_This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophesies of the Old Testament, than St. Paul had, who, Rom 10:20, expressly so interprets it, and applies it, which shews the vanity of the Jews in their other interpretations of it.

The word signifies properly a diligent enquiry in things relating to God.

That in times past made no enquiry after me; l am now found by them that formerly sought me not.

I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nation not called by my name, with whom I was not in covenant.

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

With the utmost impudence, not taking notice of God's omnipresence, and omniscience.

Directly contrary to the divine rule.

They remained among the graves, there consulting with devils, who were thought to delight in such places; or to practice necromancy, all which were forbidden, Deu 18:11; Isa 8:19.

Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols.

Of such flesh as was to the Jews unclean by the law.

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

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

Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their own, by imitation.

I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did commit, and they have continued in.

_These word's may be conceived as a gracious answer from God to the prophet, pleading God's covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity. His threatening should be made good upon the generality of this people.

But yet, as in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit, and has the hopes of new wine in the cluster, and as to such, the gardener bids his servant destroy it not, for there is in them what speaks God's blessing.

So (saith God) will I do for my servants sake, that I may not destroy them all, for the sake of my servants, Abraham, Isaac, and Jacob.

God farther promises to bring out of Judah, an inheritor of his mountains which refers to the Jews return out of the captivity of Babylon to Jerusalem, to worship God in his temple, upon mount Zion.

My chosen ones. The term signifies such as are dignified with some special favour. The whole nation of the Jews are called a chosen people.

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

To forget God's holy mountains, signifies not to regard the true worship of God. God calls Zion his holy mountain.

The idols of the ten tribes, and of the Assyrians, were a troop, where as the God of Israel was one God. By preparing a table, here seems to be meant, the feasts they made upon their sacrifices in imitation of what the true God had commanded his people.

God had appointed drink offerings for his honour, but the people had paid their homage to idols.

The multitude of their idols.

A great number of you shall perish by the sword; or possibly the term number may refer to all in the next phrase, so that none of them should escape. God saith he will number them, tell them out one by one to the sword.

As you have bowed down to idols.

By my prophets, you did not answer by doing the things which I enjoined.

You sinned deliberately chusing sinful courses, the things which I hated.

They shall use your names as examples, of the eminent wrath of God upon sinners.

He will not suffer his own people to be called by a name by which idolaters are known.

Because they shall see what God promised is fulfilled.

That is, they are at an end.

I am about wholly to change the state not only of my people, but to bring a new face upon the world, which shall abide until a new heavens and earth appear, in which shall dwell nothing but righteousness.

That state of things shall be so glorious, that the former state of my people shall not be remembered.

The church, as well under the gospel, as under the law.

Those that were now children, shall die at a great age.

Yet none of these things shall be of any advantage to wicked men, but if any of them shall live to be an hundred years old, yet they shall die accursed.

Is blessed with them.

God promised, Isa 58:9, to answer them, when they called: here he promises to answer the words, as soon as they should be formed in their hearts before they could get them out of their lips.

Yea, while they were speaking.

_God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together.

God promises a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat, Gen 3:14, instead of flying upon men: it signifies such a time, when wicked men shall no more eat up the people of God.

The highest heaven, is the place where I shew myself in my majesty. So Psa 11:4, Psa 103:19; Mat 5:34. Hence we are taught to pray; our father which art in heaven.

Or a place wherein I set my feet, Mat 5:35.

Can there be an house built, that will contain me? My rest - Or where is the place wherein I can be said to rest in a proper sense?

They were not only made by God, but kept in being by him.

Yet God will look with a favourable eye to him that hath a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor, and low in his own eyes.

Who trembleth when he hears God's threatening words, and hears every revelation of his will with reverence.

_Solomon, Pro 15:8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord.

From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name.

They live as they lust.

They take pleasure in their sins.

They have chosen to mock and delude me, I will chuse to suffer them to delude themselves; they have chosen to work wickedness, I will chuse the effect.

That is, the things which they feared.

God accounts that those do not hear, who do not obey his will.

That truly fear God.

By nation.

That cast you out of their synagogues, cast you out of their city, and some of you out of the world.

For my sake; for your adherence to my law.

Thinking they did God good service, Joh 16:2.

The expression of a prophetical extasy, as if he said, I hear a sad and affrighting noise; it comes not from the city only, but from the temple, wherein these formalists have so much gloried. There is a noise of soldiers slaying, and of the poor people shrieking or crying out.

A voice of the Lord, not in thunder, but that rendereth recompence to his enemies. Thus he seems to express the destruction of the Jews by the Roman armies, as a thing at that time doing.

The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a man - child, before her travail, and without pain. Doubtless it refers to the coming of Christ, and the sudden propagation of the gospel.

As soon as the voice of the gospel put the church of the Jews into her travail, in Christ's and the Apostles time, it presently brought forth.

I, that in the ordinary course of my providence use to give a birth to women, to whom I have given a power to conceive, shall I not give a birth to my people, whom by my promises I have made to conceive such expectations? And shut - Nor shall Zion once only bring forth, but she shall go on, her womb shall not be shut, she shall every day bring forth more and more children, and my presence shall be with my church, to the end of the world.

The gospel doctrine was their breasts of consolation.

Christ was the glory of the people of Israel, though he was also a light to the Gentiles.

It is plain this prophecy relates to a farther conversion of the Jews than hath been yet seen.

Ye Jews also.

The Gentiles were borne upon the sides of Jerusalem and dandled upon her knees, as first hearing from the Apostles (who were members of the Jewish church) the glad tidings of salvation.

_That is, in the most tender, and compassionate way.

The peace of the church and the propagation of the kingdom of Christ, is always the cause of an heart rejoicing to such as fear God, so that they flourish like an herb in the spring.

The power, protection, and influence of God.

With terrible judgments, or with fire in a proper sense, understanding it of the fire with which enemies use to consume places brought under their power.

With a sudden sweeping judgment.

That is, with fervour; for fury properly taken is not in God.

They had contemned the rebukes of the law, now God will rebuke them with fire, and sword.

God at first pleads with sinners by words, but if he cannot so prevail, he will plead with them in a way by which he will overcome; by fire, pestilence and blood.

Thus he threatens to do with all the wicked Jews.

Those whom God should cause to be slain.

In which they worshipped idols.

Behind one of the trees, or one by one behind the trees.

All those beasts forbidden the Jews for meat. God will not only destroy gross idolaters, but all those who make no conscience of yielding obedience to the law of God in such things as seemed to them of a minute nature, and such as they easily might have obeyed.

It shall come to pass that I will cast them off, and then l will gather all nations, &c.

My oracles, my ordinances, which hitherto have been locked up in the church of the Jews, and been their glory, shall be published to the Gentiles.

By this may be understood Christ, Luk 2:34, or the ministry of the word attended with miracles, these were set up among the Jews first, then among the Gentiles.

To all the quarters of the world.

This was eminently made good after the destruction of Jerusalem, when the believers among the Jews, as well as the apostles went about publishing the gospel to all people, which was declaring the Lord's glory.

Those who are the children of Abraham, not considered as the father of the Jewish nation only, but considered as the father of many nations, and as the father of the faithful, and so are your brethren, shall be brought out of all nations for an offering to the Lord.

And they shall be brought into the church, which began at Jerusalem.

And they shall come with as much joy and gladness, with as much sincerity and holiness, as the Godly Jews do when they bring their offerings in clean vessels.

God will find among the converted Gentiles those who though they are not of the tribe of Levi, yet shall do the true work of priests and Levites.

The new state of the church to be raised up under the Messiah.

As I intend that shall abide, so there shall be a daily succession of true believers for the upholding of it.

_In the gospel - church there shall be as constant and settled a course of worship (though of another nature) as ever was in the Jewish church: Christians are not bound to keep the Jewish sabbaths or new - moons. But New Testament worship is expressed by Old Testament phrases. The Jews were only obliged to appear three times in a year at Jerusalem, but (saith the prophet) the gospel - church shall worship God from one sabbath to another.

Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Eph 2:18).

Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Act 9:5. Compare as to the Gentile converts, Eph 2:12-13.

(Isa 45:22).

That is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).

Inviting them earnestly (Pro 1:24).

Continually, late and early (Jer 7:13).

Israel, whose rebellion was the occasion of God's turning to the Gentiles (Rom 11:11-12, Rom 11:15).

That is, the very reverse of good, very bad (Eze 36:31).

Answering to "all the day" (Isa 65:2). God was continually inviting them, and they continually offending Him (Deu 32:21).

They made no attempt to hide their sin (Isa 3:9). Compare "before Me" (Exo 20:3).

(See on Isa 1:29; Isa 66:17; Lev 17:5).

Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Exo 20:25). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (2Ki 23:12; Jer 19:13).

Namely, for purposes of necromancy, as if to hold converse with the dead (Isa 8:19-20; compare Mar 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [MAURER].

Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [HORSLEY], where they used to sleep, in order to have divine communications in dreams [JEROME]; or better, on account of the parallel "graves," sepulchral caves [MAURER].

To eat it at all was contrary to God's law (Lev 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Isa 66:17). VARRO (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages.

So called from the "pieces" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [MAURER].

Rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.

(Mat 9:11; Luk 5:30; Luk 18:11; Jud 1:19). Applicable to the hypocritical self-justifiers of our Lord's time.

Alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [ROSENMULLER] (Psa 18:8).

"it is decreed by Me," namely, what follows (Job 13:26), [MAURER]; or, their guilt is recorded before Me (compare Dan 7:10; Rev 20:12; Mal 3:16).

(Psa 79:12; Jer 32:18; Luk 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [ROSENMULLER]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (Jdg 9:57; Psa 7:16) [GESENIUS].

Their sin had been accumulating from age to age until God at last repaid it in full.

(Isa 57:7; Eze 18:6; Eze 20:27-28; Hos 4:13).

"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.

The full recompense of their work (so Isa 49:4).

As if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.

That is, good wine-producing juice (compare Jdg 9:13; Joe 2:14).

God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Isa 1:9; Isa 6:13; Isa 10:21; Isa 11:11-16).

The godly remnant. But HORSLEY, "for the sake of my servant, Messiah."

"the holy seed" (Isa 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.

Jerusalem and the rest of Judea, peculiarly God's (compare Isa 2:2; Isa 11:9; Isa 14:32).

The Holy Land.

(Isa 65:15, Isa 65:22).

(See on Isa 33:9; Isa 35:2).

Meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (Jos 7:24). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial joy and prosperity (Hos 2:15).

Moriah, on which the temple was.

Rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [GESENIUS, KIMCHI, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [JEROME].

Rather, "mixed drink."

Rather, "Meni"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (1Ki 11:33).

"doom" you. Alluding to the "number," as Meni (Isa 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Ch 36:14-17).

"I called," though "none had called" upon Me (Isa 64:7); yet even then none "answered" (Pro 1:24). Contrast with this God and His people's mutual fellowship in prayer (Isa 65:24).

Enjoy all blessings from me (Son 5:1).

(Amo 4:6; Amo 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Isa 65:15 will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [HOUBIGANT]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context, Isa 65:17, implies.

(Isa 15:2; Mat 8:12).

The name of "Jew" has been for long a formula of execration (compare Jer 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Gen 48:20) [MAURER].

The elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Act 11:26). However (see on Isa 65:13), as "My chosen," or "elect," in Isa 65:3, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Isa 65:19, Isa 65:22), are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him (Isa 62:2, Isa 62:4).

Unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.

Rather, "he who," &c.

(Psa 72:17; Jer 4:2).

Very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Co 1:20; Rev 3:14), faithful to His promises (Joh 1:17; Joh 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.

God alone shall be appealed to as God (Isa 19:18; Deu 6:13; Psa 63:11).

That is, sins, provocations [LOWTH]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you (Isa 65:17, &c.). [MAURER].

As Caleb inherited the same land which his feet trod on (Deu 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Isa 34:4; Isa 51:16; Isa 66:22; Eze 21:27; Psa 2:8; Psa 37:11; 2Pe 3:13; Heb 12:26-28 Rev 21:1).

See on Isa 65:16, note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).

(Isa 51:11). "Everlasting joy . . . Zion." Spiritually (1Th 5:16).

(Isa 62:5).

(Isa 25:7-8; Isa 35:10; Rev 7:17; Rev 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.

The longevity of men in the first age of the world shall be enjoyed again.

From that time forward.

That is, an infant who shall only complete a few days; short-lived.

None shall die without attaining a full old age.

That is "he that dieth an hundred years old shall die a mere child" [LOWTH].

"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Rev 20:7-8), but much less frequently than now.

(See on Isa 62:8; Amo 9:14).

They shall not experience the curse pronounced (Lev 26:16; Deu 28:30).

Among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Isa 61:3, end of verse; Psa 92:12).

Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Isa 62:9).

Literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Lev 26:16; Jer 15:8).

(Isa 61:9).

(Hos 9:12). "Their offspring shall be with themselves" [MAURER]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).

Contrast Isa 64:7, "none . . . calleth," &c.; and see on Isa 65:12, "I called, ye did not answer." MAURER translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear" (Psa 32:5; Dan 9:20-21).

(See on Isa 11:6).

(See on Isa 11:7).

Rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Isa 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jud 1:6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (1Ti 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (1Jo 3:8). He was raised up for this, to show forth God's glory (Exo 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev 12:7-9) on earth; next, he is bound a thousand years (Rev 20:2-3); finally, he is cast into the lake of fire for ever (Rev 20:10).

(See on Isa 11:8).

(See on Isa 11:9).

This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.

The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (1Ki 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Act 7:48-49); lastly here, as to "the tabernacle of God with men" (Isa 2:2-3; Eze 43:4, Eze 43:7; Rev 21:3).

Rather, "what is this house that ye are building, &c.--what place is this for My rest?" [VITRINGA].

Namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME].

Have regard.

Humble (Isa 57:15).

(2Ki 22:11, 2Ki 22:19; Ezr 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Joh 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Rev 21:22).

God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9).

LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.

An abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; 2Pe 2:22).

Unbloody: in antithesis to "swine's blood" (Isa 65:4).

Hebrew, "he who offereth as a memorial oblation" (Lev 2:2).

Opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.

(2Th 2:11), answering to "their own ways" (Isa 66:3; so Pro 1:31). However, the Hebrew means rather "vexations," "calamities," which also the parallelism to "fears" requires; "choose their calamities" means, "choose the calamities which they thought to escape by their own ways."

The things they feared, to avert which their idolatrous "abominations" (Isa 66:3) were practised.

(See on Isa 65:12; Isa 65:24; Jer 7:13).

Not only did the evil deed, but did it deliberately as a matter of choice (Rom 1:32). "They chose that in which I delighted not"; therefore, "I will choose" that in which they delight not, the "calamities" and "fears" which they were most anxious to avert.

(See on Isa 65:3).

The same persons as in Isa 66:2, the believing few among the Jews.

Excommunicate, as if too polluted to worship with them (Isa 65:5). So in Christ's first sojourn on earth (Mat 10:22; Joh 9:22, Joh 9:34; Joh 16:2; Joh 15:21). So it shall be again in the last times, when the believing shall be few (Luk 18:8).

The mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," namely, by manifesting Himself in your behalf; as the parallelism to, "He shall appear to your joy," requires (as in Isa 5:19; compare Isa 28:15; Isa 57:4). So again Christ on the cross (Mat 27:42-43).

Giving you "joy" instead of your "rebuke" (Isa 25:8-9).

God, from Jerusalem and His "temple," shall take vengeance on the enemy (Eze 43:1-8; Zec 12:2-3; Zec 14:3, Zec 14:19-21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as Isa 66:5 refers to the confounding of the unbelieving Jews.

That is, the Lord's loud-sounding voice (Psa 68:33; Psa 29:3-9; 1Th 4:16).

Zion.

The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, Isa 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Rev 12:2, Rev 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.

Rather, to suit the parallelism, "is a country (put for the people in it) brought forth in one day?" [LOWTH]. In English Version it means, The earth brings forth its productions gradually, not in one day (Mar 4:28).

In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once.

Rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [MAURER].

Rather, "Shall I who beget, restrain the birth?" [LOWTH], (Isa 37:3; Hos 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (1Sa 3:12; Rom 11:1; Phi 1:6).

(compare Rev 3:7-8).

(Psa 102:14, Psa 102:17, Psa 102:20; Psa 122:6).

(Isa 60:5, Isa 60:16; Isa 61:6; Isa 49:23).

Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [GESENIUS].

I will turn peace (prosperity) upon her, like a river turned in its course [GESENIUS]. Or, "I will spread peace over her as an overflowing river" [BARNES], (Isa 48:18).

As the Nile by its overflow fertilizes the whole of Egypt.

(See on Isa 60:4).

If "ye" refers to the Jews, translate, "ye shall be borne upon their sides . . . their knees," namely, those of the Gentiles, as in Isa 49:22; and as "suck" (Isa 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (Isa 66:10), "shall suck, and be borne" by her as a mother.

(Isa 49:15).

(Isa 40:1-2).

Which once were "dried up" by the "fire" of God's wrath (Lam 1:13), shall live again (Pro 3:8; Pro 15:30; Eze 37:1, &c.).

(Rom 11:15-24).

Manifested in behalf of.

(Isa 9:5; Psa 50:3; Hab 3:5; 2Th 1:8; 2Pe 3:7).

(Jer 4:13).

As the Hebrew elsewhere (Job 9:13; Psa 78:38) means to "allay" or "stay wrath." MAURER translates it so here: He stays His anger with nothing but fury," &c.; nothing short of pouring out all His fiery fury will satisfy His wrath.

"burning heat" [LOWTH], to which the parallel, "flames of fire," answers.

Rather, "With fire will Jehovah judge, and with His sword (He will judge) all flesh." The parallelism and collocation of the Hebrew words favor this (Isa 65:12).

That is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (Isa 26:20-21; Psa 31:20; 1Th 4:16-17).

Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [MAURER].

Rather, "following one," that is, some idol or other, which, from contempt, he does not name [MAURER]. VITRINGA, &c., think the Hebrew for "one," Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare Act 17:23). The idol's power was represented by inclined rays, as of the sun shining on the earth. GESENIUS translates, "following one," namely, Hierophant ("priest"), who led the rest in performing the sacred rites.

Namely, of the garden (see on Isa 65:3-4).

Legally unclean (Lev 11:29) because it was an idol to the heathen (see on Isa 37:36; 1Sa 6:4). Translate, "the field mouse," or "dormouse" [BOCHART]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.

Not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER].

The time is come that I will, &c. [MAURER].

Against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Isa 66:19) shall "see God's glory" (Zec 12:8-9; Zec 14:1-3, Zec 14:9).

Which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zep 3:9; Rev 7:9-10).

A banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Isa 5:26; Isa 11:12; Isa 62:10).

The Gentile survivors spared by God (see on Isa 66:18; Zec 14:16). Isa 2:2-3; Mic 5:7; and Zec 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there.

Tartessus in Spain, in the west.

East and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART].

The Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; Eze 30:5).

Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME].

The Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4).

(Mal 1:11).

The Gentiles (Isa 66:19).

The Jews, back to the Holy Land (Isa 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [HOUBIGANT]. "Offering" is metaphorical, as in Rom 15:16.

Not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.

As these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.

Covered sedans for the rich.

Dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [BOCHART]. Panniers were thrown across the dromedaries' back for poorer women [HORSLEY].

The Gentiles.

For spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (1Pe 2:9; Rev 1:6).

(Isa 65:17; 2Pe 3:13; Rev 21:1).

Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (Zec 14:16).

Which is therefore perpetually obligatory on earth.

(Psa 65:2; Psa 72:11).

At Jerusalem (Jer 3:16-17).

As the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exo 14:30; compare Isa 26:14-19; Psa 58:10; Psa 49:14; Mal 4:1-3).

(Isa 66:16), those slain by the Lord in the last great battle near Jerusalem (Zec 12:2-9; Zec 14:2-4); type of the final destruction of all sinners.

(Mar 9:44, Mar 9:46, Mar 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Isa 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Rev 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake!

I am sought of them that asked not for me "I am made known to those that asked not for me"- נדרשתי nidrashti , εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found."Vitringa. If this be the true meaning of the word, then שאלו shaalu , "that asked,"which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni , "asked me;"and another MS. שאלו לי shealu li , "asked for me;"one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti , by "I have answered;"and so the verb is rendered by all the ancient Versions in Eze 20:3, Eze 20:31. If this be right, the translation will be, "I have answered those that asked not."I leave this to the reader’ s judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni . - L.

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

Aen. 7:86. - L .

"Here in distress the Italian nations come

Anxious, to clear their doubts, and learn their doom

First, on the fleeces of the slaughtered sheep

By night the sacred priest dissolves in sleep

When in a train, before his slumbering eye

Thin airy forms and wondrous visions fly

He calls the powers who guard the infernal floods

And talks inspired, familiar with the gods.

Pitt

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

"The Highlanders, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the Taghairm, mentioned in the text. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a waterfall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination passed for the inspiration of the disembodied spirits who haunt these desolate recesses. In some of the Hebrides, they attributed the same oracular power to a large black stone by the sea-shore, which they approached with certain solemnities; and considered the first fancy which came into their own minds after they did so, to be the undoubted dictate of the tutelar deity of the stone; and as such to be, if possible, punctually complied with. Martin has recorded the following curious modes of Highland augury, in which the Taghairm, and its effects upon the person who was subjected to it, may serve to illustrate the text

"It was an ordinary thing among the over-curious to consult an invisible oracle concerning the fate of families and battles, etc. This was performed three different ways; the first was by a company of men, one of whom, being detached by lot, was afterwards carried to a river, which was the boundary between two villages. Four of the company laid hold on him; and, having shut his eyes, they took him by the legs and arms, and then, tossing him to and again, struck his hips with force against the bank. One of them cried out, What is it you have got here? Another answers, A log of birch-wood. The other cries again, Let his invisible friends appear from all quarters, and let them relieve him by giving an answer to our present demands; and in a few minutes after, a number of little creatures came from the sea, who answered the question, and disappeared suddenly. The man was then set at liberty; and they all returned home, to take their measures according to the prediction of their false prophets; but the poor deluded fools were abused, for the answer was still ambiguous. This was always practiced in the night, and may literally be called the works of darkness

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

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

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

"Mr. Alexander Cooper, present minister of North-Vist, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide, as above-mentioned; during which time he felt and heard such terrible things, that he could not express them. The impression it made on him was such as could never go off; and he said for a thousand worlds he would never again be concerned in the like performance, for this had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse; and seemed to be very penitent under a just sense of so great a crime. He declared this about five years since, and is still living in the Lewis for any thing I know."- Description of the Western Isles p. 110. See also Pennant’ s Scottish Tour, vol. 2 p. 361.

Which remain among the graves - "For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do appear in such places, to those who do believe in them."- Kimchi

In the monuments "In the caverns"- בנצורים bannetsurim , a word of doubtful signification. An ancient MS. has בצורים batstsurim , another בצרים batstsurim , "in the rocks;"and Le Clec thinks the Septuagint had it so in their copy. They render it by εν τοις στηλαιοις, "in the caves.

Which eat swine’ s flesh - This was expressly forbidden by the law, Lev 11:7, but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine’ s flesh, as a full proof of their renouncing their religion, 2 Maccabees 6:18 and 7:1. "And the broth of abominable meats,"for lustrations, magical arts, and other superstitious and abominable practices

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

For I am holier than thou - So the Chaldee renders it

קדשתיך kedashticha is the same with קדשתי ממך kadashti mimmecha . In the same manner חזקתני chazaktani , Jer 20:7, is used for חזקת ממני chazacta mimmenni , "thou art stronger than I."- L.

Behold, it is written before me - Their sin is registered in heaven, calling aloud for the punishment due to it

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

Into their bosom - For על al , ten MSS. and five editions have אל el . So again at the end of this verse, seventeen MSS. and four editions have אל al . - L.

Your iniquities, and the iniquities of your fathers "Their iniquities, and the iniquities of their fathers"- For the pronoun affixed of the second person חם chem , your, twice, read הם hem , their, in the third person; with the Septuagint and Houbigant. - L.

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

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

An inheritor of my mountains "An inheritor of my mountain"- הרי hari , in the singular number; so the Septuagint and Syriac; that is, of Mount Sion. See Isa 65:11 and Isa 56:7, to which Sion, the pronoun feminine singular, added to the verb in the next line, refers; ירשוה yereshuah , "shall inherit her."- L.

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

That prepare a table for that troop "Who set in order a table for Gad"- The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. "But why should we be solicitous about it?"says Schmidius. "It appears sufficiently, from the circumstances, that they were false gods; either stars, or some natural objects; or a mere fiction. The Holy Scriptures did not deign to explain more clearly what these objects of idolatrous worship were; but chose rather, that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally abolished, that we are now quite at a loss to know what and what sort of things they were."Schmidius on the place, and on Jdg 2:13, Bibl. Hallensia

Jerome, on the place, gives an account of this idolatrous practice of the apostate Jews, of making a feast, or a lectisternium , as the Romans called it, for these pretended deities. Est in cunctis urbibus, et maxime in Aegypto, et in Alexandria, idololatriae vetus consuetudo, ut ultimo die anni, et mensis ejus qui extremus est, ponant mensam refertam varii generis epulis, et poculum mulso mixtum; vel praeteriti anni vel futuri fertilitatem auspicantes. Hoc autem faciebant et Israelitae, omnium simulachrorum portenta venerantes; et nequaquam altari victimas, sed hujusmodi mensae liba fundebant . "In all cities, and especially in Egypt and Alexandria, it was an ancient idolatrous custom on the last day of the year, to spread a table covered with various kinds of viands, and a goblet mixed with new wine, referring to the fertility either of the past or coming year. The Israelites did the same, worshipping all kinds of images, and pouring out libations on such tables,"etc. See also Le Clerc on the place; and on Isa 66:17, and Dav. Millii Dissert. v

The allusion to Meni, which signifies number, is obvious. If there had been the like allusion to Gad, which might have been expected, it might perhaps have helped to let us into the meaning of that word. It appears from Jerome’ s version of this place, that the words τῳ δαιμονιω, to a demon, (or δαιμονι, as some copies have it), and τῃ τυχῃ, to fortune, stood in his time in the Greek version in an inverted order from that which they have in the present copies; the latter then answering to גד gad , the former to מני meni : by which some difficulty would be avoided; for it is commonly supposed that גד gad signifies τυχη, Fortune. See Gen 30:11, apud Sept. This matter is so far well cleared up by MSS. Pachom. and 1. D. II., which agree in placing these two words in that order, which Jerome’ s version supposes. - L

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

Ἑτοιμαζοντες τῳ δαιμονιῳ τραπεζαν, και πληρουντες τῃ τυχῃ κερασμα. Preparing a table for the demon, and filling up, or pouring out, a libation to fortune.

Septuagint

Ye have set up an aulter unto fortun

And geven rich drink offeringes unto treasure

Coverdale.

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

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

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

Shall slay thee "Shall slay you"- For והמיתך vehemithecha , shall slay thee, the Septuagint and Chaldee read והמיתכם vehemithechem , shall slay you, plural.

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

Rejoice for ever in that which I create "Exult in the age to come which I create"- So in Isa 9:5 אבי עד abi ad , πατηρ του μελλοντος αιωνος, "the father of the age to come,"Sept. See Bishop Chandler, Defence of Christianity, p. 136.

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

Thence "There"- For משם mishsham , thence, the Septuagint, Syriac, and Vulgate, read שם sham , there.

They shall not build, and another inhabit - The reverse of the curse denounced on the disobedient, Deu 28:30 : "Thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof.

For as the days of a tree - It is commonly supposed that the oak, one of the most longlived of the trees, lasts about a thousand years; being five hundred years growing to full perfection, and as many decaying: which seems to be a moderate and probable computation. See Evelyn, Sylva, B. 3 chap. 3. The present emperor of China, in his very ingenious and sensible poem entitled Eloge de Moukden, a translation of which in French was published at Paris, 1770, speaks of a tree in his country which lives more than a hundred ages: and another, which after fourscore ages is only in its prime, pp. 37, 38. But his imperial majesty’ s commentators, in their note on the place, carry the matter much farther; and quote authority, which affirms, that the tree last mentioned by the emperor, the immortal tree, after having lived ten thousand years, is still only in its prime. I suspect that the Chinese enlarge somewhat in their national chronology, as well as in that of their trees. See Chou King. Preface, by Mons. de Guignes. The prophet’ s idea seems to be, that they shall live to the age of the antediluvians; which seems to be very justly expressed by the days of a tree, according to our notions. The rabbins have said that this refers to the tree of life, which endures five hundred years. - L.

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

Nor bring forth for trouble "Neither shall they generate a short-lived race"- לבהלה labbehalah , in festinationem , "what shall soon hasten away."

ימיהם בהבל ויכל

yemeyhem	bahebel	vayechal
	בבהלה	ושנותם
	babbehalah	ushenotham

"And he consumed their days in vanity

And their years in haste.

μετα σπουδης, say the Septuagint. Jerome on this place of Isaiah explains it to the same purpose: " εις ανυπαρξιαν, hoc est, ut esse desistant ."

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

The wolf and the lamb, etc. - The glorious salvation which Jesus Christ procures is for men, and for men only: fallen spirits must still abide under the curse: "He took not on him the nature of angels, but the seed of Abraham.

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

And all those things have been "And all these things are mine"- A word absolutely necessary to the sense is here lost out of the text: לי li , mine. It is preserved by the Septuagint and Syriac.

He that killeth an ox is as if he slew a man "He that slayeth an ox killeth a man"- These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it,"Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Savior’ s time:"who devoured widows’ houses, and for a pretense made long prayers,"Mat 23:14

The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God

He that offereth an oblation, as if he offered swine’ s blood "That maketh an oblation offereth swine’ s blood"- A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them as the Septuagint had it not in their copy,; but from mere necessity

Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, " דם dam , sic Versiones; putarem tamen legendum participium aliquod, et quidem זבח zabach , cum sequatur ח cheth , nisi jam praecesserat ."- Secker. Houbigant supplies אכל achal , eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, מקריב makrib , offereth

In their abominations - ובשקוציהם ubeshikkutseyhem , "and in their abominations;"two copies of the Machazor, and one of Kennicott’ s MSS. have ובגלוליהם ubegilluleyhem , "and in their idols."So the Vulgate and Syriac.

Your brethren that hated you - said "Say ye to your brethren that hate you"- The Syriac reads אמרו לאחיכם imru laacheychem ; and so the Septuagint, Edit. Comp. ειπατε αδελφοις ὑμων· and MS. Marchal. has αδελφοις· and so Cyril and Procopius read and explain it. It is not easy to make sense of the reading of the Septuagint in the other editions; ειπατε αδελφοι ἡμων τοις μισουσιν ὑμας· but for ἡμων, our, MS. 1. D. 2 also has ὑμων, your.

A voice of noise from the city, a voice from the temple, a voice of the Lord - It is very remarkable that similar words were spoken by Jesus, son of Ananias, previously to the destruction of Jerusalem. See his very affecting history related by Josephus, War, B. vi., chap. v.

Who hath seen "And who hath seen"- Twenty MSS., (four ancient), of Kennicott’ s, and twenty-nine of De Rossi’ s, and two ancient of my own, and the two oldest editions, with two others, have ומי umi , adding the conjunction ו vau ; and so read all the ancient versions. And who hath seen?

Shall I bring to the birth - האני אשביר haani ashbir , num ego matricem frangam ; Montanus. The word means that which immediately precedes the appearance of the fetus - the breaking forth of the liquor amnii . This also is an expression that should be studiously avoided in prayers and sermons.

With the abundance of her glory "From her abundant stores"- For מזיז mizziz , from the splendor, two MSS. and the old edition of 1488, have מזיו mizziv ; and the latter ז zain is upon a rasure in three other MSS. It is remarkable that Kimchi and Sal. ben Melec, not being able to make any thing of the word as it stands in the text, say it means the same with מזיו mizziv ; that is, in effect, they admit of a various reading, or an error in the text. But as Vitringa observes, what sense is there in sucking nourishment from the splendor of her glory? He therefore endeavors to deduce another sense of the word זיז ziz ; but, as far as it appears to me, without any authority. I am more inclined to accede to the opinion of those learned rabbins, and to think that there is some mistake in the word; for that in truth is their opinion, though they disguise it by saying that the corrupted word means the very same with that which they believe to be genuine. So in Isa 41:24 they say that אפע apha , a viper, means the same with אפס ephes , nothing; instead of acknowledging that one is written by mistake instead of the other. I would propose to read in this place מזין mizzin or מזן mizzen , which is the reading of one of De Rossi’ s MS., (instead of מזיז meziz ), from the stores, from זון zun , to nourish, to feed; see Gen 45:23;2Ch 11:23; Psa 144:13. And this perhaps may be meant by Aquila, who renders the word by απο παντοδαπιας· with which that of the Vulgate, ab omnimoda gloria , and of Symmachus and Theodotion, nearly agree. The Chaldee follows a different reading, without improving the sense; מיין meyin , from the wine. - L.

Like a river, and - like a flowing stream "Like the great river, and like the overflowing stream"- That is, the Euphrates, (it ought to have been pointed כנהר cannahar , ut fluvius ille , as the river), and the Nile

Then shall ye suck "And ye shall suck at the breast"- These two words על שד al shad , at the breast, seem to have been omitted in the present text, from their likeness to the two words following; על צד al tsad , at the side. A very probable conjecture of Houbigant. The Chaldee and Vulgate have omitted the two latter words instead of the two former. See note on Isa 60:4 (note).

The Lord will come with fire "Jehovah shall come as a fire"- For באש baesh , in fire, the Septuagint had in their copy קאש kaesh , as a fire; ὡς πυρ

To render his anger with fury "To breathe forth his anger in a burning heat"- Instead of להשב lehashib , as pointed by the Masoretes, to render, I understand it as להשב lehashshib , to breathe, from נשב nashab .

Behind one tree "After the rites of Achad"- The Syrians worshipped a god called Adad, Plin. Nat. Hist. 37:11; Macrob. Sat. 1:23. They held him to be the highest and greatest of the gods, and to be the same with Jupiter and the sun; and the name Adad, says Macrobius, signifies one; as likewise does the word Achad in Isaiah. Many learned men therefore have supposed, and with some probability, that the prophet means the same pretended deity. אחד achad , in the Syrian and Chaldean dialects, is חד chad ; and perhaps by reduplication of the last letter to express perfect unity, it may have become חדד chadad , not improperly expressed by Macrobius Adad, without the aspirate. It was also pronounced by the Syrians themselves, with a weaker aspirate, הדד hadad , as in Benhadad, Hadadezer, names of their kings, which were certainly taken from their chief object of worship. This seems to me to be a probable account of this name

But the Masoretes correct the text in this place. Their marginal reading is אחת achath which is the same word, only in the feminine form; and so read thirty MSS. (six ancient) and the two oldest editions. This Le Clerc approves, and supposes it to mean Hecate, or the moon; and he supports his hypothesis by arguments not at all improbable. See his note on the place

Whatever the particular mode of idolatry which the prophet refers to might be, the general sense of the place is perfectly clear. But the Chaldee and Syriac, and after them Symmachus and Theodotion, cut off at once all these difficulties, by taking the word אחד achad in its common meaning, not as a proper name; the two latter rendering the sentence thus: Οπισω αλληλων εν μεσῳ εσθιοντων το κρεας το χοιρειον ; "One after another, in the midst of those that eat swine’ s flesh."I suppose they all read in their copies אחד אחד achad achad , one by one, or perhaps אחד אחר אחד achad achar achad , one after another. See a large dissertation on this subject in Davidis Millii Dissertationes Selectae, Dissert. vi. - L

I know not what to make of this place; it is certain that our translation makes no sense, and that of the learned prelate seems to me too refined. Kimchi interprets this of the Turks, who are remarkable for ablutions. "Behind one in the midst"he understands of a large fish-pond placed in the middle of their gardens. Others make אחד achad a deity, as above; and a deity of various names it is supposed to be, for it is Achad, and Chad, and Hadad, and Achath, and Hecat, an Assyrian idol. Behynd the fyrst tree or the gate withine forth. - Old MS. Bible.

For I know their works - A word is here lost out of the present text, leaving the text quite imperfect. The word is יודע yodea , knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by קדמי גלן kedemi gelon , their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word επισταμαι, which is verified by MS. Pachom. and the Arabic version. I think there can be little doubt of its being genuine. The concluding verses of this chapter refer to the complete restoration of the Jews, and to the destruction of all the enemies of the Gospel of Christ, so that the earth shall be filled with the knowledge and glory of the Lord. Talia saecla currite ! Lord, hasten the time

It shall come "And I come"- For באה baah , which will not accord with any thing in the sentence, I read בא ba , with a MS.; the participle answering to יודע yodea , with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be ובא veba , when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.

That draw the bow - I much suspect that the words משכי קשת moshechey kesheth , who draw the bow, are a corruption of the word משך meshek , Moschi, the name of a nation situated between the Euxine and Caspian seas; and properly joined with תבל tubal , the Tibareni. See Bochart, Phaleg. Isa 3:12. The Septuagint have μοσοχ, without any thing of the drawers of the bow: the word being once taken for a participle, the bow was added to make sense of it קשת kesheth , the bow, is omitted in a MS. and by the Septuagint

That have not heard my fame "Who never heard my name"- For שמעי shimi , my fame, I read, with the Septuagint and Syriac, שמי shemi , my name.

And in chariots "And in counes"- There is a sort of vehicle much used in the east, consisting of a pair of hampers or cradles, thrown across a camel’ s back, one on each side; in each of which a person is carried. They have a covering to defend them from the rain and the sun. Thevenot calls them counes , 1 p. 356. Maillet describes them as covered cages hanging on both sides of a camel. "At Aleppo,"says Dr. Russell, "women of inferior condition in longer journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles."Nat. Hist. of Aleppo, p. 89. These seem to be what the prophet means by the word צבים tsabbim . Harmer’ s Observations, 1 p. 445.

And for Levites - For ללוים laleviyim , fifty-nine MSS., (eight ancient), have וללוים velaleviyim , adding the conjunction ו vau , which the sense seems necessarily to require: and so read all the ancient versions. See Jos 3:3, and the various readings on that place in Kennicott’ s Bible.

For their worm shall not die - These words of the prophet are applied by our blessed Savior, Mar 9:44, to express the everlasting punishment of the wicked in Gehenna, or in hell. Gehenna, or the valley of Hinnom, was very near to Jerusalem to the south-east: it was the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch. To put a stop to this abominable practice, Josiah defiled, or desecrated, the place, by filling it with human bones, 2Ki 23:10, 2Ki 23:14; and probably it was the custom afterwards to throw out the carcasses of animals there, when it also became the common burying place for the poorer people of Jerusalem. Our Savior expressed the state of the blessed by sensible images; such as paradise, Abraham’ s bosom, or, which is the same thing, a place to recline next to Abraham at table in the kingdom of heaven. See Mat 8:11. Coenabat Nerva cum paucis. Veiento proxies, atque etiam in sinu recumbebat . "The Emperor Nerva supped with few. Veiento was the first in his estimation, and even reclined in his bosom."Plin. Epist. 4:22. Compare Joh 13:23; for we could not possibly have any conception of it but by analogy from worldly objects. In like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm which there preyed on the carcasses, and the fire that consumed the wretched victims. Marking however, in the strongest manner, the difference between Gehenna and the invisible place of torment; namely, that in the former the suffering is transient: - the worm itself which preys upon the body, dies; and the fire which totally consumes it, is soon extinguished: - whereas in the figurative Gehenna the instruments of punishment shall be everlasting, and the suffering without end; "for there the worm dieth not, and the fire is not quenched.

These emblematical images, expressing heaven and hell, were in use among the Jews before our Savior’ s time; and in using them he complied with their notions. "Blessed is he that shall eat bread in the kingdom of God,"says the Jew to our Savior, Luk 14:15. And in regard to Gehenna, the Chaldee paraphrase as I observed before on Isa 30:33, renders everlasting or continual burnings by "the Gehenna of everlasting fire."And before his time the son of Sirach, 7:17, had said, "The vengeance of the ungodly is fire and worms."So likewise the author of the book of Judith, chap. 16:17: "Wo to the nations rising up against my kindred: the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh;"manifestly referring to the same emblem. - L

Kimchi’ s conclusion of his notes on this book is remarkable: -

"Blessed be God who hath created the mountains and the hills

And hath endued me with strength to finish the book of salvation

He shall rejoice us with good tidings and reports

He shall show us a token for good: -

And the end of his miracles he shall cause to approach us.

Several of the Versions have a peculiarity in their terminations: -

And they shall be to a satiety of sight to all flesh

Vulgate

And thei schul ben into fyllyng of sigt to all fleshe

Old MS. Bible

And they shall be as a vision to all flesh

Septuagint

And the wicked shall be punished in hell till the righteous shall say, - It is enough

Chaldee

They shall be an astonishment to all flesh; So that they shall be a spectacle to all beings

Syriac

The end of the prophecy of Isaiah the prophet

Praise to God who is truly praiseworthy

Arabic

One of my old Hebrew MSS. after the twenty-first verse repeats the twenty-third: "And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.

1.I have manifested myself The Prophet now passes on to another doctrine; for he shews that God has good reason for rejecting and casting off the Jews. It is because they have profited nothing by either warnings or threatenings to be brought back from their errors into the right way. But that they might not think that the Lord’s covenant would on that account be made void, he adds that he will have another people which formerly was no people, and that where he was formerly unknown, his name Shall be well known and highly celebrated. The Jews looked on this as monstrous, and reckoned it to be altogether inconsistent with the covenant which the Lord made with Abraham, (Gen 17:7,) if such a benefit were extended to any others than his posterity. But the Prophet intended to strip them of the foolish confidence of imagining that God was bound to the posterity of Abraham; for the Lord had not restricted himself to them but on an absolute condition, and if this were violated by them, they would be deprived, like covenant-breakers and traitors, of all the advantage derived from the covenant. Nor was this promise made to Abraham alone, and to those who were descended from him, but to all who should be ingrafted by faith into his family. But it will be more convenient to begin with the second verse, in which he explains the cause of the rejection, that we may more fully understand the Prophet’s design. ¹⁹⁸

2.I have stretched out my hands He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he “stretch out his hands” to draw and bring them back to him.

By “the stretching out of the hands” he means the daily invitation. There are various ways in which the Lord “stretches out his hands to us;” for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time “stretching out his hand” to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shews the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault. The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jer 7:13.)

To a rebellious people First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be αὐθάδεις “self-willed,” (2Pe 2:10;) that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.

Having pointed out the cause of this rejection, we must come to the calling of the Gentiles, who succeeded in the room of the Jews; for that is undoubtedly the subject treated in the first verse. The Lord had long ago foretold it by Moses, so that they ought not to have thought that there was anything new in this prediction.

“They have provoked me by that which is not God; they have moved me to anger by their vanities; and I also will provoke them by that which is not a people, by a foolish nation I will enrage them.” (Deu 32:21.)

Finally, the Prophet now threatens the same thing which was afterwards foretold by Christ when that blinding was at hand.

“The kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth fruit.” (Mat 21:43.)

1.To them that asked not ¹⁹⁹ When he says that God manifested himself “to them that asked not,” he shews that the Gentiles were anticipated by the grace of God, and that they brought no merit or excellence as an inducement to God to give it to them. This obviously agrees with that passage which we quoted, in which Moses calls them “a foolish nation.” (Deu 32:21.) Thus, under a universal type, he describes what is the nature of men before the Lord anticipates them by his mercy; for they neither call on the Lord, nor seek him, nor think about him. And this passage ought to be carefully observed, in order to establish the certainty of our calling, which may be said to be the key that opens to us the kingdom of heaven; for by means of it peace and repose are given to our consciences, which would always be in doubt and uncertainty if they did not rest on such testimonies. We see, therefore, that it did not happen accidentally or suddenly that we were called by God and reckoned to be his people; for it had been predicted long before in many passages. From this passage Paul earnestly contends for the calling of the Gentiles, and says that Isaiah boldly exclaims and affirms that the Gentiles have been called by God, because he spoke more clearly and loudly than the circumstances of Ms own time required. Here we see, therefore, that we were called by an eternal purpose of God long before the event happened.

Behold I, behold I By repeating these words twice, he confirms still more the declaration that God hath manifested himself in so friendly a manner to foreign and heathen nations, that they do not doubt that he dwells in the midst of them. And, indeed, that sudden change needed to be confirmed, because it was difficult to be believed; although by that very novelty the Prophet intended to magnify the unexpected grace of God. The meaning may be thus summed up: “When the Lord shall have offered himself to the Gentiles, and they shall have been joined to the holy family of Abraham, there will be some Church in the world, after the Jews have been driven out.” Now we see that all that is here predicted by the Prophet was fulfilled by the Gospel, by which the Lord actually offered and manifested himself to foreign nations. Whenever, therefore, this voice of the Gospel is sounded in our ears, or when we record the word of the Lord, let us know that the Lord is present, and offers himself, that we may know him familiarly, and may call on him boldly and with assured confidence.

3.A people that provoketh me Here he describes and illustrates more largely in what respects the Jews were rebellious against God. It was because they had forsaken the command of God, and had polluted themselves by various superstitions. He had said a little before, (Isa 63:17,) that the Jews had estranged themselves from God, because they wandered after their inventions; and now he points out the fruit of that licentiousness, that, by giving a loose rein to their thoughts, they overturned the pure worship of God. And undoubtedly this is the origin of all superstitions, that men are delighted with their own inventions, and choose to be wise in their own eyes rather than restrain their senses in obedience to God. In vain do men bring forward their devotions, as they call them, and their good intentions, which God holds in such abhorrence and detestation that they who have followed them are guilty of breaking the covenant and deserting from their allegiance; for there is nothing which we ought to undertake of our own accord, but we ought to obey God when he commands. In a word, the beginning and perfection of lawful worship is a readiness to obey.

By the word “provoke” he describes the impudence of the people, who deliberately, as it were, provoked God, and had no reverence for his majesty so as to submit to his authority. And he heightens the description by saying, To my face; for since God may be said to be present and actually beheld by those whom he warns by his word, they sin more heinously, and are guilty of greater impudence and rebellion, than those who never heard the word.

That sacrificeth in gardens, and offereth incense on bricks He mentions the “gardens” which they had consecrated to their idols, and says that they provoked him by them. Some think that “bricks” are mentioned by way of contempt, and are indirectly contrasted with the altar on which alone God wished that they should sacrifice; and accordingly they think that here he mentions the roofs on which superstitious persons were wont to offer sacrifices; for they were made of “bricks.” But I think that it means simply the altars which they had built for idols; for, although they were not without the plausible pretense of wishing to imitate that form of altar which God had prescribed, yet God abhorred it, because it was contrary to his word.

4.Who dwell in the graves He enumerates other kinds of superstitions; and although, in consequence of its brevity, the description is obscure, yet we may easily learn from other passages what was the nature of them. For as necromancy was generally practiced among heathen nations, the Jews also consulted demons “in graves and deserts,” instead of consulting God alone, which they ought to have done; and, as if they were seeking answers from the dead, they took pleasure in being deceived by the illusions of demons. ²⁰⁰ How solemnly the Lord had forbidden it, appears very clearly from Deu 18:10, and other passages; and we have seen something of this kind in a former part of this book, (Isa 8:19.) In general we are taught that God demands nothing more than obedience, which he prefers to slain beasts and sacrifices. (1Sa 15:22.)

Who eat swine’s flesh Formerly he complained that the worship of God was polluted by strange inventions; and now he adds that they set aside every distinction, so that they do not distinguish between the clean and the unclean; and he brings forward a single instance, that they do not abstain from “swine’s flesh.” But it may be thought that this was a small matter. Very far from it; for we ought not to judge from our own opinion, but from that of the legislator, how heinous a sin it is; and nothing which the Lord has forbidden ought to be reckoned trivial. (Lev 11:7; Deu 14:8.) This related to the external profession of. faith, by which the Jews were in duty bound to testify how widely they differed from the pollution of the Gentiles. From that rule, therefore, which the Lord enjoins upon us, we must not swerve even a hair’s breadth. ²⁰¹

5.Remain by thyself ²⁰² He points out extreme impiety in the Jews, who obstinately and rebelliously opposed God’s worshippers, and refused to listen to any warnings. There is some hope of repentance, so long as we lend an ear to warnings and reproofs; but if we reject them, our case is undoubtedly hopeless.

Though the words are apparently obscure, their meaning amounts to this, that hypocrites disdainfully and fiercely repel faithful advisers, because they either make false claims to holiness, or, on account of pride, do not suffer themselves to be reproved; for hypocrisy is never free from supercilious disdain and haughtiness. Let us not wonder, therefore, that those who are infected by this vice swell with insolent pretensions, and boast of their virtue and holiness, and value themselves more highly than all others; for Satan has blinded them to make an idle and ostentatious boast of what they call their devotions, and to despise the word of God.

Commentators think that this is a general statement; which reproves the Jews for refusing to submit to the prophets. But it appears to me that we ought to take into account a circumstance to which they do not attach sufficient weight, that this verse is in close and immediate connection with the preceding verses, and contains a sharp reproof of the Jews, for not only revolting from the true worship, but likewise following obstinately their own inventions, so as to turn with disdain from every one that did not flatter them; for that phrase, “Remain with thyself,” means nothing else than “Away with thee!” as if they declared that they would have nothing to do with honest instructors. ²⁰³

6.Lo, it is written before me He alludes to the ordinary custom of judges, who keep before them in writing the processes of investigation regarding any matter, together with the testimonies, acts, and everything of that nature, in order that, when it shall be found necessary to make use of them, the guilt of the culprit may be easily proved; for we write those things which we wish to be remembered by posterity The Lord therefore testifies that these things can never fade into oblivion, because they have been written; for, although for a time he pass them over in silence, yet the wicked shall not escape unpunished, but shall at length feel that he is a righteous judge.

Hence we ought to learn that we must not abuse God’s patience, because he bears with us long, and does not all at once stretch out his hand to punish us; for all our faults are nevertheless written before him, for which we must at length suffer punishment, if we do not repent. ²⁰⁴ True, indeed, the Lord has no need of writing as an aid to memory; but he makes use of this form of expression, that we may not think that he has forgotten anything, when he is slow in executing his judgments. Jeremiah even says expressly, that

“the sin of Judah is written with an iron pen and with the nail of a diamond.”
(Jer 17:1.)

To recompense into the bosom is a phrase frequently employed in Scripture; for men think either that their sins are concealed, or that they will not be called to account for them; but, hurried along by unbridled lust, or laying the blame on some other person, they drive fear to a distance from them. (Psa 79:12; Jer 32:18.) On this account the Lord threatens that he will “recompense into their bosom,” that they may consider who is the judge with whom they have to do.

7.Your iniquities and the iniquities of your fathers together Isaiah enlarges on that, which he had expressed briefly in the preceding verse; for he shews that the Jews are not now, for the first time, guilty of this treason, but that there is the ancient example of the fathers, in whose footsteps they closely follow. In like manner the Lord formerly complained that he had borne long with that people, and was at length wearied with them. He therefore describes the aggravated heinousness of the offense, by saying that the Jews follow the example of their fathers; as if he had said, “They are very bad eggs of bad crows;” for the more frequently and the more earnestly that men have been warned, so much the more must they be condemned for obstinacy, if they do not repent. Thus he shews that they disregarded warnings and threatenings, and persevered for many years in their baseness and impiety; that they may no longer bring forward any excuse or pretense, but, on the contrary, may know that they deserve severe punishment.

Here we see that the corruption which has flowed from the fathers is so far from being an excuse to the children, (as is alleged by ignorant persons, who commonly make use of this shield,) that, on the contrary, they draw down on themselves severer judgment. He adds יחדו , ( yachdcav,) together. As if the Lord had said, that he gathers together, and, as it were, forms into a bundle, the crimes of the fathers and of the children, that he may at length punish them. Not that

“the son bears the iniquity of the father,” (Eze 18:20,)

and endures the punishment which the father deserved, but that, since they carry on the crimes of their fathers, they must be included and condemned in the same judgment, while obstinacy shews that their diseases are incurable.

Because they have offered incense on the mountains He glances at one kind of sin, under which, by a figure of speech in which a part is taken for the whole, he describes also the rest of their sins; for he means by it the whole of the revolt by which the people withdrew from the true worship, and devoted and gave themselves up to strange gods. This is the utmost verge of iniquities; for, when the fear of God has been taken away, we can have nothing sound or healthy in us. Thus he points out the source of all evils, which ought to be the more diligently observed, because men are highly pleased with themselves, and think that they deserve great praise, when they worship God according to their own fancy, and do not understand that nothing is more abominable in the sight of God than pretended worship, which proceeds from human contrivance. Beyond all doubt, the people desired to be acceptable to God by “offering incense on the mountains;” but it is not from the purpose of their mind, and from their intention, as they call it, that we must judge of their work. In preference to all men, we must listen to the voice of the Lord, who testifies that he is greatly dishonored, that we may not endeavor to defend ourselves by pleading our intention, which will render us doubly guilty before God.

Therefore I will measure back their ancient work The word ראשנה ( rishonah) may be explained in various ways, either “I will measure back with their antiquity,” or, “in the first place,” or “formerly,” or, “from the beginning.” But we must take into account the connection of the passage, from which the Prophet’s meaning will be clearly seen. Having spoken a little before about the works of the fathers, he undoubtedly ridicules those who made them a bulwark. It is a slight and useless defense, and indeed it is idle to plead before God the practices of the fathers, that is, their long-continued corruption; for in this way we bring down on ourselves a heavier judgment. And yet many men are so intoxicated by this pretense, that they think that no objection can be brought against it, and even refuse to listen to anything else. ²⁰⁵ Antiquity, indeed, is highly venerable; but no man ought to value it so highly as to make the smallest diminution of the honor of God. This is a remarkable passage for convincing those who uphold superstitions by length of years, as if old established error ought to be accounted a law.

8.Thus saith Jehovah Here the Prophet softens the preceding statement; for otherwise it would have been very hard to say that the iniquities of the fathers would be brought to remembrance in such a manner, that the Lord would destroy the fathers and the children along with them; and these things might strike believers with such horror as to lead them to think that their salvation was past all hope. We must therefore be carefully on our guard, and observe the reason why the Lord is angry with us; for he wishes to terrify us, so as to lead us to himself, and not so as to throw us into despair. For this reason he holds out hope to believers, that they may not lose courage; and, by exhibiting consolation, he encourages them to repentance. He confirms it by a comparison.

As if one found a grape in a cluster As if a person who has determined to root out a vine that is inconvenient or injurious to him, and finds a fruit-bearing branch, shall spare it; so the Lord will refrain from tearing up those in which he shall find no strength or flavor. Formerly he complained that the people were useless, and even that they yielded bitter fruits. (Isa 5:2.) Isaiah retains the same comparison, but applies it in a different manner. “Though the people may be said to be an unfruitful and degenerate vine, yet there are still left some fruit-bearing branches which the Lord will not suffer to perish.

But this may be understood in two ways; either that the Lord will preserve his people for the sake of the elect, or that, when the reprobate are destroyed, he will rescue believers from destruction. There is a wide difference between these two interpretations. As to the first, we know that the wicked are sometimes spared on account of good men, whom God does not wish to destroy or to involve in the same judgment, as various examples of Scripture sufficiently shew. The Lord would have spared Sodom, if he had found but ten good men in it. (Gen 18:32.) All who sailed along with Paul, to the number of “two hundred and seventy-six,” (Act 27:37,) were “given to him” and rescued from shipwreck, that the power which He manifested in his servant might be more illustriously displayed. (Act 27:24.) The Lord blessed the house of Potiphar, and made it to prosper in all things, for the sake of Joseph who was in his family. (Gen 39:5.) There are other examples of the same kind, which every one will easily collect for himself.

But I approve more highly of the other interpretation, that the Lord will punish the sins of his people in such a manner as to have regard nevertheless to his own, and not to involve all universally in the same destruction. Nor does he mean only that believers shall be saved, but that a people shall be left amongst whom men shall call on his name. And the comparison ought to be carefully observed; for he shews that the remnant will be small, as compared with the multitude which was at that time, as has been already explained. (Isa 1:9.)

Now, as to believers being often punished along with the reprobate, let us not think that it is wrong; for the Lord will often find in each of us enough of blame to afflict and punish us. Besides, he wishes to instruct and arouse us by his chastisements; and seeing that we have been joined to a certain people, and, as it were, ingrafted into their body, we undoubtedly ought not to think it strange if we, who may be said to be diseased members, shall share in the same strokes and pains. Yet the Lord moderates the punishment, so as not to tear up by the roots the elect plants.

9.And I will bring forth a seed out of Jacob He explains the preceding verse by other words, and shews that the Lord wishes to reserve for himself some “seed” that shall call upon him; for the Lord is wont to chastise his people in such a manner as to determine that the Church shall exist, in which his truth and the pure religion may be preserved, and which Paul for that very reason calls “the pillar and foundation of truth.” (1Ti 3:15.) We must not, therefore, judge of the Church from the present condition of things, (for nothing in this world can be permanent,) but from the purpose of God, which will not suffer it to be overturned or destroyed. This ought to be carefully remembered by us, that we may not be terrified by any calamities or ruins, or by any hideous desolation of the Church.

And out of Judah the heir of my mountains He gives the appellation of “heirs of the mountains” to those who, having returned from captivity, shall again inhabit their native land. Judea, as is well known, was a mountainous country. He again explains what might have appeared to be somewhat obscure.

And my elect shall possess it by inheritance He means that the Jews shall return to their original condition, that they may enjoy that country as their own inheritance, from which they had been driven out. Judea was soon afterwards reduced to the utmost desolation. The Lord testifies that this shall not be of long duration; and, in order to confirm it the more, he mentions in a compendious manner the covenant by which that land was destined for them, that they might possess it by the right of inheritance. Thus, although they were long in captivity, yet this word “inheritance” ought to arouse them to cherish the confident hope that they would at length regain the possession of it. But it ought to be observed that this grace is confined to the elect and true worshippers of God, that every one may not apply it to himself without distinction. ²⁰⁶

10.And Sharon shall be an abode of flocks By these figures he means nothing else than that the land, which was a desert, shall be again inhabited; for there is an implied comparison. “Although, in consequence of the banishment of her inhabitants into a distant country, she shall be forsaken and desolate, yet she shall at length be inhabited, so as to abound in flocks and herds, and have lands that are fertile and that are fit for pasture, and supply abundantly everything that is necessary for the food and support of men.” Sharon was a place adapted to pasture, and so was Achor; but the former was adapted to flocks, and the latter to herds.

Here we see that the promises of God contain blessings not only of the future but also of the present life, that we may taste more and more his bounty and kindness; for by the latter ²⁰⁷ we are invited to the greater and more excellent blessings of the heavenly life. When the Lord extends his bounty to flocks and herds, this ought to confirm us the more and make us more certain of his fatherly care and anxiety about us; for if he pays attention to flocks which were created for our sake, much more will he supply us with all that is necessary

“for the life that now is, and for that which is to come.”
(1Ti 4:8.)

Yet we must likewise keep in view the spiritual meaning (of which we have spoken formerly) that leads us from God’s earthly blessing to Christ’s spiritual kingdom, which the prophets shadow out under that image.

For my people Here also he excludes the reprobate, who were not ashamed of glorying vainly and falsely of the name of God. Although they confidently boast of promises and sacraments, yet they have nothing in common with the children, and, having been shut out from all hope of God’s favors, they receive the reward of their iniquity. By adding, Who have sought me, he describes more plainly who are they that shall be partakers of these benefits, in order that, as has been already said, he may entirely cut off reprobates and hypocrites. The sure mark by which lambs are distinguished from kids, and lawful children from bastards, is to “seek” the Lord; for it is not enough to shelter ourselves under a name and title, but we must seek the Lord with a pure conscience, that we may cleave to him with the whole heart. (Deu 6:5.)

11.But ye forsakers of Jehovah, who forget the mountain of my holiness That hypocrites may not abuse these promises, or think that what is said about the restoration of the people relates to them, he again addresses them by these words, and calls them “forsakers,” ²⁰⁸ because they “have forgotten” Mount Zion; that is, have revolted from the true worship of God. By “the mountain of holiness” he denotes figuratively the rule of a holy life which had been laid down in the word of the Lord; for the temple had been built by the command of the Lord, that these men might call upon him; and likewise the altar on which the Lord wished that sacrifices should be offered. Thus those sacrifices and oblations were impure which were offered in other places, or to other gods, or in any way different from the strict observance of the ceremonies of the Law. It is not lawful for men to undertake anything at their own suggestion; for the Lord demands nothing but obedience, (1Sa 15:22,) and there is no obedience without faith; and there is no faith without the word, (Rom 10:17,) by which alone we are at liberty to inquire or think concerning God.

Who prepare a table for the army ²⁰⁹ He enumerates their superstitions. The word גד ( Gad) is variously explained. Some think that it denotes Jupiter, or the star of Jupiter; and others that it denotes Fortune. Jerome translates the words, “Ye who spread a table for fortune;” for he thinks that it means prosperity. But I think it more probable that גד ( Gad) means “a band,” or “a troop,” or even “an army;” and this agrees well with the etymology of the word and the context. One passage is especially worthy of notice, (Gen 30:11,) in which Leah rejoices on account of the addition of children; for I think that the word which he employs, בגד ( begad), ought to be understood as if she had said, “Now, I have plenty of children;” for she had many children before that time, and hence she gave the name גד ( Gad) to her fifth son. Accordingly, I think that גד ( Gad) ought to be interpreted, in this passage, as meaning “a troop,” or “an army;” because their false gods were so numerous, that they could scarcely be numbered for multitude.

And fill an oblation to the number To fill may here be taken in two senses; either that they supplied everything largely and bountifully for the worship of idols; (for superstition has no limit or measure, and they who are niggardly in the worship of God very cheerfully spend all that they have for the sake of idols;) or that they passed by no idol to which they did not render their worship. I prefer the latter meaning; for idolaters do not think that they have done enough, if they do not give honor to each of the saints; and the more numerous the saints whom they have honored, they think that they will have better success. We have too great experience of this every day in the Papists.

By “number” he means the same thing as he formerly meant by “army;” for it is a repetition which is very customary among Hebrew writers. He means, therefore, that “a table is prepared,” that is, sacrifice is offered, not to a single idol, but to a great number of idols; in order to shew clearly how grievous are the punishments which they have deserved.

12.Therefore I will number you to the sword He alludes to the number of the gods; and the Lord declares that he will easily ascertain how numerous they are, for he “will number them to the sword.” And hence we see that the Prophet, in the preceding verse, does not speak of the two planets, Jupiter and Mercury, as some think, but means that they were not satisfied with one God, and collected for themselves various idols. It is an idle conjecture that the word מני ( meni) denotes Mercury, because מנה ( manah) signifies “to number,” and Mercury presided over numbers and merchants. ²¹⁰ The design of the Prophet is manifest, who declares that the people “shall be numbered to the sword,” because they delighted in a vast number of gods, and did not choose to rely on one God.

Because I called, and ye did not answer He heightens the extent and heinousness of that treason, by saying that the Jews sinned through deliberate malice, and on purpose, rather than through ignorance. They had been often instructed and warned, but had disdainfully rejected all warnings, and consequently were far less excusable than others, to whom no prophets were sent; for although ignorance cannot be pleaded as an excuse by any man, yet much less can it be pleaded by the Jews and those to whom the word of God is proclaimed, and who, on that account, will be condemned and punished more severely than others.

I spake, and ye did not hear He describes the manner of calling, namely, that he exhorted the people by the prophets; for by the word “speak” he twice repeats the same thing, as we have already stated to be the custom of Hebrew writers. To “hear” the Lord is to obey his word; for it would be a trivial matter to lend our ears, if we did not submit to the word; and it would then be with us as the proverb says, “They listen with the ears of an ass.” ²¹¹ God wishes to be heard sincerely, and does not approve of a pretended hearing; and he shews how it came that they rejected the calling. It was because they shut their ears to the doctrine of the prophets; for the beginning of obedience is to bring a desire to learn.

And ye did evil before mine eyes. The phrase, “before mine eyes,” is of the same import as “to my face;” a mode of expression which he made use of a little before. (Verse 3.) All men, indeed, sin “before the eyes” of the Lord, and none can withdraw from his presence. But in a peculiar sense we are said to sin “before his eyes,” when, having been called by him, we do not dread his presence; for he approaches nearer to those whom he calls by the prophets, and, so to speak, exhibits himself as present to them. Far more detestable, therefore, and worthy of severe chastisements, is the impiety of those who, laying aside all shame, despise and scorn God when he draws near to call and invite them.

And chose the things in which I took no pleasure From this concluding clause of the verse it is evident that they are condemned, not for gross crimes, but for foolish devotions, by which they corrupted the worship of God. Although they zealously devoted themselves to sacrifices contrived by themselves, because they thought that in this way they would become entitled to the favor of God; yet he declares that he abhors their wicked practices. It is not permitted that any person shall have a free choice to follow whatever he thinks fit, but all must observe what God approves, and must not turn aside from it in any way whatever. Now we see that it was not a fault peculiar to a single age that men should follow their own caprice in the worship of God, and should adore their own inventions instead of God; but whatever “pleasure” men “take in these things,” the Lord solemnly declares that he condemns and abhors them.