Isaiah 29 commentary

Ariel may signify the altar of burnt-offerings. Let Jerusalem know that outward religious services will not make men free from judgements. Hypocrites never can please God, nor make their peace with him. God had often and long, by a host of angels, encamped round about Jerusalem for protection and deliverance; but now he fought against it. Proud looks and proud language shall be brought down by humbling providences. The destruction of Jerusalem's enemies is foretold. The army of Sennacherib went as a dream; and thus the multitudes, that through successive ages fight against God's altar and worship, shall fall. Speedily will sinners awake from their soothing dreams in the pains of hell.

The security of sinners in sinful ways, is cause for lamentation and wonder. The learned men, through prejudice, said that the Divine prophecies were obscure; and the poor urged their want of learning. The Bible is a sealed book to every man, learned or unlearned, till he begins to study it with a simple heart and a teachable spirit, that he may thence learn the truth and the will of God. To worship God, is to approach him. And if the heart be full of his love and fear, out of the abundance of it the mouth will speak; but there are many whose religion is lip-labour only. When they pretend to be speaking to God, they are thinking of a thousand foolish things. They worship the God of Israel according to their own devices. Numbers are only formal in worship. And their religion is only to comply with custom, and to serve their own interest. But the wanderings of mind, and defects in devotion, which are the believer's burden, are very different from the withdrawing of the heart from God, so severely blamed. And those who make religion no more than a pretence, to serve a turn, deceive themselves. And as those that quarrel with God, so those that think to conceal themselves from him, in effect charge him with folly. But all their perverse conduct shall be entirely done away.

The wonderful change here foretold, may refer to the affairs of Judah, though it looks further. When a great harvest of souls was gathered to Christ from among the Gentiles, then the wilderness was turned into a fruitful field; and the Jewish church, that had long been a fruitful field, became as a deserted forest. Those who, when in trouble, can truly rejoice in God, shall soon have cause greatly to rejoice in him. The grace of meekness contributes to the increase of our holy joy. The enemies who were powerful shall become mean and weak. To complete the repose of God's people, the scorners at home shall be cut off by judgements. All are apt to speak unadvisedly, and to mistake what they hear, but it is very unfair to make a man an offender for a word. They did all they could to bring those into trouble who told them of their faults. But He that redeemed Abraham out of his snares and troubles, will redeem those who are, by faith, his true seed, out of theirs. It will be the greatest comfort to godly parents to see their children renewed creatures, the work of God's grace. May those who now err in spirit, and murmur against the truth, come to understanding, and learn true doctrine. The Spirit of truth shall set right their mistakes, and lead them into all truth. This should encourage us to pray for those that have erred, and are deceived. All who murmured at the truths of God, as hard sayings, shall learn and be aware what God designed in all. See the change religion produces in the hearts of men, and the peace and pleasure of a humble and devout spirit.

1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,” “Il l’appelle Ariel, c’est à dire, autel de Dieu;” — “He calls it Ariel, that is, Altar of God.”

FT509 “Some, with the Chaldee, suppose it to be taken from the hearth of the great altar of burnt-offerings, which Ezekiel plainly calls by the same name; and that Jerusalem is here considered as the seat of the fire of God, la אור אל (ōr ēl,) which should issue from thence to consume his enemies. Compare chap. Isaiah 31:9. Some, according to the common derivation of the word, ארי אל (ărīēl,) the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies.” — Lowth. “Jonathan interprets it the altar of the Lord, and Ezekiel also (Ezekiel 43:15) gives it this name. It is so called, on account of the fire of God, which couched like ארי (ărī,) a lion on the altar. Our Rabbins explain אריאל (ărīēl) to denote the temple of Jerusalem, which was narrow behind, and broad in front.” — Jarchi. “The greater part of interpreters are agreed, that אריאל (ărīēl) compounded of ארי (ărī) and אל (ēl,) denotes the lion of God, or, as Castalio renders it, The Lion — God. But they differ in explaining the application of this name to Jerusalem.” — Rosenmüller. “The meaning of the Prophet, in my opinion, is, that ‘God will make Jerusalem the heart of his anger, which shall consume not only the enemies but the obstinate rebellious Jews.’ This meaning is elegant and emphatic, and agrees well with the wisdom of the prophet Isaiah. Ariel is here taken, in its true signification, not for the altar, but for the hearth of the altar, as in Ezekiel. The import of the name lies here. The hearth of the altar sustained the symbol of the most holy and pure will of God, by which all the sacrifices offered to God must be tried; and to this applies the justice of God, burning like a fire, and consuming the sinner, if no atonement be found. Jerusalem would become the theater of the divine judgments.” — Vitringa. “Isaiah foresees that the city will, in a short time, be besieged by a very numerous army of the Assyrians, and will be reduced to straits, and yet will not be vanquished by those multitudes, but, like a lion, will rise by divine power out of the severest encounters.” — Doederlein

FT510 Instead of “Let them kill sacrifices,” Vitringa’s rendering, in which he has been followed by Lowth, Stock, and Alexander, is, “Let the feasts revolve.” — Ed

FT511 Symmachus, on whom Montfaucon bestows the exaggerated commendation of having adhered closely to the Hebrew text, wherever it differed from the Septuagint, renders the clause, καὶ ἐσταὶ κατώδυνος καὶ ὀδυνωμένη, which has been closely followed by Jerome’s version, “Et erit tristis ac moerens;” — “And she shall be sad and sorrowful.” — Ed

FT512 In both cases there are two synonyms, תאניה ואניה (thăănīāh văănīāh,) which are derived from the same root. This peculiarity is imitated by the version of Symmachus quoted above, κατώδυνος καὶ ὀδυνωμένη, and by that of Vitringa, (“mœstitia et mœror,”) who remarks: “It is somewhat unusual to bring together words of the same termination and derived from the same root, but in this instance it produces an agreeable echo, which convinces me that it must have been frequently employed in poetical writings.” — Ed

FT513 “Que les ennemis feront en Jerusalem;” — “Which the enemies shall make in Jerusalem.”

FT514 “Like a circle of tents. נדור, (kăddūr,) like a Dowar; so the Arabs call a circular village of tents, such as they still live in.” — Stock

FT515 “Qu’ils parleront bas, et comme du creux de la terre;” — “That they will speak low, and as out of the heart of the earth.”

FT516 “And from the dust thou shalt chirp thy words, or, utter a feeble, stridulous sound, such as the vulgar supposed to be the voice of a ghost. This sound was imitated by necromancers, who had also the art of pitching their voice in such a manner as to make it appear to proceed out of the ground, or from what place they chose.” — Stock

FT517 The Septuagint renders it, καὶ ἔσται ὡς κονιορτὸς ἀπὸ τροχοὺ ὁ πλοῦτος τῶν ἀσεβῶν, “and as the small dust from the wheel shall be the multitude of the wicked.” Here it is necessary to attend to the distinction between τρόχος and τροχὸς — Ed

FT518 The military forces of Sennacherib, which shall be fuel for the fire, and shall be reduced to powder.” — Jarchi

FT519 “They shall be destroyed by the pestilential blast Simoom, whose effects are instantaneous. Thevenot describes this wind with all the circumstances here enumerated, with thunder and lightning, insufferable heat, and a whirlwind of sand. By such an ‘angel of Jehovah,’ as it is called below, (Isaiah 37:36,) was the host of Assyria destroyed.” — Stock

FT520 “As a dream, when one thinks that he sees, and yet does not in reality see, so shall be the multitude of nations; they will indeed think that they are subduing the city of Jerusalem, but they shall be disappointed of that hope, they shall not succeed in it.” — Jarchi

FT521 The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed: the image is extremely natural, but not obvious; it appeals to our inward feelings, not to our outward senses, and is applied to an event in its concomitant circumstances exactly similar, but in its nature totally different. For beauty and ingenuity it may fairly come in competition with one of the most elegant of Virgil, (greatly improved from Homer, Iliad, 22:199,) where he has applied to a different purpose, but not so happily, the same image of the ineffectual working of imagination in a dream. Virg. Æn. 12:908. Lucretius expresses the very same image with Isaiah, (iv. 1091.)” — Lowth

FT522 “Cry ye out, and cry, or, Take your pleasure and riot.” — Eng. Ver. “Turn yourselves and stare around.” — Stock. Lowth’s rendering resembles this, but is somewhat paraphrastic, “They stare with a look of stupid surprise.” Professor Alexander’s comes nearer that of Calvin, “Be merry and blind!” — Ed

FT523 “Your prophets, and your rulers (Heb. heads).” — Eng. Ver. Our translators very correctly state that the literal meaning of רשיכם (rāshēchĕm) is, “your heads.” Calvin treats it as an adjective, “your principal seers.” — Ed because the chief defense of the city was in the “Altar;” {Bogus footnote} for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the Temple (Jeremiah 7:4) and the altar than on the other defences. While they thought that they were invincible in power and resources, they considered their strongest and most invincible fortress to consist in their being defended by the protection of God. They concluded that God was with them, so long as they enjoyed the altar and the sacrifices. Some think that the temple is here called “Ariel,” from the resemblance which it bore to the shape of a lion, being broader in front and narrower behind; but I think it better to take it simply as denoting “the Altar,” since Ezekiel also (Ezekiel 43:15) gives it this name. This prediction is indeed directed against the whole city, but we must look at the design of the Prophet; for he intended to strip the Jews of their foolish confidence in imagining that God would assist them, so long as the altar and the sacrifices could remain, in which they falsely gloried, and thought that they had fully discharged their duty, though their conduct was base and detestable.

The city where David dwelt. He now proceeds to the city, which he dignifies with the commendation of its high rank, on the ground of having been formerly inhabited by David, but intending, by this admission, to scatter the smoke of their vanity. Some understand by it the lesser Jerusalem, that is, the inner city, which also was surrounded by a wall; for there was a sort of two-fold Jerusalem, because it had increased, and had extended its walls beyond where they originally stood; but I think that this passage must be understood to relate to the whole city. He mentions David, because they gloried in his name, and boasted that the blessing of God continually dwelt in his palace; for the Lord had promised that “the kingdom of David would be for ever.” (2 Samuel 7:13; Psalm 89:37.)

Hence we may infer how absurdly the Papists, in the present day, consider the Church to be bound to Peter’s chair, as if God could nowhere find a habitation in the whole world but in the See of Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or not; but though we should admit that this is fully proved, was any promise made to Rome such as was made to Jerusalem? “This is my rest for ever: here will I dwell, for I have chosen it.” (Psalm 132:14.) And if even this were granted, do not we see what Isaiah declares about Jerusalem? That God is driven from it, when there is no room for doctrine, when the worship of God is corrupted. What then shall be said of Rome, which has no testimony? Can she boast of anything in preference to Jerusalem? If God pronounces a curse on the most holy city, which he had chosen in an especial manner, what must we say of the rest, who have overturned his holy laws and all godly institutions.

Add year to year. This was added by the Prophet, because the Jews thought that they had escaped punishment, when any delay was granted to them. Wicked men think that God has made a truce with them, when they see no destruction close at hand; and therefore they promise to themselves unceasing prosperity, so long as the Lord permits them to enjoy peace and quietness. In opposition to this assurance of their safety the Prophet threatens that, though they continue to “offer sacrifices,” {Bogus footnote} and though they renew them year by year, still the Lord will execute his vengeance. We ought to learn from this, that, when the Lord delays to punish and to take vengeance, we ought not, on that account, to seize the occasion for delaying our repentance; for although he spares and bears with us for a time, our sin is not therefore blotted out, nor have we any reason to promise that we shall make a truce with him. Let us not then abuse his patience, but let us be more eager to obtain pardon.

2. But I will bring Ariel into distress. I think that ו (vau) should here be taken for a disjunctive conjunction: “And yet I will execute my judgments and take vengeance, though, by delaying them for a time, it may seem as if I had forgiven.” He next threatens that he will give them grief and mourning, instead of the joy of the festivals. אניה (ănīāh) is viewed by some as an adjective, {Bogus footnote} but improperly; for it is used in the same manner by Jeremiah. {Bogus footnote} (Lamentations 2:5.) He declares that the Lord will reduce that city to straits, that the Jews might know that they had to contend with God, and not with men, and that, though the war was carried on by the Assyrians, still they might perceive that God was their leader.

And it shall be to me as Ariel. This clause would not apply to the Temple alone; for he means that everything shall be made bloody by the slaughter which shall take place at Jerusalem; {Bogus footnote} and therefore he compares it to an “Altar,” on which victims of all kinds are slain, in the same manner as wicked men destined for slaughter are frequently compared to a sacrifice. In short, by alluding here to the word “Altar,” he says, that the whole city shall be “as Ariel,” because it shall overflow with the blood of the slain. Hence it is evident that the outward profession of worship, ceremonies, and the outward demonstrations of the favor of God, are of no avail, unless we sincerely obey him. By an ironical expression he tells hypocrites, (who with an impure heart present sacrifices of beasts to God, as if they were the offerings fitted to appease his anger,) that their labor is fruitless, and that, since they had profaned the Temple and the Altar, it was impossible to offer a proper sacrifice to God without slaying victims throughout the whole city, as if he had said, “There will be carnage in every part.” He makes use of the word “Sacrifice” figuratively, to denote the violent slaughter of those who refused to offer themselves willingly to God.

3. And I will camp against thee round about. By the word כדור (kāddūr) {Bogus footnote} he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“Je l’environneray,”) “I shall surround it.” Thus he shews that all means of escape will be cut off.

And will lay siege against thee. This alludes to another method of invading the city; for either attacks are made at various points, or there is a regular siege. He confirms the doctrine of the former verse, and shews that this war will be carried on under God’s direction, and that the Assyrians, though they are hurried on by their passions and by the lust of power, will undertake nothing but by the command of God. He reckoned it to be of great importance to carry full conviction to the minds of the Jews, that all the evils which befell them were sent by God, that they might thus be led to enter into an examination of their crimes. As this doctrine is often found in the Scriptures, it ought to be the more carefully impressed on our minds; for it is not without good reason that it is so frequently repeated and inculcated by the Holy Spirit.

4. Then shalt thou be laid low. He describes scornfully that arrogance which led the Jews to despise all threatenings and admonitions, so long as they enjoyed prosperity, as is customary with all hypocrites. He says therefore, that, when their pride has been laid aside, they will afterwards be more submissive; not that they will change their dispositions, but because shame will restrain that wantonness in which they formerly indulged. We ought therefore to supply here an implied contrast. He addresses those who were puffed up by ambition, carried their heads high, and despised every one, as if they had not even been subject to God; for they ventured to curse and insult God himself, and to mock at his holy word. “This pride,” says Isaiah, “shall be laid low, and this arrogance shall cease.”

And thy voice shall be out of the ground. {Bogus footnote} What he had formerly said he expresses more fully by a metaphor, that they will utter a low and confused noise as out of caverns. {Bogus footnote} The voice of those who formerly were so haughty and fierce is compared by him to the speech of soothsayers, who, in giving forth their oracles out of some deep and dark cave under ground, uttered some sort of confused muttering; for they did not speak articulately, but whispered. He declares that these boasters (ἀλάζονες) shall resemble them. Some interpret this expression as if the Prophet meant that they will derive no benefit from the chastisement; but the words do not convey this meaning, and he afterwards says that the Jews will be brought to repentance. Yet he first strikes terror, in order to repress their insolence; for they arrogantly and rebelliously scorned all the threatenings of the Prophet. By their being “brought down,” therefore, he means nothing else than that they shall be covered with disgrace, so that they will not dare to utter, as from a lofty place, their proud and idle boastings.

5. And as the small dust. {Bogus footnote} I shall first state the opinions of others, and afterwards I shall bring forward what I consider to be more probable. Almost all the commentators think that this expression denotes the enemies of the Jews; for they consider “foreigners” to mean “enemies,” and allege that the multitude of those who shall oppress the Jews shall be “like dust;” that is, it shall be innumerable. But when I examine closely the whole passage, I am more disposed to adopt a contrary opinion. I think that the Prophet speaks contemptuously of the garrisons on which the Jews foolishly relied, for they had in their pay foreign soldiers who were strong men.

The multitude of the mighty ones. Such is the interpretation which I give to עריצים (gnărītzīm), which is also its literal meaning; and I see no reason why some of the Jews should suppose it to mean ungodly or wicked persons. Since, therefore, the Jews brought various garrisons from a distance, they thought that they were well defended, and dreaded no danger. The Prophet threatens that their subsidiary troops, though they were a vast multitude, shall in vain create a disturbance, for they shall be like “dust” or “chaff,” that is, useless refuse, for they shall produce no effect. {Bogus footnote} Hence we ought to infer, that our wealth and resources, however great they are, shall be reduced to nothing, as soon as the Lord shall determine to deal with us as he has a right to do. The assistance of men lasts indeed for a time; but when the Lord shall lift up his hand in earnest, their strength must crumble down, and they must become like chaff.

And it shall be in a moment suddenly. Some explain the concluding clause of this verse to mean, that the noise of the enemies’ attack shall spring up suddenly, and, as it were, in a moment. But I consider והיח, (vĕhāyāh,) and it shall be, to relate to the time of duration, which he declares will be momentary; that is, those military aids shall not last long, but shall quickly vanish away. {Bogus footnote} In vain do men boast of them, for God is their enemy.

6. From Jehovah of hosts shalt thou be visited. He next assigns the reason why all this multitude of garrisons shall be “like chaff;” and he expresses this by an opposite metaphor, for with those soldiers he contrasts the anger and “visitation of the Lord.” What is “chaff” to the flame of “a devouring fire?” What is “dust” to the force and violence of a “whirlwind?” He shews that the vengeance of God will be such as all their preparations shall be unable to resist. This meaning, in my opinion, makes the passage to flow easily, and the clauses will not be so well adjusted, if we follow a different interpretation.

Hence we learn that those who assail us can do no more than what the Lord permits them to do. If therefore the Lord determine to save us, the enemies will accomplish nothing, though they raise up the whole world against us. On the other hand, if he determine to chastise us, we shall not be able to ward off his wrath by any force or bulwarks, which shall quickly be thrown down as by a “whirlwind,” and shall even be consumed as by “a flame.”

7. As a dream of a night-vision. This verse also I interpret differently from others; for they think that the Prophet intended to bring consolation to the godly. There is undoubtedly great plausibility in this view, and it contains an excellent doctrine, namely, that the enemies of the Church resemble “dreamers” in this respect, that the Lord disappoints their hopes, even when they think that they have almost gained their object. {Bogus footnote} But this interpretation does not appear to me to agree well with the text. Sometimes it happens that, when a sentence is beautiful, it attracts us to it, and causes us to steal away from the true meaning, so that we do not adhere closely to the context, or spend much time in investigating the author’s meaning. Let us therefore inquire if this be the true meaning of the Prophet.

Since he afterwards proceeds again to utter threatenings, I have no doubt that here he follows out the same subject, which otherwise would be improperly broken off by the present statement. He censures the Jews, and rebukes them for their obstinacy, in boldly despising God and all his threatenings. In short, by a most appropriate metaphor, he reproves them for their false confidence and presumption, when he threatens that the enemies shall arrive suddenly and unexpectedly, while the Jews shall imagine that they are enjoying profound peace, and are very far from all danger; and that the event shall be so sudden and unexpected, that it will appear to be “a dream.” “Although then,” says he, “thou indulgest the hope of uninterrupted repose, the Lord will quickly awake thee, and will drive away thy presumption.”

The Prophet says wittily, that the Jews are “dreaming,” because, in consequence of being drowned in their pleasures, they neither see nor feel anything, but, amidst the dizzy whirl, stupidly fancy that they are happy. Hence he infers that the enemies will come, as in “a dream,” to strike terror into those who are asleep, as it frequently happens that a pleasant and delightful sleep is disturbed by frightful dreams. It follows from this, that the pleasures which have lulled them to sleep will be of no advantage to them; for, though they do not at all think of it, yet a tumult will arise suddenly. This might still have been somewhat obscure, if he had not explained the subject more fully in the following verse.

8. It shall be therefore as when a hungry man dreameth. He compares the Jews to “hungry men,” who are indeed asleep, but whose empty stomach craves for food; for it is natural for men to dream about food and entertainments when they are in want of them. Thus, while the Jews watched, they were like “hungry men.” The Lord continually warned them by his prophets, and invited them to the divine feasts of the word; but they despised those feasts, and chose rather to take refuge wholly in their vices, and to fall asleep in them, than to partake fully of those sacred feasts. Accordingly, while they quieted their consciences, they imagined that they had abundance of all things, and that they were free from every inconvenience. Isaiah declares that they greatly resemble this “dream” and airy “vision;” for, when they have been aroused by a sudden calamity, they shall feel how empty and insubstantial those “dreams and visions” were, and how false and delusive was the opinion which they had formed that they enjoyed abundance. As “hungry men,” who have had such dreams, are rendered more feeble by them, so the people, who had been falsely persuaded that everything was going on well with them, will endure much greater uneasiness than if they had never cherished in their minds such a thought, but, on the contrary, had been aware of their poverty and nakedness.

So shall be the multitude. At first sight, the expression appears to be harsh, when he says, “The multitude of those who fight against Ariel shall be as a dream;” but it ought to be explained in this manner: — “When the Jews, through false hope, shall promise to themselves deliverance, as if the enemies would be driven far away, they shall quickly feel that they had been deceived; in the same manner as a person whom hunger leads to dream that he is feasting luxuriously, as soon as he awakes, feels that his hunger is keener than before.” I see nothing here, therefore, that is fitted to yield consolation, for the Prophet pursues the same subject, and exclaims against the scorn and rebellion of the Jews, on whom the Prophet could make no impression by exhortation or threatenings. {Bogus footnote}

9. Tarry and wonder. Isaiah follows out the same subject, and attacks more keenly the gross stupidity of the people. Instead of “tarry,” some render the term, “Be amazed;” but the view which I prefer may be thus expressed: “Though they dwell much and long on this thought, yet it will end in nothing else than that, by long continued thought, their minds shall be amazed.” In short, he means that the judgment of God will so completely overwhelm their minds, that though they torture themselves by thinking and reflecting, still they will be unable to find any outlet or conclusion.

They are drunken, and not with wine. He now assigns the reason why fixed thought does not aid them in conquering their slowness of apprehension. It is, because they resemble drunkards. When, therefore, they neither see nor understand anything in the works of God, he shews that this is owing to their indolence and stupidity. A proof of this is given daily in many persons; for spiritual “drunkenness” engrosses and stupefies all their senses to such a degree, that they are blind to the plainest subjects; and, when God shews the brightest light of justice and equity, they are so completely dazzled, that their dim vision bewilders them more and more. This stupidity is a just punishment which the Lord inflicts on them on account of their unbelief.

In order that we may apply this statement of the Prophet for our own use, it is proper to observe, that these words of the Prophet must not be understood to be commands, as if he enjoined them to stop and think longer; but, on the contrary, he mocks and reproves their stupidity, as we have already said. (Pensez y tant que vous voudrez, vous n’y entendres rien) “Think as much as you please about it, you will not at all understand it.”

They are blinded, and they blind. {Bogus footnote} He means, that they are destitute of judgment and understanding, and that consequently it is useless for them to contemplate these works of God; for as the brightness of the sun is of no avail to the toad, so a blinded understanding in vain does its utmost to comprehend the majestic works of God. When he says that “they are blinded,” he means that by nature we are created so as to be endued with reason and understanding for contemplating the works of God; that our being “blinded” is, so to speak, an accidental fault, and that the drunkenness does not naturally belong to us, for it is owing to the ingratitude of men, which the Lord justly censures.

They stagger. This “staggering” of the mind is contrasted by him with a calm and quiet exercise of reason; for he means that violence of the passions which agitates the mind, and causes it to waver and reel.

10. Because Jehovah hath overpowered you with the spirit of slumber. For the purpose of shewing more clearly the source of this blindness, he attributes it to the judgment of God, who determined to punish in this manner the wickedness of the people. As it belongs to him to give eyes to see, and to enlighten minds by the spirit of judgment and understanding, so he alone deprives us of all light, when he sees that by a wicked and depraved hatred of the truth we of our own accord wish for darkness. Accordingly, when men are blind, and especially in things so plain and obvious, we perceive his righteous judgment.

Your prophets and principal seers. {Bogus footnote} He adds, that the people are deprived of those aids and helps which ought to have imparted light to the understanding and given direction to others. “Et monstrer le chemin aux autres;” — “And point out the way to others.” Such was the office of the prophets, whom he describes by both of these names, נביאים, (nēbīīm,) and חזים, (chōzīm,) “prophets” and “seers.” In short, he means not only that men who are endued with reason and understanding will be deprived of common sense, but that their teachers also, whose duty it was to enlighten others, will be altogether senseless so as not to know the road, and, being covered with the darkness of ignorance, will shamefully go astray, and will be so far from directing others that they will not even be able to guide themselves.

11. Therefore every vision hath become to you. The Prophet expresses still more clearly what he had formerly said, that the blindness of the Jews will be so great that, though the Lord enlightens them by the clearest light of his word, they will understand nothing. Nor does he mean that this will happen to the common people alone, but even to the rulers and teachers, who ought to have been wiser than others, and to have held out an example to them. “Et monstrer le chemin aux autres;” — “And point out the way to others.” In short, he means that this stupidity will pervade all ranks; for both “learned and unlearned,” he declares, will be so dull and stupid as to be altogether dazzled by the word of God, and to see no more in it than in a “sealed letter.” He makes the same statement, but in different words, which he had made in the former chapter, that the Lord will be to them as “precept upon precept, line upon line;” for they will always remain in the first rudiments, and will never arrive at solid doctrine. (Isaiah 28:13.)

In the same sense he now shews that, from the highest to the lowest, they will derive no benefit from the word of God. He does not say that doctrine will be taken away, but that, though it be in their possession, they will not have reason and understanding. In two ways the Lord punishes the wickedness of men; for sometimes he takes away entirely the use of the word, and sometimes, when he leaves it, he takes away understanding, and blinds the minds of men, so that “seeing they do not see.” (Isaiah 6:9.) First, therefore, he deprives them of reading, either by taking away the books through the tyranny of wicked men, as frequently happens, or by a false conviction of men, which leads them to think that the books were not delivered to be read universally by all. Secondly, although he allows them to handle and read the books, yet, because men abuse them, and are ungrateful, and do not look straight to the glory of God, they are blinded, and see no more than if not a single ray of the word had shone upon them. We must not boast, therefore, of the outward preaching of the word; for it will be of no avail unless it produce its fruit by enlightening our minds. It is as if he had said,

“On account of that covenant which he made with your fathers, the Lord will leave to you the tables of that covenant; but they shall be to you ‘a sealed letter,’ for you shall learn nothing from them.” (Deuteronomy 4:20, 37; 7:6.)

When we see that these things happened to the Jews, as Isaiah threatened, and when we take into view the condition of that people, which God had adopted and separated, it is impossible that we should not altogether tremble at such dreadful vengeance. Though they had been instructed both by the law and by the prophets, and had been enlightened by a light of surpassing brightness, yet they fell into frightful superstitions and shocking impiety; the worship of God was corrupted, all religion was scattered and overthrown, and they were rent and divided into various and monstrous sects. At length, when the Sadducees, the most wicked of them all, held the chief power, when all faith and all hope of a resurrection, and even of immortality, had been taken away, what, I ask, could they resemble but cattle or swine? for what is left to man if the hope of a blessed and eternal life be taken from him?

And yet the Evangelists (Matthew 22:23; Mark 12:18; Luke 20:27; Acts 23:8) plainly tell us that there were such persons when Christ came; for at that time these things were actually fulfilled, as they had been foretold by the Prophet, that we may know that these threatening were not thrown out at random or by chance, and that they did not fail of accomplishment, because at that time they were obstinately and rebelliously despised and scorned by wicked men. At that time, therefore, both their unbelief and their folly were clearly seen, when the true light was revealed to the whole world, that is, Christ, the only light of truth, the soul of the law, the end of all the prophets. At that time, I say, there was, in an especial manner, placed before the eyes of the Jews “that vail which was shadowed out in Moses,” (Exodus 34:30,) whom they could not look at on account of his excessive brightness; and it was actually fulfilled in Christ, to whom it belonged, as Paul tells us, to take away and destroy that vail. (2 Corinthians 3:16.) Till now, therefore, the vail lies on their hearts when they read Moses; for they reject Christ, to whom Moses ought to be viewed as related. In that passage “Moses” must be viewed as denoting the law; and if it be referred to its end, that is, to Christ, that vail will be taken away.

While we contemplate these judgments of God, let us also acknowledge, that he who was formerly the Judge is still the Judge, and that the same vengeance is prepared for those who shall refuse to lend their ear to his most holy warnings. When he expressly names the “learned and unlearned,” “The common version, I am not learned, is too comprehensive and definite. A man might read a letter without being learned, at least in the modern sense, although the word was once the opposite of illiterate or wholly ignorant. In this case it is necessary, to the full effect of the comparison, that the phrase should be distinctly understood to mean, I cannot read.” — Alexander.

FT526 “Par le jugement de Dieu;” — “By the judgment of God.”

FT527 “Retirer.”

FT528 “Qui signifie enseigné;” — “Which signifies taught.”

FT529 “Qu’on renverse tout ordre.”

FT530 “I will proceed to do. (Heb. I will add).” — Eng. Ver.

FT531 “C’est à dire, Fonisseurs.”

FT532 This corresponds with the English version. — Ed

FT533 In almost all the ancient versions הפככם, (hŏphchĕchĕm,) generally rendered “your turning,” is construed as the nominative to the verb “shall be.” Modern critics treat it as a separate clause, and exclamation. “Perverse as ye are!” — Lowth. “Perverseness of yours!” — Stock. “Your perversion!” — Alexander. The same meaning had been brought out by Luther, though in a paraphrastic form, Wie seyb ihr so verfehrt! “How are you so perverse!” — Ed

FT534 This rendering is followed by Lowth and Stock. “Ere Lebanon beams like Carmel. A mashal, or proverbial saying, expressing any great revolution of things, and, when respecting two subjects, an entire reciprocal change.” — Lowth. “And Lebanon shall be turned into a Carmel. That which is now desert shall become a fruitful field, and the reverse. Or, to quit the figure, the poor and illiterate shall change conditions with the great ones and the wise of this world, with respect to happiness, when the gospel shall be promulgated.” — Stock. Jarchi, on the other hand, views “Carmel” as meaning “a fruitful field,” and Alexander regards this point as decided by the use of the article. “That הכרמל (hăkkărmĕl) is not the proper name of the mountain, may be inferred from the article, which is not prefixed to ‘Lebanon.’” “The mention of the latter,” he adds, “no doubt suggested that of the ambiguous term Carmel, which is both a proper name and an appellative.” — Ed

FT535 “Ceux qui n’ont point honte de commettre leurs meschancetez devant tous;” — “Those who are not ashamed to commit their acts of wickedness in presence of all.”

FT536 “Ceux qui se levoyent de matin pour mal faire;” — “They who rose early to do evil.”

FT537 “Il dit aussi que le juste est renversé sans raison;” — “He says also, that the righteous man is overthrown without any good reason.”

FT538 Both of the above quotations are made inaccurately. The words of Jeremiah are, “He putteth his mouth in the dust,” and of Micah, “They shall lay their hand upon their mouth.” But while the Author, quoting from memory, has altered the words, the passages are exceedingly apposite to his purpose. — Ed

FT539 “Qu’ils peuvent savoir ce que nous faisons au monde;” — “That they can know what we are doing in the world.” it ought to be observed, that we do not understand spiritual doctrine, in consequence of possessing an acute understanding, or having received a superior education in the schools. Learning did not prevent them from being blinded. We ought, therefore, to embrace the word sincerely and earnestly, if we wish to escape this vengeance, which is threatened not only against the ignorant but also against the “learned.”

13. Therefore the Lord saith. The Prophet shews that the Lord, in acting with such severity towards his people, will proceed on the most righteous grounds; though it was a severe and dreadful chastisement that their minds should be stupefied by the hand of God. {Bogus footnote} Now, since men are so fool-hardy and obstinate, that they do not hesitate to contend with him, as if he were unjustly severe, the Prophet shews that God has acted the part of a righteous judge, and that the blame lies wholly on men, who have provoked him by their baseness and wickedness.

Because this people draweth near with their mouth. He shews that the people have deserved this punishment chiefly on account of their hypocrisy and superstitions. When he says that “they draw near with the mouth and the lips,” he describes their hypocrisy. This is the interpretation which I give to נגש, (nāgăsh,) and it appears to me to be the more probable reading, though some are of a different opinion. Some translate it, “to be compelled,” and others, “to magnify themselves;” but the word contrasted with it, to remove, {Bogus footnote} which he afterwards employs, shews plainly that the true reading is that which is most generally received.

And their fear toward me hath been taught by the precept of men. By these words he reproves their superstitious and idolatrous practices. These two things are almost always joined together; and not only so, but hypocrisy is never free from ungodliness or superstition; and, on the other hand, ungodliness or superstition is never free from hypocrisy. By the mouth and lips he means an outward profession, which belongs equally to the good and the bad; but they differ in this respect, that bad men have nothing but idle ostentation, and think that they have done all that is required, if they open their lips in honour of God; but good men, out of the deepest feeling of the heart, present themselves before God, and, while they yield their obedience, confess and acknowledge how far they are from a perfect discharge of their duty.

Thus he makes use of a figure of speech, very frequent in Scripture, by which one part or class denotes the whole. He has selected a class exceedingly appropriate and suitable to the present subject, for it is chiefly by the tongue and the mouth that the appearance of piety is assumed. Isaiah therefore includes, also, the other parts by which hypocrites counterfeit and deceive, for in every way they are inclined to lies and falsehood. We ought not to seek a better expositor than Christ himself, who, in speaking of the washing of the hands, which the Pharisees regarded as a manifestation of holiness, and which they blamed the disciples for neglecting, in order to convict them of hypocrisy, says,

“Well hath Isaiah prophesied of you, This people honoureth me with the lips, but their heart is far from me.” (Matthew 15:7, 8.)

With the “lips” and “mouth,” therefore, the Prophet contrasts the “heart,” the sincerity of which God enjoins and demands from us. If this be wanting, all our works, whatever brilliancy they possess, are rejected by him; for “he is a Spirit,” and therefore chooses to be “worshipped” and adored by us “with the spirit” and the heart. (John 4:24.) If we do not begin with this, all that men profess by outward gestures and attitudes will be empty display. We may easily conclude from this what value ought to be set on that worship which Papists think that they render to God, when they worship God by useless ringing of bells, mumbling, wax candles, incense, splendid dresses, and a thousand trifles of the same sort; for we see that God not only rejects them, but even holds them in abhorrence.

On the second point, when God is worshipped by inventions of men, he condemns this “fear” as superstitious, though men endeavour to cloak it under a plausible pretence of religion, or devotion, or reverence. He assigns the reason, that it “hath been taught by men.” I consider מלמדה (mĕlŭmmādāh) {Bogus footnote} to have a passive signification; for he means, that to make “the commandments of men,” and not the word of God, the rule of worshipping him, is a subversion of all order. {Bogus footnote} But it is the will of the Lord, that our “fear,” and the reverence with which we worship him, shall be regulated by the rule of his word; and he demands nothing so much as simple obedience, by which we shall conform ourselves and all our actions to the rule of the word, and not turn aside to the right hand or to the left.

Hence it is sufficiently evident, that those who learn from “the inventions of men” how they should worship God, not only are manifestly foolish, but wear themselves out by destructive toil, because they do nothing else than provoke God’s anger; for he could not testify more plainly than by the tremendous severity of this chastisement, how great is the abhorrence with which he regards false worship. The flesh reckons it to be improper that God should not only reckon as worthless, but even punish severely, the efforts of those who, through ignorance and error, weary themselves in attempts to appease God; but we ought not to wonder if he thus maintains his authority. Christ himself explains this passage, saying, “In vain do they worship me, teaching doctrines, the commandments of men.” (Matthew 15:9.) Some have chosen to add a conjunction, “teaching doctrines and commandments of men,” as if the meaning had not been sufficiently clear. But he evidently means something different, namely, that we act absurdly when we follow “the commandments of men” for our doctrine and rule of life.

14. Therefore, behold, I add to do. {Bogus footnote} He threatens that he will punish by blinding not only the ignorant or the ordinary ranks, but those wise men who were held in admiration by the people. From this vengeance we may easily learn how hateful a vice hypocrisy is, and how greatly it is abhorred by God, as the Prophet spoke a little before about human inventions; for what kind of punishment is more dreadful than blindness of mind and stupidity? This indeed is not commonly perceived by men, nor are they aware of the greatness of this evil; but it is the greatest and most wretched of all.

For the wisdom of their wise men shall perish. He does not speak of the common herd of men, but of their very leaders, who ought to have been like eyes. The common people in themselves are blind, like the other members of the body; and when the eyes are blinded, what shall become of the rest of the body? “If the light be darkness,” as Christ says, “how great shall be the darkness!” This is added in order to place that vengeance in a more striking light.

Hence also, we may infer how vain and foolish is the boasting of the Papists, who think that they have shut the mouths of all men, when they have brought forward the name of Bishops, or other titles of the same kind, such as Doctors, or Pastors, or the Apostolic See. They have perhaps a different kind of wisdom from that which was possessed by the Jews; but whence did they derive it? They pretend that it came from God; but we see that the Prophet does not speak of the wise men of the Chaldeans or Egyptians, but of the order of priesthood which God had appointed, of the teachers, and chief rulers, and ensign bearers, of the chosen people and of the only Church; for under this term “wise men,” he includes all superior excellence and authority among the people.

15. Woe to them that conceal themselves from Jehovah. The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly called לצים, (lētzīm,) “scorners,” who think that they have no other way of being wise than to be skilful in mocking God. They regard religion as foolish simplicity, and hide themselves in their cunning, as in a labyrinth; and on this account they mock at warnings and threatenings, and, in short, at the whole doctrine of godliness. From this verse it is sufficiently evident that the pestilence, which afterwards spread more widely, prevailed even at that time in the world, namely, that hypocrites delighted in mocking inwardly at God, and in despising prophecies. The Prophet therefore exclaims against them, and calls them מעמיקים, (măgnămīkīm,) that is, “diggers,” {Bogus footnote} as if they “dug” for themselves concealment and lurking-places, that by means of them they might deceive God.

That they may hide counsel. This clause is added for the sake of exposition. Some interpret the beginning of this verse, as if the Prophet condemned that excessive curiosity by which some men, with excess of hardihood, search into the secret judgments of God. But that interpretation cannot be admitted; and the Prophet plainly shews to whom he refers, when he immediately adds the mockeries of those who thought that their wickedness was committed in a manner so secret and concealed, that they could not be detected. The “hiding of counsel” means nothing else than hardihood in wickedness, by which wicked men surround themselves with clouds, and obscure the light, that their inward baseness may not be seen. Hence arises that daring question —

Who seeth us? For, although they professed to be worshippers of God, yet they thought that, by their sophistry, they had succeeded not only in refuting the prophets, but in overturning the judgment of God; not openly, indeed, for even wicked men wish to retain some semblance of religion, that they may more effectually deceive, but in their heart they acknowledge no God but the god which they have contrived. This craftiness, therefore, in which wicked men delight and flatter themselves, is compared by Isaiah to a hiding-place, or to coverings. They think that they are covered with a veil, so that not even God himself can see and punish their wickedness. As rulers are principally chargeable with this vice, it is chiefly to them, in my opinion, that the Prophet’s reproof is directed; for they do not think that they have sufficient acuteness or dexterity, if they do not scoff at God, and despise his doctrine, and, in short, believe no more than what they choose. They do not venture to reject it altogether, or rather, they are constrained, against their will, to hold by some religion; but they do so only as far as they think that they can promote their own convenience, and are not moved by any fear of the true God.

At the present day this wickedness has been abundantly manifested, and especially since the gospel was revealed. Under Popery men found it easy to transact with God, because the Pope had contrived a god who changed himself so as to suit the disposition of every individual. Every person had a different method of washing away his sins, and many kinds of worship for appeasing his deity. Consequently, none ought to wonder that wickedness was not seen at that time, for it was concealed by coverings of that sort; and when these had been taken away, men declared openly what they had formerly been. Yet not less common in our age is the disease which Isaiah bewailed in his nation; for men think that they can conceal themselves from God, when they have interposed their ingenious contrivances, as if “all things were not naked and open to his eyes,” (Hebrews 4:13,) or as if any man could deceive or be concealed from him. For this reason he says, by way of explanation —

For their works are in darkness. He assigns this as the cause of that foolish confidence by which ungodly men are intoxicated. Though they are surrounded by light, they are so slow of perception, that when they do not see it, they endeavour to flee from the presence of God. They even promise to themselves full escape from punishment, and commit sin with as much freedom as if they had been protected and fortified on all sides against God. Such is the import of their question, Who seeth us? Not that wicked men ventured openly to utter these words, as we have said, but because they thus spoke or thus thought in their hearts, which was manifested by their presumption and vain confidence. They abandoned themselves to all wickedness, and despised all warnings, in such a manner as if there would never be a judgment of God. The Prophet, therefore, had to do with ungodly men, who in appearance and name professed to have some knowledge of God, but in reality denied him, and were very bitter enemies of pure doctrine. Now, this is nothing else than to affirm that God is not a Judge, and to cast him down from his seat and tribunal; for God cannot be acknowledged without doctrine; and where that is set aside and rejected, God himself must be set aside and rejected.

16. Is your turning reckoned like potter’s clay! There are various ways of explaining this verse, and, indeed, there is some difficulty on account of the two particles, אם (ĭm) and כי (kī). אם (ĭm) is often used in putting a question, and sometimes in making an affirmation; and therefore some translate it truly. The word הפך (hāphăch) is considered by some to mean “turning upside down,” {Bogus footnote} as if he had said, “Shall your turning upside down be reckoned like clay?” Others render it “turning,” that is, the purposes which are formed in the heart. But the most generally received rendering is, “turning upside down” or “destruction.” As if he had said, “I would care no more about destroying you, than the potter would care about turning the clay; for you are like clay, because I have created you with my hand.”

But as the Prophet appears to contrast those two particles אם (ĭm) and כי (kī), I am more inclined to a different opinion, though I do not object to the former exposition, which contains a doctrine in other respects useful. My view of it therefore is this, “Shall your turning, that is, the purposes which you ponder in your heart, be like potter’s clay? Is it not as if the vessel said to the potter, Thou hast not formed me? Your pride is astonishing; for you act as if you had created yourselves, and as if you had everything in your own power. I had a right to appoint whatever I thought fit. When you dare to assume such power and authority, you are too little acquainted with your condition, and you do not know that you are men.” {Bogus footnote}

This diversity of expositions makes no difference as to the Prophet’s meaning, who had no other object in view than to confirm the doctrine taught in the preceding verse; for he still exclaims against proud men, who claim so much power to themselves that they cannot endure the authority of God, and entertain a false opinion about themselves, which leads them to despise all exhortations, as if they had been gods. Thus do they deny that God has created them; for whatever men claim for themselves, they take from God, and deprive him of the honour which is due to him.

Only in the first clause would the meaning at all differ; for those who interpret אם (ĭm) affirmatively, consider this verse to mean, “Truly, I will destroy you as a potter would break the pot which he had made.” But as the Prophet had to do with proud men, who sought out lurking-places in order to deceive God, I rather view it as a question, “Are you so able workmen that the revolutions of your brain can make this or that, as a potter, by turning the wheel, frames vessels at his pleasure?” Let every person adopt his own opinion: I follow that which I consider to be probable.

17. Is it not yet a little while? The Lord now declares that he will make those wicked men to know who they are; as if he had said, “You are now asleep in your pride, but I shall speedily awake you.” Men indulge themselves, till they feel the powerful hand of God; and therefore the Prophet threatens that the judgment of God will overtake such profound indifference.

And Lebanon shall be turned into Carmel. {Bogus footnote} Under the names “Lebanon” and “Carmel” he intended to express a renovation of the world and a change of affairs. But as to the object of the allusion, commentators differ widely from each other. As Mount “Lebanon” was clothed with trees and forests, and “Carmel” had fruitful and fertile fields. Many think that the Jews are compared to “Carmel,” because they will be barren, and Christians to “Lebanon,” because they will yield a great abundance of fruits. That opinion is certainly plausible, as men are usually gratified by everything that is ingenious; but a parallel passage, which we shall afterwards see, (Isaiah 32:15), will shew that the Prophet here employs the comparison for the purpose of magnifying the grace of God; for, when he shall again begin to bless his people, the vast abundance of all blessings will take away from “Carmel” the celebrity which it possessed. He therefore threatens that he will turn “Lebanon” into “Carmel,” that is, a forest will become a cultivated field, and will produce corn, and the cultivated fields shall yield so great an abundance of fruits that, if their present and future conditions be compared, they may now be pronounced to be unfruitful and barren. This mode of expression will be more fully explained when we come to consider Isaiah 32:15

Others view “Carmel” as an appellative, but I prefer to regard it as a proper name; for it means that those fruitful fields may now be reckoned uncultivated and barren, in comparison of the new and unwonted fertility. Others explain it allegorically, and take “Lebanon” as denoting proud men, and “Carmel” as denoting mean and ordinary persons. This may be thought to be acute and ingenious, but I choose rather to follow that more simple interpretation which I have already stated. That the godly may not be discouraged, he passes from threatenings to proclaim grace, and declares that when, by enduring for a little the cross laid on them, they shall have given evidence of the obedience of their faith, a sudden renovation is at hand to fill them with joy. And yet, by shutting out the ungodly from this hope, he intimates that, when they are at ease, and promise to themselves peace or a truce, destruction is very near at hand; for, “when they shall say, Peace and Safety,” as Paul tells us, “then sudden destruction will overtake them.” (1 Thessalonians 5:3.)

18. And in that day shall the deaf hear. He promises that the Church of God, as we have said, shall still be preserved amidst those calamities. Though the world be shaken by innumerable tempests, and tossed up and down, and though heaven and earth shall mingle, yet the Lord will preserve the multitude of the godly, and will raise up his Church, as it were, out of the midst of death. This ought to strengthen in no ordinary manner the faith of the godly; for it is an extraordinary miracle of God that, amidst the numerous and extensive ruins of empires and monarchies, which happen here and there, the seed of the godly is preserved, among whom the same religion, the same worship of God, the same faith, and the same method of salvation, are continued.

And the eyes of the blind shall see. But Isaiah appears here to contradict himself; for formerly he foretold that among the people of God there would be so great stupidity that nobody would understand, and now he says that even “the deaf” shall understand, and “the blind shall see.” He therefore means that the Church must first be chastised and purified, and that not in a common and ordinary way, but in a way so unusual that it will appear to have altogether perished. He therefore says, in that day, that is, after having punished the wicked and purified his Church, not only will he enrich the earth with an abundance of fruits, but, by renewing the face of it, he will at the same time restore “hearing to the deaf” and “sight to the blind,” that they may receive his doctrine. Men have no ears and no eyes, so long as this dreadful punishment lasts; the minds of all are stupefied and confounded, and do not understand anything. When the plagues and distresses shall have come to an end, the Lord will open his eyes, that they may behold and embrace his goodness and compassion.

This is the true method of restoring the Church, when it gives sight to the blind and hearing to the deaf, which we see that Christ also did, not only to the bodies but also to the souls. (John 9:7,39.) We too have experienced this in our own time, when we have been brought out of the darkness of ignorance, in which we were enveloped, and have been restored to the true light; and eyes have been restored to see, and ears to hear it, which formerly were shut and closed; for the Lord “pierced them,” (Psalm 40:6,) that he might bring us to obey him. The blessing which he promised in the renovation of the earth was indeed a kind of proof of reconciliation; but far more excellent is that illumination of which he now speaks, without which all God’s benefits not only are lost, but are turned to our destruction. Justly does God claim for himself a work so glorious and excellent; because there is nothing for which there is less ground of hope than that the blind should recover sight, and that the deaf should recover hearing, by their own strength. This is evidently promised, in a peculiar manner, to the elect alone; for the greater part of men always continue in their darkness.

19. Then shall the humble again take joy in Jehovah. Such is my translation of this passage, while others render it, “They shall add,” or “continue to rejoice;” for the Prophet describes not a “joy” which is continued but rather a “joy” which is new. As if he had said, “Though they are now distressed and sorrowful, yet I will give them occasion of gladness, so that they shall again be filled with “joy.” He speaks of the “humble;” and hence it ought to be observed that our afflictions prepare us for receiving the grace of God; for the Lord casts us down and afflicts us, that he may afterwards raise us up. Thus, when the Lord corrects his people, we ought not to lose heart, but should recall to remembrance those statements, that we may always hope for better things, and may believe that, after such calamities and distresses, he will at length bring joy to his Church. Yet we again learn from it what I briefly mentioned a little before, that the grace of illumination does not belong indiscriminately to all; for, although all have been chastened together, yet not all have had their hearts subdued by affliction, so as truly to become “poor in spirit,” or “meek.” (Matthew 5:3, 5.)

20. For the violent man is brought to nought. He states more clearly what we have already mentioned in the former verse, namely, that the restoration of the Church consists in this, that the Lord raises up those who are cast down, and has compassion on the poor. But that purification of the Church, of which we have already spoken, is first necessary; for so long as the Lord does not execute his judgment against the wicked, and the bad are mixed with the good, so as even to hold the highest place in the Church, everything is soiled and corrupted, God is not worshipped or feared, and even godliness is trampled under feet. When therefore the ungodly are removed or subdued, the Church is restored to its splendour, and the godly, freed from distresses and calamities, leap for joy.

First, he calls them עריצים, (gnărītzīm,) “violent.” There are various interpretations of this word; but I think that the Prophet distinguishes between those who are openly wicked, and have no shame, {Bogus footnote} and those who have some appearance of goodness, and yet are not better than others, for they mock at God in their hearts. But perhaps by the two adjectives, “violent” and “scorners,” he describes the same persons; because, like robbers among men, they seize, oppress, treat with cruelty, and commit every kind of outrage, and yet are not withheld by any fear of God, because they regard religion as a fable.

And they who hastened early to iniquity. {Bogus footnote} Under this class he includes other crimes. He speaks not of the Chaldeans or Assyrians, but of those who wished to be reckoned in the number of the godly, and boasted of being the seed of Abraham.

21. That make a man an offender for a word. We have formerly stated who were the persons with whom the Prophet had to do, namely, with hypocrites and profane scorners, who set at nought all the reproofs and threatenings of the Prophets, and who wished to frame a God according to their own fancy. Such persons, desiring to have unbounded license, that they might indulge freely in their pleasures and their crimes, bore very impatiently the keen reproofs of the prophets, and did not calmly submit to be restrained. On this account they carefully observed and watched for their words, that they might take them by surprise, or give a false construction. I have no doubt that he reproves wicked men, who complained of the liberty used by the prophets, and of the keenness of their reproofs, as if they had intended to attack the people, and the nobles, and the priests; for hence arise the calumnies and false accusations which are brought even against the faithful servants of God. Hence arise those doubtful and ensnaring questions which are spread out as snares and nets, that they may either bring a righteous man into danger of his life, or may practice some kind of deceit upon him. We see that the Pharisees and Sadducees did so to Christ himself. (Matthew 21:23; 22:17; John 8:6.)

Who have laid a snare for him that reproveth in the gate. This latter clause, which is added for the sake of exposition, does not allow us to interpret the verse as referring generally to calumnies, and other arts by which cunning men entrap the unwary; for now the Prophet condemns more openly those wicked contrivances by which ungodly men endeavor to escape all censure and reproof. As it was “in the gates” that public assemblies and courts of justice were held, and great crowds assembled there, the prophets publicly reproved all, and did not spare even the judges; for at that time the government was in the hands of men whom it was necessary to admonish and reprove sharply. Instead of repenting, as they ought to have done when they were warned, they became worse, and were enraged against the prophets, and laid snares for them; for “they hated,” as Amos says, “him that reproveth in the gate, and abhorred him that speaketh uprightly.” (Amos 5:10.) This relates to all, but principally to judges, and those who hold the reins of government, who take it worse, and are more highly displeased that they should receive such reproofs; for they wish to be distinguished from the rank of other men, and to be reckoned the most excellent of all, even though they be the most wicked.

Who have laid snares. Commentators differ as to the meaning of the word! יקשון, (yĕkōshūn;) for some render it “have reproved,” and others “have reproached,” as if the Prophet censured the obstinacy of those who resort to slanders, in order to drive reprovers far away from them. But I trust that my readers will approve of the meaning which I have followed.

And have turned aside the righteous man for nothing, that is, when there is no cause. {Bogus footnote} By wicked and deceitful contrivances, they endeavor to cause the righteous to be hated and abhorred by all men, and to be reckoned the most wicked of all; but, after having thus sported with the world, they will at length perish. Such is the consolation which the Lord gives, that he will not suffer the wickedness of the ungodly to pass unpunished, though they give way to mirth and wantonness for a time, but will at length restrain them. Yet “we have need of patience, that we may wait for the fulfillment of these promises.” (Hebrews 10:36.)

22. Therefore thus saith Jehovah. This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretched and miserable condition to which they shall be reduced. We ought to observe the time to which those things must relate, that is, when the people have been brought into a state of slavery, the temple overturned, the sacrifices taken away, and when it might be thought that all religion had fallen down, and that there was no hope of deliverance. The minds of believers must therefore have been supported by this prediction, that, when they were shipwrecked, they might still have this plank left, which they might seize firmly, and by which they might be brought into the harbour. We too ought to take hold of these promises, even in the most desperate circumstances, and to rely on them with our whole heart.

To the house of Jacob. The address made to them should lead us to remark, that the power of the word of God is perpetual, and is so efficacious that it exerts its power, so long as there is a people that fears and worships him. There are always some whom the Lord reserves for himself, and he does not allow the seed of the godly to perish. Since the Lord hath spoken, if we believe his word, we shall undoubtedly derive benefit from it. His truth is firm, and therefore, if we rely on him, we shall never want consolation.

Who redeemed Abraham. Not without good reason does he add, that he who now declares that he will be kind to the children of Jacob is the same God “who redeemed Abraham.” He recalls the attention of the people to the very beginning of the Church, that they may behold the power of God, which had formerly been made known by proofs so numerous and so striking that it ought no longer to be doubted. If they gloried in the name of Abraham, they ought to consider whence it was that the Lord first delivered him, that is, from the service of idols, which both he and his fathers had worshipped. (Genesis 11:31; 12:1; Joshua 24:2.) But on many other occasions he “redeemed” him; when he was in danger in Egypt on account of his wife, (Genesis 12:17,) and again in Gerar, (Genesis 20:14,) and again when he subdued kings, (Genesis 14:16,) and likewise when he received offspring after being past having children. (Genesis 21:2, 5.) Although the Prophet has chiefly in view the adoption of God, when the Lord commanded him to leave “his father’s house,” (Genesis 12:1,) yet under the word “redeemed” he includes likewise all blessings; for we see that Abraham was “redeemed” on more than one occasion, that is, he was rescued from very great dangers and from the risk of his life.

Now, if the Lord raised up from Abraham alone, and at a time when he had no children, a Church which he should afterwards preserve, will he not protect it for ever, even when men shall think that it has perished? What happened? When Christ came, how wretched was the dispersion, and how numerous and powerful were the enemies that opposed him! Yet, in spite of them all, his kingdom was raised up and established, the Church flourished, and drew universal admiration. No one therefore ought to doubt that the Lord exerts his power whenever it is necessary, and defends his Church against enemies, and restores her.

Jacob shall not now be ashamed. He means that it often happens that good men are constrained by shame to hang down their heads, as Jeremiah declares in these words, “I will lay my mouth in the dust.” (Lamentations 3:29.) Micah also says, “It is time that wise men should hide their mouth in the dust.” (Micah 7:16.) {Bogus footnote} For when the Lord chastises his people so severely, good men must be “ashamed.” Now, the Prophet declares that this state of things will not always last. We ought not to despair therefore in adversity. Though wicked men jeer and cast upon us every kind of reproaches, yet the Lord will at length free us from shame and disgrace. At the same time, however, the Prophet gives warning that this favor does not belong to proud or obstinate persons who refuse to bend their neck to God’s chastisements, but only to the humble, whom shame constrains to hang down their heads, and to walk sorrowful and downcast.

It may be asked, Why does he say, “Jacob shall not be ashamed?” For “Jacob” had been long dead, and it might be thought that he ascribed feeling to the dead, and supposed them to be capable of knowing our affairs. {Bogus footnote} Hence also the Papists think that the dead are spectators of our actions. But the present instance is a personification, such as we frequently find in Scripture. In the same manner also Jeremiah says,

“In Ramah was heard the voice of Rachel bewailing her children, and refusing to be comforted, because they are not;”

for he describes the defeat of the tribe of Benjamin by the wailing of “Rachel,” who was their remote ancestor. (Jeremiah 31:15.)

Isaiah introduces Jacob as moved with shame on account of the enormous crimes of his posterity; for Solomon tells us that “a wise son is the glory of his father and a foolish son brings grief and sorrow to his mother.” (Proverbs 10:1.) Though mothers bear much, still they blush on account of the wicked actions of their children. What then shall be the case with fathers, whose affection for their children is less accompanied by foolish indulgence, and aims chiefly at training them to good and upright conduct? Do they not on that account feel keener anguish, when their children act wickedly and disgracefully? But here the Prophet intended to pierce the hearts of the people and wound them to the quick, by holding out to them their own patriarch, on whom God bestowed blessings so numerous and so great, but who is now dishonored by his posterity; so that if he had been present, he would have been compelled to blush deeply on their account. He therefore accuses the people of ingratitude, in bringing disgrace on their fathers whom they ought to have honored.

23. Because, when he shall see his children. The particle כי (kī) is here used in its natural and original meaning of for or because. The Prophet assigns the reason why the disgrace of Israel shall be taken away. It is, because he will have children, and those who were thought to have perished will be still alive.

The work of my hands in the midst of him. By giving them this name, he intended, I have no doubt, to describe the astonishing work of redemption; for those whom God adopts to be his children, and receives into fellowship with himself, are made by him, as it were, new men, agreeably to that saying,

“And the people which shall be created shall praise the Lord.” (Psalm 102:18.)

In that passage the Psalmist describes in a similar manner the renewal of the Church; for this description, as we have repeatedly stated on former occasions, does not relate to the general creation which extends to all, but leads us to acknowledge his power, that we may not judge of the salvation of the Church by the present appearances of things. And here we ought to observe various contrasts; first, between the ruinous condition of the Church and her surpassing beauty, between her shame and her glory; secondly, between the people of God and other nations; thirdly, between “the works of God’s hands” and the works of men, (for by God’s hand alone can the Church be restored;) and fourthly, between her flourishing condition and the ruinous and desolate state to which she had formerly been reduced. By the phrase, “in the midst of him,” is meant a perfect restoration, by which the people shall be united and joined together in such a manner as to occupy not only the extremities, but the very heart and the chief places of the country.

They shall hallow my name. Last of all, he points out the end of redemption. We were all created, that the goodness of God might be celebrated among us. But as the greater part of mankind have revolted from their original condition, God hath chosen a Church in which his praises should resound and dwell, as the Psalmist says, “Praise waiteth for thee in Zion.” (Psalm 65:1.) Now, since many even of the flock have degenerated, the Prophet assigns this office to believers, whom God had miraculously preserved.

They shall fear the God of Israel. Because hypocrites, as we have formerly seen, honor God with their lips, but are far removed from him in their heart, after speaking of the ascription of praise, he next mentions fear; thus meaning that our praises are reckoned of no value, unless we honestly and sincerely obey God, and unless our whole life testify that we do not hypocritically utter the name of God.

24. Then shall the erring in spirit learn wisdom. He again repeats that promise which he formerly noticed briefly; for so long as the understandings of men shall be struck with ignorance and blindness, even though they enjoy abundance of every kind of blessings, yet they are always surrounded and besieged by ruin. In making preparation for the restoration of the Church, the Lord therefore enlightens by his word, and illuminates by the light of understanding, his own people, who formerly wandered astray in darkness. He does this by the secret influence of the Spirit; for it would be of little value to be taught by the external word, if he did not also instruct our hearts inwardly.

And the murmurers shall learn doctrine. Some commentators translate רוגנים (rōgĕnīm) “whisperers,” and others, “wanderers.” But it means that those who formerly murmured against the prophets, and could not endure their warnings, would be obedient and submissive; and therefore I have chosen to render it murmurers. Hence we see how wonderful is the mercy of God, who brings back into the path those who were highly unworthy, and makes them partakers of so great blessings. Let us carefully ponder this subject in private. Is there any one of us that has not sometimes “murmured” against God, and despised pure doctrine? Nay, more, if God had not softened the obstinate, and brought them mildly to obey, nearly the whole human race would have perished in their madness.

CHAPTER 30

Isaiah 30:1-33

1. Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin:

1. Væ filiis contumacibus, (vel, perversis) dicit Iehova, ut capiant consilium, et non ex me; ut operiant arcanum. (vel, fundant fusionem,) et non ex spiritu meo; ut peccatum addant peccato.

2. That walk to go down into Egyst, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!

2. Proficiscuntur ut descendant in Ægyptum, et os meum non interrogaverunt, roborantes se robore Pharaonis, et sperantes in umbra Ægypti.

3. Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.

3. Erit autem vobis fortitudo Pharaonis in pudorem, et fiducia in umbra Ægypti in ignominiam.

4. For his princes were at Zoan, and his ambassadors came to Hanes.

4. Fuerunt enim principes ejus in Zoan et legati ejus in Hanes venerunt.

5. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.

5. Omnes pudefient in populo qui eis non proderit, neque auxilio erit, neque commodum afferet; sed erit in pudorem, atque etiam in opprobrium.

6. The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them

6. Onus jumentorum Austri. In terra afflictionis et angustiæ, leo, et leo major ab illis, vipera et prester volans, dum portabunt super humerum pullorum divitias suas, et super gibbos camelorum thesauros suos ad populum qui non proderit.

7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.

7. Certe Ægyptii vanitas, et frustra auxiliabuntur. Propterea clamavi ad illam: Robur illorum quiescere.

8. Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever;

8. Nunc vade, et scribe hanc visionem in tabula coram ipsis, et in libro insculpe eam; ut sit in diem novissimum, in perpetuum usque in secula.

9. That this is a rebellious people, lying children, children that will not hear the law of the Lord:

9. Quod populus hic rebellis sit, filii mendaces, filii qui recusant audire legem Iohivæ.

10. Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

10. Qui dicunt videntibus, ne videatis, et prospicientibus, ne prospiciatis nobis recta; loquimini nobis blanditias, videte errores.

11. Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.

11. Recedite a via, declinate a semita; facite ut a facie nostra facessat Sanctus Israel.

12. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:

12. Propterea sic dicit Sanctus Israel: quia respuistis verbum hoc, et confisi estis in violentia et pravitate, et innixi estis in eam;

13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.

13. Ideo erit vobis iniquitas hæc quasi ruptura cadens, tumor in alto muro, cujus repente et subito venit fractura.

14. And he shall break it as the breaking of the potter’s vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.

14. Et contritio ejus quasi contritio vasis figulorum, quod absque misericordia comminuitur; nec in ejus fractura invenitur testa adignem e foco ferendum, vel aquam e puteo hauriendum.

15. For thus saith the Lord God, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength; and ye would not.

15. Quoniam sic dixit Dominus Iehova Sanctus Israel: In requie et quiete salvi eritis; in tranquillitate et fiducia erit fortitudo vestra, sed noluistis.

16. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.

16. Et dixistis, Non, sed equis effugiemus; propterea fugietis; super celerem conscendemus; propterea celeriores erunt qui vos persequentur.

17. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.

17. Mille unus a facie increpationis unius a facie increpationis quinque fugietis, donec relicti fueritis sicut malus navis in vertice montis, et sicut vexillum in colle.

18. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgement: blessed are all they that wait for him.

18. Propterea expectabit vos Iehova, ut misereatur vestri; et propterea exaltabitur, ut propitius sit vobis; quia Deus judicii Iehova. Beati omnes qui expectant eum.

19. For the people shall dwell in Zion at Jerusalem; thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.

19. Certe populus in Sion habitabit in Ierusalem; flendo non flebis; miserendo miserebitur tui; ad vocem clamoris tui, simulac audierit, respondebit tibi.

20. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:

20. Ubi dederit vobis Dominus panem angoris et aquam afflictionis, non arcebitur pluvia tua, et oculi tui videbunt pluviam tuam.

21. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

21. Tum aures tuæ audient verbum a tergo tuo, dicendo: Hæc via, ambulate in ea, sive ad dextram sive ad sinistram eatis.

22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.

22. Tum profanabitis tectorium sculptilium argenti tui, et operimentum conflatilis auri tui, separabisque ea tanquam pannum menstruo infectum, dices qui illi: Egredere (vel, Apage.)

23. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.

23. Tum dabit pluviam semini tuo, cum seminaveris terram, et panem proventus terræ; et erit uber et pinguis, et pascentur pecora tua in die illo in amplis pascuis.

24. The oxen likewise, and the young asses that ear the ground, shall eat clean provender, which hath been winnowed with the shovel and with the fan.

24. Boves etiam tui, et pulli asinorum colentes terram, pabulum purum comedent, quod in pala ventilatum erit et in vanno.

25. And there shal be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall.

25. Et accidet, ut super omnem montem excelsum, et super omnem collem elevatum, sint rivi, rivi aquarum in die cædis magnæ cum turres corruerint.

26. Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.

26. Et erit lux lunæ sicut lux solis, et lux solis septuplo major, quasi lux septem dierum, in die qui alligaverit Iehova fracturam populi sui, et perfossionem plagæ ejus sanaverit.

27. Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:

27. Ecce nomen Iehovæ venit e loco remoto; ardens facies ejus, et grave onus; labia ejus plena sunt indignatione; et lingua ejus quasi ignis devorans.

28. And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.

28. Et spiritus ejus quasi torrens inundans, usque ad collum dividet; ad ventilandas gentes in cribro inutili, et frænum errare faciens in maxillis populorum.

29. Ye shall have a song, as in the night, when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the mighty One of Israel.

29. Canticum erit vobis, quemadmodum in nocte dum celebratur dies festus, et lætitia cordis quasi ejus qui ad tibiam incedit, ut veniat ad montem Iehovæ, ad Fortem Israelis.

30. And the Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.

30. Et audiri faciet Iehova potentiam vocis suæ, et descensionem brachii sui videri faciet, cum furore vultus et flamma ignis vorantis, dissipatione, inundatione, et lapide grandinis.

31. For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod.

31. Sane a voce Iehovæ conteretur Assur, qui virga percussit.

32. And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it.

32. Et erit in omni transitu baculus fundatus, quam infliget Iehova super eum cum tympanis, et citharis, et præliis elevationis pugnabit contra eam.

33. For Tophet is ordained of old; yea, for the king it is prepared: he heath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it.

33. Quoniam ordinata est ab hesterno Tophet: etiam Regi præparata est: quam in profundum posuit et dilatavit. Pyra ejus ignis, et ligna multa; flatus Iehovæ quasi torrens sulphuris succendit eam.

CHAPTER 29

Is 29:1-24. Coming Invasion of Jerusalem: Its Failure: Unbelief of the Jews.

This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.

1. Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Is 31:9; Eze 43:15, 16).

add ... year to year--ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [Maurer]. Let a year elapse and a little more (Is 32:10, Margin).

let ... kill sacrifices--rather, "let the beasts (of another year) go round" [Maurer]; that is, after the completion of a year "I will distress Ariel."

2. Yet--rather, "Then."

heaviness ... sorrow--rather, preserving the Hebrew paronomasia, "groaning" and "moaning."

as Ariel--either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Is 29:6; Is 30:30; 31:9; Le 10:2); or best, as Is 29:3 continues the threat, and the promise of deliverance does not come till Is 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. Smith]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Is 29:17-24).

3. I--Jehovah, acting through the Assyrian, &c., His instruments (Is 10:5).

mount--an artificial mound formed to out-top high walls (Is 37:33); else a station, namely, of warriors, for the siege.

round about--not fully realized under Sennacherib, but in the Roman siege (Lu 19:43; 21:20).

forts--siege-towers (De 20:20).

4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Is 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Is 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!

5. Moreover--rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.

strangers--foreign enemies, invaders (Is 25:2).

it shall be--namely, the destruction of the enemy.

at an instant--in a moment (Is 30:23).

6. Thou--the Assyrian army.

thunder, &c.--not literally, in the case of the Assyrians (Is 37:36); but figuratively for an awful judgment (Is 30:30; 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).

7. munition--fortress.

8. Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Psa 73:20); their dream shall be dissipated on the fatal morning (Is 37:36).

soul--simply his appetite: he is still thirsty.

9. Stay--rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.

wonder--The second imperative, as often (Is 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [Maurer].

cry ... out ... cry--rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [Maurer], (Is 6:9, 10).

not with wine--but with spiritual paralysis (Is 51:17, 21).

ye ... they--The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.

10. Jehovah gives them up judicially to their own hardness of heart (compare Zec 14:13). Quoted by Paul, with variations from the Septuagint, Ro 11:8. See Is 6:10; Psa 69:23.

eyes; the prophets, &c.--rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Is 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Jud 4:19). Covering the face was also preparatory to execution (Es 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.

11. of all--rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Is 28:15, the same Hebrew word is translated, "covenant" [Maurer].

sealed--(Is 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; 11:25). Prophecy remained comparatively a sealed volume (Da 12:4, 9), until Jesus, who "alone is worthy," "opened the seals" (Re 5:1-5, 9; 6:1).

12. The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Is 54:13; Jr 31:34; Joh 6:45; 1Co 2:7-10; 1Jo 2:20).

13. precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.

14. (Ha 1:5; Ac 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Is 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Co 1:19).

15. seek deep to hide--rather, "That seek to hide deeply," &c. (compare Is 30:1, 2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.

16. Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [Maurer]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [Horsley], (Is 45:9; 64:8).

17. turned--as contrasted with your "turnings of things upside down" (Is 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Is 32:15); first on the Jews; which shall be followed by their national restoration (see on Is 29:2; Zec 12:10) then on the Gentiles (Joe 2:28).

fruitful field--literally, "a Carmel" (see on Is 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.

18. deaf ... blind--(Compare Mt 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Is 29:11), but the most unintelligent shall hear and see (Is 35:5).

19. meek--rather, the afflicted godly: the idea is, virtuous suffering (Is 61:1; Psa 25:9; 37:11) [Barnes].

poor among men--that is, the poorest of men, namely, the pious poor.

rejoice--when they see their oppressors punished (Is 29:20, 21), and Jehovah exhibited as their protector and rewarder (Is 29:22-24; Is 41:17; Jas 2:5).

20. terrible--namely, the persecutors among the Jewish nobles.

scorner--(Is 28:14, 22).

watch for--not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mi 2:1; Mt 26:59; 27:1).

21. Rather, "Who make a man guilty in his cause" [Gesenius], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Is 29:19, "the meek ... the poor."

him that reproveth--rather, "pleadeth"; one who has a suit at issue.

gate--the place of concourse in a city, where courts of justice were held (Ru 4:11; Pr 31:23; Am 5:10, 12).

just--one who has a just cause; or, Jesus Christ, "the Just One" [Horsley].

for a thing of naught--rather, "through falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ, Pr 28:21; Mt 26:15; Ac 3:13, 14; 8:33.

22. Join "saith ... concerning the house of Jacob."

redeemed--out of Ur, a land of idolaters (Jos 24:3).

not now--After the moral revolution described (Is 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.

wax pale--with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.

23. But--rather, "For."

he--Jacob.

work of mine hands--spiritually, as well as physically (Is 19:25; 60:21; Ep 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Is 54:13, 14; 2:1; 60:21).

midst of him--that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Ro 9:26; Ep 3:6) [Horsley].

24. They ... that erred--(Is 28:7).

learn doctrine--rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Ex 16:8; Psa 106:25). This shall be so no more. Chastisements, and, in Horsley's view, the piety of the Gentiles provoking the Jews to holy jealousy (Ro 11:11, 14), shall then produce the desired effect.

Ariel - That Jerusalem is here called by this name is very certain: but the reason of this name, and the meaning of it as applied to Jerusalem, is very obscure and doubtful. Some, with the Chaldee, suppose it to be taken from the hearth of the great altar of burnt-offerings which Ezekiel plainly calls by the same name, and that Jerusalem is here considered as the seat of the fire of God, אור אל ur el which should issue from thence to consume his enemies: compare Isa 31:9. Some, according to the common derivation of the word, ארי אל ari el, the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies. Τινες δε φασι την πολιν οὑτως ειρησθαι· επει, δια Θεου, λεοντος δικην εσπαραττε τους ανταιροντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory. - Lowth.

From Eze 43:15, we learn that Ari-el was the name of the altar of burnt-offerings, put here for the city itself in which that altar was. In the second verse it is said, I will distress Ari-el, and it shall be unto me as Ari-el. The first Ari-el here seems to mean Jerusalem, which should be distressed by the Assyrians: the second Ari-el seems to mean the altar of burntofferings. But why is it said, "Ari-el shall be unto me as Ari-el?" As the altar of burntofferings was surrounded daily by the victims which were offered: so the walls of Jerusalem shall be surrounded by the dead bodies of those who had rebelled against the Lord, and who should be victims to his justice. The translation of Bishop Lowth appears to embrace both meanings: "I will bring distress upon Ari-el; and it shall be to me as the hearth of the great altar."

Add ye year to year - Ironically. Go on year after year, keep your solemn feasts; yet know, that God will punish you for your hypocritical worship, consisting of mere form destitute of true piety. Probably delivered at the time of some great feast, when they were thus employed.

There shall be heaviness and sorrow "There shall be continual mourning and sorrow" - Instead of your present joy and festivity.

And it shall be unto me as Ariel "And it shall be unto me as the hearth of the great altar" - That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on Isa 29:1 (note). Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.

And I will camp against thee round about "And I will encamp against thee like David" - For כדור caddur, some kind of military engine, כדוד kedavid, like David, is the reading of the Septuagint, two MSS. of Kennicott's, if not two more: but though Bishop Lowth adopts this reading, I think it harsh and unnecessary.

Forts "Towers" - For מצרת metsuroth, read מצדות metsudoth: so the Septuagint and five MSS. of Dr. Kennicott's, one of them ancient, and four of De Rossi's.

And thy speech shall be low out of the dust "And from out of the dust thou shalt utter a feeble speech" - That the souls of the dead uttered a feeble stridulous sound, very different from the natural human voice, was a popular notion among the heathens as well as among the Jews. This appears from several passages of their poets; Homer, Virgil, Horace. The pretenders to the art of necromancy, who were chiefly women, had an art of speaking with a feigned voice, so as to deceive those who applied to them, by making them believe that it was the voice of the ghost. They had a way of uttering sounds, as if they were formed, not by the organs of speech, but deep in the chest, or in the belly; and were thence called εγγαστριμυθοι, ventriloqui: they could make the voice seem to come from beneath the ground, from a distant part, in another direction, and not from themselves; the better to impose upon those who consulted them. Εξεπιτηδες το γενος τουτο τον αμυδρον ηχον επιτηδευονται, ἱνα δια την ασαφειαν της φωνης τον του ψευδους αποδιδρασκωσιν ελεγχον. Psellus De Daemonibus, apud Bochart, 1 p. 731. "These people studiously acquire, and affect on purpose, this sort of obscure sound; that by the uncertainty of the voice they may the better escape being detected in the cheat. "From these arts of the necromancers the popular notion seems to have arisen, that the ghost's voice was a weak, stridulous, almost inarticulate sort of sound, very different from the speech of the living.

The multitude of thy strangers "The multitude of the proud" - For זריך zarayich, thy strangers, read זדים zedim, the proud, according to the Septuagint; parallel to and synonymous with עריצים aritsim, the terrible, in the next line: the ר resh was at first ד daleth in a MS. See note on Isa 25:2.

The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib's army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare Isa 30:30-33.

As a dream - This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not compared to a dream because of their sudden disappearance; but the disappointment of their eager hopes is compared to what happens to a hungry and thirsty man, when he awakes from a dream in which fancy had presented to him meat and drink in abundance, and finds it nothing but a vain illusion. The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed. The image is extremely natural, but not obvious: it appeals to our inward feelings, not to our outward senses; and is applied to an event in its concomitant circumstances exactly similar, but in its nature totally different. See De S. Poes. Hebr. Praelect. 12. For beauty and ingenuity it may fairly come in competition with one of the most elegant of Virgil, greatly improved from Homer, Iliad 22:199, where he has applied to a different purpose, but not so happily, the same image of the ineffectual working of imagination in a dream: -

Ac veluti in somnis, oculos ubi languida pressit

Nocte quies, necquicquam avidos extendere cursus

Velle videmur, et in mediis conatibus aegri

Succidimus; non lingua valet, non corpore notae

Sufficiunt vires, nec vox, nec verba sequuntur.

Aen., 12:908. "And as, when slumber seals the closing sight,

The sick wild fancy labors in the night;

Some dreadful visionary foe we shun

With airy strides, but strive in vain to run;

In vain our baffled limbs their powers essay;

We faint, we struggle, sink, and fall away;

Drain'd of our strength, we neither fight nor fly,

And on the tongue the struggling accents die."

Pitt.

Lucretius expresses the very same image with Isaiah: -

Ut bibere in somnis sitiens quum quaerit, et humor

Non datur, ardorem in membris qui stinguere possit;

Sed laticum simulacra petit, frustraque laborat,

In medioque sitit torrenti flumine potans.

As a thirsty man desires to drink in his sleep,

And has no fluid to allay the heat within,

But vainly labors to catch the image of rivers,

And is parched up while fancying that he is drinking at a full stream.

Bishop Stock's translation of the prophet's text is both elegant and just: - "As when a hungry man dreameth; and, lo! he is eating:

And he awaketh; and his appetite is unsatisfied.

And as a thirsty man dreameth; and, lo! he is drinking:

And he awaketh; and, lo! he is faint,

And his appetite craveth."

Lucretius almost copies the original.

All that fight against her and her munition "And all their armies and their towers" - For צביה ומצדתה tsobeyha umetsodathah, I read, with the Chaldee, צבאם ומצדתם tsebaam umetsodatham.

Stay yourselves, and wonder - התמהמהו hithmahmehu, go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See the note on Psa 119:60 (note).

They are drunken, but not with wine - See note on Isa 51:21.

I cannot; for it is sealed "I cannot read it; for it is sealed up" - An ancient MS. and the Septuagint have preserved a word here, lost out of the text; לקרות likroth, (for לקראות), αναγνωναι, read it.

The Lord "Jehovah" - For אדני Adonai, sixty-three MSS. of Kennicott's, and many of De Rossi's, and four editions, read יהוה Yehovah, and five MSS. add יהוה.

Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation of all the prophets, is a book or letter that is sealed - is not easily understood. This is delivered to one that is learned - instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full proof that he does not wish to know the contents else he would apply to the prophet to get it explained. See Kimchi on the place.

And their fear toward me is taught by the precept of men "And vain is their fear of me teaching the commandments of men" - I read for ותהי vattehi, ותהו vethohu, with the Septuagint, Mat 15:9; Mar 8:7; and for מלמדה melummedah, מלמדים melummedim, with the Chaldee.

And Lebanon shall be turned into a fruitful field "Ere Lebanon become like Carmel" - A mashal, or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God, כרם אל kerem El, (if the prophet, who loves an allusion to words of like sounds, may be supposed to have intended one here), cultivated and watered by him in vain, to be given up, and to become a wilderness: compare Isa 5:1-7. The last had been hitherto barren; but were, by the grace of God, to be rendered fruitful. See Mat 21:43; Rom 11:30, Rom 11:31. Carmel stands here opposed to Lebanon, and therefore is to be taken as a proper name.

Him that reproveth in the gate "Him that pleaded in the gate" - "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the distribution of justice. - Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. Deu 21:15; Deu 25:7; and, Isa 29:21; Amo 5:10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the dispatch of public business that is carried on in the gates of it."

Who redeemed Abraham - As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, Isa 29:18, Isa 29:19.

Concerning the house of Jacob "The God of the house of Jacob" - I read אל El as a noun, not a preposition: the parallel line favors this sense; and there is no address to the house of Jacob to justify the other.

Neither shall his face now wax pale "His face shall no more be covered with confusion" - "יחורו yechoro, Chald. ut ὁ μεταβαλει, Theod. εντραπησεται, Syr. נחפרו necaphro, videtur legendum יחפרו yechepheru: hic enim solum legitur verbum, חור chavar, nec in linguis affinibus habet pudoris significationem." - Secker. "Here alone is the verb חור charar read; nor has it in the cognate languages the signification of shame."

But when he seeth his children, the work of mine hands "For when his children shall see the work of my hands" - For בראותו birotho I read בראות biroth, with the Septuagint and Syriac.

The city - The royal city, and seat of David and his posterity. Set them - Go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, but all shall be in vain.

And thou - Thou who now speakest so loftily, shall be humbled, and with a low voice, beg the favour of thine enemies. As one - Who, that they might possess the people with a kind of reverence and horror, used to deliver their answers with a low voice, from some cave under the ground.

Strangers - Whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. Terrible ones - Thy great commanders, and stout soldiers. It - This destruction of thy strangers, and terrible ones shall come to pass.

Thou - Thou, O Jerusalem. Fire - With dreadful judgments, which are frequently expressed by these metaphors.

His soul - His appetite or desire is unsatisfied. So - No less unsatisfied and insatiable; they shall be always thirsting after more of your blood.

Wonder - At the stupidity of this people. Cry - Cry out again and again through astonishment. They stagger - With giddiness or stupidity, which makes them like drunken men, insensible of their danger.

Dead sleep - Hardness of heart, and insensibleness of your danger. Seers - Your magistrates and ministers. Covered - With the veil of ignorance and stupidity.

Of all - Of all, your prophets. As a book - In which no man can read, while it is sealed up, as books then sometimes were, being made in the form of rolls. Delivered - Unsealed and opened.

Draw near - Namely, in acts of worship. With lips - With outward devotions. But - They do not pay me that love, and fear, and obedience, which I require. And - They worship me not in such a manner, as I have prescribed, but according to mens inventions, preferring the devices and traditions of their false prophets, before my institutions.

Hid - Shall disappear and vanish.

Seek deep - A metaphor from men, who use to dig deep into the earth, that they may hide any thing there. To hide - Vainly imagining, that they can deceive, not only men, but God, by their external professions. Who - Neither God nor man can discover us.

Surely - All your subtle devices, by which you turn yourselves into all shapes. As clay - It is no more to me, than the clay is to the potter, who can alter and dispose it as he sees fit.

As a forest - The forest of Lebanon, which was a barren mountain, shall by God's providence, become a fruitful and populous place; and these places which are now fruitful and populous, shall then become as barren and desolate, as that forest. This is a prophecy of the rejection of the Jews, and of the calling of the Gentiles.

Shall see - Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.

Meek - The humble and meek believers. Poor - Mean and despicable people, such as the Gentiles were in the opinion of the Jews, and such as the greatest part of the first Christians were.

That watch - That early and diligently apply themselves to the practice of wickedness.

That make a man - That condemn a man, as if he was a great criminal. For him - For God's faithful prophets and ministers. The gate - There the people used to assemble, both upon civil and sacred accounts, and there prophets used to deliver their prophecies. Turn - From his right. The just - The faithful ministers of God. Nought - Not for any great advantage, but for a trifle.

Redeemed - From manifold dangers, and especially from idolatry. Jacob - The Israelites or posterity of Jacob, who had great cause to be ashamed, for their continued infidelity, shall at last be brought back to the God of their fathers, and to their Messiah. Pale - Through fear of their enemies.

He seeth - When the believing seed of Jacob shall see those children, whom they have begotten to God, by the gospel, even the Gentiles. The work - The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated. In the midst - Incorporated with the Jews, into one and the same body. Shall sanctify - They shall glorify God, with them and for them.

That erred - Those Gentiles who erred from God's truth. Murmured - They that murmured at God's faithful teachers, shall now receive God's truth in the love of it.

1. WO to Ariel , to Ariel the city where David dwelt : add ye year to year; let them kill sacrifices .

This Word signifies a strong Lion, or the Lion of God; and is used▪ concerning Lion-like Men, as it is rendred, 1 Chron. 11. 22. and of God's Altar, as it is rendred, Ezek. 43. 15, 16. which seems to be thus called, because it devoured and consumed the Sacrifices put upon it as greedily, and as irresistably, as the Lion doth his prey. If the Altar be here meant, it is put Synecdochically for the Temple, and the words may be rendred, Wo to Ariel, to Ariel of or in the City, or, and the City; for that conjunction is sometimes understood, as Isa. 22. 6. Hab. 3. 11. And so the Threatning is denounced both against the Temple, and against Ierusalem. But he seems rather to understand it of Ierusalem, as may be gathered: 1. From the next words, which seem to be added by way of Apposition, to explain what he meant by that obscure and ambiguous Term: Wo to Ariel, to Ariel, even to the City: 2. From the following Verses, which plainly declare, That this Ariel is the place which God threatens, that he would distress and fill with heaviness, ver. 2. and lay siege against Her, ver. 3. And that the Nations should fight against her, ver. 7. All which Expressions agree much better to Ierusalem, than to the Altar. And this City might be called Ariel, or the strong Lion: Either 1. For its eminent strength in regard of its Scituation and Fortifications, by reason whereof, it was thought almost impregnable, both by themselves and others, Lam. 4. 12. Or, 2. For its Lion-like Fierceness and Cruelty, for which she is called the bloody City, Ezek. 7. 23. and 22. 2. and in effect, Isa. 1. 15. and 59. 3. and Ier. 19. 4. and for which her Princes are called Lions, Ezek. 19. 2. Zeph. 3. 3. Or. 3. In respect of the Altar of God, which was Erected in, and confined to that City, and in which the Strength and Glory of that City did chiefly consist.

The Royal City, and Seat of David and his Posterity. Which is here mentioned, as the ground of their Confidence; and withal, it is implyed, That their Relation to David, and their supposed Interest in the promises made to him, and to his Seed, should not secure them from the Destruction here threatned.

Go on in killing Sacrifices from time to time, one year after another, whereby you think to appease me, and to secure your selves: But all shall be in vain.

Marginal references: Or, Oh Ariel, that is, the lion of God.; Or, of the city.; Heb. cut off the heads.

2. Yet I will distress Ariel , and there shall be heaviness and sorrow, and it shall be unto me as Ariel .

Notwithstanding all your Sacrifices.

By bringing and strengthning her Enemies against Her.

The Sense is, Either 1. I will treat Her like a strong and fierce Lion, which the People, among whom it is, indeavour by Nets, or Pits, and all other ways to take and to destroy. Or. 2. I will make Ariel the City, like Ariel the Altar, filling it with Sacrifices, even with Men, whom I will Slay in my Anger; which Act of God's is called his Sacrifice, Ezek. 39. 17, 19.

3. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.

By those Enemies whom I will assist, and enable to Destroy thee. This was fulfilled, Either 1. by Sennacherib, as some Learned Men think. But what is here affirmed of these Enemies, is expresly denied concerning Sennacherib, Isa. 37. 33. or rather 2. by the Chaldeans, 2 Kings 25. 1. &c.

Marginal references: Or, with an army.; Or, with a setled camp, or leaguer.

4. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust , and thy voice shall be as of one that hath a familiar spirit out of the ground , and thy speech shall whisper out of the dust.

Thou who now speakest so loftily, and scornfully against the Lord's Prophets and others, shalt be humbled and confounded, & afraid & ashamed to speak aloud, & shalt in a submiss manner, and with a low Voice, beg the favour of thine Enemies.

Who, that they might possess the People with a kind of Reverence and Horror, used to speak and deliver their Answers with a low Voice, either out of their Bellies, or from some dark Cave under the ground.

Marginal references: Heb. peep, or chirp. Chap. 8, 19.

5. Moreover, the multitude of thy strangers shall be like small dust , and the multitude of the terrible ones shall be as chaff that passeth away: yea it shall be at an instant suddenly.

Either 1. of the Strangers that Encamp and Fight against thee. Or, 2. of the Egyptians, and other Strangers, whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. This Exposition seems to agree best, as with the phrase, thy strangers, so with the scope of the place, and with the whole Context, especially the foregoing Verses; which plainly shews, that this is not a Promise to Ierusalem, but a Threatning against it.

Quickly blown away with the least Wind, by comparing this with the following Clause.

This dissipation and destruction of thy Strangers, and terrible Ones shall come to pass.

b Of thy great Commanders, and stoutest Souldiers.

Marginal references: Job. 21. 18. Chap. 17. 13.; Chap. 30. 13.

6. Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire .

Thou, O Ariel or Ierusalem, of, or to whom this whole Context manifestly speaks.

With dreadful Judgments, which are frequently expressed in the Prophets, by these and such like Metaphors.

7. And the multitude of all the nations that fight against Ariel, even all that fight against her, and her munition, and that distress her, shall be as a dream of a night vision .

Wherein it shall be so, is explained in the next Verse.

8. It shall even be as when a hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty : or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion .

His appetite or desire (as the soul is taken, Psal. 41. 4. and 78. 18. and elsewhere) is unsatisfied. Or, his stomack or body (as the soul is used, Psal. 16. 10.) is empty.

No less unsatisfied and insatiable, shall the Enemies of the Iews be, with all the Cruelties which they have committed against you; and they shall be alwayes thirsting after more of your Blood, as if they had never tasted any of it.

9. Stay your selves and wonder , cry ye out, and cry : they are drunken, but not with wine ; they stagger, but not with strong drink.

Pause upon it, and you will see cause to wonder at the stupidity of this People, of which he is now about to speak. He directeth his Speech, either to the Religious part of the People, or to those particular persons, who heard him, when he delivered this Prophecy.

Cry out again and again, either in way of Supplication for them; or rather through Astonishment and Horror. Or, They take pleasure or sport themselves (as this word most commonly signifies) and riot: In the midst of all these Threatnings and Dangers, they are secure, and give up themselves to sensuality; which is matter of just wonder.

But either 1. With drinking the Cup of God's fury, wherewith they are said to be made drunk, Isa. 51. 17, 20. And then they are drunk, is put for, they shall be drunk, after the manner of the Prophets. Or 2. With the spirit of giddiness or stupidity, which makes them like drunken Men, insensible of their Danger, and not knowing what to do.

Marginal references: Or, take your pleasure and riot.

10. For the LORD hath poured out upon you the spirit of dead sleep , and hath closed your eyes: the prophets and your rulers, the seers hath he covered .

Which Phrase notes the plenty, and vehemency of this Judgment.

Hardness of heart, and insensibleness of your Danger and Misery, which God is said to send, because He denies, or withdraws His Light and Grace, which alone can cure those Maladies.

Your Magistrates and Ministers, whose blindness or stupidity is a great Curse and Plague to the people. Or, the Prophets, even the chief (for the head is oft put for the chief of persons or things, as Exod. 30. 23. 1 Chron. 12. 18. and elsewhere) of your seers.

With the veil of ignorance and stupidity, or as to their Eyes, which is understood out of the former Clause. And this last Clause is, and may be rendred thus, The Eyes (which▪ may be repeated out of the foregoing Clause) of your Prophets, and of, or even of your principal seers (or, and of your most intelligent rulers.) hath he covered.

Marginal references: Rom. 11. 8.; Heb. heads.

11. And the vision of all is become unto you, as the words of a book that is sealed , which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed:

Of all your Prophets, whether the true of false Ones.

In which no Man can read, whilst it is scaled up, as books then sometimes were, 1 Kings 21. 8. Esth. 3. 12, 13. being made in the form of Rolls, which was convenient for that purpose.

Marginal references: Or, letter.

12. And the book is delivered to him that is not learned , saying, Read this, I pray thee: and he saith, I am not learned.

Unsealed and opened, as the following Clause implies. God so orders the manner of delivering this Book, that neither the learned nor unlearned could read and understand it.

13. Wherefore the LORD said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me , and their fear towards me is taught by the precept of men :

To wit, in acts of worship.

With outward Devotions, and the profession of Religion.

They do not pay Me that Love, and Fear, and Obedience, which I require, and prefer before all Sacrifices, and external Services.

They Worship Me not in such way and manner, as I have commanded and prescribed, but according to their own, and other Mens inventions, preferring the devices and traditions of▪ their false Prophets, before My Institutions. For this was a common Errour among the Iews, as we learn from Ier. 7. 31. Hos. 5. 11. and many other Scriptures, And thus our blessed Saviour expounds this very place, Mat. 15. 7, 8, 9.

Marginal references: Ezek. 33. 31. Mat. 15. 8. Mar. 7. 6.

14. Therefore behold, I will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid .

Shall disappear and vanish; for this answers to, shall perish, in the former Clause. A veil shall be cast upon the Eyes of their Minds: they shall give no evidences or proofs of their Wisdom, but their Folly shall be made manifest. And this was indeed a wonderful Thing for their wise Men to be made fools.

Marginal references: Heb. I will add.; Jer. 49. 7. Obad. ver. 8. 1 Cor. 1. 19.

15. Wo unto them that seek deep to hide their counsel from the LORD , and their works are in the dark , and they say, Who seeth us? and who knoweth us ?

Heb. that make deep. A Metaphor from Men, who use to dig deep into the Earth, that they may hide any thing there, which they would keep safe and unknown.

Vainly imagining, That they can keep all their Hypocrisy and secret Wickedness out of God's fight, and that they can deceive, not onely Men, but God, by their external Professions and Services.

Their wicked Counsels are contrived, and their Idolatry is practised in secret and dark places, of which, see Ezek. 8. 12.

We act so cunningly, that neither God nor Man can discover us.

Marginal references: Chap. 30. 1.; Psal. 94. 7.

16. Surely your turning of things upside down shall be esteemed as the potters clay : for shall the work say of him that made it, He made me not, or shall the thing framed, say of him that framed it, He had no understanding ?

All your subtile devices, by which you turn your selves into all shapes; and turn your Thoughts hither and thither, and pervert the order which God hath appointed.

It is no more to me, than the Clay is to the Potter, who can not onely discern it thoroughly, but alter and dispose it as he seeth fit.

And no less absurd and ridiculous is your Conceit, that I your Maker, and supream Governor, cannot discover, and controul all your Artifices at my Pleasure.

Marginal references: Chap. 45. 9.

17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field: and the fruitful field shall be esteemed as a forrest?

h The Forrest of Lebanon, which was a barren Mountain, and a desolate Wilderness, shall, by God's wonderful providence, become a fruitful and populous Place; and these places which are now Fruitful and Populous, shall then become as Barren and Desolate, as that Forrest. This Sense is confirmed by that parallel Place, Isa. 32 15. And from both places compared together, this seems to be a Prophecy of the rejection of the wicked and unbelieving Iews, whose Sins and marvellous Judgments, and particularly Infatuation, are declared in the foregoing Verses; and of the calling of the Gentiles, of which he speaks in the following Verse, as appears further by comparing that Verse with Isa. 35. 5, And this Opinion may receive some Countenance from Mat. 15. 7. &c. where Christ expounds the foregoing words, ver. 13. upon which these have a dependence, of his own times.

Marginal references: Psal. 72. 16.

18. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and [illegible: 1 word] of darkness .

Who were deaf before, God by His Word and Grace, did open their Ears: even the deaf and blind Gentiles, as was now noted. Compare Isa. 35. 5.

Being, by God's Grace, brought out of that grols, and worse than Egyptian darkness of ignorance and wickedness, in which they formerly lived, unto a clear and saving▪ Knowledge of the Truth.

Marginal references: Chap. [illegible: 1+ letters]5. 5.

19. The meek also shall increase their joy in the LORD , and the poor among men shall rejoyce in the holy one of Israel.

The humble and meek Believers, opposed to those proud and scornful Israelites or Iews, of whom He speaks in this, and in the foregoing Chapter.

Shall greatly rejoyce in this, that the Lord, and holy One of Israel is now their God and Portion.

Either 1. Spiritually; of which Mat. 5. 3. Or 2. outwardly, mean and despicable People, such as the Gentiles were in the Opinion of the Iews, and such as the greatest part of the first believing Christians were, Mat. 11. 5. 1 Cor. 1. 26. Iam. 2. 5.

Marginal references: Heb. shall add.

20. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

The proud and potent Enemies of those meek and poor Believers now mentioned, shall as the unbelieving Iews, and the heathen Potentates were in the first Age of Christianity.

The scornful Opposers of God's Word and People.

That early and diligently Apply themselves to the practice of Wickedness, or to do mischief to others.

21. That make a man an offender for a word , and lay a snare for him that reproveth in the gate , and turn aside the just for a thing of nought .

That condemn and punish a Man, as if he were a great Criminal.

For a verbal Reproof, as appears from the next Clause.

For God's faithful Prophets and Ministers, whose Office it is to reprove ungodly Men, such as these were.

Publickly; which they took for a great Affront and Disgrace, although the Reproof ought to be publick, where the Sin is publick and scandalous. He mentions the gate, because▪ there the People used to Assemble, both upon civil and sacred Accounts, and there Prophets used to deliver their Prophecies; of which, see Ier. 7. 2. and 17. 19.

To wit, from judgment, as this phrase is more fully delivered, Isa. 10. 2. or from his Right; which is elsewhere called the perverting, or overturning, or overthrowing of a man's right or judgment, as Deut. 27. 19. Prov. 17. 23. Lam. 3. 35.

The faithful Prophets and Ministers of God, and among others Christ, who is oft called the just or righteous one, both in the Old and New-Testament.

Not for any great advantage, but for a trifle, which is a great Aggravation of their injustice. Or, with vanity, i. e. with vain and frivolous Pretences, or without any colour of Reason or Justice.

Marginal references: Am. 5. 10▪

22. Therefore thus saith the LORD, who redeemed Abraham , concerning the house of Iacob, Iacob shall not now be ashamed, neither shall his face now wax pale .

From manifold dangers, and especially from that Idolatry in which his Family and Ancestors were generally involved, Ios. 24. 2, 3.

The Israelites or posterity of Iacob, who are oft called [illegible: 1 word] in Scripture, who had great cause to be ashamed, [illegible: 1 word] [illegible: 1+ letters]heir continued infidelity, and for their Persecutions of God's Prophets, and righteous Servants, and for their Rejection of their own Messiah; but shall at last be brought back unto the God of their Fathers, and to their Messiah.

Through fear of their Enemies, who, from time to time, have molested them, but now they shall be delivered from them all, and shall serve God without fear, as is said, Luk. 1. 74.

23. But when he seeth his children , the work of mine hands , in the midst of him , they shall sanctify my name, , and sanctify the holy one of Iacob, and shall fear the God of Israel.

When the believing Seed of Iacob shall see those Children, whom they have begotten to God; by the Preaching▪ of the Gospel, even the Gentiles converted by their Ministry.

The children, not of the flesh, but of the promise, Rom. 9. 8. whom I, by My almighty Power and Grace, have Created or Regenerated, of Stones raising up Children to Abraham.

Which Gentiles shall be incorporated with the Iews, into one and the same Body and Church.

They shall not despise and hate the Gentiles, and envy them the Grace of God, and an interest in their Messiah, but shall praise and glorify God, with them and for them, as the believing Iews did, Act. 11. 18.

24. They also that erred in spirit shall come to understanding , and they that Murmured, shall learn doctrine .

Those Gentiles, whose Spirits or Minds were ignorant of, and erred from God's Truth; and who were led aside by a lying Spirit, or by the Spirit of errour and delusion to Idolatry, and all manner of Impiety.

Shall come to the knowledge of the Truth.

They that would not receive the doctrine of God, but murmured at God's faithful Prophets and Teachers, who delivered it, which was the practice of divers, both Iews and Gentiles, shall now learn Doctrine, and receive God's Truth in the Love of it.

Marginal references: Heb. shall know understanding.

Isa 29:1-4

The prophecy here passes from the fall of Samaria, the crown of flowers (Isa 28:1-4), to its formal parallel. Jerusalem takes its place by the side of Samaria, the crown of flowers, and under the emblem of a hearth of God. 'Arı̄'ēl might, indeed, mean a lion of God. It occurs in this sense as the name of certain Moabitish heroes (2Sa 23:20; 1Ch 11:22), and Isaiah himself used the shorter form אראל for the heroes of Judah (Isa 33:7). But as אריאל (God’s heart, interchanged with הראל htiw degna, God’s height) is the name given in Eze 43:15-16, to the altar of burnt-offering in the new temple, and as Isaiah could not say anything more characteristic of Jerusalem, than that Jehovah had a fire and hearth there (Isa 31:9); and, moreover, as Jerusalem the city and community within the city would have been compared to a lioness rather than a lion, we take אריאל in the sense of ara Dei (from ארה, to burn). The prophet commences in his own peculiar way with a grand summary introduction, which passes in a few gigantic strides over the whole course from threatening to promise. Isa 29:1 “Woe to Ariel, to Ariel, the castle where David pitched his tent! Add year to year, let the feasts revolve: then I distress Ariel, and there is groaning and moaning; and so she proves herself to me as Ariel.” By the fact that David fixed his headquarters in Jerusalem, and then brought the sacred ark thither, Jerusalem became a hearth of God. Within a single year, after only one more round of feasts (to be interpreted according to Isa 32:10, and probably spoken at the passover), Jehovah would make Jerusalem a besieged city, full of sighs (vahătsı̄qōthı̄, perf. cons., with the tone upon the ultimate); but “she becomes to me like an Arı̄el,” i.e., being qualified through me, she will prove herself a hearth of God, by consuming the foes like a furnace, or by their meeting with their destruction at Jerusalem, like wood piled up on the altar and then consumed in flame. The prophecy has thus passed over the whole ground in a few majestic words. It now starts from the very beginning again, and first of all expands the hoi. Isa 29:3, Isa 29:4 “And I encamp in a circle round about thee, and surround thee with watch-posts, and erect tortoises against thee. And when brought down thou wilt speak from out of the ground, and thy speaking will sound low out of the dust; and thy voice cometh up like that of a demon from the ground, and thy speaking will whisper out of the dust.” It would have to go so far with Ariel first of all, that it would be besieged by a hostile force, and would lie upon the ground in the greatest extremity, and then would whisper with a ghostlike softness, like a dying man, or like a spirit without flesh and bones. Kaddūr signifies sphaera, orbis, as in Isa 22:18 and in the Talmud (from kâdar = kâthar; cf., kudur in the name Nabu-kudur-ussur, Nebo protect the crown, κίδαριν), and is used here poetically for סביב. Jerome renders it quasi sphaeram (from dūr, orbis). מצּב (from נצב, יצב) might signify “firmly planted” (Luzzatto, immobilmente; compare shūth, Isa 2:7); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, Deu 20:20) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see Isa 8:19;The 'akkuubh mentioned there is equivalent to anbûb, Arab. a knot on a reed stalk, then that part of such a reed which comes between two knots, then the reed stalk itself; root נב, to rise up, swell, or become convex without and concave within (Fl.). It is possible that it would be better to trace 'ōbh back to this radical and primary meaning of what is hollow (and therefore has a dull sound), whether used in the sense of a leather-bag, or applied to a spirit of incantation, and the possessor of such a spirit. there is no necessity to take it as standing for ba‛al 'ōbh.

Isa 29:5-8

Thus far does the unfolding of the hoi reach. Now follows an unfolding of the words of promise, which stand at the end of Isa 29:1 : “And it proves itself to me as Ariel.” Isa 29:5-8 : “And the multitude of thy foes will become like finely powdered dust, and the multitude of the tyrants like chaff flying away; and it will take place suddenly, very suddenly. From Jehovah of hosts there comes a visitation with crash of thunder and earthquake and great noise, whirlwind and tempest, and the blazing up of devouring fire. And the multitude of all the nations that gather together against Ariel, and all those who storm and distress Ariel and her stronghold, will be like a vision of the night in a dream. And it is just as a hungry man dreams, and behold he eats; and when he wakes up his soul is empty: and just as a thirsty man dreams, and behold he drinks; and when he wakes up, behold, he is faint, and his soul is parched with thirst: so will it be to the multitude of the nations which gather together against the mountain of Zion.” The hostile army, described four times as hâmōn, a groaning multitude, is utterly annihilated through the terrible co-operation of the forces of nature which are let loose upon them (Isa 30:30, cf., Isa 17:13). “There comes a visitation:” tippâqēd might refer to Jerusalem in the sense of “it will be visited” in mercy, viz., by Jehovah acting thus upon its enemies. But it is better to take it in a neuter sense: “punishment is inflicted.” The simile of the dream is applied in two different ways: (1.) They will dissolve into nothing, as if they had only the same apparent existence as a vision in a dream. (2.) Their plan for taking Jerusalem will be put to shame, and as utterly brought to nought as the eating or drinking of a dreamer, which turns out to be a delusion as soon as he awakes. Just as the prophet emphatically combines two substantives from the same verbal root in Isa 29:1, and two adverbs from the same verb in Isa 29:5; so does he place צבא and צבה together in Isa 29:7, the former with על relating to the crowding of an army for the purpose of a siege, the latter with an objective suffix (compare Psa 53:6) to the attack made by a crowded army. The metsōdâh of Ariel (i.e., the watch-tower, specula, from tsūd, to spy)In Arabic, also, masâd signifies a lofty hill or mountain-top, from a secondary form of tsud; and massara, to lay the foundations of a fortified city (‛ı̄r mâtsōr, Psa 31:22), from tsūr.) is the mountain of Zion mentioned afterwards in Isa 29:8. כּאשׁר, as if; comp. Zec 10:6; Job 10:19. אוכל והנּה without הוּא; the personal pronoun is frequently omitted, not only in the leading participial clause, as in this instance (compare Isa 26:3; Isa 40:19; Psa 22:29; Job 25:2; and Köhler on Zec 9:12), but also with a minor participial clause, as in Psa 7:10; Psa 55:20, and Hab 2:10. The hungering and thirsting of the waking man are attributed to his nephesh (soul: cf., Isa 32:6; Isa 5:14; Pro 6:30), just because the soul is the cause of the physical life, and without it the action of the senses would be followed by no sensation or experience whatever. The hungry stomach is simply the object of feeling, and everything sensitive in the bodily organism is merely the medium of sensation or feeling; that which really feels is the soul. The soul no sooner passes out of the dreaming state into a waking condition, than it feels that its desires are as unsatisfied as ever. Just like such a dream will the army of the enemy, and that victory of which it is so certain before the battle is fought, fade away into nothing.

Isa 29:9-12

This enigma of the future the prophet holds out before the eyes of his contemporaries. The prophet received it by revelation of Jehovah; and without the illumination of Jehovah it could not possibly be understood. The deep degradation of Ariel, the wonderful deliverance, the sudden elevation from the abyss to this lofty height - all this was a matter of faith. But this faith was just what the nation wanted, and therefore the understanding depending upon it was wanting also. The shemu‛âh was there, but the bı̄nâh was absent; and all שׁמועה הבין was wrecked on the obtuseness of the mass. The prophet, therefore, who had received the unhappy calling to harden his people, could not help exclaiming (Isa 29:9), “Stop, and stare; blind yourselves, and grow blind!” התמהמהּ, to show one’s self delaying (from מההּ, according to Luzzatto the reflective of תּמהמהּ, an emphatic form which is never met with), is connected with the synonymous verb תּמהּ, to be stiff with astonishment; but to שׁעע, to be plastered up, i.e., incapable of seeing (cf., Isa 6:10), there is attached the hithpalpel of the same verb, signifying “to place one’s self in such circumstances,” se oblinere (differently, however, in Psa 119:16, Psa 119:47, compare Isa 11:8, se permulcere). They could not understand the word of God, but they were confused, and their eyes were, so to speak, festered up: therefore this self-induced condition would become to them a God-appointed punishment. The imperatives are judicial words of command.

This growth of the self-hardening into a judicial sentence of obduracy, is proclaimed still more fully by the prophet. “They are drunken, and not with wine; they reel, and not with meth. For Jehovah hath poured upon you a spirit of deep sleep, and bound up your eyes; the prophets and your heads, the seers, He has veiled. And the revelation of all this will be to you like words of a sealed writing, which they give to him who understands writing, saying, Pray, read this; but he says, I cannot, it is sealed. And they give the writing to one who does not understand writing, saying, Pray, read this; but he says, I do not understand writing.” They were drunken and stupid; not, however, merely because they gave themselves up to sensual intoxication (יין, dependent upon שׁכרוּ, ebrii vino), but because Jehovah had given them up to spiritual confusion and self-destruction. All the punishments of God are inflicted through the medium of His no less world-destroying than world-sustaining Spirit, which, although not willing what is evil, does make the evil called into existence by the creature the means of punishing evil. Tardēmâh is used here to signify the powerless, passive state of utter spiritual insensibility. This judgment had fallen upon the nation in all its members, even upon the eyes and heads of the nation, i.e., the prophets. Even they whose duty is was to see to the good of the nation, and lead it, were blind leaders of the blind; their eyes were fast shut (עצּם, the intensive form of the kal, Isa 33:15; Aram. עצּם; Talmud also עמּץ: to shut the eyes, or press them close), and over their heads a cover was drawn, as over sleepers in the night. Since the time of Koppe and Eichhorn it has become a usual thing to regard את־הנּביאים and החזים as a gloss, and indeed as a false one (compare Isa 9:13-14); but the reason assigned - namely, that Isaiah’s polemics are directed not against the prophets, but against the stupid staring people - is utterly groundless (compare Isa 28:7, and the polemics of his contemporary Micah, e.g., Isa 3:5-8). Moreover, the author of a gloss would have been more likely to interpret ראשׁיכם by השּׂרים or הכּהנים (compare Job 9:24). And Isa 29:11, Isa 29:12 are also opposed to this assumption of a gloss. For by those who understood what was written (sēpher), it is evident that the prophets and rulers of the nation are intended; and by those who did not understand it, the great mass of the people. To both of them, “the vision of all,” i.e., of all and everything that God had shown to His true prophets, was by the judgment of God completely sealed. Some of them might have an outward knowledge; but the inward understanding of the revelation was sealed to them. Some had not even this, but stared at the word of the prophet, just as a man who cannot read stares at what is written. The chethib has הסּפר; the keri ספר, though without any ground, since the article is merely generic. Instead of נא־זה קרא, we should write זה קרא־נא in both cases, as certain codices and old editions do.

Isa 29:13-14

This stupefaction was the self-inflicted punishment of the dead works with which the people mocked God and deceived themselves. “The Lord hath spoken: Because this people approaches me with its mouth, and honours me with its lips, and keeps its heart far from me, and its reverence of me has become a commandment learned from men: therefore, behold, I will proceed wondrously with this people, wondrously and marvellously strange; and the wisdom of its wise men is lost, and the understanding of its intelligent men becomes invisible.” Ever since the time of Asaph (Ps 50, cf., Psa 78:36-37), the lamentation and condemnation of hypocritical ceremonial worship, without living faith or any striving after holiness, had been a leading theme of prophecy. Even in Isaiah’s introductory address (chapter 1) this complain was uttered quite in the tone of that of Asaph. In the time of Hezekiah it was peculiarly called for, just as it was afterwards in that of Josiah (as the book of Jeremiah shows). The people had been obliged to consent to the abolition of the public worship of idols, but their worship of Jehovah was hypocrisy. Sometimes it was conscious hypocrisy, arising from the fear of man and favour of man; sometimes unconscious, inasmuch as without any inward conversion, but simply with work-righteousness, the people contented themselves with, and even prided themselves upon, an outward fulfilment of the law (Mic 6:6-8; Mic 3:11). Instead of נגּשׁ (lxx, Vulg., Syr., Mat 15:8; Mar 7:6), we also meet with the reading נגּשׂ, “because this people harasses itself as with tributary service;” but the antithesis to richaq (lxx πόῤῥω ἀπέχει ) favours the former reading niggash, accedit; and bephı̄v (with its moth) must be connected with this, though in opposition to the accents. This self-alienation and self-blinding, Jehovah would punish with a wondrously paradoxical judgment, namely, the judgment of a hardening, which would so completely empty and confuse, that even the appearance of wisdom and unity, which the leaders of Israel still had, would completely disappear. יוסיף (as in Isa 38:5) is not the third person fut. hiphil here (so that it could be rendered, according to Isa 28:16, “Behold, I am he who;” or more strictly still, “Behold me, who;” which, however, would give a prominence to the subject that would be out of place here), but the part. kal for יוסף. That the language really allowed of such a lengthening of the primary form qatĭl into qatı̄l, and especially in the case of יוסיף, is evident from Ecc 1:18 (see at Psa 16:5). In ופלא הפלא, פלא (cf., Lam 1:9) alternates with the gerundive (see at Isa 22:17): the fifth example in this one address of the emphatic juxtaposition of words having a similar sound and the same derivation (vid., Isa 29:1, Isa 29:5, Isa 29:7, Isa 29:9).

Isa 29:15-16

Their hypocrisy, which was about to be so wonderfully punished according to the universal law (Psa 18:26-27), manifested itself in their self-willed and secret behaviour, which would not inquire for Jehovah, nor suffer itself to be chastened by His word. “Woe unto them that hide plans deep from Jehovah, and their doing occurs in a dark place, and they say, Who saw us then, and who knew about us? Oh for your perversity! It is to be regarded as potters’ clay; that a work could say to its maker, He has not made me; and an image to its sculptor, He does not understand it!” Just as Ahaz had carefully kept his appeal to Asshur for help secret from the prophet; so did they try, as far as possible, to hide from the prophet the plan for an alliance with Egypt. לסתּיר is a syncopated hiphil for להסתּיר, as in Isa 1:12; Isa 3:8; Isa 23:11. העמיק adds the adverbial notion, according to our mode of expression (comp. Joe 2:20, and the opposite thought in Joe 2:26; Ges. §142). To hide from Jehovah is equivalent to hiding from the prophet of Jehovah, that they might not have to listen to reproof from the word of Jehovah. We may see from Isa 8:12 how suspiciously they watched the prophet in such circumstances as these. But Jehovah saw them in their secrecy, and the prophet saw through the whole in the light of Jehovah. הפכּכם is an exclamation, like תּפלצתּך in Jer 49:16. They are perverse, or ('im) “is it not so?” They think they can dispense with Jehovah, and yet they are His creatures; they attribute cleverness to themselves, and practically disown Jehovah, as if the pot should say to the potter who has turned it, He does not understand it.

Isa 29:17-21

But the prophet’s God, whose omniscience, creative glory, and perfect wisdom they so basely mistook and ignored, would very shortly turn the present state of the world upside down, and make Himself a congregation out of the poor and wretched, whilst He would entirely destroy this proud ungodly nation. “Is it not yet a very little, and Lebanon is turned into a fruitful field, and the fruitful field esteemed as a forest? And in that day the deaf hear scripture words, and the eyes of the blind will see out of obscurity and out of darkness. And the joy of the humble increases in Jehovah, and the poor among men will rejoice in the Holy One of Israel. For tyrants are gone, and it is over with scoffers; and all who think evil are rooted out, who condemn a man for a word, and lay snares for him that is free-spoken in the gate, and overthrow the righteous through shameful lies.” The circumstances themselves, as well as the sentence passed, will experience a change, in complete contrast with the present state of things. This is what is affirmed in Isa 29:17; probably a proverb transposed into a more literary style. What is now forest becomes ennobled into garden ground; and what is garden ground becomes in general estimation a forest (לכרמל, ליער, although we should rather expect ל, just as in Isa 32:15). These emblems are explained in Isa 29:18. The people that are now blind and deaf, so far as the word of Jehovah is concerned, are changed into a people with open ears and seeing eyes. Scripture words, like those which the prophet now holds before the people so unsuccessfully, are heard by those who have been deaf. The unfettered sight of those who have been blind pierces through the hitherto surrounding darkness. The heirs of the new future thus transformed are the anâvı̄m (“meek”) and the 'ebhyōnı̄m (“poor”). אדם (the antithesis of אנשׁהים, e.g., Isa 29:13) heightens the representation of lowliness; the combination is a superlative one, as in הצאן צעירי, Jer 49:20, and הצאן עניי in Zec 11:7 (cf., חיות פריץ in Isa 35:9): needy men who present a glaring contrast to, and stand out from, the general body of men. Such men will obtain ever increasing joy in Jehovah (yâsaph as in Isa 37:31). Such a people of God would take the place of the oppressors (cf., Isa 28:12) and scoffers (cf., Isa 28:14, Isa 28:22), and those who thought evil (shâqad, invigilare, sedulo agere), i.e., the wretched planners, who made a חטא of every one who did not enter into their plans (i.e., who called him a chōtē'; cf., Deu 24:4; Ecc 5:5), and went to law with the man who openly opposed them in the gate (Amo 5:10; yeqōshūn, possibly the perf. kal, cf., Jer 50:24; according to the syntax, however, it is the fut. kal of qūsh = yâqōsh: see at Isa 26:16; Ges. §44, Anm. 4), and thrust away the righteous, i.e., forced him away from his just rights (Isa 10:2), by tōhū, i.e., accusations and pretences of the utmost worthlessness; for these would all have been swept away. This is the true explanation of the last clause, as given in the Targum, and not “into the desert and desolation,” as Knobel and Luzzatto suppose; for with Isaiah tōhū is the synonym for all such words as signify nothingness, groundlessness, and fraud. The prophet no doubt had in his mind, at the time that he uttered these words, the conduct of the people towards himself and his fellow-prophets, and such as were like-minded with them. The charge brought against him of being a conspirator, or a traitor to his country, was a tōhū of this kind. All these conspirators and persecutors Jehovah would clear entirely away.

Isa 29:22-24

Everything that was incorrigible would be given up to destruction; and therefore the people of God, when it came out of the judgment, would have nothing of the same kind to look for again. “Therefore thus saith Jehovah of the house of Jacob, He who redeemed Abraham: Jacob shall not henceforth be ashamed, nor shall his face turn pale any more. For when he, when his children see the work of my hands in the midst of him, they will sanctify my name, and sanctify the Holy One of Jacob, and shudder before the God of Israel. And those who were of an erring spirit discern understanding, and murmurers accept instruction.” With אל (for which Luzzatto, following Lowth, reads אל sda, “the God of the house of Jacob”) the theme is introduced to which the following utterance refers. The end of Israel will correspond to the holy root of its origin. Just as Abraham was separated from the human race that was sunk in heathenism, to become the ancestor of a nation of Jehovah, so would a remnant be separated from the great mass of Israel that was sunk in apostasy from Jehovah; and this remnant would be the foundation of a holy community well pleasing to God. And this would never be confounded or become pale with shame again (on bōsh, see at Isa 1:29; châvar is a poetical Aramaism); for both sins and sinners that called forth the punishments of God, which had put them to shame, would have been swept away (cf., Zep 3:11). In the presence of this decisive work of punishment (ma‛ăseh as in Isa 28:21; Isa 10:12; Isa 5:12, Isa 5:19), which Jehovah would perform in the heart of Israel, Israel itself would undergo a thorough change. ילדיו is in apposition to the subject in בּראתו, “when he, namely his children” (comp. Job 29:3); and the expression “his children” is intentionally chosen instead of “his sons” (bânı̄m), to indicate that there would be a new generation, which would become, in the face of the judicial self-manifestation of Jehovah, a holy church, sanctifying Him, the Holy One of Israel. Yaqdı̄shū is continued in vehiqdı̄shū: the prophet intentionally repeats this most significant word, and he‛ĕrı̄ts is the parallel word to it, as in Isa 8:12-13. The new church would indeed not be a sinless one, or thoroughly perfect; but, according to Isa 29:24, the previous self-hardening in error would have been exchanged for a willing and living appropriation of right understanding, and the former murmuring resistance to the admonitions of Jehovah would have given place to a joyful and receptive thirst for instruction. There is the same interchange of Jacob and Israel here which we so frequently met with in chapters 40ff. And, in fact, throughout this undisputedly genuine prophecy of Isaiah, we can detect the language of chapters 40-66. Through the whole of the first part, indeed, we may trace the gradual development of the thoughts and forms which predominate there.

The Punishment of Ariel. (b. c. 725.)

1 Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. 2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. 3 And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. 4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. 5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. 6 Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. 7 And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. 8 It shall even be as when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.

That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in a particular manner the city of David, in which both the temple and the palace were. But why it is so called is very uncertain: probably the name and the reason were then well known. Cities, as well as persons, get surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of the great King (Ps. xlviii. 1, 2); it was the head-city of Judah, who is called a lion's whelp (Gen. xlix. 9) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a woe to Jerusalem, Jerusalem; it is repeated here, as it is Matt. xxiii. 37, that it might be the more awakening. Here is,

I. The distress of Jerusalem foretold. Though Jerusalem be a strong city, as a lion, though a holy city, as a lion of God, yet, if iniquity be found there, woe be to it. It was the city where David dwelt; it was he that brought that to it which was its glory, and which made it a type of the gospel church, and his dwelling in it was typical of Christ's residence in his church. This mentioned as an aggravation of Jerusalem's sin, that in it were set both the testimony of Israel and the thrones of the house of David. 1. Let Jerusalem know that her external performance of religious services will not serve as an exemption from the judgments of God (v. 1): "Add year to year; go on in the road of your annual feasts, let all your males appear there three times a year before the Lord, and none empty, according to the law and custom, and let them never miss any of these solemnities: let them kill the sacrifices, as they used to do; but, as long as their lives are unreformed and their hearts unhumbled, let them not think thus to pacify an offended God and to turn away his wrath." Note, Hypocrites may be found in a constant track of devout exercises, and treading around in them, and with these they may flatter themselves, but can never please God nor make their peace with him. 2. Let her know that God is coming forth against her in displeasure, that she shall be visited of the Lord of hosts (v. 6); her sins shall be enquired into and punished: God will reckon for them with terrible judgments, with the frightful alarms and rueful desolations of war, which shall be like thunder and earthquakes, storms and tempests, and devouring fire, especially upon the account of the great noise. When a foreign enemy was not in the borders, but in the bowels of their country, roaring and ravaging, and laying all waste (especially such an army as that of the Assyrians, whose commanders being so very insolent, as appears by the conduct of Rabshakeh, the common soldiers, no doubt, were much more rude), they might see the Lord of those hosts visiting them with thunder and storm. Yet, this being here said to be a great noise, perhaps it is intimated that they shall be worse frightened than hurt. Particularly, (1.) Jerusalem shall be besieged, straitly besieged. He does not say, I will destroy Ariel, but I will distress Ariel; and she is therefore brought into distress, that, being thereby awakened to repent and reform, she may not be brought to destruction. I will v. 3) encamp against thee round about. It was the enemy's army that encamped against it; but God says that he will do it, for they are his hand, he does it by them. God had often and long, by a host of angels, encamped for them round about them for their protection and deliverance; but now he was turned to be their enemy and fought against them. The siege laid against them was of his laying, and the forts raised against them were of his raising. Note, When men fight against us we must, in them, see God contending with us. (2.) She shall be in grief to see the country laid waste and all the fenced cities of Judah in the enemies' hand: There shall be heaviness and sorrow (v. 2), mourning and lamentation—so these two words are sometimes rendered. Those that are most merry and jovial are commonly, when they come to be in distress, most overwhelmed with heaviness and sorrow; their laughter is then turned into mourning. "All Jerusalem shall then be unto me as Ariel, as the altar, with fire upon it and slain victims about it:" so it was when Jerusalem was destroyed by the Chaldeans; and many, no doubt, were slain when it was besieged by the Assyrians. "the whole city shall be an altar, in which sinners, falling by the judgments that are abroad, shall be as victims to divine justice." Or thus:—"There shall be heaviness and sorrow; they shall repent, and reform, and return to God, and then it shall be to me as Ariel. Jerusalem shall be like itself, shall become to me a Jerusalem again, a holy city," ch. i. 26. (3.) She shall be humbled, and mortified, and made submissive (v. 4): "Thou shalt be brought down from the height of arrogancy and insolence to which thou hast arrived: the proud looks and the proud language shall be brought down by one humbling providence after another." Those that despise God's judgments shall be humbled by them; for the proudest sinners shall either bend or break before him. They had talked big, had lifted up the horn on high, and had spoken with a stiff neck (Ps. lxxv. 5); but now thou shalt speak out of the ground, out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.] That they should be faint and feeble, not able to speak up, nor to say all they would say; but as those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted. [2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest their enemies should overhear them and take advantage against them. [3.] That they should be tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria, saying, I have offended, that which thou puttest on me I will bear (2 Kings xviii. 14), then his speech was low, out of the dust. God can make those to crouch that have been most daring, and quite dispirit them.

II. The destruction of Jerusalem's enemies is foretold, for the comfort of all that were her friends and well-wishers in this distress (v. 5, 7): "Thou shalt be brought down (v. 4), to speak out of the dust; so low thou shalt be reduced. But" (so it may be rendered) "the multitude of thy strangers and thy terrible ones, the numerous armies of the enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and slain after another manner (ch. xxvii. 7); they shall pass away, yea it shall be in an instant, suddenly: the enemy shall be surprised with the destruction, and you with the salvation." The army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment come, Rev. xviii. 10. Again (v. 6), "Thou shalt be visited, or (as it used to be rendered) She shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt soon recover. But (v. 7) the multitude of the nations that fight against her shall be as a dream of a night-vision; they and their prosperity and success shall soon vanish past recall." The multitude of the nations that fight against Zion shall be as a hungry man who dreams that he eats, but still is hungry; that is, 1. Whereas they hoped to make a prey of Jerusalem, and to enrich themselves with the plunder of that opulent city, their hopes shall prove vain dreams, with which their fancies may please and sport themselves for a while, but they shall be disappointed. They fancied themselves masters of Jerusalem, but shall never be so. 2. They themselves, and all their pomp, and power, and prosperity, shall vanish like a dream when one awakes, shall be of as little value and as short continuance. Ps. lxxiii. 20. He shall fly away as a dream Job xx. 8. The army of Sennacherib vanished and was gone quickly, though it had filled the country as a dream fills a man's head, especially as a dream of meat fills the head of him that went to bed hungry. Many understand these verses as part of the threatening of wrath, when God comes to distress Jerusalem, and lay siege to her. (1.) The multitude of her friends, whom she relies upon for help shall do her no good; for, though they are terrible ones, they shall be like the small dust, and shall pass away. (2.) The multitude of her enemies shall never think they can do her mischief enough; but, when they have devoured her much, still they shall be but like a man who dreams he eats, hungry, and greedy to devour her more.

Threatenings against Judah. (b. c. 725.)

9 Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 10 For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. 11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: 12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. 13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15 Woe unto them that seek deep to hide their counsel from the Lord , and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

Here, I. The prophet stands amazed at the stupidity of the greatest part of the Jewish nation. They had Levites, who taught the good knowledge of the Lord and had encouragement from Hezekiah in doing so, 2 Chron. xxx. 22. They had prophets, who brought them messages immediately from God, and signified to them what were the causes and what would be the effects of God's displeasure against them. Now, one would think, surely this great nation, that has all the advantages of divine revelation, is a wise and understanding people, Deut. iv. 6. But, alas! it was quite otherwise, v. 9. The prophet addresses himself to the sober thinking part of them, calling upon them to be affected with the general carelessness of their neighbours. It may be read, "They delay, they put off, their repentance, but wonder you that they should be so sottish. They sport themselves with their own deceivings; they riot and revel; but do you cry out, lament their folly, cry to God by prayer for them. The more insensible they are of the hand of God gone out against them the more do you lay to heart these things." Note, The security of sinners in their sinful way is just matter of lamentation and wonder to all serious people, who should think themselves concerned to pray for those that do not pray for themselves. But what is the matter? What are we thus to wonder at? 1. We may well wonder that the generality of the people should be so sottish and brutish, and so infatuated, as if they were intoxicated: They are drunken, but not with wine (not with wine only, though with that they were often drunk), and they erred through wine, ch. xxviii. 7. They were drunk with the love of pleasures, with prejudices against religion, and with the corrupt principles they had imbibed. Like drunken men, they know not what they do or say, nor whither they go. They are not sensible of the divine rebukes they are under. They have beaten me, and I felt it not, says the drunkard, Prov. xxiii. 35. God speaks to them once, yea, twice; but, like men drunk, they perceive it not, they understand it not, but forget the law. They stagger in their counsels, are unstable and unsteady, and stumble at every thing that lies in their way. There is such a thing as spiritual drunkenness. 2. It is yet more strange that God himself should have poured out upon them a spirit of deep sleep, and closed their eyes (v. 10), that he who bids them awake and open their eyes should yet lay them to sleep and shut their eyes; but it is in away of righteous judgment, to punish them for their loving darkness rather than light, their loving sleep. When God by his prophets called them they said, Yet a little sleep, a little slumber; and therefore he gave them up to strong delusions, and said, Sleep on now. This is applied to the unbelieving Jews, who rejected the gospel of Christ, and were justly hardened in their infidelity, till wrath came upon them to the uttermost. Rom. xi. 8, God has given them the spirit of slumber. And we have reason to fear it is the woeful case of many who live in the midst of gospel light. 3. It is very sad that this should be the case with those who were their prophets, and rulers, and seers, that those who should have been their guides were themselves blindfolded; and it is easy to tell what the fatal consequences will be when the blind lead the blind. This was fulfilled when, in the latter days of the Jewish church, the chief priests, and the scribes, and the elders of the people, were the great opposers of Christ and his gospel, and brought themselves under a judicial infatuation. 4. The sad effect of this was that all the means of conviction, knowledge, and grace, which they enjoyed, were ineffectual, and did not answer the end (v. 11, 12): "The vision of all the prophets, true and false, has become to you as the words of a book, or letter, that is sealed up; you cannot discern the truth of the real visions and the falsehood of the pretended ones." Or, every vision particularly that this prophet had seen for them, and published to them, had become unintelligible; they had it among them, but were never the wiser for it, any more than a man (though a good scholar) is for a book delivered to him sealed up, and which he must not open the seals of. He sees it is a book, and that is all; he knows nothing of what is in it. So they knew that what Isaiah said was a vision and prophecy, but the meaning of it was hidden from them; it was only a sound of words to them, which they were not at all alarmed by, nor affected with; it answered not the intention, for it made no impression at all upon them. Neither the learned nor the unlearned were the better for all the messages God sent them by his servants the prophets, nor desired to be so. The ordinary sort of people excused themselves from regarding what the prophets said with their want of learning and a liberal education, as if they were not concerned to know and do the will of God because they were not bred scholars: It is nothing to me, I am not learned. Those of better rank pretended that the prophet had a peculiar way of speaking, which was obscure to them, and which, though they were men of letters, they had not been used to; and, Si non vis intelligi, debes negligi—If you wish not to be understood, you deserve to be neglected. Both these are groundless pretences; for God's prophets have been no unfaithful debtors either to the wise or to the unwise, Rom. i. 14. Or we may take it thus:—The book of prophecy was given to them sealed, so that they could not read it, as a just judgment upon them; because it had often been delivered to them unsealed, and they would not take pains to learn the language of it, and then made excuse for their not reading it because they were not learned. But observe, "The vision has become thus to you whose minds the god of this world has blinded; but it is not so in itself, it is not so to all; the same vision which to you is a savour of death unto death to others is and shall be a savour of life unto life." Knowledge is easy to him that understands.

II. The prophet, in God's name, threatens those that were formal and hypocritical in their exercises of devotion, v. 13, 14. Observe here,

1. The sin that is here charged upon them—dissembling with God in their religious performances, v. 13. He that knows the heart, and cannot be imposed upon with shows and pretences, charges it upon them, whether their hearts condemn them for it or no. He that is greater than the heart, and knows all things, knows that though they draw nigh to him with their mouth, and honour him with their lips, yet they are not sincere worshippers. To worship God is to make our approaches to him, and to present our adorations of him; it is to draw nigh to him as those that have business with him, with an intention therein to honour him. This we are to do with our mouth and our lips, in speaking of him and in speaking to him; we must render to him the calves of our lips, Hosea xiv. 2. And, if the heart be full of his love and fear, out of the abundance of that the mouth will speak. But there are many whose religion is lip-labour only. They say that which expresses an approach to God and an adoration of him, but it is only from the teeth outward. For, (1.) They do not apply their minds to the service. When they pretend to be speaking to God they are thinking of a thousand impertinences: The have removed their hearts far from me, that they might not be employed in prayer, nor come within reach of the word. When work was to be done for God, which required the heart, that was sent out of the way on purpose, with the fool's eyes, into the ends of the earth. (2.) They do not make the word of God the rule of their worship, nor his will their reason: Their fear towards me is taught by the precept of men. They worshipped the God of Israel, not according to his appointment, but their own inventions, the directions of their false prophets or their idolatrous kings, or the usages of the nations that were round about them. The tradition of the elders was of more value and validity with them than the laws which God commanded Moses. Or, if they did worship God in a way conformable to his institution in the days of Hezekiah, a great reformer, they had more an eye to the precept of the king than to God's command. This our Saviour applies to the Jews in his time, who were formal in their devotions and wedded to their own inventions, and pronounces concerning them that in vain they did worship God, Matt. xv. 8, 9.

2. It is a spiritual judgment with which God threatens to punish them for their spiritual wickedness (v. 14): I will proceed to do a marvellous work. They did one strange thing; they removed all sincerity from their hearts. Now God will go on and do another; he will remove all sagacity from their heads. The wisdom of their wise men shall perish. They played the hypocrite, and thought to put a cheat upon God, and now they are left to themselves to play the fool, and not only to put a cheat upon themselves, but to be easily cheated by all about them. Those that make religion no more than a pretence, to serve a turn, are out in their politics; and it is just with God to deprive those of their understanding who part with their uprightness. This was fulfilled in the wretched infatuation which the Jewish nation were manifestly under, after they had rejected the gospel of Christ; they removed their hearts far from God, and therefore God justly removed wisdom far from them, and hid from their eyes the things that belonged even to their temporal peace. This is a marvelous work; it is surprising, it is astonishing, that wise men should of a sudden lose their wisdom and be given up to strong delusions. Judgments on the mind, though least taken notice of, are to be most wondered at.

III. He shows the folly of those that though to act separately and secretly from God, and were carrying on designs independent upon God and which they projected to conceal from his all-seeing eye. Here we have, 1. Their politics described (v. 15): They seek deep to hide their counsel from the Lord, that he may not know either what they do or what they design; they say, "Who sees us? No man, and therefore not God himself." The consultations they had about their own safety they kept to themselves, and never asked God's advice concerning them; nay, they knew they were displeasing to him, but thought they could conceal them from him; and, if he did not know them, he could not baffle and defeat them. See what foolish fruitless pains sinners take in their sinful ways; they seek deep, they sink deep, to hide their counsel from the Lord, who sits in heaven and laughs at them. Note, A practical disbelief of God's omniscience is at the bottom both of the carnal worships and of the carnal confidences of hypocrites; Ps. xciv. 7; Ezek. viii. 12; ix. 9. 2. The absurdity of their politics demonstrated (v. 16): "Surely your turning of things upside down thus, your various projects, turning your affairs this and that way to make them shape as you would have them—or rather your inverting the order of things, and thinking to make God's providence give attendance to your projects, and that God must know no more than you think fit, which is perfectly turning things upside down and beginning at the wrong end—shall be esteemed as the potter's clay. God will turn and manage you, and all your counsels, with as much ease and as absolute a power as the potter forms and fashions his clay." See how God despises, and therefore what little reason we have to dread, those contrivances of men that are carried on without God, particularly those against him. (1.) Those that think to hide their counsels from God do in effect deny him to be their Creator. It is as if the work should say of him that made it, "He made me not; I made myself." If God made us, he certainly knows us as the Psalmist shows, (Ps. cxxxix. 1, 13-16); so that those who say that he does not see them might as well say that he did not make them. Much of the wickedness of the wicked arises from this, they forget that God formed them, Deut. xxxii. 18. Or, (2.) Which comes to the same thing, they deny him to be a wise Creator: The thing framed saith of him that framed it, He had no understanding; for if he had understanding to make us so curiously, especially to make us intelligent beings and to put understanding into the inward part (Job xxxviii. 36), no doubt he has understanding to know us and all we say and do. As those that quarrel with God, so those that think to conceal themselves from him, do in effect charge him with folly; but he that formed the eye, shall he not see? Ps. xciv. 9.

Promises to Israel; Character of Persecutors; Promises of Jacob. (b. c. 725.)

17 Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? 18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19 The meek also shall increase their joy in the Lord , and the poor among men shall rejoice in the Holy One of Israel. 20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: 21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. 22 Therefore thus saith the Lord , who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.

Those that thought to hide their counsels from the Lord were said to turn things upside down (v. 16), and they intended to do it unknown to God; but God here tells them that he will turn things upside down his way; and let us see whose word shall stand, his or theirs. They disbelieve Providence: "Wait awhile," says God, "and you shall be convinced by ocular demonstration that there is a God who governs the world, and that he governs it and orders all the changes that are in it for the good of his church." The wonderful revolution here foretold may refer primarily to the happy settlement of the affairs of Judah and Jerusalem after the defeat of Sennacherib's attempt, and the repose which good people then enjoyed, when they were delivered from the alarms of the sword both of war and persecution. But it may look further, to the rejection of the Jews at the first planting of the gospel (for their hypocrisy and infidelity were here foretold, v. 13) and the admission of the Gentiles into the church.

I. In general, it is a great and surprising change that is here foretold, v. 17. Lebanon, that was a forest, shall be turned into a fruitful field; and Carmel, that was a fruitful field, shall become a forest. It is a counterchange. Note, Great changes, both for the better and for the worse, are often made in a very little while. It was a sign given them of the defeat of Sennacherib that the ground should be more than ordinarily fruitful (ch. xxxvii. 30): You shall eat this year such as grows of itself; food for man shall be (as food for beasts is) the spontaneous product of the soil. Then Lebanon became a fruitful field, so fruitful that that which used to be reckoned a fruitful field in comparison with it was looked upon but as a forest. When a great harvest of souls was gathered in to Christ from among the Gentiles then the wilderness was turned into a fruitful field; and the Jewish church, that had long been a fruitful field, became a desolate and deserted forest, ch. liv. 1.

II. In particular,

1. Those that were ignorant shall become intelligent, v. 18. Those that understood not this prophecy (but it was to them as a sealed book, v. 11) shall, when it is accomplished, understand it, and shall acknowledge, not only the hand of God in the event, but the voice of God in the prediction of it: The deaf shall then hear the words of the book. The fulfilling of prophecy is the best exposition of it. The poor Gentiles shall then have divine revelation brought among them; and those that sat in darkness shall see a great light, those that were blind shall see out of obscurity; for the gospel was sent to them to open their eyes, Acts xxvi. 18. Observe, In order to the making of men fruitful in good affections and actions, the course God's grace takes with them is to open their understandings and make them hear the words of God's book.

2. Those that were erroneous shall become orthodox (v. 24): Those that erred in spirit, that were under mistakes and misapprehensions concerning the words of the book and the meaning of them, shall come to understanding, to a right understanding of things; the Spirit of truth shall rectify their mistakes and lead them into all truth. This should encourage us to pray for those that have erred and are deceived, that God can, and often does, bring such to understanding. Those that murmured at the truths of God as hard sayings, and loved to pick quarrels with them, shall learn the true meaning of these doctrines, and then they will be better reconciled to them. Those that erred concerning the providence of God as to public affairs, and murmured at the disposals of it, when they shall see the issue of things shall better understand them and be aware of what God was designing in all, Hos. xiv. 9.

3. Those that were melancholy shall become cheerful and pleasant (v. 19): The meek also shall increase their joy in the Lord. Those who are poor in the world and poor in spirit, who, being in affliction, accommodate themselves to their affliction, are purely passive and not passionate, when they see God appearing for them, they shall add, or repeat, joy in the Lord. This intimates that even in their distress they kept up their joy in the Lord, but now they increased it. Note, Those who, when they are in trouble, can truly rejoice in God, shall soon have cause given them greatly to rejoice in him. When joy in the world is decreasing and fading joy in God is increasing and getting round. This shining light shall shine more and more; for that which is aimed at is that this joy may be full. Even the poor among men may rejoice in the Holy One of Israel, and their poverty needs not deprive them of that joy, Hab. iii. 17, 18. And the meek, the humble, the patient, and dispassionate, shall grow in this joy. Note, The grace of meekness will contribute very much to the increase of our holy joy.

4. The enemies, that were formidable, shall become despicable. Sennacherib, that terrible one, and his great army, that put the country into such a consternation, shall be brought to nought (v. 20), shall be quite disabled to do any further mischief. The power of Satan, that terrible one indeed, shall be broken by the prevalency of Christ's gospel; and those that were subject to bondage through fear of him that had the power of death shall be delivered, Heb. ii. 14, 15.

5. The persecutors, that were vexatious, shall be quieted, and so those they were troublesome to shall be quiet from the fear of them. To complete the repose of God's people, not only the terrible one from abroad shall be brought to nought, but the scorners at home too shall be consumed and cut off by Hezekiah's reformation. Those are a happy people, and likely to be so, who, when God gives them victory and success against their terrible enemies abroad, take care to suppress vice, and profaneness, and the spirit of persecution, those more dangerous enemies at home. Or, They shall be consumed and cut off by the judgments of God, shall be singled out to be made examples of. Or, They shall insensibly waste away, being put to confusion by the fulfilling of those predictions which they had made a jest of. Observe what had been the wickedness of these scorners, for which they should be cut off. They had been persecutors of God's people and prophets, probably of the prophet Isaiah particularly, and therefore he complains thus feelingly of them and of their subtle malice. Some as informers and persecutors, others as judges, did all they could to take away his life, or at least his liberty. And this is very applicable to the chief priests and Pharisees, who persecuted Christ and his apostles, and for that sin they and their nation of scorners were cut off and consumed. (1.) They ridiculed the prophets and the serious professors of religion; they despised them, and did their utmost to bring them into contempt; they were scorners, and sat in the seat of the scornful. (2.) They lay in wait for an occasion against them. By their spies they watch for iniquity, to see if they can lay hold of any thing that is said or done that may be called an iniquity. Or they themselves watch for an opportunity to do mischief, as Judas did to betray our Lord Jesus. (3.) They took advantage against them for the least slip of the tongue; and, if a thing were ever so little said amiss, it served them to ground an indictment upon. They made a man, though he were ever so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant, v. 21. They cavilled at every word that the prophets spoke to them by way of admonition, though ever so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendoes. Those who consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very unjust and unfair to make a man an offender for a word. (4.) They did all they could to bring those into trouble that dealt faithfully with them and told them of their faults. Those that reprove in the gates, reprovers by office, that were bound by the duty of their place, as prophets, as judges, and magistrates, to show people their transgressions, they hated these, and laid snares for them, as the Pharisees' emissaries, who were sent to watch our Saviour that they might entangle him in his talk (Matt. xxii. 15), that they might have something to lay to his charge which might render him odious to the people or obnoxious to the government. So persecuted they the prophets; and it is next to impossible for the most cautious to place their words so warily as to escape such snares. See how base wicked people are, who bear ill-will to those who, out of good-will to them, seek to save their souls from death; and see what need reprovers have both of courage to do their duty and of prudence to avoid the snare. (5.) They pervert judgment, and will never let an honest man carry an honest cause: They turn aside the just for a thing of nought; they condemn him, or give the cause against him, upon no evidence, no colour or pretence whatsoever. They run a man down, and misrepresent him, by all the little arts and tricks they can devise, as they did our Saviour. We must not think it strange if we see the best of men thus treated; the disciple is not greater than his Master. But wait awhile, and God will not only bring forth their righteousness, but cut off and consume these scorners.

6. Jacob, who was made to blush by the reproaches, and made to tremble by the threatenings, of his enemies, shall now be relieved both against his shame and against his fear, by the rolling away of those reproaches and the defeating of those threatenings (v. 22): Thus the Lord saith who redeemed Abraham, that is, called him out of Ur of the Chaldees, and so rescued him from the idolatry of his fathers and plucked him as a brand out of the fire. He that redeemed Abraham out of his snares and troubles will redeem all that are by faith his genuine seed out of theirs. He that began his care of his church in the redemption of Abraham, when it and its Redeemer were in his loins, will not now cast off the care of it. Because the enemies of his people are so industrious both to blacken them and to frighten them, therefore he will appear for the house of Jacob, and they shall not be ashamed as they have been, but shall have wherewith to answer those that reproach them, nor shall their faces now wax pale; but they shall gather courage, and look their enemies in the face without change of countenance, as those have reason to do who have the God of Abraham on their side.

7. Jacob, who thought his family would be extinct and the entail of religion quite cut off, shall have the satisfaction of seeing a numerous progeny devoted to God for a generation, v. 23. (1.) He shall see his children, multitudes of believers and praying people, the spiritual seed of faithful Abraham and wrestling Jacob. Having his quiver full of these arrows, he shall not be ashamed (v. 22) but shall speak with his enemy in the gate, Ps. cxxvii. 5. Christ shall not be ashamed (ch. l. 7), for he shall see his seed (ch. liii. 10); he sees some, and foresees more, in the midst of him, flocking to the church, and residing there. (2.) His children are the work of God's hands; being formed by him, they are formed for him, his workmanship, created unto good works. It is some comfort to parents to think that their children are God's creatures, the work of the hands of his grace. (3.) He and his children shall sanctify the name of God as their God, as the Holy One of Jacob, and shall fear and worship the God of Israel. This is opposed to his being ashamed and waxing pale; when he is delivered from his contempts and dangers he shall not magnify himself, but sanctify the Holy One of Jacob. If God make our condition easy, we must endeavour to make his name glorious. Parents and children are ornaments and comforts indeed to each other when they join in sanctifying the name of God. When parents give up their children, and children give up themselves, to God, to be to him for a name and a praise, then the forest will soon become a fruitful field.

Chap. XXIX.

Ver. 1. WO to Ariel, to Ariel] i. e. to the brazen altar,Metonymia adjuncti Synecdochica. Ezek. 43.15, 16. called here Ariel or Gods lyon, becauſe it ſeemed as a lyon to devour the ſacrifices daily burnt upon it. Here it is put for the whole Temple, which together with the City wherein it ſtood, is threatned with deſtruction.

The City where David dwelt] Both Mount Moriah whereon ſtood the Temple, and Mount Zion whereon ſtood the Palace: both Church and State are menaced with Judgements Temporal in the eight firſt verſes, and Spiritual in the eight next. The reſt of the Chapter is no leſs Conſolatory then this is Comminatory.

Add ye year to year] i. e. feed your ſelves on with theſe vain hopes, that years ſhall run on alwayes in the ſame manner: See 2 Pet. 2.4. Ezek. 12.22.

Let them kill ſacrifices] and thereby think (but falſly and fooliſhly) to demerit God to themſelves; as that Emperor did, who marching againſt his enemy, ſacrificed and then ſaid, Non ſic deos coluimus ut ille nos vinceret, Antonin. Philoſop. we have not ſo ſerved God that he ſhould ſerve us no better then to give our enemies the better of us: ſee Iſa. 58.3. Jer. 7.21. Hoſ. 9.1.

Ver. 2. Yet I will diſtreſs Ariel] though a ſacred place. Profligate Profeſſors are the worſe for their priviledges. The Jew firſt, Rom. 2.9.

And it ſhall be unto me as Ariel] i. e. it ſhall be full of ſlain bodies, as the Altar is uſually full of ſlaughtered beaſts, and ſwimmeth as it were in blood. So Jer. 12.3. Iſa. 34.6. Arias Montanus giveth this ſenſe; Jeruſalem which once was Ariel, that is, a ſtrong lyon, ſhall now be Ariel, that is, a ſtrong curſe or a rain of malediction.

Ver. 3. And I will camp againſt thee round about] I will bring the woe of war upon thee; a woe that no words how wide ſoever can poſſibly expreſs: ſee this accompliſhed, 2 King. 25.4.

And will lay ſeige] As the Captain General of the Chaldees.

Ver. 4. And thou ſhalt be brought down] from thoſe lofty pinacles of ſelf exaltation, whereunto thy pride hath peirhed thee.

And ſpeak out of the ground] humillime & ſubmiſſime, thou ſhalt ſpeak ſupplicatione, with a low voice, as broken men, who waſt wont to face the heavens, and ſpeak in ſpite of God and men, ſpeak big words, bubbles of words: See Jer. 46.22.

And thy voice ſhall be as one that hath a familiar ſpirit] cujus vox eſt gracilis, flebilis, hiulca, confuſa, gemebunda.

Out of the ground] as the Devil at Delphos did.

Ver. 5. Moreover the multitude of thy ſtrangers] thy forreign Auxiliaries theſe ſhall do thee no good, but be blown away as with a whirlwind.

It ſhall be at an inſtant ſuddenly] The laſt ſiege and ſack of Jeruſalem, was ſo by a ſpecialty, as is to be read in Joſephus. And ſome Interpreters underſtand this whole Chapter of the times of the new Teſtament: becauſe our Saviour and St. Paul do cite ſome places herehence, and apply the ſame to thoſe their times; not by way of Accommodation only, but as the proper and true ſenſe of the text, as Mat. 15.8, 9. Rom. 11.8. 1 Cor. 1.19.

Ver. 6. Thou ſhalt be viſited— with thunder and earth-quake, i. e. fragoſis, repentinis, vehementibus, & immedicabilibus plagis, with ratling, ſudden, violent and unmedicinable miſeries and miſchiefs: as if heaven and earth had conſpired thine utter undoing. Some apply this to the prodigies that went before the laſt devaſtation of Jeruſalem; whereof ſee Joſeph. lib. 7. cap. 12.

Ver. 7. Shall be as the dream of a night-viſion] Both in regard of thee to whom this ſiege and ruin ſhall happen beyond all thought,Diod. judgement and expectation; as alſo in reſpect of the Chaldees themſelves, who will never be ſatisfied with tormenting thee, as ver. 8. and yet ſhall fail of what they hope for too. Spes mortalium ſunt ſomnia vigilantium, ſaith Plato.

Ver. 8. It ſhall be as when] See on ver. 7.

Ver. 9. Stay your ſelves and wonder] Siſtite gradum, ſtand ſtill, and ſtand amazed at this peoples ſtupendious ſtupidity and deſperate ſecurity. Piſcator rendreth the Text thus; Cunctantur, itaque admiramini: deliciantur, itaque vociferamini. They delay (to return) therefore wonder ye at it: they ſport at it, but cry ye out, as lamenting their folly, Ezek. 9.4. where the Original is very elegant. Some tranſlate the words thus, Obſtupefacite vos ipſi, & ſitis ſtupidi, & excoecate vos ipſi & ſitis coeci; ſtupifie your ſelves and be ſtupid; blind your ſelves and be blind: do ſo I ſay; for ye will do ſo undoubtedly. And here begin their ſpiritual miſeries; ſee ver. 1. confer chap. 6.9, 10.

They are drunk, but not with wine] but yet with that which is much worſe, viz, with a ſpirit of ſtupidity, ver. 10. they are not only drunk with a dry drunkenneſs, but deadly ſick of a lethargy; being dulled in their underſtandings, lulled aſleep in their ſinful practices, ready to fly in the face of one that ſhall offer to awake them. Other drunkenneſs a man may ſleep out, Homil. de plaga grandinis. ſleep himſelf ſober, as Noah did: not ſo here, as Nazianzen well obſerveth upon this Text.

Ver. 10. For the Lord hath poured out upon you the ſpirit of deep ſleep.] By a judiciary hardneſs ne hath rolled a ſtone upon your hearts, and given you up to a reprobate ſenſe: He hath caſt you into a dead lethargy, a dedolent diſpoſition; ſo that becauſe of the blindneſs of their hearts, this people are paſt feeling, Eph. 4.18, 19. and becauſe they have wilfully winked, he hath even daſhed out their eyes; bereaving them of the light againſt which they rebelled, Job 24.13. ſo that they have neither ſight nor light, lemoſorum inſtar oculos mentis concretos habent: they are miſerably benighted.

The Prophets &c.] A blind Seer is a monſter: how could theſe thus blindly led avoid the ditch of deſtruction?

Ver. 11. And the viſion of all is become unto you &c.] The Scriptures were ſo to the Scribes and Elders of the people; who although when Herod asked them of the Meſſiah, they could give ſuch deſcriptions of him as agreed to none but the Babe of Bethlehem, Mat. 2.5, 6. yet would they by no means be drawn to believe in his name. And the like woful obſtinacy is found in the Rabbins and other Jews to this day. The like ſpiritual judgement hath befaln the Papiſts alſo, both the learned and unlearned; and yet one of them ſticks not to tell us to our heads, that our damnation is ſo plainly and plentifully ſet down in our own Engliſh Bibles, that no man needeth to doubt of it who hath but a book, and can read Engliſh. Thus, who ſo bold as blind Bayard? who ſo blind as thoſe that will not ſee?

Ver. 12. And the book is delivered to one that is not learned] Heb. knoweth not to read. By the learned is meant, ſay ſome, the Rulers in Church and State: by the unlearned, the common people: all were in a pickle. Nicodemus had oft read in this our Prophet, in Ezekiel, and elſewhere, of Regeneration, though not under that term; but how little he underſtood of it, ſee Joh. 3. And what a buzzard is Bellarmine himſelf in ſome ſuch fundamentals as whereof it is a ſhame for a very child to be ignorant? I muſt needs confeſs, ſaid a learned Papiſt to the Biſhop of Cavaillon, that I have often been at the ſchools of Sorbon in Paris, where I have heard the Diſputations of the Divines,Act. & Mon. 865. but yet I never learned ſo much as I have done by hearing theſe young children at Merindol poſing one another before the Biſhop about points of religion. The poor men of Lions in France were enlightened, when the great Doctors were blinded and beſotted in their ſuperſtitious Tenets and practices.

Ver. 13. Becauſe this people draweth near to me &c.] For their putid hypocriſie, and outſideneſs in Gods ſervice, they were given up by him to be further hardened by the Devil, and to have their necks poſſeſt by an iron ſinew;Hypocritis nihil ſtupidius. ſee the Note on Mat. 15.8.

Their fear towards me] ſee on Mat. 15.9.

Ver. 14. Therefore behold I do a marvellous work] ſc. by infatuating theſe Maſters in Iſrael, and bereaving their wiſe men of their wiſdom: this was a greater Marvell then to take ſight from the eye, whiteneſs from the ſwan, ſweetneſs from ſugar, &c.

For the wiſdom of their wiſe men ſhall periſh] And worthily, ſith they either hid their candle under a buſhell, or elſe their learning hung in their light, whilſt it better ſerved them to deviſe a thouſand ſhifts to elude the truth, then their pride would ſuffer them once to yield and acknowledge it. This the Prophet ſpeaketh of the Phariſaical and Rabbinical wiſdom: and the Apoſtle fitly extendeth it to the wiſdom of the Gentiles, 1 Cor. 1.19. calling both the Phariſees and Philoſophers Princes of this world for their learning; but yet denying that they knew any thing to any purpoſe at all, 1 Cor. 2.8.

Si Chriſtum neſcis, nihil eſt ſi caetera noſcis.

Ver. 15. Wo unto them that ſeek deep to hide] that carry two faces under a hood, as all Formaliſts and double-minded perſons do, deſirous to deceive the world, and if it were poſſible, God himſelf alſo, with their pretences and profeſſions, and to cozen him of heaven.

To hide their counſel] their cunning contrivances, ut ita liberè in omnes veneres & ſcelera ruant.

From the Lord] which cannot be, becauſe he is All-eye, and the ſearcher of hearts; he is intimo noſtro intimior nobis, and will bring to light the hidden things of darkneſs, 1 Cor. 4, 5.

Their works are in the dark] Out of ſight, but not out of the light of his countenance, Pſal. 90.8. Deo obſcura liquent, muta reſpondent, ſilentium confitetur, all things are naked and open before the eyes of him with whom we have to do, Heb. 4.13. Sin not therefore in hope of ſecrecy; Si non caſte tamen caute, will prove too ſhort a covering.

And ſay, who ſeeth us? and who knoweth us?] God doth, (to be ſure) whoever doth not, hold this faſt againſt that natural Atheiſm which is in us all; See Ezek. 9.9. Rom. 3.18. with the Note.

Ver. 16. Surely your turning of things upſide down] your denying the Divine Providence and Omniſcience, Heb. Invertere veſtrum whereby ye go about to pervert the whole courſe of nature, and to put all into a confuſion.

Shall be eſteemed as the Potters clay] Shall be confuted by a very familiar compariſon. Calvin readeth it thus, Shall be eſteemed as the Potters clay: i. e. is as eaſily effected as he maketh a veſſel at his pleaſure.

For ſhall the work ſay of him that made it, He made me not?] It ſhould ſay ſo upon the matter, by denying his knowledge of it. The Watch-maker knoweth every pin and wheel in it; ſo the Heart-maker knoweth every turning and winding in it, were they more then they are.

Ver. 17. Is it yet not a very little while?] Nonne adhuc paululum paululum] or an hundred years hence the Gentiles ſhall be called by the preaching of the Apoſtles (for here beginneth the Conſolatory part of this Chapter; ſee on ver. 1.) and that's but a very ſmall time with God. He ſpeeds away the generation, that he may finiſh the calling of his elect, and ſo put an end to All.

And Lebanon ſhall be turned into a fruitful field] Heb. Lebanon ſhall be turned into Carmel, Sylveſtria corda electorum inter gentes. Piſcator. the wide world, the wilde waſte of the Gentiles (confer Iſai. 22.15.) the Elect amongſt them ſhall be made Gods husbandry or vineyard, Eph. 2.12. Rom. 11.17 & è contra, Carmelus fiet Libanus.

The fruitful field ſhall be eſteemed as a forreſt] The obſtinate Jews with their ſeeming fruitfulneſs ſhall be rejected. Lo here is a turning of things upſide down, that you dream not of; this is that marvellous work, ver. 14.

Ver. 18. In that day ſhall the deaf hear the words of the book] i. e. the deaf and blind Gentiles being by the preaching of the Goſpel drawn out of darkneſs into Gods marvellous light, ſhall ſee and hear that which eye never ſaw, nor ear heard, neither hath entred into the heart of any natural man to conceive, 1 Cor. 2.9. They ſhall firſt be illightened, ſecondly, accheared, ver. 19. ſo Act. 13.48. Rom. 14.17.

The words of the book] the holy Scriptures, that book which the proud would not read, the ignorant could not, ver. 11. & 12.

Shall ſee out of obſcurity] ſee their Saviour, as Simeon, ſee that blisful viſion, Eph. 1.18, 19. See Joh. 9.39.

Ver. 19. The meek alſo ſhall increaſe their Joy in the Lord] All ſincere Converts, ſuch eſpecially as have maſtered and mortified their unruly paſſions, and are cured of the Fret; theſe ſhall add Joy, theſe ſhall have Joy upon Joy, they ſhall over-abound exceedingly with Joy, 2 Cor. 7.4.

The poor amongſt men] the poor in ſpirit. Theſe ſhall greatly rejoyce, both for the mercy of God to themſelves, and for the Juſtice of God exerciſed upon others, ver. 20, 21.

Ver. 20. For the terrible one is brought to nought] This is part-matter of the Juſt mans joy: where obſerve the contrary Characters given to the godly and the wicked: thoſe are ſaid to be lowly, meek, poor in ſpirit: theſe to be tyrants, ſcorners, ſedulous in ſin, catch-poles, incorrigible, ſuch as turn aſide the Juſt, &c. ver. 20.21.

And all that watch for iniquity] Surgunt de nocte latrones: they alſo break their ſleep to deviſe miſchief, Pſal. 36.4. Mic. 2.1. but they ſhould watch for a better purpoſe, Mar. 13.37. as Seneca alſo could ſay, and Pliny, qui vitam mortalium vigiliam eſſe pronunciat; Proaem. nat. Hiſt. who calleth mans life a watch.

Ver. 21. That make a man an offendor for a word] when he meant no hurt: or by perverting and miſconſtruing his ſpeeches. Thus they ſought to trap Chriſt in his ſpeeches: and thus they dealt by many of the Martyrs and Confeſſors. To ſay, The Lord, Act. & Mon. fol. 1116. and not Our Lord is called by Stephen Gardner, ſymbolum haereticorum, a note of an Heretick. Dr. Stories rule to know an heretick was, they will ſay, The Lord, and We praiſe God, and The living God.] Robert Cook was abjured for ſaying that the bleſſing with a ſhoo-ſole was as good as the Biſhops bleſſing:Ibid. 1803. Another for ſaying, that Alms ſhould not be given untill it did ſweat in a mans hand. Mrs. Catiſmore for ſaying that when men go to offer to images,Ib 952. Ib. 765. they did it to ſhew their new geare; and that images were but Carpenters Chips; and that folks go on pilgrimage more for the green way then for devotion.Ib. 763. Philip Braſier for ſaying that when any miracle is done, the Prieſts do noint the images, and make men believe theſe images ſweat in labouring for them,Ib. 952. &c. Every day they wreſt my words, ſaith David of his enemies, Pſal. 56.5. As the ſpleen is ſubſervient to the liver, to take from it only the moſt putrid and feculent blood: ſo do Detractors pick out the worſt of every thing, to lay it in a mans diſh, or alledge it againſt him.

And lay a ſnare for him that reproveth] See the Note on Amos 5.10. Freedom of ſpeech uſed by the Waldenſes in blaming and reproving the vices and errors of great ones,Girard. offecit ut plures nefariae affingerentur eis opiniones, à quibus omnino fuerant alieni, made them hardly thought and ſpoken of.

Ver. 22. Who redeemed Abraham] ſc. out of his Idolatry; that pulled him as a brand out of Up of the Chaldees, Joſh. 24.2, 3. The Rabbins ſay that his Father Terah was a maker and ſeller of Images.

Concerning the houſe of Jacob] i. e. The calling of the Jews, confer Rom. 11.25.

Ver. 23. The work of mine hands] Created in Chriſt Jeſus unto good works, Eph. 2.10. and now ſanctifying Gods name in their hearts and lives, and walking in the fear of the Lord, and in the comforts of the Holy Ghoſt. Thus, as it were, ex prof[illegible: 1 letter]ſſo, doth the Prophet Iſaiah here handle the doctrine of Regeneration; which and other like places, whiles Nicodemus had not noted, he was worthily reproved, Joh. 3.

Ver. 24. They alſo that erred in ſpirit] Erroneous opinions, and muttering againſt Miniſters are here inſtanced as two ſpecial Oppoſites to effectual Converſion. Thoſe that relinquiſh not theſe two evils, are far enough from Gods Kingdom; and yet now adayes nothing more ordinary: hence ſo few Converts, ſo many Apoſtates.