In this excellent and pious prayer of the first-fruits of the converted Jews, in which they entreat God, for his grace and mercy, to behold them with an eye of compassion, they argue both from the goodness of his nature, and from the greatness of the works which he had formerly done for them. God sees everywhere and every thing; but he is said to look down from heaven, because there is his throne, whereon he reigns in majesty. Behold, &c. — Not barely see and look on, but behold, with regard and respect, thy poor people. Where is thy zeal? — What is become of that love which of old would not let thee suffer thy people to be wronged? And thy strength? — That power of thine manifested in those great acts which thou didst perform for thy people? The sounding of thy bowels — This is spoken of God after the manner of men. The meaning is, where are thy tender compassions and mercies which thou formerly showedst toward us? and which thy servants have compared to the affection that a mother bears to her children? Are they restrained? — Or, canst thou be thus straitened? An expostulation that agrees well with the next verse. Doubtless thou art our Father — Our only hope is in the relation we have to thee, that thou hast vouchsafed to call thyself our Father: we, therefore, as thy children, expect to find in thee the bowels and compassions of a father. Though Abraham be ignorant of us — Though he who was our father after the flesh, be dead, and so ignorant of our condition. And Israel acknowledge us not — Though Jacob, who also was our father, should disown us because of our degeneracy. Thou, O Lord, art our Father — Thou art neither unacquainted with our state, nor wilt disown thy relation to us, but wilt continue to act the part of a father and redeemer to thy people. Thy name is from everlasting — Thy gracious and merciful nature and attributes are eternal and unchangeable.

Ver. 16. Doubtless thou art our Father, though Abraham be ignorant of us. A just avowal that God was more their Father than the holy patriarchs. In trouble, those fathers could not save them; but the Messiah was ever their Saviour, as in Isaiah 62:11; and their Redeemer, as in Job 19:25 Job

16. Doubtless — Rather, surely. Thou art our Father — And to thee, not to Abraham, will we look for help. Their national privileges, derived through “Abraham,” had proved, through their own faithlessness, unsatisfactory and largely unfruitful; and now they would fain look to Him who not only appointed them, but especially could alone uphold the people, and make their relation as a separate nation fruitful of good to them.

V. 17. Made us-Suffered us to err. Hardened-Suffered it to be hardened. Thy fear-The fear of thee. Servants sake-For our sakes, that little remnant that are thy servants. Inheritance-The land of Canaan, which God gave them as an inheritance.

Verse 17. Why hast thou made us to err] A mere Hebraism, for why hast thou permitted us to err. So, Lead us not into temptation; do not suffer us to fall into that to which we are tempted.

Verses 17-19. O Lord, why hast thou made us to err — Suffered us to err; from thy ways — Thy commandments. And hardened our heart from thy fear — That is, the fear of thee? Why hast thou withdrawn thy grace, and left us to our own hardness of heart? See on Isaiah 6:10. Return for thy servants’ sake — Be reconciled to us for the sake of our godly progenitors, Abraham, Isaac, &c.; namely, for the sake of thy promises made to them; or rather, for our sakes, that little remnant who are thy servants: see Psalm 90:13. The tribes of thine inheritance — What will thine enemies say if thou suffer us, thy people, to perish, or thine inheritance, the land of Canaan, to remain an eternal desolation? The people of thy holiness — The people set apart for thy service, distinguished from other people, and consecrated to thee; have possessed it — Namely, thine inheritance, mentioned in the former clause; but a little while — In comparison of the time promised, which was for ever. So the Jews commonly understood the grant made them of the land of Canaan. They had, however, possessed it about fourteen hundred years, but this they thought a little while. Our adversaries have trodden down thy sanctuary — The temple, called the sanctuary, from its being dedicated to God. This their adversaries, the Babylonians, had trodden down, or rather, as the prophet foresaw, would tread down. “If we understand this of the devastations made by the Romans under Titus, and by the Mohammedans since, the phrase is exactly parallel to the words of Christ, Luke 21:24, Jerusalem shall be trodden down of the Gentiles.” We are thine — We continue so; we are in covenant with thee, which they never were, and thus it is an argument they use to induce God to have compassion upon them. Thou never barest rule over them — Not in that manner thou didst over us. They were not called by thy name — Neither owned thee, nor were owned by thee. Some translate this last verse thus: “We have been for a long time as those over whom thou didst not bear rule, and who were not called by thy name.” “Thou hast rejected us altogether, and dost disregard us as if we had never had any relation to thee, nor ever were called thy people; which sense agrees very well with the present condition of the Jewish nation, that hath continued for many ages without king, or prince, or sacrifice, as the Prophet Hosea foretold, Hosea 3:4.” — Lowth. “There is no doubt,” says Vitringa, “but that the calamity of the external state of the Jewish people is here described. If you compare this description with the repetition of the same calamity, verses 10, 11 of the next chapter, you will have no doubt that these words pertain to the Jewish people, banished as they are, and have been for a long time, from the land which, in comparison of this tedious exile, they possessed but a little while; their sanctuary and holy city being possessed and trodden down by their bitterest enemies; so that they are in such a state as to seem like people who never were the chosen and peculiar people of God.”

17. Made us to err… hardened our heart — Such expressions in the Bible are the simple-minded, oriental, phenomenal way of looking at the matter of God’s overruling providence, as if that were efficiently productive of evil as well as of good; as if that were the cause, not merely the occasion, of human wickedness. Yet counter expressions by the thousand, in the Bible, of that same childlikeness, of ancient simplicity in apprehension, show that the orientals no more held God to be blamed for the evil around them than they held that a solid rock wall, against which if a foolhardy man dashed his head, was to be blamed for the broken skull and consequent death. See Isaiah 6:9, 10, and notes there.

V. 18. People-The people set apart for his servants. A little while-Comparatively to the promise, which was for ever. Sanctuary-The temple.

Verse 18. The people of thy holiness have possessed it but a little while— “It is little that they have taken possession of thy holy mountain”] The difficulty of the construction in this place is acknowledged on all hands. Vitringa prefers that sense as the least exceptionable which our translation has expressed; in which however there seems to be a great defect; that is, the want of that in the speaker’s view must have been the principal part of the proposition, the object of the verb, the land, or it, as our translators supply it, which surely ought to have been expressed, and not to have been left to be supplied by the reader. In a word, I believe there is some mistake in the text; and here the Septuagint help us out; they had in their copy rh har, mountain, instead of µ[ am, people, tou orouv tou agiou sou, the mountain of thy Holy One. “Not only have our enemies taken possession of Mount Sion, and trodden down thy sanctuary; even far worse than this has befallen us; thou hast long since utterly cast us off, and dost not consider us as thy peculiar people.”—L.

ISAIAH

Verses 17-19. O Lord, why hast thou made us to err — Suffered us to err; from thy ways — Thy commandments. And hardened our heart from thy fear — That is, the fear of thee? Why hast thou withdrawn thy grace, and left us to our own hardness of heart? See on Isaiah 6:10. Return for thy servants’ sake — Be reconciled to us for the sake of our godly progenitors, Abraham, Isaac, &c.; namely, for the sake of thy promises made to them; or rather, for our sakes, that little remnant who are thy servants: see Psalm 90:13. The tribes of thine inheritance — What will thine enemies say if thou suffer us, thy people, to perish, or thine inheritance, the land of Canaan, to remain an eternal desolation? The people of thy holiness — The people set apart for thy service, distinguished from other people, and consecrated to thee; have possessed it — Namely, thine inheritance, mentioned in the former clause; but a little while — In comparison of the time promised, which was for ever. So the Jews commonly understood the grant made them of the land of Canaan. They had, however, possessed it about fourteen hundred years, but this they thought a little while. Our adversaries have trodden down thy sanctuary — The temple, called the sanctuary, from its being dedicated to God. This their adversaries, the Babylonians, had trodden down, or rather, as the prophet foresaw, would tread down. “If we understand this of the devastations made by the Romans under Titus, and by the Mohammedans since, the phrase is exactly parallel to the words of Christ, Luke 21:24, Jerusalem shall be trodden down of the Gentiles.” We are thine — We continue so; we are in covenant with thee, which they never were, and thus it is an argument they use to induce God to have compassion upon them. Thou never barest rule over them — Not in that manner thou didst over us. They were not called by thy name — Neither owned thee, nor were owned by thee. Some translate this last verse thus: “We have been for a long time as those over whom thou didst not bear rule, and who were not called by thy name.” “Thou hast rejected us altogether, and dost disregard us as if we had never had any relation to thee, nor ever were called thy people; which sense agrees very well with the present condition of the Jewish nation, that hath continued for many ages without king, or prince, or sacrifice, as the Prophet Hosea foretold, Hosea 3:4.” — Lowth. “There is no doubt,” says Vitringa, “but that the calamity of the external state of the Jewish people is here described. If you compare this description with the repetition of the same calamity, verses 10, 11 of the next chapter, you will have no doubt that these words pertain to the Jewish people, banished as they are, and have been for a long time, from the land which, in comparison of this tedious exile, they possessed but a little while; their sanctuary and holy city being possessed and trodden down by their bitterest enemies; so that they are in such a state as to seem like people who never were the chosen and peculiar people of God.”

18, 19. The people of thy holiness — People adhering to principles of the divine holiness, is an expression stronger than the phrase, thy holy people, and is to be preferred. God’s interposition in their behalf is pleaded for in the preceding, and continued in this verse, on the ground that, as the covenant people with God, they held peaceable possession of the land of promise but a little while, because their sins had made him to become their enemy; but now that they return in penitence, they plead for spiritual and eternal possession on the ground of such having been the intent of the covenant on God’s part. Besides, the original and literal promised possession is now trodden down by foes, and this gives reason for his people’s stronger and more persistent pleading. Besides, still further, say they, We are thine. Thy foes are not thy people. They will not have thee as their ruler. We are of old. We belong to the line who always held sacred thy spiritual covenant. Yet “but a little while” have we held spiritual possession.

V. 19. Thine-We continue so; we are in covenant, which they never were; and thus it is an argument they use with God to look upon them. Never-Not in that manner thou didst over us. They-Neither owned thee, nor were owned by thee.

Verses 17-19. O Lord, why hast thou made us to err — Suffered us to err; from thy ways — Thy commandments. And hardened our heart from thy fear — That is, the fear of thee? Why hast thou withdrawn thy grace, and left us to our own hardness of heart? See on Isaiah 6:10. Return for thy servants’ sake — Be reconciled to us for the sake of our godly progenitors, Abraham, Isaac, &c.; namely, for the sake of thy promises made to them; or rather, for our sakes, that little remnant who are thy servants: see Psalm 90:13. The tribes of thine inheritance — What will thine enemies say if thou suffer us, thy people, to perish, or thine inheritance, the land of Canaan, to remain an eternal desolation? The people of thy holiness — The people set apart for thy service, distinguished from other people, and consecrated to thee; have possessed it — Namely, thine inheritance, mentioned in the former clause; but a little while — In comparison of the time promised, which was for ever. So the Jews commonly understood the grant made them of the land of Canaan. They had, however, possessed it about fourteen hundred years, but this they thought a little while. Our adversaries have trodden down thy sanctuary — The temple, called the sanctuary, from its being dedicated to God. This their adversaries, the Babylonians, had trodden down, or rather, as the prophet foresaw, would tread down. “If we understand this of the devastations made by the Romans under Titus, and by the Mohammedans since, the phrase is exactly parallel to the words of Christ, Luke 21:24, Jerusalem shall be trodden down of the Gentiles.” We are thine — We continue so; we are in covenant with thee, which they never were, and thus it is an argument they use to induce God to have compassion upon them. Thou never barest rule over them — Not in that manner thou didst over us. They were not called by thy name — Neither owned thee, nor were owned by thee. Some translate this last verse thus: “We have been for a long time as those over whom thou didst not bear rule, and who were not called by thy name.” “Thou hast rejected us altogether, and dost disregard us as if we had never had any relation to thee, nor ever were called thy people; which sense agrees very well with the present condition of the Jewish nation, that hath continued for many ages without king, or prince, or sacrifice, as the Prophet Hosea foretold, Hosea 3:4.” — Lowth. “There is no doubt,” says Vitringa, “but that the calamity of the external state of the Jewish people is here described. If you compare this description with the repetition of the same calamity, verses 10, 11 of the next chapter, you will have no doubt that these words pertain to the Jewish people, banished as they are, and have been for a long time, from the land which, in comparison of this tedious exile, they possessed but a little while; their sanctuary and holy city being possessed and trodden down by their bitterest enemies; so that they are in such a state as to seem like people who never were the chosen and peculiar people of God.”

19:25. Why then do the papists pray to dead men?

Thy name is from everlasting, µlw[m me-ôlam, verbatim, from everlasting. So is the liberal reading of Psalm 90:2. From everlasting to everlasting thou art God. The same word occurs in Micah 5:2. The Messiah, born in Bethlehem Judah, whose goings forth were of old from everlasting. This agrees with Psalm 110:3. From the womb of the morning thou hast the dew of thy youth. Proverbs 8:22. Dr. Lowth’s note here is, “But instead of me-ôlam, from everlasting, an ancient manuscript has ˆ[ml le-mâan, for the sake of, which gives a much better sense.” Thus, to deprive the Redeemer of a text which literally designates his eternity, one solitary Hebrew manuscript must supersede the wide world of Hebrew Bibles! From such comments, Animus luctu refugit, the mind revolts with sorrow. Surely, my friend, Dr. Adam Clarke, in reprinting the whole of Lowth, did not weigh the consequences of such futile criticisms, being himself, on Isaiah 9:6, “unto us a Son is given,” very explicit on the divine nature of Christ. No paternity can be added to the Father, nor filiation to the Son.

Ver. 19. We are thine: thou never barest rule over them. The LXX read, We are as we were at first, when thou didst not rule over us, and when we were not called by thy name. DR. WALL.

18, 19. The people of thy holiness — People adhering to principles of the divine holiness, is an expression stronger than the phrase, thy holy people, and is to be preferred. God’s interposition in their behalf is pleaded for in the preceding, and continued in this verse, on the ground that, as the covenant people with God, they held peaceable possession of the land of promise but a little while, because their sins had made him to become their enemy; but now that they return in penitence, they plead for spiritual and eternal possession on the ground of such having been the intent of the covenant on God’s part. Besides, the original and literal promised possession is now trodden down by foes, and this gives reason for his people’s stronger and more persistent pleading. Besides, still further, say they, We are thine. Thy foes are not thy people. They will not have thee as their ruler. We are of old. We belong to the line who always held sacred thy spiritual covenant. Yet “but a little while” have we held spiritual possession.