Isaiah · Chapter 65

V. 1. I am, &c.-This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophesies of the Old Testament, than St. Paul had, who, Romans 10:20, expressly so interprets it, and applies it, which shews the vanity of the Jews in their other interpretations of it. Sought-The word signifies properly a diligent enquiry in things relating to God. Asked not-That in times past made no enquiry after me; l am now found by them that formerly sought me not. I said-I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nation not called by my name, with whom I was not in covenant.

Verse 1. I am sought of them that asked not for me “I am made known to those that asked not for me”] ytvrdn nidrashti, emfanhv egenomhn, the Septuagint, Alexandrian, and St. Paul, Romans 10:20; who has however inverted the order of the phrases, emfanhv egeomhn, “I was made manifest,” and euredhn, “I was found,” from that which they have in the Septuagint. ytvrdn nidrashti means, “I am sought so as to be found.” Vitringa. If this be the true meaning of the word, then wlav shaalu, “that asked,” which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have ynwlav shealuni,”asked me;” and another MS. yl wlav shealu li, “asked for me;” one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render ytvrdn nidrashti, by “I have answered;” and so the verb is rendered by all the ancient Versions in Ezekiel 20:3, 31. If this be right, the translation will be, “I have answered those that asked not.” I leave this to the reader’s judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. ynvqb bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, ynwvqb bikeshuni.—L.

Verse 1. That in the primary sense of this text it is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews, for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophecies of the Old Testament than St. Paul had, who, Romans 10:20, expressly so interprets it, and applies it; which shows the vanity of the Jews in their other interpretations of it. I am sought — Hebrew, ytvrdn, literally, diligent inquiry is made after me; or, I am diligently inquired of. Vitringa renders it, “Quæsitus sum cum effectu;” I am sought so as to be found. The LXX. read, emfanhv egenhqhn, I am made manifest, or, made known, as Bishop Lowth translates it; to them that asked not for me — That in times past made no inquiry after me; I am now found by them that formerly sought me not. I said, Behold me, behold me — I invited whole nations, by the preaching of my gospel, to behold me, and that with importunity, reiterating my calls and entreaties; and this I did unto a nation not called by my name, with which I was not in covenant, and which did not profess any relation to me. The prophet speaks of what was to take place some hundreds of years afterward, as if it were a thing already done, to signify the certainty of it.

1, 2. Sought of them that asked not — The first verse refers to the Gentiles; the second to the Jews. So St. Paul in Romans 10:20, 21. The rendering of Delitzsch is: “I was discernible to those who did not inquire.” They had the ability to apprehend God from natural reason, and from pervasive influence of the ever-revealing Logos. Found of them that sought me not — “The grace of God, that bringeth salvation,” Which “hath appeared to all men,” (Titus 2:10,) was a gift to heathen consciences, and when Messianic light first dawned on the world very many heathen welcomed it. But the Jew, with light, promise, and entreaty, during all his history, was still wont to walk in his own light, and withhold himself from God. He was of a rebellious nature, as a whole, to the last.

V. 2. I have spread-Applied to the Jews, Romans 10:21. I have stretched out my hands, I have used all means to reduce them, I have stretched out the hands of a passionate orator to persuade them, of a liberal benefactor to load them with my benefits; this I have done continually in the whole course of my providence with them.

Verse 2. I have spread out my hands — This is applied to the Jews, Romans 10:21. I have stretched out my hands, I have used all means to reduce them; I have stretched out the hands of a passionate orator, to persuade them; of a liberal benefactor, to load them with my benefits: this I have done continually, in the whole course of my providence with them. To a rebellious people — Yet they are a rebellious people. St. Paul expounds it by laon apeiqounta kai antilegonta, A people not persuaded, not believing, or, not obeying; but gainsaying, or, contradicting the word and will of God. Which walketh in a way that is not good — Less is expressed than is intended: the meaning is, in a way that is very bad. After their own thoughts — Or, as it is elsewhere expressed, after the imaginations of their hearts; a usual phrase to describe sin, especially in the matter of God’s worship. The Prophet Jeremiah expresses sin in this manner many times.

1, 2. Sought of them that asked not — The first verse refers to the Gentiles; the second to the Jews. So St. Paul in Romans 10:20, 21. The rendering of Delitzsch is: “I was discernible to those who did not inquire.” They had the ability to apprehend God from natural reason, and from pervasive influence of the ever-revealing Logos. Found of them that sought me not — “The grace of God, that bringeth salvation,” Which “hath appeared to all men,” (Titus 2:10,) was a gift to heathen consciences, and when Messianic light first dawned on the world very many heathen welcomed it. But the Jew, with light, promise, and entreaty, during all his history, was still wont to walk in his own light, and withhold himself from God. He was of a rebellious nature, as a whole, to the last.

V. 3. To my face-With the utmost impudence, not taking notice of God’s omnipresence, and omniscience. In gardens, &c.-Directly contrary to the divine rule.

Verse 3. That sacrificeth in gardens, and burneth incense upon altars of brick— “Sacrificing in the gardens, and burning incense on the tiles”] These are instances of heathenish superstition, and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. The heathen worshipped their idols in groves; whereas God, in opposition to this species of idolatry, commanded his people, when they should come into the promised land, to destroy all the places wherein the Canaanites had served their gods, and in particular to burn their groves with fire, Deuteronomy 12:2, 3. These apostate Jews sacrificed upon altars built of bricks; in opposition to the command of God in regard to his altar, which was to be of unhewn stone, Exodus 20:26. Et pro uno altari, quod impolitis lapidibus Dei erat lege constructum, coctos lateres et agrorum cespites hostiarum sanguine cruentabant. “And instead of one altar which, according to the law of God, was, to be constructed of unhewn stones, they stained the bricks and turfs of the fields with the blood of their victims.” Hieron. in loc. Or it means, perhaps, that they sacrificed upon the roofs of their houses, which were always flat, and paved with brick, or tile, or plaster of terrace. An instance of this idolatrous practice we find in 2 Kings 23:12, where it is said that Josiah “beat down the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made.” See also Zephaniah 1:5. Sir John Chardin’s MS. note on this place of Isaiah is as follows: “Ainsi font tous les Gentiles, sur les lieux eleves, et sur les terrasses, appellez latcres, parceque sont faits de briq.” “Who dwell in the sepulchres, and lodge in the caverns,” for the purposes of necromancy and divination; to obtain dreams and revelations. Another instance of heathenish superstition: so Virgil:— Huc dona sacerdos

Cum tulit, et cæsarum ovium sub nocte silenti

Pellibus incubuit stratis, somnosque petivit:

Multa modis simulacra videt volitantia miris,

Et varias audit voces, fruiturque deorum

Colloquio, atque imis Acheronta affatur Avernis.

Æn. vii. 86.—L.

“Here in distress the Italian nations come,

Anxious, to clear their doubts, and learn their doom. First, on the fleeces of the slaughtered sheep,

By night the sacred priest dissolves in sleep:

When in a train, before his slumbering eye,

Thin airy forms and wondrous visions fly.

He calls the powers who guard the infernal floods,

And talks inspired, familiar with the gods.”

PITT.

There was a practice exactly like this which prevailed among the Highlanders of Scotland; an authentic account of this is given by Sir Walter Scott, in a note on his poem called The Lady of the Lake. It is as follows:—

“The Highlanders, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the Taghairm, mentioned in the text. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a waterfall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination passed for the inspiration of the disembodied spirits who haunt these desolate recesses. In some of the Hebrides, they attributed the same oracular power to a large black stone by the sea-shore, which they approached with certain solemnities; and considered the first fancy which came into their own minds after they did so, to be the undoubted dictate of the tutelar deity of the stone; and as such to be, if possible, punctually complied with. Martin has recorded the following curious modes of Highland augury, in which the Taghairm, and its effects upon the person who was subjected to it, may serve to illustrate the text. “It was an ordinary thing among the over-curious to consult an invisible oracle concerning the fate of families and battles, &c. This was performed three different ways; the first was by a company of men, one of whom, being detached by lot, was afterwards carried to a river, which was the boundary between two villages. Four of the company laid hold on him; and, having shut his eyes, they took him by the legs and arms, and then, tossing him to and again, struck his hips with force against the bank. One of them cried out, What is it you have got here? Another answers, A log of birch-wood. The other cries again, Let his invisible friends appear from all quarters, and let them relieve him by giving an answer to our present demands; and in a few minutes after, a number of little creatures came from the sea, who answered the question, and disappeared suddenly. The man was then set at liberty; and they all returned home, to take their measures according to the prediction of their false prophets; but the poor deluded fools were abused, for the answer was still ambiguous. This was always practised in the night, and may literally be called the works of darkness.

“I had an account from the most intelligent and judicious men in the Isle of Skie, that, about sixty-two years ago, the oracle was thus consulted only once, and that was in the parish of Kilmartin, on the east side, by a wicked and mischievous race of people, who are now extinguished, both root and branch.

“The second way of consulting the oracle was by a party of men, who first retired to solitary places, remote from any house; and there they singled out one of their number, and wrapt him in a big cow’s hide, which they folded about him. His whole body was covered with it, except his head, and so left in this posture all night, until his invisible friends relieved him, by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at the break of day, and then he communicated his news to them; which often proved fatal to those concerned in such unwarrantable inquiries.

“There was a third way of consulting, which was a confirmation of the second above mentioned. The same company who put the man into the hide took a live cat, and put him on a spit. One of the number was employed to turn the spit, and one of his consorts inquired of him, What are you doing? He answered, I roast this cat until his friends answer the question; which must be the same that was proposed by the man shut up in the hide. And afterwards, a very big cat (in allusion to the story of ‘the King of the Cats,’ in Lord Lyttleton’s Letters, and well known in the Highlands as a nursery tale) comes, attended by a number of lesser cats, desiring to relieve the cat turned upon the spit, and then answers the question. If this answer proved the same that was given to the man in the hide, then it was taken as a confirmation of the other, which, in this case, was believed infallible.

“Mr. Alexander Cooper, present minister of North-Vist, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide, as above-mentioned; during which time he felt and heard such terrible things, that he could not express them. The impression it made on him was such as could never go off; and he said for a thousand worlds he would never again be concerned in the like performance, for this had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse; and seemed to be very penitent under a just sense of so great a crime. He declared this about five years since, and is still living in the Lewis for any thing I know.”— Description of the Western Isles, p. 110. See also PENNANT’S Scottish Tour, vol. ii. p. 361.

Verses 3, 4. A people that provoketh me to anger — That the Jews are the people here intended, is without question: the prophet, speaking of the calling of the Gentiles, upon their rejection, enumerates some of their sins which were the causes thereof: for though their crucifying of Christ was the sin which was the principal or proximate cause, yet God visited on that generation their iniquities and the iniquities of their fathers together; they having, by the act of rejecting and crucifying their Messiah, filled up the measure of their sins. Continually to my face — With the utmost impudence, not taking notice of my omnipresence and omniscience. That sacrificeth in gardens, and burneth, &c. — Directly contrary to the divine rule. “These are instances,” says Bishop Lowth, “of heathenish superstition, and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. The heathen worshipped their idols in groves: whereas God, in opposition to this species of idolatry, commanded his people, when they should come into the promised land, to destroy all the places wherein the Canaanites had served their gods, and in particular to burn their groves with fire, Deuteronomy 12:2, 3. These apostate Jews sacrificed upon altars built of bricks; in opposition to the command of God, with regard to his altar, which was to be of unhewn stone, Exodus 20:25. Or it means perhaps that they sacrificed upon the roofs of their houses, which were always flat, and paved with brick or tile, or plaster of terrace; an instance of this idolatrous practice we find 2 Kings 23:12, where it is said that Josiah beat down the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made. See also Zephaniah 1:5.” Who remain among the graves, and lodge in the monuments — Or, as Bishop Lowth renders it, Who dwell in the sepulchres and lodge in the caverns, for the purposes of necromancy, (or, the art of revealing future events by communications with the dead,) and divination; to obtain dreams and revelations: another instance this of heathenish superstition, which the Latin poet describes as follows:

— — “Huc dona sacerdos

Cum tulit, et cæsarum ovium sub nocte silenti

Pellibus incubuit stratis, somnosque petivit;

Multa modis simulacra videt volitantia miris,

Et varias audit voces, fruiturque Deorum

Colloquio, atque imis Acheronta affatur Avernis.”

VIRG. ÆN., 7:86.

“Here in distress th’ Italian nations come,

Anxious to clear their doubts, and learn their doom:

First, on the fleeces of the slaughter’d sheep,

By night the sacred priest dissolves in sleep;

When, in a train, before his slumb’ring eye,

Thin airy forms and wondrous visions fly,

He calls the powers who guard the infernal floods,

And talks inspired, familiar with the gods.”

PITT.

Which eat swine’s flesh — “Which was expressly forbidden by the law, Leviticus 11:7; but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine’s flesh, as a full proof of their renouncing their religion, 2 Mac. 6:18; and 7:1. And broth of abominable things — For lustrations, magical arts, and other superstitious and abominable practices.” — Bishop Lowth.

3-5. Sacrificeth in gardens — Entering on heathen worship in the face of Jehovah’s temple, within the precincts of Jerusalem — perhaps within the courts of great houses wherein were gardens. In this, daring impiety is charged. Or, upon altars of brick, extemporized on the tiled roofs of houses, whereon incense to idols was burned. Jeremiah 19:13; 32:29. Among the graves — Now little known or understood as an ancient practice, but perhaps for purposes of necromancy, by persons believing that thoughts from the dead could thus be obtained. In… monuments — In crypts or sepulchres, wherein they lodged for the night, with like ends in view. Swine’s flesh — Used in idol worship, but abominable to the Hebrews. It is difficult to explain, from present knowledge, some of these allusions. Some think certain mysteries were involved in them, in which devotees assumed a sanctity, and said to others, Stand by… for I am holier than thou. It is precarious to apply these things to Pharisees in Christ’s time, though the phrase may have then become a proverb, and applicable to the Pharisees.

V. 4. Remain-They remained among the graves, there consulting with devils, who were thought to delight in such places; or to practice necromancy, all which were forbidden, Deuteronomy 18:11 Isaiah 8:19. Monuments-Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols. Broth of abominable things-Of such flesh as was to the Jews unclean by the law.

Verse 4. Which remain among the graves] “For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do appear in such places, to those who do believe in them.”— Kimchi.

In the monuments— “In the caverns”] µyrwxnb bannetsurim, a word of doubtful signification. An ancient MS. has µyrwxb batstsurim, another µyrxb batstsurim, “in the rocks;” and Le Clec thinks the Septuagint had it so in their copy. They render it by en toiv sthlaioiv, “in the caves.” Which eat swine’s flesh] This was expressly forbidden by the law, Leviticus 11:7, but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine’s flesh, as a full proof of their renouncing their religion, 2Mac. 6:18; 7:1. “And the broth of abominable meats,” for lustrations, magical arts, and other superstitious and abominable practices.

In their vessels] For כליהם keleyhem, a MS. had at first בכליהם bichleyhem. So the Vulgate and Chaldee, (and the preposition seems necessary to the sense,) “in their vessels.”

Verses 3, 4. A people that provoketh me to anger — That the Jews are the people here intended, is without question: the prophet, speaking of the calling of the Gentiles, upon their rejection, enumerates some of their sins which were the causes thereof: for though their crucifying of Christ was the sin which was the principal or proximate cause, yet God visited on that generation their iniquities and the iniquities of their fathers together; they having, by the act of rejecting and crucifying their Messiah, filled up the measure of their sins. Continually to my face — With the utmost impudence, not taking notice of my omnipresence and omniscience. That sacrificeth in gardens, and burneth, &c. — Directly contrary to the divine rule. “These are instances,” says Bishop Lowth, “of heathenish superstition, and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. The heathen worshipped their idols in groves: whereas God, in opposition to this species of idolatry, commanded his people, when they should come into the promised land, to destroy all the places wherein the Canaanites had served their gods, and in particular to burn their groves with fire, Deuteronomy 12:2, 3. These apostate Jews sacrificed upon altars built of bricks; in opposition to the command of God, with regard to his altar, which was to be of unhewn stone, Exodus 20:25. Or it means perhaps that they sacrificed upon the roofs of their houses, which were always flat, and paved with brick or tile, or plaster of terrace; an instance of this idolatrous practice we find 2 Kings 23:12, where it is said that Josiah beat down the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made. See also Zephaniah 1:5.” Who remain among the graves, and lodge in the monuments — Or, as Bishop Lowth renders it, Who dwell in the sepulchres and lodge in the caverns, for the purposes of necromancy, (or, the art of revealing future events by communications with the dead,) and divination; to obtain dreams and revelations: another instance this of heathenish superstition, which the Latin poet describes as follows:

— — “Huc dona sacerdos

Cum tulit, et cæsarum ovium sub nocte silenti

Pellibus incubuit stratis, somnosque petivit;

Multa modis simulacra videt volitantia miris,

Et varias audit voces, fruiturque Deorum

Colloquio, atque imis Acheronta affatur Avernis.”

VIRG. ÆN., 7:86.

“Here in distress th’ Italian nations come,

Anxious to clear their doubts, and learn their doom:

First, on the fleeces of the slaughter’d sheep,

By night the sacred priest dissolves in sleep;

When, in a train, before his slumb’ring eye,

Thin airy forms and wondrous visions fly,

He calls the powers who guard the infernal floods,

And talks inspired, familiar with the gods.”

PITT.

Which eat swine’s flesh — “Which was expressly forbidden by the law, Leviticus 11:7; but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine’s flesh, as a full proof of their renouncing their religion, 2 Mac. 6:18; and 7:1. And broth of abominable things — For lustrations, magical arts, and other superstitious and abominable practices.” — Bishop Lowth.

Verse 4. Which remain among the graves. The LXX add, dream. Perhaps Jude had this text in his eye, when he calls the wicked “filthy dreamers.” See Augustine’s city of God. Which eat swine’s flesh, forbidden by the law, Leviticus 11:26, as less healthy than beef and mutton, and tending to scrophulous disease, as stated by Dr. Buchan.

3-5. Sacrificeth in gardens — Entering on heathen worship in the face of Jehovah’s temple, within the precincts of Jerusalem — perhaps within the courts of great houses wherein were gardens. In this, daring impiety is charged. Or, upon altars of brick, extemporized on the tiled roofs of houses, whereon incense to idols was burned. Jeremiah 19:13; 32:29. Among the graves — Now little known or understood as an ancient practice, but perhaps for purposes of necromancy, by persons believing that thoughts from the dead could thus be obtained. In… monuments — In crypts or sepulchres, wherein they lodged for the night, with like ends in view. Swine’s flesh — Used in idol worship, but abominable to the Hebrews. It is difficult to explain, from present knowledge, some of these allusions. Some think certain mysteries were involved in them, in which devotees assumed a sanctity, and said to others, Stand by… for I am holier than thou. It is precarious to apply these things to Pharisees in Christ’s time, though the phrase may have then become a proverb, and applicable to the Pharisees.

V. 5. Holier-Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too, such as God never commanded. Of these God saith, These are a smoak in my nostrils, a fire that burneth all the day; that is, a continual provocation to me: as smoak is an offence to our noses.

Verse 5. For I am holier than thou] So the Chaldee renders it. Ëytvdq kedashticha is the same with Ëmm ytvdq kadashti mimmecha. In the same manner yntqzj chazaktani, Jeremiah 20:7, is used for ynmm tqzj chazacta mimmenni, “thou art stronger than I.”—L.

Verses 5, 6. Who say, Stand by thyself, come not near to me — Though they were so exceedingly guilty, yet they pretended to singular sanctity, so that they would not suffer others to come near or touch them. The reader will observe that the crime of hypocrisy is here decried, and every one that is acquainted with the gospels will easily see that the character of the Pharisees and their followers is drawn in this passage; see Luke 18:10. And there cannot be a more lively description of spiritual pride and hypocritical arrogance than it gives us. For I am holier than thou — Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too such as God never commanded. Of these God saith, These are a smoke in my nostrils, a fire that burneth all the day — That is, a continual provocation to me: as smoke is an offence to our noses. Behold, it is written before me — They may think I take no notice of these things, but I will as certainly remember them as princes remember the things which, in order that they may not forget them, they record in writing. And they shall know that I take notice of, and will remember them; for I will not keep silence — That is, I will not long neglect the punishment of them, though for a while I have delayed it, like a man who restrains his wrath, for some wise reasons which are best known to himself, Psalm 50:21; but will recompense into their bosom — My punishment of them shall be severe and certain, but yet it shall be just, and not greater than their sins have merited.

3-5. Sacrificeth in gardens — Entering on heathen worship in the face of Jehovah’s temple, within the precincts of Jerusalem — perhaps within the courts of great houses wherein were gardens. In this, daring impiety is charged. Or, upon altars of brick, extemporized on the tiled roofs of houses, whereon incense to idols was burned. Jeremiah 19:13; 32:29. Among the graves — Now little known or understood as an ancient practice, but perhaps for purposes of necromancy, by persons believing that thoughts from the dead could thus be obtained. In… monuments — In crypts or sepulchres, wherein they lodged for the night, with like ends in view. Swine’s flesh — Used in idol worship, but abominable to the Hebrews. It is difficult to explain, from present knowledge, some of these allusions. Some think certain mysteries were involved in them, in which devotees assumed a sanctity, and said to others, Stand by… for I am holier than thou. It is precarious to apply these things to Pharisees in Christ’s time, though the phrase may have then become a proverb, and applicable to the Pharisees.

V. 6. Behold-They may think I take no notice of these things; but I will as certainly remember them, as princes or great men that record things in writing which they would not forget.

Verse 6. Behold, it is written before me] Their sin is registered in heaven, calling aloud for the punishment due to it.

I will—recompense into their bosom] The bosom is the place where the Asiatics have their pockets, and not in their skirts like the inhabitants of the west. Their loose flowing garments have scarcely any thing analogous to skirts.

Into their bosom] For l[ al, ten MSS. and five editions have la el. So again at the end of this verse, seventeen MSS. and four editions have la al.—L.

Verses 5, 6. Who say, Stand by thyself, come not near to me — Though they were so exceedingly guilty, yet they pretended to singular sanctity, so that they would not suffer others to come near or touch them. The reader will observe that the crime of hypocrisy is here decried, and every one that is acquainted with the gospels will easily see that the character of the Pharisees and their followers is drawn in this passage; see Luke 18:10. And there cannot be a more lively description of spiritual pride and hypocritical arrogance than it gives us. For I am holier than thou — Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too such as God never commanded. Of these God saith, These are a smoke in my nostrils, a fire that burneth all the day — That is, a continual provocation to me: as smoke is an offence to our noses. Behold, it is written before me — They may think I take no notice of these things, but I will as certainly remember them as princes remember the things which, in order that they may not forget them, they record in writing. And they shall know that I take notice of, and will remember them; for I will not keep silence — That is, I will not long neglect the punishment of them, though for a while I have delayed it, like a man who restrains his wrath, for some wise reasons which are best known to himself, Psalm 50:21; but will recompense into their bosom — My punishment of them shall be severe and certain, but yet it shall be just, and not greater than their sins have merited.

6, 7. Behold — Something very important. It is written — Or, recorded. Probably for retribution soon to occur. For character as above portrayed shall be visited with deserved decree, or doom. It is poured into their bosom. “Their bosom” may refer to an oriental way of drawing up the loose garment, so as to make a capacious sack around the chest. See Ruth 3:15.

V. 7. Together-Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their own, by imitation. Their former-I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did commit, and they have continued in.

Verse 7. Your iniquities, and the iniquities of your fathers— “Their iniquities, and the iniquities of their fathers”] For the pronoun affixed of the second person חם chem, your, twice, read הם hem, their, in the third person; with the Septuagint and Houbigant.—L.

Verse 7. Your iniquities, and the iniquities of your fathers together — Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their own, by imitation. Which have burned incense upon the mountains — There performing to idols that homage which I commanded them to pay unto me; or, if any of them pretend it was to me they performed that service, though before an image, yet it was in a way and place in which I expressly forbid them to worship me, having appointed the place where, and the manner how, I would be worshipped. And blasphemed me upon the hills — Dishonoured instead of glorifying me, by worshipping me in a way which I had not appointed, and which they learned only from idolaters. Therefore will I measure their former work, &c. — I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did practise, and they have continued in.

6, 7. Behold — Something very important. It is written — Or, recorded. Probably for retribution soon to occur. For character as above portrayed shall be visited with deserved decree, or doom. It is poured into their bosom. “Their bosom” may refer to an oriental way of drawing up the loose garment, so as to make a capacious sack around the chest. See Ruth 3:15.

V. 8. Thus, &c.-These word’s may be conceived as a gracious answer from God to the prophet, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity. His threatening should be made good upon the generality of this people. Blessing-But yet, as in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit, and has the hopes of new wine in the cluster, and as to such, the gardener bids his servant destroy it not, for there is in them what speaks God’s blessing. So-So (saith God) will I do for my servants sake, that I may not destroy them all, for the sake of my servants, Abraham, Isaac, and Jacob.

Verse 8. A blessing is in it] The Hebrews call all things which serve for food hkrb berachah, “a blessing.” On this verse Kimchi remarks: “As the cluster of grapes contains, besides the juice, the bark, and the kernels, so the Israelites have, besides the just, sinners among them. Now as the cluster must not be destroyed because there is a blessing, a nutritive part in it; so Israel shall not be destroyed, because there are righteous persons in it. But as the bark and kernels are thrown away, when the wine is pressed out, so shall the sinners be purged away from among the just, and on their return from exile, shall not be permitted to enter into the land of Israel;” Ezekiel 20:38.

For my servant’s sakes— “For the sake of my servant”] It is to be observed that one of the Koningsburg MSS. collated by Lilienthal points the word ydb[ abdi, singular; that is, “my servant,” meaning the Messiah; and so read the Septuagint, which gives a very good sense. In two of my old MSS. it is pointed ydb[ abadai, and ydb[ abdi, “my servant,” this confirms the above reading.

Verses 8-10. Thus saith the Lord — These words may be conceived as a gracious answer from God to the prophet, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity as the utter destruction of the whole nation; that the unfaithfulness of men should not make his promise to the ancient patriarchs of none effect, Romans 3:3; that his threatening should be made good upon the generality of this people, whose vine was of Sodom, and of the fields of Gomorrah, Deuteronomy 32:32. As the new wine is found in the cluster, &c. — As in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit; or as in a vine that is full of luxuriant branches, that bring forth no fruit, there may be here and there a bunch that contains good grapes, and as to such, the gardener bids his servants destroy it not, for there is in them what speaks God’s blessing. So — So (saith God) will I do for my servants’ sake, that I may not destroy them all — Namely, for the sake of my servants, Abraham, Isaac, and Jacob. I will bring a seed out of Jacob — A small number, which shall be as a seed, from whence others shall spring, Romans 9:27-29. And out of Judah — God further promises to bring out of Judah an inheritor of his mountains — That is, of the country of Judea, which was mountainous. God calls them his mountains, because he had chosen that country before all others. Though this may first refer to the return of the Jews out of the captivity of Babylon into their own land, yet, according to this whole prophecy, it must ultimately respect their restoration to the land of Canaan, after their conversion to Christianity. And mine elect shall inherit it — My chosen ones, namely, such as should embrace Christianity, termed by St. Paul, the election of grace, (Romans 11:5-7,) who, in consequence of repentance toward God, and faith in Jesus of Nazareth as the true Messiah, should become, with the Gentile Christians, a chosen generation, a royal priesthood, a holy nation, a peculiar people, to offer spiritual sacrifices, acceptable to God by Jesus Christ. And Sharon shall be a fold of flocks — After they are restored, as mentioned above, to their own land. Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, but God here promises that it should again be a place for the flocks. And the valley of Achor a place, &c. — Achor was a valley to the north of Jericho, opposite to the town of Ai, where Achan was put to death, and which was remarkably fertile, Joshua 7:26. For my people that have sought me — Lest the wicked, idolatrous Jews should apply this promise to themselves, God here limits it to the people who should seek him, that is, should turn to him in true repentance and faith, and seek his favour. That the words have the force of such a limitation appears from what follows.

8. Not all are to be so served. For, as an occasional cluster is ripe, and new wine (ever regarded as a blessing) is in it all the vintage season, so, in this mass of corrupted Israel is a small undefiled group, worthy to be culled out and saved. In a general way, Christ’s time and ministry are here very aptly illustrated; but that the prophet distinctly and exclusively meant this, may be venturesome to assert, unless it be viewed as perspective prophecy.

V. 9. Judah-God farther promises to bring out of Judah, an inheritor of his mountains which refers to the Jews return out of the captivity of Babylon to Jerusalem, to worship God in his temple, upon mount Zion. Mine elect-My chosen ones. The term signifies such as are dignified with some special favour. The whole nation of the Jews are called a chosen people.

Verse 9. An inheritor of my mountains— “An inheritor of my mountain”] yrh hari, in the singular number; so the Septuagint and Syriac; that is, of Mount Sion. See Isaiah 65:11 and Isaiah 56:7, to which Sion, the pronoun feminine singular, added to the verb in the next line, refers; hwvry yereshuah, “shall inherit her.”—L.

Verses 8-10. Thus saith the Lord — These words may be conceived as a gracious answer from God to the prophet, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity as the utter destruction of the whole nation; that the unfaithfulness of men should not make his promise to the ancient patriarchs of none effect, Romans 3:3; that his threatening should be made good upon the generality of this people, whose vine was of Sodom, and of the fields of Gomorrah, Deuteronomy 32:32. As the new wine is found in the cluster, &c. — As in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit; or as in a vine that is full of luxuriant branches, that bring forth no fruit, there may be here and there a bunch that contains good grapes, and as to such, the gardener bids his servants destroy it not, for there is in them what speaks God’s blessing. So — So (saith God) will I do for my servants’ sake, that I may not destroy them all — Namely, for the sake of my servants, Abraham, Isaac, and Jacob. I will bring a seed out of Jacob — A small number, which shall be as a seed, from whence others shall spring, Romans 9:27-29. And out of Judah — God further promises to bring out of Judah an inheritor of his mountains — That is, of the country of Judea, which was mountainous. God calls them his mountains, because he had chosen that country before all others. Though this may first refer to the return of the Jews out of the captivity of Babylon into their own land, yet, according to this whole prophecy, it must ultimately respect their restoration to the land of Canaan, after their conversion to Christianity. And mine elect shall inherit it — My chosen ones, namely, such as should embrace Christianity, termed by St. Paul, the election of grace, (Romans 11:5-7,) who, in consequence of repentance toward God, and faith in Jesus of Nazareth as the true Messiah, should become, with the Gentile Christians, a chosen generation, a royal priesthood, a holy nation, a peculiar people, to offer spiritual sacrifices, acceptable to God by Jesus Christ. And Sharon shall be a fold of flocks — After they are restored, as mentioned above, to their own land. Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, but God here promises that it should again be a place for the flocks. And the valley of Achor a place, &c. — Achor was a valley to the north of Jericho, opposite to the town of Ai, where Achan was put to death, and which was remarkably fertile, Joshua 7:26. For my people that have sought me — Lest the wicked, idolatrous Jews should apply this promise to themselves, God here limits it to the people who should seek him, that is, should turn to him in true repentance and faith, and seek his favour. That the words have the force of such a limitation appears from what follows.

9, 10. Seed out of Jacob… Judah — “Out of Jacob and… Judah” (which means the faithful few taken from the whole body of Israelites) the small worthy number (verses 7, 8) shall prove to be the “handful of corn upon the top of the mountains,” the fruit whereof “shall shake like Lebanon, and they of the city shall flourish like grass of the earth,” (Psalm 72:16, 17,) enduring in glorious fertility as long as the sun and moon endure. And the whole land shall be in peace, from Sharon in the west, to the valley of Achor, near Jericho. Joshua 7:24.

V. 10. A fold-Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, God here promises that it should again be a place for the flocks.

Verse 10. Sharon—and the valley of Achor] Two of the most fertile parts of Judea; famous for their rich pastures; the former to the west, not far from Joppa; the latter north of Jericho, near Gilgal.

Verses 8-10. Thus saith the Lord — These words may be conceived as a gracious answer from God to the prophet, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity as the utter destruction of the whole nation; that the unfaithfulness of men should not make his promise to the ancient patriarchs of none effect, Romans 3:3; that his threatening should be made good upon the generality of this people, whose vine was of Sodom, and of the fields of Gomorrah, Deuteronomy 32:32. As the new wine is found in the cluster, &c. — As in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit; or as in a vine that is full of luxuriant branches, that bring forth no fruit, there may be here and there a bunch that contains good grapes, and as to such, the gardener bids his servants destroy it not, for there is in them what speaks God’s blessing. So — So (saith God) will I do for my servants’ sake, that I may not destroy them all — Namely, for the sake of my servants, Abraham, Isaac, and Jacob. I will bring a seed out of Jacob — A small number, which shall be as a seed, from whence others shall spring, Romans 9:27-29. And out of Judah — God further promises to bring out of Judah an inheritor of his mountains — That is, of the country of Judea, which was mountainous. God calls them his mountains, because he had chosen that country before all others. Though this may first refer to the return of the Jews out of the captivity of Babylon into their own land, yet, according to this whole prophecy, it must ultimately respect their restoration to the land of Canaan, after their conversion to Christianity. And mine elect shall inherit it — My chosen ones, namely, such as should embrace Christianity, termed by St. Paul, the election of grace, (Romans 11:5-7,) who, in consequence of repentance toward God, and faith in Jesus of Nazareth as the true Messiah, should become, with the Gentile Christians, a chosen generation, a royal priesthood, a holy nation, a peculiar people, to offer spiritual sacrifices, acceptable to God by Jesus Christ. And Sharon shall be a fold of flocks — After they are restored, as mentioned above, to their own land. Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, but God here promises that it should again be a place for the flocks. And the valley of Achor a place, &c. — Achor was a valley to the north of Jericho, opposite to the town of Ai, where Achan was put to death, and which was remarkably fertile, Joshua 7:26. For my people that have sought me — Lest the wicked, idolatrous Jews should apply this promise to themselves, God here limits it to the people who should seek him, that is, should turn to him in true repentance and faith, and seek his favour. That the words have the force of such a limitation appears from what follows.

Ver. 10. The valley of Achor. This valley was very fertile, a presentiment of what the earth shall be in the latter day. Another prophet makes the same remark. Hosea 2:15.

9, 10. Seed out of Jacob… Judah — “Out of Jacob and… Judah” (which means the faithful few taken from the whole body of Israelites) the small worthy number (verses 7, 8) shall prove to be the “handful of corn upon the top of the mountains,” the fruit whereof “shall shake like Lebanon, and they of the city shall flourish like grass of the earth,” (Psalm 72:16, 17,) enduring in glorious fertility as long as the sun and moon endure. And the whole land shall be in peace, from Sharon in the west, to the valley of Achor, near Jericho. Joshua 7:24.

V. 11. Forget-To forget God’s holy mountains, signifies not to regard the true worship of God. God calls Zion his holy mountain. That troop-The idols of the ten tribes, and of the Assyrians, were a troop, where as the God of Israel was one God. By preparing a table, here seems to be meant, the feasts they made upon their sacrifices in imitation of what the true God had commanded his people. Furnish-God had appointed drink offerings for his honour, but the people had paid their homage to idols. Number-The multitude of their idols.

Verse 11. That prepare a table for that troop— “Who set in order a table for Gad”] The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. “But why should we be solicitous about it?” says Schmidius. “It appears sufficiently, from the circumstances, that they were false gods; either stars, or some natural objects; or a mere fiction. The Holy Scriptures did not deign to explain more clearly what these objects of idolatrous worship were; but chose rather, that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally abolished, that we are now quite at a loss to know what and what sort of things they were.” Schmidius on the place, and on Judges 2:13, Bibl. Hallensia. Jerome, on the place, gives an account of this idolatrous practice of the apostate Jews, of making a feast, or a lectisternium, as the Romans called it, for these pretended deities. Est in cunctis urbibus, et maxime in Ægypto, et in Alexandria, idololatriæ vetus consuetudo, ut ultimo die anni, et mensis ejus qui extremus est, ponant mensam refertam varii generis epulis, et poculum mulso mixtum; vel præteriti anni vel futuri fertilitatem auspicantes. Hoc autem faciebant et Israelitæ, omnium simulachrorum portenta venerantes; et nequaquam altari victimas, sed hujusmodi mensæ liba fundebant. “In all cities, and especially in Egypt and Alexandria, it was an ancient idolatrous custom on the last day of the year, to spread a table covered with various kinds of viands, and a goblet mixed with new wine, referring to the fertility either of the past or coming year. The Israelites did the same, worshipping all kinds of images, and pouring out libations on such tables,” &c. See also Le Clerc on the place; and on lxvi. 17, and Dav. Millii Dissert. v.

The allusion to Meni, which signifies number, is obvious. If there had been the like allusion to Gad, which might have been expected, it might perhaps have helped to let us into the meaning of that word. It appears from Jerome’s version of this place, that the words tw daimoniw, to a demon, (or daimoni, as some copies have it,) and th tuch, to fortune, stood in his time in the Greek version in an inverted order from that which they have in the present copies; the latter then answering to dg gad, the former to ynm meni: by which some difficulty would be avoided; for it is commonly supposed that dg gad signifies tuch, fortune. See Genesis 30:11, apud Sept. This matter is so far well cleared up by MSS. Pachom. and I. D. II., which agree in placing these two words in that order, which Jerome’s version supposes.—L.

My Old MS. Bible translates: That putten the borde of fortune; and offreden licours upon it; and so the Vulgate.

~Etoimazontev tw daimoniw trapezan, kai plhrountev th tuch kerasma. Preparing a table for the demon, and filling up, or pouring out, a libation to fortune.”—Septuagint.

Ye have set up an aulter unto fortune

And geven rich drink offeringes unto treasure.

COVERDALE.

Verse 11. But, &c. — The prophet now returns to address his discourse to the sinners and apostates, whom he had reproved and threatened, (verses 2, 3,) and renews his charge against them for forsaking the Lord, separating themselves from his worship, and polluting themselves with idolatry, the most shameful and abominable in his sight. Ye are they that forsake the Lord — Let not any of you that are idolaters and covenant-breakers think that these promises belong to you: you are apostates from God’s fear and love, his worship and service, and have neither part nor lot in this matter; that forget my holy mountain — My temple and worship, a figure of the Christian Church. That prepare a table, &c. — As God had altars, which are sometimes called tables, (see Ezekiel 41:22,) so they prepared altars for their idols. By preparing a table here, however, seems rather to be meant the feasts they made upon their sacrifices, in imitation of what the true God had commanded his people, Deuteronomy 16:14, 15; for that troop — A troop of idols, worshipped by the heathen; and furnish the drink-offerings unto their number — God had appointed drink-offerings, as a sort of homage to be paid to him; and these people paid this homage to their idols. The words gad and meni, the former of which is rendered troop here, and the latter number, are thought by many commentators to be the names of certain idols. The LXX. render the former word tw daimoniw, the demon, or devil, and the latter th tuch, fortune. Or, according to the copy St. Jerome seems to have used, they have translated gad, fortune, and meni, demon. Not to mention the opinion of other learned men, Dr. Waterland and Bishop Lowth suppose that gad means the sun, and meni, the moon. And it seems very probable that the moon, at least, is meant by one of these names, being generally worshipped throughout all the East, and termed the queen of heaven, and afterward by the Greeks under the name of Hecate. The idolatrous Jews erected altars to this fancied goddess on the tops of their houses, or near their doors, and in the corners of their streets, or in groves, and offered to her incense, cakes baked with oil and honey, and drink-offerings of wine, and other liquors. And it appears to have been usual among the Greeks from the most ancient times, to spread in the evening a table covered with dainties, in the highways, in honour to her. But it is of no consequence to us what these objects of idolatrous worship were; nor have we any cause to regret, that the inspired penmen have not deigned to inform us, but have “chosen rather that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally abolished that we are quite at a loss to know what, and what sort of things they were.” — Schmidius, quoted by Bishop Lowth.

Ver. 11. Ye prepare a table for that troop. Hebrews for Gad, good fortune. They worshipped the stars, Mercury, Mars, and others, for good luck. The heathens worshipped them as a goddess, and exposed themselves to the satire of their poets.

Nullum numen abest, si sit prudentia: sed te Nos facimus, fortuna, deum cœloq; locamus.

There wants no god where prudence doth preside, But we fond fools have fortune deified.

11, 12. Ye are they that forsake the Lord — Freely paraphrased, the passage is thus: “But as for you, ye forsakers of God, ye men who forget my holy mountain, (Isaiah 2:1-5,) ye who set (or lay out) viands upon tables for a troop, (Gad, supposed by Gesenius, Delitzsch, and many others to signify fortune of varying degrees, the difference occurring like that of the metric system, for example, according to popular estimate among nations,) and ye men who pour libations to Meni, (or, destiny, the goddess who numbers the fates of men; so deemed by the authorities named above;) so will I number you as destined to the sword, and ye all shall to slaughter bow, because ye paid me no heed when I called you (away from sun and planet worship, in the interest of this superstition about fortune,) and ye heard me not when I spake to you,” (by way of rebuke for the same.) Further space cannot here be given to Gad, rendered troop, and to Meni, rendered number; but a common opinion obtains among investigators, with only slightly varying shades, that they refer to the superstition bearing meanings as above stated, chiefly involving sun and star or planet worship, which is supposed to have been of wide extent — at least as far as from Assyria and Babylon to Egypt. But allusions to it in the Bible are few indeed, and very obscure. See Genesis 30:1; Job 31:26.

V. 12. To the sword-A great number of you shall perish by the sword; or possibly the term number may refer to all in the next phrase, so that none of them should escape. God saith he will number them, tell them out one by one to the sword. Bow down-As you have bowed down to idols. I called-By my prophets, you did not answer by doing the things which I enjoined. Chuse-You sinned deliberately chusing sinful courses, the things which I hated.

Verse 12. Therefore will I number you] Referring to Meni, which signifies number. “Rabbi Eliezar said to his disciples, Turn to God one day before you die. His disciples said, How can a man know the day of his death? He answered, Therefore it is necessary that you should turn to God to-day, for possibly ye may die to-morrow.”

Verse 12. Therefore will I number you to the sword — “Here the allusion to meni, which signifies number, is obvious.” And you shall all bow down to the slaughter — As you have bowed down to idols, which are my enemies, I will make you bow down to your enemies’ swords; because when I called — Namely, by my prophets, you did not answer by doing the things that I enjoined. But did evil before mine eyes — You sinned deliberately, choosing sinful courses, the things which I hated. It must be observed here, that though the Jews, in the time of Christ and his apostles, (the period, it seems, referred to,) were not guilty of such idolatries as those above mentioned, yet, as they manifested the same spirit of rebellion, perverseness, and enmity to God, he therefore threatens that he would number them to the sword, as criminals ordered for execution, which he accordingly did, sending the Roman armies to desolate their country, lay their cities level with the ground, and almost extirpate their whole nation.

11, 12. Ye are they that forsake the Lord — Freely paraphrased, the passage is thus: “But as for you, ye forsakers of God, ye men who forget my holy mountain, (Isaiah 2:1-5,) ye who set (or lay out) viands upon tables for a troop, (Gad, supposed by Gesenius, Delitzsch, and many others to signify fortune of varying degrees, the difference occurring like that of the metric system, for example, according to popular estimate among nations,) and ye men who pour libations to Meni, (or, destiny, the goddess who numbers the fates of men; so deemed by the authorities named above;) so will I number you as destined to the sword, and ye all shall to slaughter bow, because ye paid me no heed when I called you (away from sun and planet worship, in the interest of this superstition about fortune,) and ye heard me not when I spake to you,” (by way of rebuke for the same.) Further space cannot here be given to Gad, rendered troop, and to Meni, rendered number; but a common opinion obtains among investigators, with only slightly varying shades, that they refer to the superstition bearing meanings as above stated, chiefly involving sun and star or planet worship, which is supposed to have been of wide extent — at least as far as from Assyria and Babylon to Egypt. But allusions to it in the Bible are few indeed, and very obscure. See Genesis 30:1; Job 31:26.

Verse 13. My servants shalt eat, but ye shall be hungry] Rabbi Joachan ben Zachai said in a parable: There was a king who invited his servants, but set them no time to come to the feast. The prudent and wary who were among them adorned themselves; and, standing at the gate of the king’s house, said, Is there any thing lacking in the king’s house? i.e., Is there any work to be done in it? But the foolish which were among them went, and mocking said, When shall the feast be, in which there is no labour? Suddenly, the king sought out his servants: they who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish. Therefore he said, Let those sit down, and let them eat; but let these stand and look on.

This parable is very like that of the wise and foolish virgins, Matthew 25:1-14, and that of the marriage of the king’s son, Matthew 22:1-14.

Verses 13-15. Behold, my servants shall eat, but you shall be hungry, &c. — I will make a great difference between my faithful servants and such unbelievers as you are. This promise the Lord fulfilled in a remarkable manner before the destruction of Jerusalem by the Romans. In consequence of the direction given by Christ to his disciples, (Matthew 26:15,) when they observed the Roman armies approaching toward Jerusalem, they left the devoted city and fled to the mountains, an opportunity for doing which being given them by the special providence of God. For after the Romans, under Cestius Gallus, made their first advance toward Jerusalem, they suddenly withdrew again in a most unexpected, and, indeed, impolitic manner; at which Josephus testifies his surprise, since the city might then have been easily taken. By this means they gave, as it were, a signal to the Christians to retire; which, out of regard to their Lord’s admonition, they did, some to Pella, and others to mount Libanus, and thereby not only preserved their lives, but obtained a supply of all their wants; while, in the mean time, the unbelieving and disobedient Jews, who had rejected and crucified their Messiah, pertinaciously seeking to defend themselves in the city, were overwhelmed with the greatest calamities that ever came upon any people, and perished with hunger and thirst, the sword of their enemies, and mutual slaughters, in the greatest anguish and despair, crying, as it is here said, for sorrow of heart, and howling for vexation of spirit. And ye shall leave your name for a curse unto my chosen — That is, to the Christians. They shall use your name as examples of the eminent wrath of God upon sinners; or, as Vitringa reads it, Ye shall leave your name for an oath to my chosen; explaining the meaning to be, “That the punishment and calamity of these apostates should be so remarkable, that in the forms of swearing, men should take their example from the severity of the divine judgment inflicted upon them, and from their miserable state; saying, ‘If I knowingly and wilfully deceive, may as great calamities happen to me as have happened to those wicked and apostate Jews.’” See Jeremiah 29:22. For the Lord shall slay thee — For you shall not perish by an ordinary hand, but by the hand of the Lord God. Your destruction shall be most extraordinary. The prophet may either allude in this expression to the total abolition of the Jewish economy, or to the prodigious slaughter made of that people by one dreadful massacre after another, especially during the siege of Jerusalem; and shall call his servants by another name — God himself shall consider your very name as infamous and accursed, and will not suffer his people to be called by it. They shall not be called Jews or Israelites, but Christians. See note on Isaiah 62:2.

Ver. 13. Behold, my servants shall eat, but ye shall be hungry. While the Romans besieged Jerusalem, the famine so prevailed in the city that they destroyed one another for food, and delicate women, as Moses had foretold, ate the fruit of their own bodies. Deuteronomy 28:56. Meanwhile, the christians, having been driven out by persecution, were growing rich in gentile cities; and on the approach of the Roman armies, those that remained fled to Pella beyond the Jordan, where they found peace and protection. Eusebius’s Ecclesiastes Hist.

13, 14. The turn given to idolatrous feastings (verses 11, 12) suggested a course of figures illustrative of the different “fortunes” of the godly and ungodly: their meaning is, “My people shall be satisfied with the rich abundance I shall give, while ye with momentary idolatrous pleasures shall pass into destitution and abandonment. My people, from first to last, shall possess unfailing springs of joy; but ye shall be irredeemably bowed with heart sorrow, despite your cries or howlings for relief, for ever to be unavailing.” This proved true to the bold, bad Jews, down to their final experiences and ineffective struggles with the Romans.

Verses 13-15. Behold, my servants shall eat, but you shall be hungry, &c. — I will make a great difference between my faithful servants and such unbelievers as you are. This promise the Lord fulfilled in a remarkable manner before the destruction of Jerusalem by the Romans. In consequence of the direction given by Christ to his disciples, (Matthew 26:15,) when they observed the Roman armies approaching toward Jerusalem, they left the devoted city and fled to the mountains, an opportunity for doing which being given them by the special providence of God. For after the Romans, under Cestius Gallus, made their first advance toward Jerusalem, they suddenly withdrew again in a most unexpected, and, indeed, impolitic manner; at which Josephus testifies his surprise, since the city might then have been easily taken. By this means they gave, as it were, a signal to the Christians to retire; which, out of regard to their Lord’s admonition, they did, some to Pella, and others to mount Libanus, and thereby not only preserved their lives, but obtained a supply of all their wants; while, in the mean time, the unbelieving and disobedient Jews, who had rejected and crucified their Messiah, pertinaciously seeking to defend themselves in the city, were overwhelmed with the greatest calamities that ever came upon any people, and perished with hunger and thirst, the sword of their enemies, and mutual slaughters, in the greatest anguish and despair, crying, as it is here said, for sorrow of heart, and howling for vexation of spirit. And ye shall leave your name for a curse unto my chosen — That is, to the Christians. They shall use your name as examples of the eminent wrath of God upon sinners; or, as Vitringa reads it, Ye shall leave your name for an oath to my chosen; explaining the meaning to be, “That the punishment and calamity of these apostates should be so remarkable, that in the forms of swearing, men should take their example from the severity of the divine judgment inflicted upon them, and from their miserable state; saying, ‘If I knowingly and wilfully deceive, may as great calamities happen to me as have happened to those wicked and apostate Jews.’” See Jeremiah 29:22. For the Lord shall slay thee — For you shall not perish by an ordinary hand, but by the hand of the Lord God. Your destruction shall be most extraordinary. The prophet may either allude in this expression to the total abolition of the Jewish economy, or to the prodigious slaughter made of that people by one dreadful massacre after another, especially during the siege of Jerusalem; and shall call his servants by another name — God himself shall consider your very name as infamous and accursed, and will not suffer his people to be called by it. They shall not be called Jews or Israelites, but Christians. See note on Isaiah 62:2.

13, 14. The turn given to idolatrous feastings (verses 11, 12) suggested a course of figures illustrative of the different “fortunes” of the godly and ungodly: their meaning is, “My people shall be satisfied with the rich abundance I shall give, while ye with momentary idolatrous pleasures shall pass into destitution and abandonment. My people, from first to last, shall possess unfailing springs of joy; but ye shall be irredeemably bowed with heart sorrow, despite your cries or howlings for relief, for ever to be unavailing.” This proved true to the bold, bad Jews, down to their final experiences and ineffective struggles with the Romans.

V. 15. A curse-They shall use your names as examples, of the eminent wrath of God upon sinners. Another name-He will not suffer his own people to be called by a name by which idolaters are known.

Verse 15. Shall slay thee— “Shall slay you”] For Ëtymhw vehemithecha, shall slay thee, the Septuagint and Chaldee read והמיתכם vehemithechem, shall slay you, plural.

Verses 13-15. Behold, my servants shall eat, but you shall be hungry, &c. — I will make a great difference between my faithful servants and such unbelievers as you are. This promise the Lord fulfilled in a remarkable manner before the destruction of Jerusalem by the Romans. In consequence of the direction given by Christ to his disciples, (Matthew 26:15,) when they observed the Roman armies approaching toward Jerusalem, they left the devoted city and fled to the mountains, an opportunity for doing which being given them by the special providence of God. For after the Romans, under Cestius Gallus, made their first advance toward Jerusalem, they suddenly withdrew again in a most unexpected, and, indeed, impolitic manner; at which Josephus testifies his surprise, since the city might then have been easily taken. By this means they gave, as it were, a signal to the Christians to retire; which, out of regard to their Lord’s admonition, they did, some to Pella, and others to mount Libanus, and thereby not only preserved their lives, but obtained a supply of all their wants; while, in the mean time, the unbelieving and disobedient Jews, who had rejected and crucified their Messiah, pertinaciously seeking to defend themselves in the city, were overwhelmed with the greatest calamities that ever came upon any people, and perished with hunger and thirst, the sword of their enemies, and mutual slaughters, in the greatest anguish and despair, crying, as it is here said, for sorrow of heart, and howling for vexation of spirit. And ye shall leave your name for a curse unto my chosen — That is, to the Christians. They shall use your name as examples of the eminent wrath of God upon sinners; or, as Vitringa reads it, Ye shall leave your name for an oath to my chosen; explaining the meaning to be, “That the punishment and calamity of these apostates should be so remarkable, that in the forms of swearing, men should take their example from the severity of the divine judgment inflicted upon them, and from their miserable state; saying, ‘If I knowingly and wilfully deceive, may as great calamities happen to me as have happened to those wicked and apostate Jews.’” See Jeremiah 29:22. For the Lord shall slay thee — For you shall not perish by an ordinary hand, but by the hand of the Lord God. Your destruction shall be most extraordinary. The prophet may either allude in this expression to the total abolition of the Jewish economy, or to the prodigious slaughter made of that people by one dreadful massacre after another, especially during the siege of Jerusalem; and shall call his servants by another name — God himself shall consider your very name as infamous and accursed, and will not suffer his people to be called by it. They shall not be called Jews or Israelites, but Christians. See note on Isaiah 62:2.

Ver. 15. God shall slay thee, oh unbelieving Jew, as all the history of this people proves, since the burning of their city and temple by the Romans. Then God shall call his servants by another name—Christians, after Christ their Saviour and their Lord. Surely this is a striking prediction. See the general Reflections at the end of this book.

15, 16. Ye shall leave your name for a curse unto my chosen — “Name for a curse,” is that by which an imprecation is called on one’s own head if he do not what he pledges to do, or if he do what he pledges himself not to do. Canaan is such a curse; “let what Canaan imports befall me, if,” etc. He who blesseth — That is, one who invokes blessings on himself does so in the name, or in the personal attributes, of the true God. He neither needs nor desires any blessing except as the God of truth is willing to bestow it. Calling for a blessing in the name of an idol is invoking a curse. So then, every oath made, or any good asked for, is valid, is acceptable, only as it is made or asked in the name of the God of truth. Swearing and blessing, in this sense, are therefore acts of worship of the God of truth. They are acts of self-consecration and prayer to him. When these become universal with Jew and Gentile, then, and by very reason of their being so, the former troubles are forgotten. There is no more retribution for sin. All have become the spiritual Israel — the faithful followers of the true God.

V. 16. God of truth-Because they shall see what God promised is fulfilled. Are hid-That is, they are at an end.

Verse 16. That he who blesseth himself in the earth — In any part of the world, for God shall have servants out of all nations, that shall be dignified with this new name; shall bless himself in the God of truth — That is, in his name; shall renounce every species of idolatry, and invoke and praise the true God alone. They shall have recourse to, and trust in, him alone, for blessing and happiness, and for a supply of all their wants. Observe, reader, it is of great consequence what that is which we bless ourselves in, and which we most please ourselves with. Worldly people bless themselves in the abundance which they have of this world’s goods, Psalm 49:18; Luke 12:19; but God’s servants bless themselves in him, as a God all-sufficient for them. And he that sweareth, &c. — By him also they shall swear, and not by any creature, or any false god. To his judgment they shall refer themselves, from whom every man’s judgment proceeds. Both in prayer and praise, and in every act of homage and worship, they shall give honour to him as the God of truth — Hebrew, Amen, which some understand of Christ, who is himself the Amen, the faithful and true witness, and in whom all the promises are yea and amen. In him we must bless ourselves, and by him we must swear unto the Lord, and covenant with him. Some read it, He that is blessed in the earth shall be blessed in the true God; for Christ is the true God and eternal life, 1 John 5:20. And it was promised of old, that in him should all families of the earth be blessed. Because the former troubles are forgotten — Namely, the troubles of the church. They shall see that what God hath promised he hath also fulfilled, and that he hath put an end to the troubles of his people, the remembrance of which shall be swallowed up in their present comforts. The chief reason of this is assigned in the next verse.

Ver. 16. Shall bless himself in the God of truth. ˆma yhlab Bealohe Amen, in the God Amen.

This is the title of Christ, of him who speaks, and no man can disannul his word. Revelation 3:14. These things saith the Amen, the faithful and true Witness.

15, 16. Ye shall leave your name for a curse unto my chosen — “Name for a curse,” is that by which an imprecation is called on one’s own head if he do not what he pledges to do, or if he do what he pledges himself not to do. Canaan is such a curse; “let what Canaan imports befall me, if,” etc. He who blesseth — That is, one who invokes blessings on himself does so in the name, or in the personal attributes, of the true God. He neither needs nor desires any blessing except as the God of truth is willing to bestow it. Calling for a blessing in the name of an idol is invoking a curse. So then, every oath made, or any good asked for, is valid, is acceptable, only as it is made or asked in the name of the God of truth. Swearing and blessing, in this sense, are therefore acts of worship of the God of truth. They are acts of self-consecration and prayer to him. When these become universal with Jew and Gentile, then, and by very reason of their being so, the former troubles are forgotten. There is no more retribution for sin. All have become the spiritual Israel — the faithful followers of the true God.

V. 17. I create-I am about wholly to change the state not only of my people, but to bring a new face upon the world, which shall abide until a new heavens and earth appear, in which shall dwell nothing but righteousness. Not be remembered-That state of things shall be so glorious, that the former state of my people shall not be remembered.

Verse 17. I create new heavens and a new earth] This has been variously understood. Some Jews and some Christians understand it literally. God shall change the state of the atmosphere, and render the earth more fruitful. Some refer it to what they call the Millennium; others, to a glorious state of religion; others, to the re-creation of the earth after it shall have been destroyed by fire. I think it refers to the full conversion of the Jews ultimately; and primarily to the deliverance from the Babylonish captivity.

Verses 17-19. For behold, I create new heavens, &c. — I will tell you yet a more admirable thing: I am about wholly to change the state, not only of my people, freeing them from the afflictions and troubles by which they have been oppressed, but also of the world, bringing a new face upon it; sending my Son to institute a new economy and worship, and raise up a new church; and pouring out my Spirit in a more plentiful manner; which new state shall continue until a new heaven and a new earth appear, in which shall dwell nothing but righteousness, 2 Peter 3:13; Revelation 21:1. And the former shall not be remembered — That state of things shall be so glorious, that the former state of my people shall not be noticed in comparison of it. But be you glad and rejoice for ever — You that are my people. Though you cannot rejoice with that degree of joy which will attend the fruition of such a good, yet be glad and rejoice with the rejoicing of hope, for the thing is certain, and what I have already begun to do. Nor let your present state, nor the discouragements you have from seeming improbabilities, prevent your joy; for it is not a work to be performed in an ordinary way, or by an ordinary power, but by that almighty and creating energy which produces and brings into being what before had no existence. For behold, I create Jerusalem — Namely, the gospel church; a rejoicing — That is, a cause and source of joy, because of the light and grace, the wisdom, holiness, and happiness that shall be possessed by its members, the pure doctrine which shall be held and professed, and the excellent discipline which shall be maintained in it; and her people a joy — They shall not only rejoice, but be rejoiced in: those that sorrowed with the church shall rejoice with her. And I will rejoice in Jerusalem — The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants; and joy in my people — Taking complacency in the work of my grace wrought in them, and in the works of righteousness wrought by them. And the voice of weeping shall be no more heard — Such promises, many of which are to be found in the Scriptures, must either be understood in a comparative sense, meaning they shall suffer no such misery as formerly, or as signifying only some long or eminent state of happiness; unless they be referred to another life, in which case they may be taken strictly, as signifying a perpetuity and perfection of joy and happiness.

Ver. 17. Behold, I create new heavens and a new earth. Whatever part of the Jews may be gathered to their own land, will not, it would seem, continue long under their old dynasty. The Messiah’s laws will soon supersede those of Moses, according to the current language of the new covenant.

17-19. Behold, I create new heavens and a new earth — Viewing such a glorious restoration as a new creation, Jehovah is represented as saying: I work a wondrous change; it is a new state of Messianic glory. “The prophet had previously declared that mighty changes on the one hand would take place in consequence of severe judgments, and of glorious saving grace on the other.” “The prophet manifestly distinguishes stadia in the accomplishment of salvation, though he says nothing of their relative times. Objects which are represented in one perspective on different planes, so that those in the background can be seen through the intervening spaces of those in the foreground, appear to be on one plane to him who regards them at a distance. We can here, also, distinguish three really distinct stadia, although the prophet in no way indicates a difference of time. The first stadium he describes, verses 9, 10. He then speaks of again taking possession of the holy land. This was first accomplished by the return from exile. He brings us, in verses 13-16, to another stadium. In it he sees the wicked and the godly together; but he perceives the godless Israel judged, and cursed, and the elect that are saved from the judgment called by another name. We enter on the third stadium, verse 17. In it every thing becomes new. A new higher life pervades the whole of nature. To this highest stadium the preceding are related as organic preparation.” — Nagelsbach. The old mixed state of affairs shall be forgotten through the abounding joy of the new. Be ye glad and rejoice — (Isaiah 51:11, 16,) because it is not, “I will create,” but, “I am creating.” Not a happiness for a day or a year, but for ever. Jerusalem — Renewed Jerusalem — the ever appropriate symbol-seat of prosperity and joy; the Church of the living God, under the rule of love and peace in the Holy Ghost.

The same thought continues in verse 19. Jehovah shall rejoice in his people, and his people in him. No more occasion for sorrow and weeping to his people; nor for him aught on their account to grieve over.

V. 18. You-The church, as well under the gospel, as under the law.

Verse 18. Rejoice for ever in that which I create— “Exult in the age to come which I create”] So in Isaiah 9:6 d[ yba abi ad, pathr tou mellontov aiwnov, “the father of the age to come,” Sept. See Bishop Chandler, Defence of Christianity, p. 136.

Verses 17-19. For behold, I create new heavens, &c. — I will tell you yet a more admirable thing: I am about wholly to change the state, not only of my people, freeing them from the afflictions and troubles by which they have been oppressed, but also of the world, bringing a new face upon it; sending my Son to institute a new economy and worship, and raise up a new church; and pouring out my Spirit in a more plentiful manner; which new state shall continue until a new heaven and a new earth appear, in which shall dwell nothing but righteousness, 2 Peter 3:13; Revelation 21:1. And the former shall not be remembered — That state of things shall be so glorious, that the former state of my people shall not be noticed in comparison of it. But be you glad and rejoice for ever — You that are my people. Though you cannot rejoice with that degree of joy which will attend the fruition of such a good, yet be glad and rejoice with the rejoicing of hope, for the thing is certain, and what I have already begun to do. Nor let your present state, nor the discouragements you have from seeming improbabilities, prevent your joy; for it is not a work to be performed in an ordinary way, or by an ordinary power, but by that almighty and creating energy which produces and brings into being what before had no existence. For behold, I create Jerusalem — Namely, the gospel church; a rejoicing — That is, a cause and source of joy, because of the light and grace, the wisdom, holiness, and happiness that shall be possessed by its members, the pure doctrine which shall be held and professed, and the excellent discipline which shall be maintained in it; and her people a joy — They shall not only rejoice, but be rejoiced in: those that sorrowed with the church shall rejoice with her. And I will rejoice in Jerusalem — The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants; and joy in my people — Taking complacency in the work of my grace wrought in them, and in the works of righteousness wrought by them. And the voice of weeping shall be no more heard — Such promises, many of which are to be found in the Scriptures, must either be understood in a comparative sense, meaning they shall suffer no such misery as formerly, or as signifying only some long or eminent state of happiness; unless they be referred to another life, in which case they may be taken strictly, as signifying a perpetuity and perfection of joy and happiness.

17-19. Behold, I create new heavens and a new earth — Viewing such a glorious restoration as a new creation, Jehovah is represented as saying: I work a wondrous change; it is a new state of Messianic glory. “The prophet had previously declared that mighty changes on the one hand would take place in consequence of severe judgments, and of glorious saving grace on the other.” “The prophet manifestly distinguishes stadia in the accomplishment of salvation, though he says nothing of their relative times. Objects which are represented in one perspective on different planes, so that those in the background can be seen through the intervening spaces of those in the foreground, appear to be on one plane to him who regards them at a distance. We can here, also, distinguish three really distinct stadia, although the prophet in no way indicates a difference of time. The first stadium he describes, verses 9, 10. He then speaks of again taking possession of the holy land. This was first accomplished by the return from exile. He brings us, in verses 13-16, to another stadium. In it he sees the wicked and the godly together; but he perceives the godless Israel judged, and cursed, and the elect that are saved from the judgment called by another name. We enter on the third stadium, verse 17. In it every thing becomes new. A new higher life pervades the whole of nature. To this highest stadium the preceding are related as organic preparation.” — Nagelsbach. The old mixed state of affairs shall be forgotten through the abounding joy of the new. Be ye glad and rejoice — (Isaiah 51:11, 16,) because it is not, “I will create,” but, “I am creating.” Not a happiness for a day or a year, but for ever. Jerusalem — Renewed Jerusalem — the ever appropriate symbol-seat of prosperity and joy; the Church of the living God, under the rule of love and peace in the Holy Ghost.

The same thought continues in verse 19. Jehovah shall rejoice in his people, and his people in him. No more occasion for sorrow and weeping to his people; nor for him aught on their account to grieve over.

Verse 19. The voice of weeping, &c.] “Because of untimely deaths shall no more be heard in thee; for natural death shall not happen till men be full of days; as it is written, Isaiah 65:20: There shall be no more thence an infant of days, i.e., the people shall live to three or five hundred years of age, as in the days of the patriarchs; and if one die at one hundred years, it is because of his sin; and even at that age he shall be reputed an infant; and they shall say of him, An infant is dead. These things shall happen to Israel in the days of the Messiah.”—Kimchi.

Verses 17-19. For behold, I create new heavens, &c. — I will tell you yet a more admirable thing: I am about wholly to change the state, not only of my people, freeing them from the afflictions and troubles by which they have been oppressed, but also of the world, bringing a new face upon it; sending my Son to institute a new economy and worship, and raise up a new church; and pouring out my Spirit in a more plentiful manner; which new state shall continue until a new heaven and a new earth appear, in which shall dwell nothing but righteousness, 2 Peter 3:13; Revelation 21:1. And the former shall not be remembered — That state of things shall be so glorious, that the former state of my people shall not be noticed in comparison of it. But be you glad and rejoice for ever — You that are my people. Though you cannot rejoice with that degree of joy which will attend the fruition of such a good, yet be glad and rejoice with the rejoicing of hope, for the thing is certain, and what I have already begun to do. Nor let your present state, nor the discouragements you have from seeming improbabilities, prevent your joy; for it is not a work to be performed in an ordinary way, or by an ordinary power, but by that almighty and creating energy which produces and brings into being what before had no existence. For behold, I create Jerusalem — Namely, the gospel church; a rejoicing — That is, a cause and source of joy, because of the light and grace, the wisdom, holiness, and happiness that shall be possessed by its members, the pure doctrine which shall be held and professed, and the excellent discipline which shall be maintained in it; and her people a joy — They shall not only rejoice, but be rejoiced in: those that sorrowed with the church shall rejoice with her. And I will rejoice in Jerusalem — The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants; and joy in my people — Taking complacency in the work of my grace wrought in them, and in the works of righteousness wrought by them. And the voice of weeping shall be no more heard — Such promises, many of which are to be found in the Scriptures, must either be understood in a comparative sense, meaning they shall suffer no such misery as formerly, or as signifying only some long or eminent state of happiness; unless they be referred to another life, in which case they may be taken strictly, as signifying a perpetuity and perfection of joy and happiness.

17-19. Behold, I create new heavens and a new earth — Viewing such a glorious restoration as a new creation, Jehovah is represented as saying: I work a wondrous change; it is a new state of Messianic glory. “The prophet had previously declared that mighty changes on the one hand would take place in consequence of severe judgments, and of glorious saving grace on the other.” “The prophet manifestly distinguishes stadia in the accomplishment of salvation, though he says nothing of their relative times. Objects which are represented in one perspective on different planes, so that those in the background can be seen through the intervening spaces of those in the foreground, appear to be on one plane to him who regards them at a distance. We can here, also, distinguish three really distinct stadia, although the prophet in no way indicates a difference of time. The first stadium he describes, verses 9, 10. He then speaks of again taking possession of the holy land. This was first accomplished by the return from exile. He brings us, in verses 13-16, to another stadium. In it he sees the wicked and the godly together; but he perceives the godless Israel judged, and cursed, and the elect that are saved from the judgment called by another name. We enter on the third stadium, verse 17. In it every thing becomes new. A new higher life pervades the whole of nature. To this highest stadium the preceding are related as organic preparation.” — Nagelsbach. The old mixed state of affairs shall be forgotten through the abounding joy of the new. Be ye glad and rejoice — (Isaiah 51:11, 16,) because it is not, “I will create,” but, “I am creating.” Not a happiness for a day or a year, but for ever. Jerusalem — Renewed Jerusalem — the ever appropriate symbol-seat of prosperity and joy; the Church of the living God, under the rule of love and peace in the Holy Ghost.

The same thought continues in verse 19. Jehovah shall rejoice in his people, and his people in him. No more occasion for sorrow and weeping to his people; nor for him aught on their account to grieve over.

V. 20. An infant-Those that were now children, shall die at a great age. But-Yet none of these things shall be of any advantage to wicked men, but if any of them shall live to be an hundred years old, yet they shall die accursed.

Verse 20. Thence— “There”] For משם mishsham, thence, the Septuagint, Syriac, and Vulgate, read שם sham, there.

Verse 20. There shall be no more thence an infant of days, &c. — There shall he no untimely or premature deaths, either of infants and children, who do not grow up to man’s estate, or of old men, who do not live out the full term of life. For the child shall die, &c. — This should rather be translated, For he that dies a hundred years old shall die a child: and the sinner that dies a hundred years old shall be (that is, shall be deemed) accursed, or cut off by the justice of God for his crime. Thus “the prophet describes this renovation of the world as a paradisiacal state, and such as the patriarchs enjoyed before the flood, when men commonly lived nearly a thousand years. So he that died at a hundred years of age would have been looked upon as dying in the age of childhood, and be judged to have been cut off in the beginning of his years, as a punishment for some great sins he had committed.” — Lowth. It is justly observed here by Mr. Scott, that “the event alone can certainly determine whether this is meant literally or figuratively; but it is evident that the universal prevalence of real Christianity would so terminate wars, murders, contentions, idleness, intemperance, and licentiousness, as greatly to lengthen out the general term of man’s life. Many diseases which now destroy thousands and tens of thousands in the prime of life, and communicate distempers to succeeding generations, would, in that case, scarcely be heard of any more; and thus the human constitution would soon be much mended, and children would generally come into the world more vigorous and healthy than they can do while vice so greatly prevails. What God may further intend in this matter we cannot determine.” Vitringa’s view of the passage seems to have been, that “there shall be no violent or punitive death in this holy city, but that all the inhabitants being holy, all shall die full of days and happy, and shall have, as it were, a foretaste, pledge, and earnest of life eternal, in their long and happy life below.”

20. No more… an infant of days — There is considerable variety of not very clever comment on this passage. Nor is it easy to be made clear. Evidently the thread of illustration is not broken from verse 17, wherein Jehovah, under poetic imagery, is creating a new heaven and a new earth — perhaps even from verse 13, in which contrast is drawn between the status of the righteous and that of the unrighteous. In verse 20 the characteristic blessedness of the new order of things in the great future is that of longevity: “No more thence (from holy Jerusalem) shall be (rather, shall go, perhaps to burial) an infant of days.” To agree with second clause of this verse this must mean: No one shall die in infancy. The old man and the one now an infant shall alike enjoy the full covenant blessing made to Abraham when he was a hundred years old. (And even if early death perchance occur, it shall be no bar to the promise of the inheritance. Genesis 17:17.) In the second clause comes the contrast, like that of verses 13-16. For the child shall die a hundred years old — This seems to have a meaning touching child-likeness in simplicity, truthfulness, sincerity, and standing in a right relationship with God for a hundred years, or for an indefinite length of life. But every sinner, though “a hundred years old,” shall die accursed. His long life has nothing in it to redeem his character from disgrace.

Verses 21-23. They shall build houses and inhabit them — The prophet here describes another privilege of the church in these happy days. They shall enjoy blessings the very reverse of the curses denounced on the disobedient, Deuteronomy 28:30. They shall plant vineyards and eat the fruit of them. See note on Isaiah 62:8. They shall not plant and another eat — Which might happen, either through their enemies seizing the fruits of the trees they planted, or through their own premature death before those fruits were brought to perfection. For as the days of a tree are the days of my people — Not like the fading of a leaf, to which our present frail state is often compared, but their age shall equal the duration of the trees planted by them; yea, of the oaks, the most long-lived of trees, supposed to last about a thousand years, being five hundred years growing to full perfection, and as many decaying; “which,” says Bishop Lowth, “seems to be a moderate and probable computation.” The LXX. translate this clause, gar tav hmerav tou xulou thv zwhv esuntai ai hmerai tou laou mou; As the days of the tree of life shall be the days of my people. They shall not labour in vain — As those do who do not enjoy the fruit of their labour; nor bring forth — Beget and bring forth children; for trouble — Those that shall give them trouble by their bad conduct, or by the poverty and misery in which they shall be involved; for they are the seed of the blessed of the Lord, &c. — There is a blessing entailed upon them by descent from their ancestors, which their offspring with them shall partake of; who shall be a comfort to them, and whom they shall have the happiness to see walking in the truth.

21, 22. Not build, and another inhabit — As against Deuteronomy 28:15-68, and Leviticus 26:14-46, (which see,) here is a promise of permanent blessedness in the new order of things. Like Lebanon’s cedars, symbols of everlastingness, so shall the lives of the righteous go on to indefinite years. The final grand Messianic period shall yield unceasing enjoyment.

Verse 22. They shall not build, and another inhabit] The reverse of the curse denounced on the disobedient, Deuteronomy 28:30: “Thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof.”

For as the days of a tree] It is commonly supposed that the oak, one of the most longlived of the trees, lasts about a thousand years; being five hundred years growing to full perfection, and as many decaying: which seems to be a moderate and probable computation. See Evelyn, Sylva, B. III. chap. iii. The present emperor of China, in his very ingenious and sensible poem entitled Eloge de Moukden, a translation of which in French was published at Paris, 1770, speaks of a tree in his country which lives more than a hundred ages: and another, which after fourscore ages is only in its prime, pp. 37, 38. But his imperial majesty’s commentators, in their note on the place, carry the matter much farther; and quote authority, which affirms, that the tree last mentioned by the emperor, the immortal tree, after having lived ten thousand years, is still only in its prime. I suspect that the Chinese enlarge somewhat in their national chronology, as well as in that of their trees. See Chou King. Preface, by Mons. de Guignes. The prophet’s idea seems to be, that they shall live to the age of the antediluvians; which seems to be very justly expressed by the days of a tree, according to our notions. The rabbins have said that this refers to the tree of life, which endures five hundred years.—L.

Verses 21-23. They shall build houses and inhabit them — The prophet here describes another privilege of the church in these happy days. They shall enjoy blessings the very reverse of the curses denounced on the disobedient, Deuteronomy 28:30. They shall plant vineyards and eat the fruit of them. See note on Isaiah 62:8. They shall not plant and another eat — Which might happen, either through their enemies seizing the fruits of the trees they planted, or through their own premature death before those fruits were brought to perfection. For as the days of a tree are the days of my people — Not like the fading of a leaf, to which our present frail state is often compared, but their age shall equal the duration of the trees planted by them; yea, of the oaks, the most long-lived of trees, supposed to last about a thousand years, being five hundred years growing to full perfection, and as many decaying; “which,” says Bishop Lowth, “seems to be a moderate and probable computation.” The LXX. translate this clause, gar tav hmerav tou xulou thv zwhv esuntai ai hmerai tou laou mou; As the days of the tree of life shall be the days of my people. They shall not labour in vain — As those do who do not enjoy the fruit of their labour; nor bring forth — Beget and bring forth children; for trouble — Those that shall give them trouble by their bad conduct, or by the poverty and misery in which they shall be involved; for they are the seed of the blessed of the Lord, &c. — There is a blessing entailed upon them by descent from their ancestors, which their offspring with them shall partake of; who shall be a comfort to them, and whom they shall have the happiness to see walking in the truth.

21, 22. Not build, and another inhabit — As against Deuteronomy 28:15-68, and Leviticus 26:14-46, (which see,) here is a promise of permanent blessedness in the new order of things. Like Lebanon’s cedars, symbols of everlastingness, so shall the lives of the righteous go on to indefinite years. The final grand Messianic period shall yield unceasing enjoyment.

V. 23. With them-Is blessed with them.

Verse 23. They shall not labour in vain— “My chosen shall not labour in vain”] I remove yryjb bechirai, my elect, from the end of the twenty-second to the beginning of the twenty-third verse, on the authority of the Septuagint, Syriac, and Vulgate, and a MS.; contrary to the division in the Masoretic text.—L. The Septuagint is beautiful: My chosen shall not labour in vain, neither shall they beget children for the curse; for the seed is blessed of the Lord, and their posterity with them.”

Nor bring forth for trouble— “Neither shall they generate a short-lived race”] hlhbl labbehalah, in festinationem, “what shall soon hasten away.” Eiv kataran for a curse, Sept. They seem to have read hlal lealah.—Grotius. But Psalm 78:33 both justifies and explains the word here:—

ימיהם בהבל ויכל

yemeyhem bahebel vayechal

בבהלה ושנותם

babbehalah ushenotham

“And he consumed their days in vanity;

And their years in haste.”

meta spoudhv, say the Septuagint. Jerome on this place of Isaiah explains it to the same purpose: “eiv anuparxian, hoc est, ut esse desistant.”

Verses 21-23. They shall build houses and inhabit them — The prophet here describes another privilege of the church in these happy days. They shall enjoy blessings the very reverse of the curses denounced on the disobedient, Deuteronomy 28:30. They shall plant vineyards and eat the fruit of them. See note on Isaiah 62:8. They shall not plant and another eat — Which might happen, either through their enemies seizing the fruits of the trees they planted, or through their own premature death before those fruits were brought to perfection. For as the days of a tree are the days of my people — Not like the fading of a leaf, to which our present frail state is often compared, but their age shall equal the duration of the trees planted by them; yea, of the oaks, the most long-lived of trees, supposed to last about a thousand years, being five hundred years growing to full perfection, and as many decaying; “which,” says Bishop Lowth, “seems to be a moderate and probable computation.” The LXX. translate this clause, gar tav hmerav tou xulou thv zwhv esuntai ai hmerai tou laou mou; As the days of the tree of life shall be the days of my people. They shall not labour in vain — As those do who do not enjoy the fruit of their labour; nor bring forth — Beget and bring forth children; for trouble — Those that shall give them trouble by their bad conduct, or by the poverty and misery in which they shall be involved; for they are the seed of the blessed of the Lord, &c. — There is a blessing entailed upon them by descent from their ancestors, which their offspring with them shall partake of; who shall be a comfort to them, and whom they shall have the happiness to see walking in the truth.

23. They shall not labour in vain — Another figure denoting permanent enjoyment. No certain wearying for an uncertain good. They shall be blessed of the Lord with prosperity temporal and spiritual, and their offspring with them.

V. 24. Before they call-God promised, Isaiah 58:9, to answer them, when they called: here he promises to answer the words, as soon as they should be formed in their hearts before they could get them out of their lips. While-Yea, while they were speaking.

Verse 24. Before they call, I will answer] I will give them all they crave for, and more than they can desire.

Verse 24. Before they call I will answer — “Behold here,” says Vitringa, “a desirable blessing, the truest seal of divine favour and paternal love. The closest conjunction of heaven and earth, that is, of God and men, is expressed in this verse; seeing that God declares he will abundantly and immediately satisfy the desires of his people, which desires are here supposed to be just and conformable to his will; and that he will be of such goodness as of his own accord to prevent their requests, and even answer their prayers before they utter them.”

24. Before they call, I will answer — With unclouded consciousness of union with God, they shall realize certain possession of blessings, without need or occasion of calling for them. Such is the character of the faith of Christian adoption — a state covering the whole scope of ever-advancing religious life.

V. 25. The wolf, &c.-God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together. And dust-God promises a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat, Genesis 3:14, instead of flying upon men: it signifies such a time, when wicked men shall no more eat up the people of God.

Verse 25. The wolf and the lamb, &c.] The glorious salvation which Jesus Christ procures is for men, and for men only: fallen spirits must still abide under the curse: “He took not on him the nature of angels, but the seed of Abraham.”

Shall feed together] For djak keechad, as one, an ancient MS. has wdjy yachdav, together; the usual word, to the same sense, but very different in the letters. The Septuagint, Syriac, and Vulgate seem to agree with the MSS.—L.

ISAIAH

Verse 25. The wolf and the lamb shall feed together — Concerning the metaphorical sense of these expressions see chap. 11:7, and 35:9. But since the renovation here spoken of extends to the whole creation, the words may imply the correcting the noxious qualities of fierce or venomous creatures.

25. The wolf and the lamb shall feed together — Here is an allusion to Isaiah 11:6, 7, 9, there connected with the vision of Immanuel, here connected with Isaiah’s closing prophetic message. Here the figures are abridged in number, but they bear a similar, indeed identical, meaning in both, as to the moral state of the world intended in the description in both places. Herein are links binding together the two great sections of a one great prophetic system by one and the same great prophet. And dust shall be the serpent’s meat — This is a unique addition to the passage in chap. 11, It alludes to the two main features of the earliest promise — the gift of the Seed of the woman and the sentence upon the old serpent. Genesis 3:14, 15. The allegory has this meaning: While all untamed natures among human souls blend together in harmony and peace under Messiah’s rule, the primeval curse shall rest with ever-increasing weight upon Satan — figured as a serpent — and he become at length completely vanquished, wriggling powerless and harmless, biting only the dust on which he helplessly affects to crawl.