17. For brass I will bring gold, &c.] As it is said of Solomon's times, that gold and silver were so plentiful, that there was no use of inferiour metals, 1 Kings x. 21. 27; so, in pursuance of the same metaphor, the New Jerusalem is described. Rev. xxi. 18, as made of "pure gold." The Prophet adds here, that in those happy days, that golden age, as we say commonly, the very officers of the publick revenues, and collectors of taxes, (a sort of men generally blamed as guilty of exaction and oppression, see Luke ii. 13,) shall be lovers of peace, and observers of justice. He goes on to describe complete security from all sort of violence, &c.; and, ver. 21, we read, "Thy people also shall be all righteous;" such characters can belong only to the New Jerusalem: (W. Lowth.) the description of which, Rev. xxi. 23, &c. is entirely taken from this chapter of Isaiah. Jos. Mede. 22. A little one shall become a thousand, and a small one a strong nation.] The evangelical Prophet is very particular throughout this chapter in describing the sudden and mighty increase of Christianity, its triumphant progress through all nations, and its prevalence over all the other religions of the world; and this wonderful enlargement of it he takes occasion here to represent as so much the more admirable, on account of the small appearance it should make at first, and the slender and unpromising beginnings with which it should set out. Bp. Atterbury. It is well known, by the instrumentality of how incompetent persons, a few fishermen, of no authority, address, or education, and in how short a compass of time, this great revolution, the greatest that ever was in the religious world, was effected. In about forty years the Gospel was preached in almost every region of the world then known: this speedy propagation of it could never have been effected by persons so unequal to the task, had not the same Divine Spirit, who foretold it, assisted them in it, ac- cording to the promise here given, "I the Lord will hasten it in his time." Bp. Newton. We see the truth of this prediction in the event. The Church, which was confined to a small spot, the land of Israel, is now become catholic, or universal, and in some measure hath "filled the whole earth," Dan. ii. 35, so that "a little one is become a thousand, and a small one a strong nation." But still this prophecy will not receive its final completion till the coming of that glorious kingdom, which we daily pray may come; when the will of our heavenly Father shall be done upon earth, as it is now in heaven. And O! let all who look for these things, pray, that the Lord may "hasten it in his time;" and with "the Spirit and the bride say, Come; and let him that heareth say, Come; and let him that is athirst, come. Amen. Even so, come, Lord Jesus, come quickly," Rev. xxii. 17. 20. Wogan. Chap. LXI. ver. 1. The Spirit of the Lord God is upon me; &c.] That these words are meant of Christ, He Himself declared; when, having read them in the synagogue at Nazareth, He said to those who heard them, "This day is this Scripture fulfilled in your ears:" see Luke iv. 21. Bp. Beveridge. — the Lord hath anointed me] See note on chap. xlv. 1. — to preach good tidings unto the meek;] Or, "to the poor," as the word is rendered by the Septuagint, whom the Evangelists follow. W. Lowth. See notes on chap. xi. 4; xxvi. 6. This preaching to the poor was very different from the way of the Jewish doctors and teachers; they would scarce instruct any one but for great reward; the poorer sort they had in great contempt: see John vii. 48, 49. Abp. Tillotson. — to proclaim liberty to the captives, &c.] The proclaiming of liberty to them that are bound, and the year The forwardness, and blessings of the faithful. Before CHRIST about 608. b Chap. 58. 12. 3. — beauty for ashes, &c.] A description of the change of habit and appearance that should take place in proportion to the change of circumstances. Whereas, whilst they were mourners, they used to put ashes on their heads; now they were to wear a crown or diadem; for the word rendered here "beauty," signifies an ornament proper to the head, and is so translated, Exck. xxiv. 17. W. Lowth. — the garment of praise] Namely, the garment wont to be used in times of thanksgiving to God. Dr. Wells. 6. But ye shall be named the Priests of the Lord: &c.] If we suppose these words contain a peculiar promise to the Jews after their conversion, they import, that God will restore to them that honourable title of being a "kingdom of priests," formerly given to them, Exod. xix. 6: and some conceive the Jewish church to be represented in the Revelation by the "four and twenty elders," (alluding to the four and twenty courses of the priests,) "clothed in white raiment, (as priests,) and having on their heads crowns of gold," as advanced to a regal dignity, Rev. iv. 4. But this privilege of being "priests to God" does in some degree belong to all Christians; see 1 Pet. ii. 5; especially when they shall come to be wholly free from the bondage of sin, and continually employed in God's service, Rev. v. 10; xx. 6. W. Lowth. See note on chap. lxvi. 21. 7. For your shame ye shall have double;] See note on chap. xl. 2. 8. For I the Lord love judgment, I hate robbery for burnt offering;] To the tenour of the covenant, promised at the end of the verse, consisting of inward righteousness, (see Jer. xxxi. 33.) God opposes the outward ceremonial service prescribed by the former covenant, which very often had no inward devotion accompanying it. W. Lowth. See note on chap. i. 11. God will not be pleased with the offerings of such as get riches by unlawful ways; see Deut. xxiii. 18. Yet how common is this sin among Christians, who hope to sanctify their ill-gotten wealth by dedicating a part of it to some pious uses! But God will not be mocked. Bp. Wilson. 9. And their seed shall be known among the Gentiles, &c.] They shall be acknowledged for God's ancient people, unto whom all the promises of the Gospel were made, and principally belong: see Acts iii. 25; xiii. 46. They shall be esteemed as the firstborn or elder brethren in the Church. W. Lowth. 10. I will greatly rejoice in the Lord, &c.] The Jewish Church is here introduced as speaking, and returning her thanks to God for these great favours, that He hath advanced her and her sons to such honour after their dispersion, and made her thereby glorious in the eyes of the world. W. Lowth. She who was formerly described as sitting on the ground, and bewailing her condition, now comes forward with a joyful and assured heart, arrayed in all the splendour of the sanctuary. Vitrings. Allusion is made, as is evident from the marginal rendering, to the dress of the priesthood; of which so great was the magnificence, and so contrived and calculated were they, as Moses expresses it, "for glory and for beauty," that nothing can be imagined more striking, or to minds prepared, as those of the Jews were, to unite with this uncommon splendour the idea of the my peace.] Some interpreters have thought that the Prophet does not speak here in his own person, as our argument has it; but that God is the speaker, and professes his constant anxiety for his people; or that the Messiah declares that He will never cease interceding with God, till the redemption of Israel be brought to pass. Edit. the Lord, keep not silence.] The faithful, in particular the Priests and Levites, are exhorted by the Prophet to beseech God with unremitting importunity to hasten the redemption of Zion. The image is taken from the temple service, in which there was appointed a constant watch, 1 Chron. ix. 33: see Ps. CXXXV. Bp. Lowth. The margin gives it here, "the Lord's remembrancers;" it alludes to the office of the Priests and Levites, and their daily prayers for the welfare of the Church. The Scripture elsewhere speaks of God, after the manner of men, as one that may be overcome by importunity; see Luke xi. 8, 9; xviii. 5—7. W. Lowth. See note on Gen. vi. 6. Chap. LXIII. ver. 1. Who is this that cometh from Edom, &c.] The Prophet introduces some person, whether himself in vision or another, (St. Jerome fancies the angels,) wondering at an object which presents itself. This object is a Conqueror returning bloody from battle: of whom, by way of dialogue, and in answer to the questions, who He is, and why so habited, an account is given; representing a mighty victory, obtained with much blood and slaughter, won by the powerful but single arm of this mighty Warrour; by which a total rout was given to his adversaries, at a time, when, if He had not interposed, no other was disposed, no other able, to have quelled the outrage and havock which they were making. His stained garments demonstrate the sharpness of the engagement, as his men and manner of approach denote the invincible greatness of his strength. In this description we have represented the hardships and the success of that combat with the enemies of our souls, by which Christ brought salvation to mankind; vanquishing sin and death, wresting the prey out of the hands of Satan, and, as the Apostle expresses it, "having spoiled principalities and powers, triumphing over them in his cross." Dean Stanhope. It is Christ that is thus magnificently described, returning to his capital, from the land of the enemy, after his passion, Bp. Horne. His "coming from Edom" is his rising from the dead; his return "from Bozrah" his coming back, having vanquished hell: Idumea standing for the kingdom of darkness and death, and Bozrah the strong city of Edom; for the seat of the prince of darkness; agreeably to the custom, so familiar with the Prophets, of putting the sworn enemies of the commonwealth of Israel to express the mortal and immortal enemies of the souls of God's people. Bp. Andrews. Guided partly by the passage from the Revelation referred to in the margin, as well as by chap. xxxiv, and lix, other commentators have expounded this prophecy of a still future deliverance of the Church from her enemies, like that foretold in Ezek. xxxviii, and Rev. xx. Bp. Lowth inclines to this interpretation; remarking, that he knows of no event in history, to which from its importance and circumstances it can be applied, unless perhaps to the destruction of Jerusalem and the Jewish polity, which in the Gospel is called the coming of Christ, and the days of vengeance. Matt. xvi. 2b, Luke xxi. 22. And Vitranga observes that the great Personage here introduced is described, not as a sufferer, but as an agent; sprinkled not with his own blood, but with that of his enemies; and in the act, not mine heart, and the year of my redeemed is come. 2. — thou shalt be called by a new name.] To "be called" signifies, in the sacred dialect, "to be;" (see notes on chap. ix. 6;) and the "new name" here promised implies a new condition, a change for the better. No particular name is pointed to; several appropriate to the altered state of Jerusalem are to be met with in the prophecies: (see ver. 4. 12, of this chapter:) compare Rev. ii. 17; iii. 12. Vitrings. 5. — so shall thy sons marry thee.] The word translated "thy sons," has been wrongly pointed by the Masoretes; and should rather be rendered "thy Restorer." The passage, thus corrected, will stand, "As a young man marrieth a virgin, so shall thy Restorer wed thee;" which corresponds exactly with what follows, "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Bp. Lowth. VOL. II. establish, and till he make Jerusalem a praise in the earth. 8. The Lord hath sworn by his right hand, &c.] What assurance could be more strong or satisfactory? God, as He cannot swear by any greater, swears by Himself, (Heb. vi. 13,) and his own Divine attributes: when this expression is used, some immutable decree of the Divine counsel follows; it is done in condescension to man's limited understanding, and as an assistance to the weakness of his faith. Vitrings. 9. But they that have gathered it shall eat it, and praise the Lord; &c.] The expressions here allude to the ordinances of the law, which required the people to spend their first-fruits, and other hallowed things, at the temple, in grateful acknowledgment to God for his blessings. W. Lowth. Y Before CHRIST about 698. give, &c. b Chap. 40. 3. &57. 14. c Zech. 9. 9. Matt. 21. 5. John 12. 15. d Chap. 40. 10. ¶ Or, recompence. Christ sheweth his power to save, and his vengeance upon his enemies. Before CHRIST about 638. deceased. a Rev. 19. 13. WHO is this that cometh from Edom, with dyed garments from Bozrah? this that is † glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. — in his love and in his pity he redeemed them; and he bare them, &c.] If Isaiah found it reasonable, in Chap. LXIV. ver. 4. — men have not heard, &c.] St. Paul, treating of God's extraordinary mercy in sending his Son into the world, and that wonderful manifestation of God in the flesh, by the Gospel, not to the Jews only, but to the Gentiles also, which he calls a mystery that had been hidden from the princes of the world, cites this passage from Isaiah: see the margin. The Apostle indeed applies the passage to the mystery of Christ's incarnation, as if it were the primary and more immediate sense of the prophecy. But as the coming of Christ in the flesh is the foundation of all God's blessings to mankind, the words, both in the Prophet and in the Apostle, are generally understood of the future and ultimate happy effects of the Divine mercy in the state of glory, and those joys and fobeties of heaven, which are "prepared" and reserved for them that love God, and "wait for Him." Wogan. 5. Thou meetest him that rejoiceth and worketh righteousness.] That is, Thou preventest with thy blessings him that rejoices to work righteousness. Dr. Wells. — behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.] We have been guilty of great offences, but thy mercies endure for ever, and thy gracious promises are still the same: see Mal. iii. 6. The pronoun those refers to God's ways, by which we may understand, not only his laws, but likewise the dispensations of his providence. W. Lowth. 5. — I wondered that there was none to uphold: therefore mine own arm brought salvation &c.] I acted as one that looked for a while to see if any one of my people could find out human means to help and deliver them from the utter ruin they were likely to fall into; but after it was manifest that no human succour was to be had, I was resolved to vindicate my own honour; and my zeal and concern for my people made me go through with the undertaking, in spite of all opposition: compare Zech. viii. 2. Dr. Wells, W. Lowth. 6. And I will tread down the people &c.] Rather read with the Septuagint and Vulgate, "I have trod down," &c.; and so for the following sentences in this verse, W. Lowth, Bp. Lowth, Vitranga. — and make them drunk in my fury.] God's judgments are often represented by a cup of intoxicating liquor, because they astonish men, and bereave them of their usual discretion. W. Lowth. See notes on chap. h. 17; Jer. xxv. 15. 6. But we are all as an unclean thing, &c.] In this confession which the holy Prophet makes of the sins of the people, we see, not only the corrupted and degenerate state of the Jewish Church at that time, but what that temper and true spirit of piety is, which rules in good men. Such likewise was the behaviour of Daniel and other worthies in the Old Testament; and of St. Paul and other good men in the New: they assumed to themselves the characters, not of saints, but of sinners; they gloried not in their perfection, but confessed their sins and unworthiness. Wogan. 7. I will mention the lovingkindnesses of the Lord, &c.] The remaining part of this chapter, with the whole chapter following, contains a penitential confession and supplication of the Israelites in their present state of dispersion, in which they have so long marvellously subsisted, and still continue to subsist, as a people; cast out of their country, without any proper form of civil polity or religious worship; their temple destroyed, their city desolated, and lost to them; and their whole nation scattered over the face of the earth; apparently deserted and cast off by the God of their fathers, as no longer his peculiar people. They begin with acknowledging God's great mercies and favours to their nation, and the ungrateful returns on their part; that by their disobedience they had forfeited the protection of God, and caused Him to become their adversary: the Prophet represents them, induced by the memory of the great things God had done for them, as addressing their humble supplication for the renewal of his mercies: they beseech Him to regard them in consideration of his former loving-kindness; confess their own wickedness and hardness of heart; acknowledge Him for Before CHRIST about 698. c Chap. 59. 16. God's lovingkindness to his people. The church profess their faith. them according to his mercies, and according to the multitude of his loving-kindnesses. 10. Thy holy cities are a wilderness.] Some refer this expression to all the cities of Judah; but the metropolls only was properly and especially "the holy city:" see chap. lii. 1. This was divided into the upper and lower city: see note on chap. xxii. 1. Vitruga, W. Lowth. 11. Our holy and our beautiful house,—is burned up with fire:] See our Saviour's prediction of the destruction of the temple, Matt. xxiv. 2. W. Lowth. St. Jerome, and several other learned men, understood this chapter as a prayer for the manifestation of the Messiah. To Him indeed every part of it will, upon examination, be found very applicable; especially the fourth verse, which is applied by St. Paul to the times of Christ, and which has been already verified by Him in some degree; but will be more perfectly fulfilled at his second appearing, when He shall bow the heavens, and come down in the glory of his Father with the holy angels, to judge the quick and the dead; and shall raise his servants out of the corrupt dust of the earth, and give them bodies like his own glorious body; and shall cause them to ascend with Him into 16. Doubtless thou art our father, &c.] However we have made ourselves by our sins unworthy to be owned by our father Abraham, yet do not Thou cast us utterly off from the benefit of that covenant, which Thou madest with him and his seed. Bp. Hall. 17. O Lord, why hast thou made us to err from thy ways, The sense of this passage would have been more truly expressed, and the words as grammatically rendered, "why hast Thou suffered us to err." It is a pathetic expostulation with Almighty God, begging of Him to return to his sinful people, to convert and heal them. Dr. Waterland. 18. The people of thy holiness have possessed it but a little while: &c.] The Prophet says, "a little while," in comparison of God's promise, which, as the Jews Y 2 The church's prayer to God. It complaineth of their affliction. Before CHRIST about 698. Or, thy name was not called upon them. rule over them; || they were not called by thy name. # CHAP. LXIV. Ver. 3.—that sacrificeth in gardens, &c.] Instances of heathenish superstition and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. See note on chap. i. 29. These apostates 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, Exod. xx. 25. Bp. Lowth. Ver. 1. Thus saith the Lord, The heaven is my throne, &c.] It hath pleased the Divine goodness to signify to us by this, that He lives and reigns on high, infinitely above all that we can think; and that the earth is at his foot to do what He will with it, and all that is on it; so that the earth is full of his glory, and the heaven of heavens is not able to contain it. Yet nevertheless, as God is said to dwell in heaven, because He there unvails Himself, and shines forth in all his glory, before the pure and holy creatures that dwell there, and are capable of beholding it; so is He said to dwell upon earth, in those places where He is graciously pleased to discover any of his Divine perfections in a more peculiar manner than elsewhere: thus were the tabernacle, and afterwards the temple, called God's house; and now in house that ye build unto me? and where is the place of my rest? 4. Which remain among the graves, and lodge in the monuments.] For the purposes of necromancy and divination, to obtain dreams and revelations; for "monuments," we might render "caverns." Bp. Lowth. It was a common custom among the heathens for persons to lodge all night in the temples of their idols, (which were no better than monuments of the dead,) in order to obtain dreams that might be beneficial. W. Lowth. —which eat swine's flesh.] Which was expressly forbidden by the law, (Lev. xi. 7,) but among the heathen was in principal request in their sacrifices and festivals. Antiochus Epiphanes compelled the Jews to eat swine's flesh as a full proof of their renouncing their religion, 2 Mac. vi. 18; vii. 1. Bp. Lowth. —broth of abominable things is in their vessels;] That is, they make no difference of those meats which the law hath declared unclean. Bp. Hall. 5. Which say, Stand by thyself, &c.] The extreme offensiveness to God of spiritual pride and hypocrisy is compared to that of "smoke in the nose;" and the continual provocation kindled by it to "a fire that burneth all the day." Wogan. This description of a proud hypocrite agrees exactly with the temper of the Scribes and Pharisees in our Saviour's time. W. Lowth. 6.—into their bosom.] See note at Ps. lxxix. 12. 7.—which have burned incense upon the mountains, &c.] See the note on Gen. xxii. 2, "Upon one of the mountains." 8.—As the new wine is found in the cluster, &c.] As a few good grapes are found among a cluster of bad ones, and one speaks to another, that would pluck it from the tree, to spare it; so will I not destroy the whole nation for the sake of the few good persons which spring out from among the rest. W. Lowth. 10. And Sharon shall be a fold of flocks, and the valley of Achor &c.] These are 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. Bp. Lowth. Judgments on the wicked. The blessed state Before CHRIST about 698. Or. God. Or. Meni. b Prov. 1. 24. &c. ch. 66. 4. Jer. 7. 13. breaking. tain, that prepare a table for that offering unto that || number. 11. — that prepare a table for that troop, &c.] It was customary both among the Jews and Gentiles, after some part of the sacrifice had been offered upon the altar, to make a feast of the remainder. See chap. lvii. 7; Ezek. xxiii. 41. We read, 1 Cor. x. 21, of the "table of devils;" to whom the Gentiles sacrificed. W. Lowth. The disquisitions and conjectures of the learned respecting the names "Gad and Meni" (see the margin) are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. Bp. Loud. 12. Therefore will I number you to the sword.] An allusion to the derivation of the word Meni, which signifies "number:" such plays upon the words are frequent in the Prophets. W. Lowth. 15. And ye shall leave your name for a curse unto my chosen:] Mine elect shall look upon you as a standing monument of God's indignation; your name shall be mentioned in a common form of imprecation, God do to me, as He has done to the wicked Jews, &c. The other name mentioned here may mean, that of Christians. W. Lowth. But see note on chap. lxii. 2.