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"and the eyes of the lofty shall be hum"bled. 16. But the LORD of hosts shall "be exalted in judgment, and God that "is holy shall be sanctified in righteous66 ness. 17. Then shall the lambs (k) feed "after their manner (1), and the waste "places of the fat ones (m) shall stran66 gers (n) eat. 18. Wo unto them that draw iniquity (0) with cords of vanity, and sin as it were with a cart-rope: 19. That say, "Let him (p) make speed, "and hasten his work, that we may see "it: and let the counsel of the holy One "of Israel draw nigh and come, that we "may know it." 20. Wo unto them that "call evil good, and good evil; that put "darkness for light, and light for dark"ness; that put bitter for sweet, and "sweet for bitter. 21. Wo unto them "that are wise (q) in their own eyes, and "prudent in their own sight. 22. Wo

(k) v. 17. "The lambs," i. e. either literally, or "the meek, the innocent, the unassuming."

(1) v. 17. "After their manner," i. e. probably," as they please: securely without in"terruption or restraint."

(m) v. 17. "The waste places of the fat ❝ones," i. e. " the extensive possessions of the "rich" where, according to verse 8. "field " is laid to field, till there be no place."

(n) v. 17. "Strangers." It shews the vanity of enlarging an estate, if strangers are to

have it.

(o) v. 18. "Draw iniquity, &c." Bold imagery (as I conjecture) in Isaiah's finest stile, to paint the insolent audacity of the wicked: placing Sin and Iniquity (personified) as idols in a triumphal car, drawing them in triumph with decorated cords or traces. hurrying them fearlessly along as if their cords had the strength of cart ropes or cables, and were in no danger of breaking, and then defying the Holy One of Israel in the words of verse 19. 66 Sin," here is undoubtedly a substantive and that their idols were carried about in chariots with great pomp may be inferred from 2 Kings xxiii. 11. ante; for Josiah "took away the horses the kings of "Judah had given to the sun," (one of the chief objects of idolatrous worship,) " and "burned the chariots of the sun with fire." See Parkhurst's Heb. Lexicon, 4th ed. 685. An account of the procession of Juggernaut, the great idol of the Hindoos, which Dr. Buchanan witnessed in 1806, (and which account was met with

"unto them that are mighty to drink wine, " and men of strength to mingle (r) strong "drink: 23. Which justify the wicked "for reward, and take away (s) the righ"teousness of the righteous from him. 66 24. Therefore as the fire devoureth the "stubble, and the flame consumeth the "chaff, so their root shall be as rottenness, "and their blossom shall go up as dust: "because they have cast away the law of "the LORD of hosts, and despised de "word of the holy One of Isra 66 25. Therefore is the anger of the Lou "kindled against his people, and he hat "stretched (t) forth his hand against them, "and hath smitten them: and the hik "did tremble, and their carcases w "torn in the midst of the streets: For "this his anger is not turned away, bu "his hand is stretched out still. 26. And "he will lift up an ensign to the nations

long after the former part of this note wami. ten), may enable the reader the better to appetite the explanation here suggested." The true "of the idol was placed on a stupendous t "tower, about 60 feet in height, resting on "wheels, which indented the ground deeply, "as they turned slowly under the ponders "machine. Attached to it were six cables, of "the size and length of ships cables, by which "the people drew it along. Thousands ci men, women and children, pulled by each "cable, crowding so closely, that some coal only use one hand. Infants are made to "exert their strength in this office, for it is "accounted a merit of righteousness to mov "the god." Buchanan's Researches, 25, 26.

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(p) v. 19. "Him," rather " the very God." in derision, him whom ye so call. The word in Heb, are" the true Jah," i. e. the real se "existing Being.

(q) v. 21. "Wise in their own " "Above being instructed."

(r) v. 22. " Mingle, &c." They used to ad spices to their wine, to increase its strength. See Ps. lxxii. 9.

(s) v. 23: "Take away, &c." i.e. "by "treating him as a guilty person."

(t) v. 25. "Hath stretched, &c." This may refer to the calamities in the times d Ahaz, when the Lord brought Judah low. and delivered Judah and Jerusalem to troubk to astonishment, and to hissing, because of th sins of Ahaz. See ante, note on Is. i. 2.

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From far, and will hiss (u) unto them from the end of the earth: and behold, they shall come with speed swiftly. 27. None shall be weary, nor stumble amongst them: none shall slumber nor sleep neither shall the girdle of their loins be loosed (x), nor the latchet of their shoes be broken. 28. Whose arrows are sharp, and all their bows bent, their horses hoofs shall be counted like flint (y), and their wheels like a whirlwind (z). 29. Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar and lay hold of the prey, and shall carry it away safe, and none shall deliver it. 30. And in that day they (a) shall roar against them (a), like the roaring of the sea: and if one look unto the land, behold darkness and

(u) v. 26. "Hiss," i. e. " call," to collect hem. The same expression occurs, Is. vii. 18. The Lord shall hiss for the fly, and for the bee."

(x) v. 27. "Be loosed," i. e. " they shall always be ready for action." The garments those times were long and flowing, and when ey were to move rapidly, required girding. For the description of another irresistible army, ee Joel ii. 2. &c. post.

(y) v. 28. "Like flint." No road shall be Do hard for them, and nothing shall lame hem: the horses in those times had no shoes, > that a hard hoof was of great importance. Lowth.

(z) v. 28. "Like a whirlwind." Irresistible, hat nothing can stop or withstand.

(a) v. 30. "They," i. e. "these hostile

armies ;"" them," i. e. " the Jews."

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= (b) v. 30. "And the light, &c." i. e. proDably even in the heavens," (the place for light) there is nothing but darkness." The whole verse is figurative, to denote the greatmess of their distress.

(c) A prophecy of the miraculous conception of the Messiah. See ante, 47.

(d) v. 10. "Ahaz," king of Judah; a very wicked king. See ante, note on Isaiah i. 2. B. C. 742.

(e) v. 11. "A sign." Ahaz was at this time under great apprehensions from Rezin king of Syria, and Pekah king of Israel: God had just assured him they should not succeed, and here offers him a sign.

(f) v. 12. "Tempt," i. e. (probably) “try, "trust; appeal to."

(g) v.13. "My," emphatically, to intimate

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that they had deserted him, and turned him off; that they had no longer confidence or hope in him, so that he was no longer their God. And to what an extent they had abandoned God may be seen, ante, note on Isaiah i. 2. (b) v. 14. "A virgin, &c." or rather "The virgin." 2 Hales 454. So far from God's meaning to give up the Jews, he shall in his own time break through the course of nature, and cause even a virgin of their nation to conceive, and bear an extraordinary son, who shall be Emanuel, or God with us. This miraculous conception is perhaps implied in the first promise, Gen. iii. 15. that "the seed of the woman should bruise the serpent's head," and it is more distinctly referred to, Jer. xxxi. 22. "The Lord hath created a new thing in the "earth, a woman shall compass a man.' ." And see Mic. v. 3. where after the known prophecy that it should be in Bethlehem Ephratah that the Messiah should come forth, it is added, "Therefore will he give them up, until the "time that she which travaileth hath brought "forth." And see ante, 47. note on Matt. i. 23. 2 Lightf. 101.

(i) v. 14. "Call his name," i. e. " be."

(k) v. 15. "Butter and honey," the undisturbed produce of the land: the produce of peaceful times.

(1) v.15. "Shall he eat," i. e. (if this applies to the Messiah,) he shall be reared and nourished as children usually are; that though his birth is miraculous, and his nature godlike, there shall be nothing extraordinary in his progress through childhood: or, if (as many think) the prophecy relative to the Messiah terminates at verse 14. "butter and honey,"

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(i. e. the produce of peaceful times) shall he (i. e. indefinitely, every one, the people of the land)" eat, that he may know," (or rather when he shall know) to refuse the evil, &c. (i. e. to do righteously). As though he had said, if the people will follow what is right, they shall have the blessings of peace: the produce of the land shall not be destroyed by invaders.

(1) v. 15. "That he may know," i. e. (probably), (if applied to the Messiah,) that he may reach the age of knowing, to rear him to that age, otherwise, the reading should probably be "when he shall know."

(m) v. 16. "For," or "moreover."

(n) v. 16. "The child," or "this child," i. e. (as many suppose)" Shearjashub," whom Isaiah was ordered to take with him to meet Ahaz. Isaiah vii. 3. Or "a child," i. e. " any "child now an infant." As an assurance of the punctual performance of the more distant promise of the virgin's conception, &c. God giving a pledge which should come to pass before that child, or any one then an infant, should reach the age of distinguishing good from bad. In Isaiah viii. 4. is a promise, that before another child, Mahershalallashbaz, should have knowledge to cry My Father, and My Mother, (i. e. to speak plain) the riches of Damascus and the spoil of Samaria (the capitals of Syria and Israel) should be taken away before the king of Assyria. The mode of expression there throws light on this passage.

(o) v. 16. "Know to refuse, &c." i. e. "attain to years of discretion."

(p) v. 16. "Abhorrest," or "fearest," the countries of Syria and Israel. 2 Hales 455.

(q) v. 16." Forsaken," or "deprived." 2 Hales 455.

(r) A prophetic extacy, upon contemplating the blessings of the Messiah.

(s) v. 1. "Nevertheless," or "for."

() v. 1. "The dimness, &c." The preced

"more grievously afflict ber by the way of "the sea (y), beyond Jordan, in Galilee (2) "of the nations. 2. The people that "walked in darkness, have seen (a) à "great light (b): they that dwell in the "land of the shadow of death, upon them "hath (b) the light shined. 3. Thou hast "multiplied the nation, and not increased "the (c) joy: they joy before thee, accord"ing to the joy (d) in harvest (e), and a "men rejoice when they divide the spoil "4. For thou hast broken the yoke (f) of his "burden, and the staff (ƒ) of his shoulde "the rod (f) of his oppressor, as in the d

ing chapter ended with denouncing one of God's heavy visitations, referring probably t that upon the opposers of his religion at the destruction of Jerusalem by the Romans; and the meaning here seems to be, that at the time he is contemplating, want of light shall not be a ground, as in former instances, for a mitiga. tion of severity; that the objects of this viat tion should act in opposition to the strangest light, and thereby justify to the utmost the vengeance he had been denouncing. This leads naturally to the rapturous exclarations the nature and blessings of this light. Se 1 Lightf. 622, 623.-2 Lightf. 131. See also ante' 174.

(u) v. 1. "At the first;" referring pro. bably to the invasion of Benhadad 1 Kings xv. 26.

(x) v. 1. "Afterward;" perhaps alluding to the captivity by Tiglath-pileser, king of Assyria 2 Kings xv. 29.

(y) v. 1. "The way of the sea," leading from Syria through the middle of Capernaum to Jordan, and from thence by the sea of Galilee into Egypt.

(z) v. 1. "Galilee;" the chief scene of our Saviour's life and miracles. Mede. Kidd

(a) v. 2. "Have seen," and "hath shine, i. e." shall see," and "shall shine." The for the future: as certain as though it had already happened.

(b) v. 2. "A great light, i. e. "the Messiah," the person referred to in verse 6.

(c) v.3. "And not increased," rather "thou "hast increased. Pole."

(d) v. 3. "The joy in harvest." A proverb for great joy.

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(e) v. 3. Harvest," and "spoil." Sources of joy; the one in peace, the latter in war.

(f)" The yoke, &c." " the staff,&c."'" the "rod, &c." figurative expressions to denote the weight of those burthens (the burthens of sin from which they were to be delivered.

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of Midian (f). 5. For every battle (g) of the warrior is with confused noise, and garments rolled in blood, but this shall be with burning and fuel of fire. 6. For unto us a child is (b) born, unto us a son is (b) given; and the government shall be upon his shoulder: and his name shall be called (i) Wonderful, Counseller, The mighty (k) God, The everlasting Father, The Prince of Peace (1.) 7. Of the increase of his government and peace there fhall be no end (m), upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice (), from henceforth even for ever: the zeal of the LORD of hosts will perform this."

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(f) v.4. "Of Midian." See Judges vi. vii. iii. This was one of God's signal deliverances, bout 1250 years before Christ. Israel served e Midianites seven years; and at the end of at time, Gideon, with 300 men, went up gainst Midian their hosts were discomfited, id fell upon each other, their princes and 20,000 men were slain, and Israel was devered.

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(g) v. 5. "Every battle, &c." or "the greaves of the armed warrior in the conflict, and the garments rolled in blood, shall be for = a burning, even fuel for the fire." Burning rms was a symbol of peace; and the meaning robably is, that the deliverance he contemlated was not an ordinary deliverance, but that e was looking forward to one who should in-oduce a religion, the tendency of which should e, to make wars to cease throughout the earth. ee Ps. xlvi. 9.

(h) v. 6. " Is," that is, "is to be;" the resent for the future. See note on verse 2. (i) v. 6. "His name shall be called," i, e. he shall be."

(k) v. 6. "The mighty," or "a mighty." () v. 6. "Of peace." So that peace, or rinciples calculated to produce it, was to be ne of the characteristics of his kingdom. ee ante, Is. ii. 4.—Mic. v. 5.

(m) v. 7. “No end." So Dan, vii. 14. " His"

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(i. e. the Messiah's) "dominion is an everlasting "dominion, which shall not pass away, and his

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kingdom that which shall not be destroyed." And see Dan. ii. 44.-Dan. vii. 18. 27.

(n) v. 7. "With judgment and with justice." Another characteristic. See post, Is. xi. 4.

(0) A prophetic account of the character of the Messiah, and the peaceable nature of his kingdom, of the call of the Gentiles, and restoration of the Jews.

(p) v. 1. "A rod," and "a branch," i. e. "the Messiah." Though the nation might have been so reduced, that they might be compared to a tree which had nothing left but stem and roots, yet from thence should a rod or shoot come forth, and a branch grow. See 2 Lightf. 584.

(g) v. 4. "Smite the earth." One of the characteristics of the Messiah. See ante, note on Is. ii. 4.

(r) v. 6. The wolf, &c." figuratively: "Such shall be the harmony and concord, that "the most violent dispositions shall not molest "the meekest." It corresponds with the de scription, Is. ii. 4. ante, which looks forward to the same period, "they shall beat their swords "into plough-shares, &c." And see Is. lxv.

25.

(s). v. 7. "Feed," add "together." So in the Hebrew.

"child shall put his hand on the cockatrice"den. 9. They shall not hurt (t) nor "destroy in all my holy mountain: for "the earth shall be full of the knowledge "of the LORD, as (u) the waters cover the << sea. 10. And in that day there shall "be a root (x) of Jesse, which shall stand

for an ensign (y) of the people; to it "shall the Gentiles seek (z), and his rest "shall be glorious. 11. And it shall 66 come to pass in that day, that the LORD

(t) v. 8. Hurt, &c." So Is. ii. 4. "Na"tion shall not lift up sword against nation, "neither shall they learn war any more." Though it is the natural tendency of christianity to produce peace upon earth, and goodwill between man and man, so that there would be no wars or dissensions if its dictates were universally followed, yet it is probable both these passages in chapter ii. and chapter xi. refer to a period not yet arrived, but perhaps near approaching.

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(u) v. 66 9. As," i. e. as completely" the earth shall be as full of the knowledge of the Lord as the sea is of water; there shall be no place this knowledge shall not reach.

(x) v. 10. "A root, &c." i. e. "the Mes"siah;" so called, Rev. v. 5. "Behold the "lion of the tribe of Judah, the root of David, "hath prevailed, &c." And Rev. xxii. 16. “I "Jesus have sent mine angel, &c. I am the root and offspring of David, &c.

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(y) v. 10. 12. " An ensign." To collect followers, to gather together those who are willing to range under his standard. See Is. xlix. 22. and Is. lxii. 10.

(z) v. 10. "The Gentiles." Another prophecy of the coming in of the Gentiles; of their adopting Christ's religion. See ante, Is. ii. 2. and the note there.

(a) v.11. "The remnant, &c." One, amongst many, of the prophetic intimations of a signal restoration of the Jews. The dispersion of the Jews into all nations, so distinctly denounced against them for disobedience, Deut. xxviii. 25. 37. 64. and their continuance as a marked and distinct people, is one of the signal miracles of God's hand,and bears the strongest testimony at this day to the truth of the Mosaic writings: These writings contain as plain and clear a prophecy as can be of the future restoration of the Jews. "It shall come to pass, when all "these things are come upon thee, the blessing " and the curse, which I have set before thee, " and thou shalt call them to mind among all

"shall set his hand again the second time, "to recover the remnant (a) of his people "which shall be left, from Assyria, and "from Egypt, and from Pathros, and " from Cush, and from Elam, and from "Shinar, and from Hamath, and from "the islands of the sea. 12. And he "shall set up an ensign (y) for the nations, " and shall assemble the outcasts of "Israel (b) and gather together the "persed of Judah from the four coms

"the nations whither the Lord thy God het "driven thee, and shalt return unto the L "thy God, and shalt obey his voice according "to all that I (i. e. Moses) command the "this day, thou and thy children, with all t

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heart, and with all thy soul; that then the "Lord thy God will turn thy captivity, "have compassion upon thee, and will retur "and gather thee from all the nations with "the Lord thy God hath scattered thee. A "the Lord thy God will bring thee into the "land which thy fathers possessed, and thou "shalt possess it; and he will do the good "and multiply thee above thy fathers, Deut. xxx. 1 to 5. In speaking of this, other prophecies on the same subject, in b admirable Lectures on the last four books d Moses, Dr. Graves (the present Dean of Ardagh in Ireland) observes, Undoubtedly the la guage of prophecy justifies the Jews looking forward to some most signal and fo "vourable change, some illustrious restoral. "of divine favour and temporal prosperity. And it may be collected as his opinion. whatever may be the accomplishment of the predictions, it is clear it has never yet taken place: That as to the time and circumstances of the event, the Christian will pronounce opinion with great caution and reserve, that the present circumstances of the world reason to believe it is approaching: That change will probably consist, primarily, a conversion of the great bulk of the entire tion, the descendants of the ten tribes, as well as of the two, to Christianity, and that whe once converted, they may become, in the land in which they are dispersed, such irresistible preachers as to carry conviction to every heart 2 Graves 447. 448. 454. 473: 474. See ani,

note on Deut. xxx. 4.

that

(b) v. 12. "Israel," i.e. (perhaps) "the ter "tribes ;" and " Judah," the two. At Cochis in China, there is a colony of Israelites, abou 16,000, whom Dr. Buchanan considers descended from the ten tribes. 2 Graves 4354

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