CHAP. I.
The title, 1. God, by his prophet, charges Judah and Jerusalem with base ingratitude and atrocious wickedness; and describes
their deplorable condition, 2-9. He shews his abhorrence of
their sacrifices, calls them to repentance with promises of forgiveness, and warns them against obstinate rebellion, 10-20. He laments Zion's degeneracy and the iniquity of her princes; denounces severe vengeance; yet intimates a subsequent recovery of the nation to purity and prosperity, 21-31.
NOTES.
not survive Hezekiah: yet even in that case, CHAP. I. V.1.
The name of this prophet, sig- he must have prophesied sixty years at least. nifying 'The salvation of the LORD,' was very -In general, the reader must be referred to suitable to the subject, on which he so fre- the notes, on the second book of Kings, from quently and delightfully expatiated, and which the fifteenth to the twenty-first chapter, incluhas procured him the title of 'the evangelical sive; and to the second book of Chronicles, from 'prophet,' nay, of 'the fifth Evangelist.' Tra- the twenty-sixth to the thirty-third chapter in dition reports that he was of noble birth; that clusive, for the state of Judah and Israel, dur his daughter was married to Manasseh; and ing the term of years, in which Isaiah prophthat he was sawn asunder by the command of esied.
Many of his prophecies, indeed, relate that idolatrous prince, to which the apostle is to other kingdoms; but always on account of supposed to allude. ( Note , Heb . 11:35-38.) It their connexion, one way or other, with the must, however, be allowed that these tradi- chosen race. The two usual ways, whereby tions are very uncertain; and some think he did || 'God communicated his will to the prophets, 2 Hear, O heavens, and give ear, Off earth; for the Lord hath spoken, I have nourished and brought up children, and & they have rebelled against me.
3 The box knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.
4 Ah sinful nation, a people *laden with iniquity, a seed of evil doers, mchildren that are corrupters! They have forsaken the LORD, they have provoked
d Deut. 4:26.30:19. 32:1. Ps. 50: 4. Jer. 2:12. 6:19. 22:29. Ez. 36:4. Mic. 1:2. 6:1,2.
e Jer. 13:15. Am. 3:1. Mic. 3:8. Acts 4:20.
f 5:1,2. 46:3,4. Deut. 1:31. 4:7, 8. Jer. 31:9. Ez. 16:6-14.20: 5,&c. Rom. 3:1,2. 9:4,5.
-6. 10:8,14. Matt. 13:13-15, 19. Rom. 1:28. 2 Pet. 3:5.
k 23. 10:6. 30:9. Gen. 13:13. Acts 7:51,52. Rev. 18:5.
* Heb. of heaviness.
1 57:3,4. Num. 32:14. Ps. 78:8. Jer. 7:26. 16:11,12. Matt. 3:7. 23:33.
g 63:9,10. Deut. 9:22-24. Jer. m Jer. 2:33. Ez. 16:33.
2:5-13. Mal. 1:6.
h Prov. 6:6. Jer. 8:7.
15:12. 27:11. 44:18. Deut. 32:
28,29. Ps. 94:8. Jer. 4:22. 9:3
n Deut. 29:25. 31:16. Judg. 10: 10. Jer. 2:13,17,19.
0 3:8. 65:3. Deut. 32:19. Ps. 78:40. Jer. 7:19. 1 Cor. 10:22.
'were visions and dreams; see Num . 12:6. 'vision the inspired person was awake, but his 'external senses were bound up, and as it were 'laid asleep in a trance. ... ( Num . 24:16.) ... It is 'called vision , not from any use of the corpo'real sight, but because of the clearness and 'evidence of the things revealed. It was 'sometimes accompanied with external repre'sentations.' Lowth . (6:1. Ez . 40:2. Rev. 21:10.) -This chapter may be considered as an introductory address prefixed to the subsequent prophecies; and the title may belong to the book in general, or to the chapter in particular.
It is thought by some, that this was not Isaiah's first vision, though placed as an introduction to the rest. - "The prophecy contained 'in this first chapter stands single and uncon'nected, making an entire piece of itself. It 'contains a severe remonstrance against the 'corruptions prevailing prevailing among the Jews at 'that time; powerful exhortations to repent'ance; grievous threatenings to the impeni'tent: and gracious promises of better times, 'when the nation shall have been reformed by 'the just judgments of God.' Bp . Bp. Lowth.
V. 2. ( Marg . Ref . Notes, Deut. 4:26-28. 32:1. Ps . 49:1-4.50:1-3.) 50:1-3.) The Lord, in this as in many other places, with peculiar majesty and sublimity, appeals to the whole creation, in the controversy between him and his people. He had brought them up with all the tenderness and attention of a parent, till they had arrived at full maturity; but they had ungratefully rebelled against him, and apostatized to worthless idols. The word, rendered "brought up," generally means exalted : God had greatly exalted Israel, which exceedingly aggravated the guilt of their rebellion. ( Notes , Er . 19:4-6. Deut . 4:6-8. 32:8-15. Ez . 16:922. Acts 13:16-19.)
V. 3. ( Notes , Prov . 6:6-11. Jer. 8:4-7.) The most stupid of the domestic animals are observant of the hand by which, and the place where, they are fed, though the owner seeks only his own interest in his care of them: but the highly favored people of God did not know or understand their immense obligations, nor consider their own true interest, which could only be secured by cleaving to him.-'The Is'raelites, chosen by the mere favor of God,
the Holy One of Israel unto anger, the are gone away backward.
5 Why should ye be stricken any more? 'ye will revolt more and more: the whole head is sick, and the whole heart faint.
6 From the sole of the foot even unto the head, there is no soundness in it; but wounds, " and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment.
7 Your country is desolate, your cities
p 5:19,24. 12:6. 29:19. 30:11,12, 15. 37:23. 41:14,16,20. Ps. 89: 18. Jer. 50:29.51:5.
† Heb. alienated, or separated . Ps. 58:3. Jer. 2:5,31. Rom. 8: 7. Col. 1:24.
q 9:21. Jer. 2:30, 5:3, 6:28-30. Ez. 24:13. Heb. 12:5-8.
r 2 Chr. 28:22. Jer. 9:3. Rev. 16:8-11.
Heb. increase revolt.
s 23. Neh. 9:34. Jer. 5:5,31. Dan. 9:8-11. Zeph. 3:1-4.
t Job 2:7,8. Luke 16:20,21. u 2 Chr. 6:28,29. Ps. 77:2. Jer. 6:14. marg . 30:12. Neh. 3:19. x Job 5:18. Ps. 38:3-5. Jer. 6: 14. 8:21,22. 33:6. Hos. 5:12,13. Mal. 4:2. Matt. 9:12,13. Luke 10:34.
Or, oil.
y 5:5,6,9. 6:11. 24:10-12. Lev. 26:34. Deut. 28:51,52. 2 Chr. 28:5,16-21. Ps. 107:34,39. Jer. 6:8.
'though in the highest degree equitable and 'just.' Bochart in Bp . Lowth .
V. 4. They were not only wicked as their 'fathers, but totally corrupt, and by their evil 'examples corrupted others.' - Every generation of Israel degenerated, more and more from the faith and piety of their ancestors: they were not only corrupted in their early years, but corrupters and tempters of others; a circumstance extremely affecting to those, who mark the progress of impiety. In short, almost the whole nation were estranged from the Lord, and had turned their backs on him and on his holy service; and had alienated themselves from him. ( Marg .)
V. 5, 6. The wickedness of the people was become so incorrigible, that it would answer no purpose to inflict any further chastisement, seeing they would "revolt more and more:" and what did it avail to throw away medicines on the dying patient, when they only exasperated his disease? It might therefore be proper to let them alone, till ripe for utter destruction. ( Notes , Jer. 5:3-6. 6:27-30. Matt . 15:12 -14.)-Or the sentence may mean, that they were so covered with the wounds and bruises
of their former smitings, that it might be inquired, where another stroke could be inflicted: or, why they would persist in those crimes, which ensured further punishment, when they were already in so miserable a situation. The following metaphorical description, taken from the desperately diseased or wounded condition of the body, may relate either to the corrupt state of the Jews in respect of religion; or to their calamities.
In the former sense, even the princes, and prophets, or priests, (the head and the heart of the body politic and ecclesiastical,) were altogether diseased, and faint as at the approach of death; religion and justice were expiring; idolatry, impiety, hypocrisy, and every kind of iniquity, were become almost universal; the disease had been so long increasing, and magistrates and ministers had so neglected the proper means of checking its progress, that the whole body was, as it were, ulcerated, putrefying, and tending to one general mortification. (Notes, Jer. 8:21,22. 30:12 -18. Ez . 34:2-6.
Matt . 9:10-13.)-The passage may be accommodated as an illustration
'adopted as sons, promoted to the highest dig- of the total depravity of human nature, but 'nity; yet acknowledged not their Lord and ought by no means to be adduced as a proof 'their God, but despised his commandments; ll of the doctrine; which it cannot be, except as
are burned with fire: your land strangers || in the blood of bullocks, or of lambs, or of devour it in your presence, and it is deso-the-goats. late, as overthrown by strangers.
8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, das a besieged city.
9 Except the Lord of hosts had left unto us a very small remnant, & we should have been as Sodom, and we should have been like unto Gomorrah.
10 Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah:
11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not
z 9:5. 34:9. Jer. 2:15.
a 5:17. Deut. 28:33,43,48-52.
Lam. 5:2. Ez. 30:12. Hos. 7: 9.8:7.
* Heb. the overthrow of strangers.
b 4:4. 10:32. 37:22. 62:11. Ps. 9:14. Lam. 2:1. Zech. 2:10. 9: 9. John 12:15.
c Job 27:18. Lam. 2:6.
d 8:8. 10:32. Jer. 4:17. Luke 19:43,44.
e Lam. 2:22. Hab. 3:2. Rom. 9:29.
f 6:13. 10:22. 17:6. 24:18. 37:4, 31,32. 1 Kings 19:18. Ez. 6:8.
14:22. Joel 2:32. Zech. 13:8,9. Matt. 7:14. Rom. 9:27. 11:4-g Gen. 18:26,32. 19:24. Deut 29: 23. Lam. 4:6. Am. 4:11. Zeph. 2:9. Luke 17:29,30. 2 Pet. 2:6. h1 Kings 22:19-23. Am. 3:1, 8. Mic. 3:8-12.
i Gen. 13:13. Deut. 32:32. Jer. 9:26. 23:14. Ez. 16:46-48. Am. 9:7. Rev. 11:8.
k 1 Sam. 15:22. Ps. 50:8,9.51: 16,17. Prov. 15:8. 21:27. Jer. 6:20. 7:21. Am. 5:21,22. Mic. 6:7. Matt. 9:13.
the depraved state of Judah was a fact, which can on no other principles be accounted for.
V. 7-9. The prosperous state of Judah, during the reigns of Uzziah and Jotham, does not accord to the description here given: and therefore commentators have generally dated this chapter in the beginning of the reign of Ahaz : ( Notes , 7:1-3. 2 Kings 16:5-9. 2 Chr . 28:5-8.) though it has been thought, that it might be written in the close of Jotham's reign. (2 Kings 15:37.)-The enemy so desolated the land, that Jerusalem alone was protected from the ravages: and that city was shut up, impoverished, and left alone; so that it resembled a hut erected to accommodate the gardeners, who during a few weeks watched their cucumbers and melons from being destroyed by the jackals, or foxes, or stolen dur
12 When 'ye come to appear before me, who hath required this at your hand, to tread my courts?
13 Bring no more vain oblations: °incense is an abomination unto me: Pthe new moons and sabbaths, the calling of assemblies, I cannot away with: it is iniquity, even the solemn meeting.
14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; $I am weary to bear them .
15 And, when ye spread forth your hands, "I will hide mine eyes from you; yea, when ye "make many prayers I will not hear: your hands are full of blood.
A very small remnant . (9) 'A type of those 'few converts among the Jews, who, embrac'ing the gospel, should escape both the tem'poral and eternal judgments, which came upon the rest of that nation, for rejecting Christ, and his messengers. This remnant 'are called the Σωζομενοι in the New Testament. Luke 13:23. Acts 2:47. Lowth. (Note, Rom 11:1-6.)
V. 10-15. From the mention of Sodom and Gomorrah, the prophet took occasion, with a holy indignation, to address the rulers of Judah, under the title of "the rulers of Sodom," and the citizens of Jerusalem, as "the inhabitants of Gomorrah." Many of them still attended to the ritual observances, in their sacrifices, and solemnities; but their numerous oblations, though such as the law reabomination: nay, the Lord was not only weary of their solemn feasts, and hated them; but he would pay no regard to their multiplied prayers, though offered with great apparent devotion.
And the reason was evident; because they were hypocrites: they neither regarded the typical intention of the sacrifices and ceremonies, nor used them as acts of holy worship, and as a means of sanctification: but proudly relied on the form as a meritorious service: and wickedly used their pretence of devotion, either as a cloke of atrocious murders and oppressions, or as a compensation rule: and perhaps it will be better to consider for them.
Their hands were full of bloodthem as trials of our modesty; than by conjec-guiltiness, of which they did not repent, and ture, or on dubious authority, to devise new from which they did not desist. ( Notes , ( Notes , 66:3, meanings and sentences, and add them to the 4. 2 Sam . 15:7-11. Ps . 50:7-21. Prov. 15:8,9. word of God. (Note, Prov . 30:5,6.)-The LORD 21:27. Jer . 6:18-20. 7:8-11. Am. 5:21-24. of hosts, the God of armies, had a small rem- Matt . 23:14.) - "The solemn meeting," or the
ing the night. Zion, with her children or in-quired, were vain, and their very incense an
habitants, thus cut off from communication with the neighboring country, resembled a besieged city, or one taken by siege, as some read it. The original will indeed bear either sense, without altering the text: but in general, whilst any instructive sense can be made of the Hebrew text, as it now stands, it behoves us to be very cautious how we sanction those, who alter, without good authority, whatever does not accord with their views, ith their views, and thus in fact give us their own opinions, instead of the "word of God." But few passage passages will be left, which need alteration, if we adhere to this
nant of pious servants at Jerusalem, and for their sakes he preserved the nation: otherwise as their crimes had equalled, so their punishment would have resembled, that of Sodom and Gomorrah. ( Notes , Deut . 29:19-25. Lam . 4:6. Ez . 16:44-61. Rev. 11:7-12, υ. 8.)
day of restraint. Certain holy days, ordained 'by the law, were distinguished by a particular 'charge, that "no servile work should be done 'therein." ( Lev . 23:36. Num. 29:35. Deut . 16: 8.) This circumstance clearly explains the 'reason of the name, the restraint , or the day of
16 Wash you, make you clean; put away the evil of your doings from before mine eyes; a cease to do evil;
17 Learn to do well; seek judgment, *relieve the oppressed, judge the fatherless, plead for the widow.
18 Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
19 If ye be willing and obedient, ye shall eat the good of the land:
20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it .
y Job 11:13,14. Ps. 26:6. Jer. | c 41:21. 48:24-26. 1 Sam. 12:7. 4:14. Acts 22:16. 2 Cor. 7:1.
Jam. 4:8. Rev. 7:14.
z 55:6,7. Ez. 18:30,31. Zech. 1: 3,4. Matt. 3:8. Eph. 4:22-24. Tit. 2:11-14. 1 Pet. 2:1.
a Ps. 34:14. 37:27. Am. 5:15. Rom. 12:9. Eph. 4:25-29. 1 Pet. 3:11.
b 23. Ps. 82:3,4. Prov. 31:9. Jer. 22:3,15,16. Dan. 4:27. Mic. 6:8. Zeph. 2:3. Zech. 7: 9,10. 8:16.
* Or, righten.
Jer. 2:5,&c. Mic. 6:2,3. Acts 17:2. 18:4. 24:25.
d 44:22. Ps. 51:7. Mic. 7:18,19. Rom. 5:20. Eph. 1:6-3. Rev. 7:14.
e 3:10. 55:1-3,6,7. Jer. 3:12- 14. 31:18-20. Hos. 14:1-4. Matt. 21:28-32. Joel 2:26.
'restraint, given to those days.' Bp. Lowth.The great day of atonement seems especially meant. ( Lev . 9:)-'Although God command'ed these sacrifices for a time, as aids and ex'ercises of their faith: yet, because the people 'had not faith and repentance, God detested
'them.'
21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. 22 Thy silver is become dross, thy wine mixed with water:
23 Thy princes are rebellious, and companions of thieves; Pevery one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
24 Therefore saith the Lord, the LORD of hosts, the mighty one of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
25 And I will turn my hand upon
h 48:2. Neh. 11:1,18. Ps. 46:4. 48:1,8. Hos. 11:12. Zech. 8:3. Heb. 12:22.
i Jer. 2:20,21.3:1. Lam. 1:8,9. Ez. 16: 22: 23: Luke 13:34. Rev. 11:2,8.
k 5:7. 2 Sam. 8:15. 2 Chr. 19:9. Ez. 22:3-7. Mic. 3:2,3. Zeph. 3:1-3. Acts 7:52.
1 Jer. 6:28-30. Lam. 4:1,2. Ez. 22:18-22. Hos. 6:4. m Hos. 4:18. 2 Cor. 2:17.
n 3:14. 2 Chr. 24:17-21. 36:14. Jer. 5:5. Ez. 22:6-12. Dan. 9:5,6. Hos. 7:3-5. 9:15. Mic.
3:1-3,11. Acts 4:5-11. o Prov. 29:21. Matt. 21:13. Mark 11:17. Luke 19:46.
p 33:15. Ex. 23:8. Deut. 16:19 Prov. 17:23. Jer. 22:17. Ez. 22:12. Hos. 4:18. Mic. 7:3. q 10:1,2. Jer. 5:28,29. Zech. 7: 10. Mal. 3:5. Luke 18:2-5. г 30:29. 49:26. 60:16. Jer. 50:34. Rev. 18:8.
s Deut. 28:63.32:43. Prov. 1:25, 26. Ez. 5:13. 16:42. 21:17. Heb. 10:13.
t Zech. 13:7-9. Rev. 3:19.
Ez . 18:28-32. Am. 5:10-17. Mic . 6:9-15.)
V. 21-24. In the time of David, and in the former part of Solomon's reign, Jerusalem was indeed a holy city, a proper type of the true church, the faithful spouse of Christ: but, notwithstanding withstanding all her distinguished advantages, this once virtuous matron was become an infamous harlot, to the astonishment and regret of all the true servants of JEHOVAH; and, instead of wholly adhering to his worship, she was most grievously defiled with idolatry, and was also a receptacle of murderers and robbers.
Nay, the apparent religion which remained was hypocritical; dross and not silver; or at best wine mixed with water, by which it had lost its strength and flavor. ( Notes , Jer. 6:27-30. 9:7. Lam . 4:1,2. Ez . 22:18 -22.
Mal . 3:1-4.) Therefore "the LORD of hosts, the mighty One" who had so often delivered Israel, with most tremendous emphasis declared, "that he would ease him of his adversaries, and avenge him of his enemies." The expressions are taken from the uneasiness which men feel, when provoked to anger by multiplied insults, and the relief and pleasure which revenge seems to afford them.
All that is discomposing and the effect of sinful passions, must be removed from our conception of the divine conduct, as thus delineated: but such language strongly marks God's abhorrence of sin, and his love of justice. ( Notes , Ez . 5:13. 16:35-43.) He has no pleasure in the sufferings of wicked men: but, as Governor of the universe, he greatly delights in honoring his own law, and displaying his own righteous and holy character; and he will therefore avenge himself on all incorrigible transgressors.
V. 16-20. This exhortation to the degenerate Jews implies, though it does not expressly mention, the mercy and grace of God through the promised Messiah; by which they might be enabled to do the duties here insisted on, and also be accepted in doing them. Attending to these most reasonable exhortations, their guilt, though the most atrocious which could be imagiped, would be fully pardoned, and their national prosperity restored: otherwise their ruin was inevitable.
The words rendered "relieve the oppressed," are translated by some learned men "amend that which is corrupted:" but perhaps they mean, "make happy such as are bitter of soul." - "The 'word, which is translated "reason together," 'signifies properly, for two contending parties 'to argue the case together; but here it seems 'to mean the effect or issue of such a debate, 'viz. the accommodating their differences.
So 'God, upon the repentance and reformation of 'the people, engages to pardon all that is past, 'and look upon them with the same grace and 'favor as it they never had offended: for by 'their "sins being made white as snow" is 'meant, ... the sinners themselves being thor'oughly purged from guilt.' Lowth . ( Notes , Ps . 51:1,2. Ez . 36:25-27. Zech . 13:1. 1 Cor . 6:911.
Rev. 1:4-6, v. 5. 7:13-17, v . 14.) It is plain, from this and other similar passages, that legal sacrifices could not atone even for external national crimes, where public reformation was generally neglected. - 'This kind 'of reasoning by the second table, the scrip'tures use in many places against the hypo'crites, who pretend most holiness and religion 'in word; but when the charity and love to'wards their brethren should appear, they de'clare that they have neither faith nor religion.' (Marg. Ref. Notes, 58:5-12. Jer. 7:5-11.|| 'of prodigious strength, the use of wine being
Mixed with water . (22) It is remarkable, that 'whereas the Greeks and Latins by mixed 'wine, always understood wine diluted and low'ered by water; the Hebrews on the contrary, 'generally mean by it wine made stronger and 'more inebriating, by the addition of higher 'and more powerful ingredients.... The east'ern people to this day deal in artificial liquors thee, and purely "purge away thy dross, and they that forsake the Lord shall be and take away all thy tin:
consumed.
26 And I will restore thy judges as at 29 For they shall be ashamed of d the the first, and thy counsellors as at the be- oaks which ye have desired, and ye shall ginning: afterward thou shalt be called, be confounded for the gardens that ye The city of righteousness, the faithful have chosen.
city.
30 For fye shall be as an oak whose
27 Zion shall be redeemed with judg-leaf fadeth, and as a garden that hath no ment, and ther converts with righteous-water.
ness .
28 And the destruction of the transgressors and of the sinners shall be together,
* Heb. according to pureness. น 22. 4:4. 6:11-13. Jer. 6:29. 9: 7. Ez. 20:32. Zeph. 3:11. Mal. 3:3. Matt. 3:12.
32:1,2. 60:17:18. Num. 12:3. 16:15. 1 Sam. 12:2-5. Jer. 33:7,15-17. Ez. 34:23,24. 37: 24,25. 45:8.
y 21. 60:21. 62:1. Jer. 31:23. Zeph. 3:9,13. Zech. 8:8. Rev.
'forbidden.' Bp. Lowth.
21:27.
z 5:16. 45:21-25. Rom. 3:24- 26. 11:26,27. 2 Cor. 5:21. Eph. 1:7,8. Tit. 2:14. 1 Pet. 1:18,19.
Or, they that return of her. a Job 31:3. Ps. 1:6. 5:6. 37:38. 73:27. 92:9. 104:35. Prov. 29:1. 1 Thes. 5:3. 2 Thes. 1:8,9. 2 Pet. 3:7. Rev. 21:8. Heb. breaking.
5:22. Prov. 23:30. Cant . 8:2.)-Wine mixed with water would therefore convey the idea of wine, debased and become worthless. The Septuagint renders the clause; 'Thy vintners (καπηλοι) mix thy 'wine with water.' The apostle uses a word from the same root (καπηλευοντες) in speaking of those who corrupt the gospel by base mixtures. ( Note , 2 Cor . 2:14-17.)
31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them .
b 30:13,14. 50:11. 65:11,12. Sam. 12:25. 1 Kings 9:6-9. 1 Chr. 28:9. Zeph. 1:4-6. с 30:22. 31:7. 45:16. Ez. 16:63. 36:31. Hos. 14:3,8. Rom. 6:21. d. 57:5. marg. Ez. 6:13. Hos.
4:13.
e 65:3. 66:17. Jer. 2:20. 3:6. f 5:6. Jer. 17:5,6. Ez. 17:9:10, 24. Matt. 21:19,20.
1g 58:11. Jer. 31:12. Ez. 31:4, &c.
indeed most fully accord to the meaning of this energetic language. Yet there is reason to expect a more literal and exact accomplishment of the prophecy, in respect of Israel as a nation, and the city Jerusalem, in the latter days. ( Marg . Ref . Notes, Jer. 31:2326,35-40. Ez . 34:23-31. 37:24–28. 39:23-29. Hos . 3:4,5.)
V. 28-31. The ruin of apostates, and of
V. 25-27. The Lord did not mean so to de-all the wicked, must accompany the purity
stroy a hypocritical and wicked nation, as to leave no remnant: but he foretold for the encouragement of the pious few, that "he would turn his hand upon Zion" to cleanse her, and on the incorrigible to punish them. (Ps. 81: 14. Zech. 13:7. Heb.) His most tremendous
and prosperity of the true church; and will come upon them suddenly, at once, and on all of them together, so that they cannot help each other. The idols, and the groves or gardens, which the Jews preferred to the worship of JEHOVAH at his temple, would shortly turn -18.)-The word, rendered "oaks," probably means some trees of the ever-green species: and it was predicted that the wicked Jews should become as one of them, when being blasted by excessive heat, all its leaves fade at once; and as a garden without water, which in those hot countries must very soon be utterly burnt up.
Nay, the most potent of them would become "as tow, and his work," ( marg .) "as a spark to set fire to it;" and thus they should burn together without being quenched. This may describe the wretched state of the Jewish nation, especially when Jerusalem was taken by the Chaldeans; and the destruction of the idols with the idolaters, so that the nation never afterwards relapsed into gross idolatry. Then both the framers of idolatry, and 'their devices shall perish together, however 'supported by secular power, or recommended 'by worldly grandeur.' Lowth .
The ruin of antichristian, as well as pagan, idolatry, attended with dreadful judgments on the incorrigible idolaters, seems also predicted: but the language most emphatically describes the state of the wicked in another world; when all their idolized possessions, vain confidences, superstitions, hypocritical and ostentatious works and services, as well as their wicked works, will terminate in confusion and anguish, and aggravate their tremendous doom. ( Marg . Ref .)
judgments should be as the fire of a purifying to their confusion. ( Marg . Ref . Note , 66:15
furnace, to separate all dross and alloy of base metal from her silver; to destroy hypocrites from among her worshippers, and to make believers more holy and spiritual. ( Notes , 2124.
Zech . 13:8,9. 13:8,9. 1 Pet . 1:6,7. 4:12-19.) .) Then judges and counsellors, like the judges raised up to reform and deliver Israel, or rather like David and other pious princes and rulers, in her first and best days, should be raised up, under whom so blessed a change should take place, that Jerusalem should be called, "The city of righteousness, the faithful metropolis." For Zion and her worshippers should be redeemed from enemies and iniquities; and new converts added to her, by the righteous judgments which had been foretold. ( Note , Zech . 12:6-8.)-'When God shall redeem Zion, and 'restore those that truly turn to him, he will 'make a remarkable discrimination between 'the righteous and the wicked; God's judg'ments will be visible in punishing the latter, and his mercy in saving the former.
Lowth . -The display of the divine justice, as well as mercy, in the way of the sinner's salvation, seems also to be referred to.
The calamities of Ahaz, Sennacherib's invasion, the distress which it occasioned, its surprising event, and Hezekiah's reformation, were accomplishments of this prediction: and so were the BabyIonish captivity, the redemption of the captive Jews, and their consequent adherence to the worship of JEHOVAH-The redemption of the spiritual Zion, by the righteousness and death of Christ, and by his powerful grace; her repeated deliverances by his righteous judgments on her enemies; ker prosperity and increase ods, which the Lord, by his ministers, employs under his government; and her comparative to check the progress of impiety and iniquity, purity on earth, and perfect purity in heaven; to bring sinners to repentance, and to retain VOL IV
PRACTICAL OBSERVATIONS.
V. 1-9.
The varied, persevering, and suitable meth
[9 his people in his worship and service; when "wounds and bruises," under which the re
unsuccessful, eventually demonstrate the pow-ligion of the land lies gasping, "have not been er of man's depravity, leave sinners more inexcusable in their crimes, and tend to manifest the justice of God in their punishment.
We should therefore seek his grace to render every means effectual to ourselves and others, with earnestness proportioned to the number of our peculiar advantages: else the gospel of Christ will become "a savor of death to us;" and the heavens and the earth will declare his rightcousness in our condemnation.-Man, each man, owes his reasonable powers and valuable distinctions, to his Maker's goodness: he is upheld by his power, and feasted by his bounty, and treated as a favored child; yet he alone, as a monster of ingratitude, spurns the authority of his gracious Friend and Father, and behaves towards him with contempt and enmity!
The dull ox and ass, (as well as the more sagacious animals,) whilst they express a kind of gratitude to the hand which feeds them, judge and condemn the human race, who know not the truths, perfections, or will of their Creator, or who do not consider their folly and criminality in rebelling against him. Where then is the man, who can justify himself before God, or even at the bar of his own conscience?
If we were appointed to judge our own cause, and had matters fairly stated before us, and no part of the evidence suppressed; we should almost be constrained to take his part against ourselves: no wonder then, that at last "every mouth will be stopped, and all the world become guilty before God." (Note, Rom . 3:19,20.)-But the rebellion and ingratitude of those, who are favored with his oracles and ordinances, are peculiarly aggravated; and the impiety and wickedness of na
closed, nor bound up, nor mollified with ointment." While we seem to prosper in our civil estate, "the daughter of Zion," the cause of the gospel, is left as a cottage in a vineyard, and "as a besieged city," against which the hosts of aliens encamp on every side, with proud menaces and boastings, as if they were about to swallow her up.
"Except the LORD of hosts had left unto us a very small remnant, we should have become like Sodom and Gomorrah," in wickedness and in desolation: and doubtless the inhabitants of those cities will rise up in judgment, and condemn numbers in Britain, who are daring in their iniquity amidst so many superior advantages. ( Note , Matt . 11: 20-24.)-How dreadful then must be the depravity of human nature, which grows so exceedingly wicked, under the most suitable means of becoming holy!
Surely in this respect too it may be said, "the whole head is sick, and the whole heart faint!" This evil nature is in every one of us: and no physician or medicine, but Jesus and his sanctifying Spirit, can restore us to spiritual health. Let us then, by faith and constant prayer, put our distempered souls into his hands, that "the wounds, bruises, and putrefying sores" may be mollified and bound up, and closed by his healing care. Thus alone can our ruin be prevented, and holiness and happiness be restored to our souls.
Blessed be God, there is a remnant, we trust a greatly increasing remnant, (may he increase it more and more,) of true believers, for whose sake, and in answer to whose prayers, the Lord has hitherto spared us; and whose examples and endeavors may yet prevail to revive the power of godliness through
tions professing Christianity display a sottish-out our land. To them let us cordially attach
ourselves, and join our prayers and endeavors with theirs. Nor should we despair, even if we saw the rulers and inhabitants of the land generally like those of Sodom. The cause is not lost, whilst any witnesses for the truth remain, to preach, and write, and protest, and
ness, and a contempt of God, equally astonishing and detestable. With what justice and propriety, then, might JEHOVAH address this favored land, as he did Judah of old, "Ah, sinful nation! a people laden with iniquity!" Our degenerating, from the faith, zeal, piety, purity, and patience, which marked our na-pray, against prevailing impiety and infidelity;
or to oppose a holy example to the torrent of iniquity and licentiousness. (P. O. Ps . 11:) V. 10-20.
tional character, during the progress of the reformation; into open infidelity, impiety, and licentiousness, fraud, and perjury, marks us to be "a people laden with iniquity." The early proficiency of large multitudes of our youth in vice and irreligion, and in tempting others to wickedness, mark them to be "children that are corrupters." In short, as a nation, we have generally "forsaken the LORD, provoked the Holy One of Israel to anger, anger," and are estranged from him. The patience of God has indeed hitherto preserved us from proportionable calamities: we hope that it is not be-ing and supporting them; who hear, or even cause he has given us up as incorrigible; "see-preach, many sermons; who zealously profess ing we revolt more and more" in the midst and dispute about the great truths of the gos
both of judgments and mercies. But though it cannot be said, "Your country is désolate, nnot said. your cities are bu burned with fire, your land strangers devour it in your presence;" yet, were it not for a few honorable exceptions, it might be said, as to our religious character, "The whole head is sick, the whole heart is faint." The malignant distemper also breaks forth in every part, and pervades with dire progress, all orders and ranks of men: an im- pious and infidel contempt of the word and ordinances of God, appears every day more avowed: nay, even those who are maintained in affluence, to promote the cause of true Christianity, often stand forth in the opposite phalanx, or by their doctrines and examples betray her cause, nor does any one call them to account for so doing! So that the
Many are apt to think, that none except infidels and profligates are in danger of impending vengeance: but, in fact, hypocrites are at least as deeply criminal as they. Indeed "the form of godliness" has very generally been thrown aside among us, as an useless encumbrance. Yet it may be feared, that there are many, who attend places of public worship, nay, contribute largely to the expense of build
pel; who are found stated communicants at the Lord's table, and even offer many prayers with apparent devotion; to whom the Lord may justly say, 'To what purpose are all these 'services? I can have no delight in them, nor 'you any profit from them. Who has required persons of your character and allowed habit'ual conduct, to appear before me, and tread 'my courts? I am wearied with and even loathe 'your worship, your sacraments, your costly 'and ostentatious services: affront me no more 'with your hateful and disgusting devotions, 'which are merely the cloke of injustice and 'impenitency. I will hear none of your hypo'critical prayers; and your public fasts and 'solemn meetings are iniquity; for "your hands are full of blood," of fraud, oppression, and open or secret licentiousness.'-Let us then
2 And bit shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
3 And many people shall go and say,
a 1:1. 13:1. Am. 1:1. Mic. 1:1. d 30:29. Ps. 68:15,16. Dan. 2: 6:9. Hab. 1:1. 35,45. Zech. 8:3. Rev. 20:4. b Mic. 4:1-3. 21:10,&c. c Gen. 49:1.
Num. 24:14. Job 19:25. Jer. 23:20. 30:24.48:47. 49:39. Ez. 38:16. Dan. 2:28. 10:14. Acts 2:17. 2 Tim. 3:1. Heb. 1:2, 2 Pet. 3-3.
* Or, prepared. e 11:10. 27:13. 49:6. 60:11,12. Ps. 22:27, 72:8,17-19.86:9. Jer. 3:17. Mal. 3:12. Rev. 11: 15.
Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4 And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any
tience, and purity; could they, I say, arise from the dead, and survey the whole of the professing church of Christ; and observe the ambition, magnificence, avarice, luxury, carnal policy, and sloth, of numbers who appear as its rulers and teachers; surely they would exclaim with grief and astonishment, far greater than that of the prophet, "How is the faithful city become an harlot! It was full of judgment, righteousness lodged in it, but now-" ( P. O. Rev. 18:9-19.)-Alas! the silver is gen
"judge ourselves, that we be not judged of the Lord." Without a contrite and upright heart, God will accept no sacrifice from us: if we allow ourselves in secret iniquity, or forbidden indulgence; or if we reject the salvation of Christ; our very prayers will be an abomination. Nor can any national regard to the externals of religion avert national judgments, so long as murder, and cruel oppression are sanctioned by law, or permitted to be perpetrated with impunity. But, blessed be God, there is a "fountain opened for sin and for un-erally become dross, and the wine mixed
cleanness," in which the most deeply criminal may wash and be made clean. To this sinners, of every order in society, are directed by the ministers of religion, with plain and energetic warnings and exhortations. By the grace of the gospel, the most enslaved sinner may "put away the evil of his doings from before the eyes of the LORD:" he may be enabled "to cease to do evil, and may learn to do well;" and may also find pardon and acceptance by faith in Jesus Christ.
And when "faith worketh by love" of God and man, and he seeks "to do judgment, to relieve the oppressed," and to patronise the fatherless and widow, according to his station in society: this change of temper and conduct will prove him interested in all the blessings of salvation. Well then may JEHOVAH call upon us to draw near to him, that he may "reason with us;" for all his dispensations are most righteous and most reasonable.
But his condescension in allowing us to reason with him cannot be sufficiently expressed; for all our conduct, and all our objections, are absurd and unreasonable in the extreme. What can be more rational, than every precept of his holy law? What more reasonable, nable, than his call to repent and believe his gospel?
If we he "willing and obedient," our sins, sins, though of crimson and scarlet hue, hue, will become as snow, or wool; and every blessing will be communicated: but if we continue to refuse and rebel, we must be consumed by his righteous vengeance; "for the mouth of the LORD hath spoken it." O Lord, incline every one of our hearts to accept of thy mercy, and to live to thy glory.'
V. 21-31.
Could those, who saw the Christian church, in those pure times, when "great grace was upon all" the multitude of believers; and rulers and teachers were distinguished ed chiefly by their humility, disinterestedness, simplicity, pa
with water, and horrible abuses almost every where prevail.
For whilst men are seeking "every one his gain from his quarter," "loving gifts and following after rewards;" no wonder that piety, justice, and mercy are little attended to. ( Note , 56:9-12.) But we must leave the impenitent to the judgment of "the Mighty One of Israel," who will certainly "ease him of his adversaries, and avenge him of his enemies." And, whilst we are careful not to be found among them, let us rejoice in the prophetic assurance, that he will purely purge his church from all her dross and alloy, and furnish her with rulers and teachers, like the holy apostles and martyrs of old, that she may be called "the City of righteousness, the Faithful City." Let us pray for the hastening of those blessed times, when Zion shall be redeemed from her spiritual bondage, by the Lord's righteous judgments on every antichristian opposer; and enlarged by converts innumerable, adorned with the robe of the Redeemer's righteousness, and walking in all holy obedience before him.
But believers may expect still more glorious days at the end of the world; at the very time when all transgressors who forsake the Lord shall be confounded and consumed, and shall be ashamed of all those things, which here they desired and rejoiced in: when sinners will become, not only as the withered tree and the parched garden; but even the mightiest of them as tow, and their most splendid performance performances as fire, and "they shall burn together and none shall quench them."
NOTES.