« PoprzedniaDalej »
הוסיף יד It is better with DRECHELER to take
by this simple means ,נפוצות and נדחים .12
משלוח משלוח יד-.2.comp
. x יבזו-בני קדם
is without doubt here כָּתֵף ועפו בכתף וגו' .14.On ver
.Num כתף ים כנרף Thus we find כתף tion is called
' as an ex-; iz ayn v. 2, and 13 337 x. 15, where no st. constructus pression equivalent to Tint (Exod. vii. 4): manum ad exists. I agree, therefore, with Drechsler who takes dere corresponding to manum dare. If the latter means binoso to be in apposition with 90): “they fly on to * to lay the hand on one," then our expression means
the shoulder, the (so named) Philistine land;" no', * repeatedly to lay hands on one."
however, refers to the whole, and is contrasted, not with On . ) ), the Prophet expresses the thought that the promised an eastern 700 (inin rg Josh. xviii. 12), but with gathering shall extend to both sexes, men and women. ).—' . x— MIDD 1278 is only found here in Isaiah. The words
curs again only Esth. ix. 19, 22 in the sense of missio (do are taken from Deut. xxii. 12, and are found beside
norum). On the other hand 7; nbvn Ezek. vii. 2.
occurs five times in Deut. (xii. 7; xv. 10; xxiii. 21; xxviii. 8, 20) in the
sense of “ something coming under the hand," which is used in a double sense. Every shoulder-shaped eleva
said of food, business, etc. Here it is what the master, ' .
the conqueror, the oppressor lays his hand on in order xxxiv. 11; 'D13'07 9n0 Joshua xv. 8; xviii. 16; to hold it down; Ps. xxxii. 4 ; xxxviii. 3; lv. 21 ; cvi. 26, Din-977') ibid. ver. 10. initig xviii. 12; 17017 342; cxxxviii. 7, etc. In this the abstract stands for the xviii . 13. So, too, Josh. xv. 11 speaks of a jinpy. 972:
concrete as in nyoun, which means audientia (audiTherefore the shoulder-like watershed of the coast of ence) both in the sense of confidential hearing, as a Philistia toward the sea may be called 913. But from
title of honor (1 Sam. xxii. 14; 2 Sam. xxiii. 23) and in
the sense of obedientia (= obedientes, subditi). the verb 19 y it is seen that the Prophet has in mind at the same time the figure of a bird of prey that flies on a On ver. 15. 11) Din777. There exists no necessity for man's shoulder in order to belabor his head. But is seading 2'7777. For, as Delitzsch remarks, O'nnn is 7na st. const. or absolutus. Delitzsch is of the opinion only a strengthened nya " to reproach," Ps.cvi. 9; Nah.
, . .x32.— is äit. dey. Exabsol, is used in the sense of stat. constructus. It were possible that the Masorets might have punctuated in positors differ about it very much. To me it seems best this way for the reason assigned, yet this kind of punc
-, tuation ought to occur oftener. But Delitzsch can only (from which bin niger, “the burned black," Gen. xxx. appeal to the accent not being drawn backwards in 132 sqq.).
חָמם ,חום-עום with DELITZSCH to derive the word from
EXEGETICAL AND CRITICAL. 1. The Prophet now declares the relation of the Prophet has here combined the beginning and the last, glorious return of Israel to the appearance end, because he thought he could characterize the of the Messiah. In ver. 10, he puts in front the Messianic dominion most clearly. by its consefact that the heathen will inquire after the root quences. In a similar way Jeremiah (iii. and of Jesse, and that in this respect the place where iv.), proceeds from the description of the (310) the Messiah rests shall partake of great glory. By this he intimates plainly that the heathen return in the past to the description of the return shall turn to the Messiah before Israel, and that in the far future, in order finally to join on after therefore the promised return of Israel shall only Prophet's naming the Messiah Himself “root
that the summons to return in the present. The be afterwards. Then he speaks of this return of Jesse” after calling him, ver. 1, “a shoot out very fully. As underlying thought, he repre- of the root of Jesse," has a double reason. The sents that, as the LORD after the Egyptian bondage would reject His people by a more extended first seems to me to be the mere formal one, viz.. captivity, so He wonld cause a second return out of that for brevity's sake the Prophet would avoid this captivity. With this thought begins, and repeating 1? ???" a shoot from." But he could closes the section vers. 11-16. The remnant of justly omit this because the Messiah formed the the nation shall be gathered out of all lands most prominent ingredient of the root of Jesse. (vers. 11, 12). The inward dissension between He was in this root like He was in the loins of Ephraim, and Judah shall cease (ver. 13). They Abraham (Heb. vii. 10). But for Him, the root shall unitedly conquer, and subjugate their ene- of Jesse had been a common root as any other, mies of the past, both East and West (ver. 14). We have here therefore, not only a formal-rheThe Red sea shall be dried up, the Euphrates torical synecdoche, but also one justified in its shall be divided into seven channels, so that both substance. For the expression is in any case a bodies of water that separated the holy land from synecdoche (comp. the so frequent synecdochical the scenes of the first and second captivities may use of the word "seed ”). As root he could not be easily crossed over. (ver. 15). Thus from the be a standard of the heathen. He could be go second captivity there shall be prepared as glori- only as a trunk or stem that has grown out of the ons a road for the remnant, as there was for the root. In this sense he is called “root of David," nation to return out of the first bondage. (16).
Rev. v. 5; but with omission of the synecdoche, 2. And in that day-glorious.-Ver. 10. he is called “root and ofispring of David," Rev. We must conceive of the subject matter of this de- xxii. 16. Paul cites our passage Rom. xv. 12 scription and of vers. 11-16 as falling between the according to the LXX. The Messiah is a standard sections vers. 1-5 and 6–9. For doubtless the hu- to the heathen so far as He will be an appearance man world must be first penetrated by the peace of that will be observable to all, and mightily draw God. Only after that can peace extend to the in- the attention of all to Himself. On the subject ferior creatures (comp. Gen. i. 26 sqq.). But the matter comp. ii. 2; lxvi. 18 sqq.; Hag. ii. 7;
Zech. ii. 15. The standard “stands” (comp. iii. syria,” but “from A,” etc., (vid. Exod. x. 5), for 13) for it is fastened to an upright pole (Num. he would not so much intimate the locality where xxi. 8, where the pole itself is called od: Comp. the banished are found, as rather designate a Isa. v. 26). But it is not said who has planted remnant, not yet quite exterminated by the nation the standard. It just stands there (comp. Keiras, in the midst of which they are found. He then Luke ii. 34). It sets itself by its own inward, names eight nations, Assyria in advance, for that
is the world power that he sees immediately und "a root” stands first with before him, and that represents all following divine power. emphasis. 1x "unto Him" resumes the sub-powers, i. e., the world-power in general. Next ject. “Unto Him shall seek,” conveys the no he names Egypt, for this is not only to be the tion of longing desire. It is clear that by actual scene of future exile, but is also a prototions" (012) are meant the heathen. For though type of such exile. Then follow two names that
“nation,” in the singular, is used for Israel belong to Egypt, then three that belong to As(comp. i. 4), it is never so in the plural.
syria, finally a name belonging to a region more Israel did not receive the LORD when He came
distant still, to His own (Jno. i. 11). It is the same thought
Pathros (Egyptian Pather-res, i. e., the southern that Paul expresses Rom. x. 20, in words taken Pather in distinction from other places sacred to from Isa. Ixv. 1, 2 ( according to LXX.). “I was
Hathor, of this name. vid. EBER's, Egypt. und die
On its relation to found of them, that sought me not; I was mani- Bücher Mose's, I. p. 115 sqq. fest ("AU???) unto them that asked not after
???? comp. the remarks at chap. xix. 1), is
Upper-Egypt (Jer. xliv. 15); “Cush” (EthioPaul ascribes to partial blindness the ex
pia) is a name that acquired an extension from ceeding remarkable fact, that after the appearance the south of India to the interior of Africa" of the Messiah the heathen entered into the king: (PRESSEL). Elam (Elymais xxi. 2; xxii. 6) is dom of God before Israel, (Rom. xi. 25)—7nIP southern Media ; Shinar, southern Mesopotamnia "a rest,” the place of rest where moving herds (Gen. x. 10); on Hamath comp. on x. 9; the or caravans settle down, (xxviii. 12; xxxii. 18; islands of the sea are the western islands and lxvi. 1, and Num. x. 33). The place where the Messiah sits down to rest is identical with the xli. 1, 5, etc.). When it is said that the Lord will
coasts of the Mediterranean sea (xxiv. 15; xl. 15; place where He reveals the fulness of His might raise 'a standard to the nations, it is not meant and glory, it is His body, the church (Eph. i. 23). "Still at the present time the church is a
that this signal shall concern the heathen nations,
for ver. 10 spoke of the calling of the Gentiles; gentile church, and yet it is a glory (793; abstr. but in the direction of these various abodes of the pro concr.), i. e., a realization of the idea of glory, nations, the sign shall be given to the Israelites. (comp. Ps. xlv. 14) even though only a prelimi 4. The envy also land of Egypt.nary and relative glory.
Vers. 13-16. It might be supposed that, having 3. And it shall com; to pass of the told of the gathering of the remnant, the Proearth.–Vers. 11, 12. The Prophet now turns phet would proceed at once to describe the reto Israel. Israel must first be broken up, and its turn. But he does this only at vers. 15, 16. First, separate parts be scattered into all lands, if it is the idea of gathering and re-union brings up that to accept Him that is promised to Israel for sale of inward unity. He announces that the old vation. Only out of a state of banishment and enmity between Judah and Ephraim will cease, dispersion, and only after the heathen have pre- and that henceforth, both, strong from unity, viously joined themselves to Him, does Israel shall conquer their outward foes. Are “the eneknow and lay hold on its Redeemer. But when mies of Judah” the Ephraimites (the Prophet it shall have known Him, then will the disper- would say, did the oppressors of Judah appear sion cease, then shall Israel be gathered and be even among Ephraim, they would be exterbrought back into its land. The first exile was minated) then the "envy of Ephraim," is not the Egyptian. Wonderfully was Israel redeemed the jealousy that Ephraim has, but that of which out of it. A second exile is in prospect. The Pro- it is the object. But as the Prophet ascribes to phet assumes it. He has already announced it vi. Judah oppression in the second half, after re11 sqq.; x. 5 sqq. What had already occurred at ferring to him in the first half as the one opthat time under Tiglath-Pileser (2 Kings xv. 29) pressed, so in the second half he ascribes envy to was as much only a faint beginning of the exile, Ephraim, after having in the first part described as the return under Zerubbabel and Ezra, was him as the object of envy. There is therefore, only a faint beginning of the redemption. The an artistic crossing of notions. Israel, harmoniRoman exile, which is but a part of the second ous at last, shall at once be superior in strength exile, though the completion of it, must first to all its neighbors. It is very evident here, how have accomplished itself, before the second re the Prophet paints the remotest future with the dempticn can accomplish itself.
colors of the present. Still in the period of the The Lord has acquired Israel (13?), He let reign of peace (comp. too, ii. 4) he makes Israel it cost Him something, He expended great care take vengeance on his enemies, and subdue them upon it, therefore the nation is His property quite in the fashion that, in the Prophet's time,
would be the heart's desire of a true Theocrat. (His no “ peculiar treasure,” Exod. xix. 5,
The “tongue of the Egyptian sea," is the Araetc.). 07/2purchased,” is found in this sense bian gulf or Reed-gulf, 110-o? (Exod. x. 19, etc.). even in Exod. xv. 16, the song of triumph of “Tongue" picis of an arm of the sea, like Josh. Moses, to which Isaiah seems here to allude.
xv, 2, 5; xviii. 19. The Euphrates in the second The Prophet does not say Ion), etc., "in As- I return is to correspond to the Jordan which was
80 miraculously, crossed in the journey out of of an unhallowed feeling, to which, in the other Egypt (Josh. iii.). The LORD shall wave His case was superadded open rebellion and apostacy hand against it, as it were, adjuring it, and at the from God. Hence, the first three members of same time smite it with the breath of His mouth the verse before us speak of Ephraim's enmity to as with a glowing hot wind, that will dry it up, Judah, and only the fourth of Judah’s enmity to 80 that it will separate into seven shallow brook- Ephraim; as if it occurred to the Prophet that, lets, which Israel may walk through in, sandals. although it was Ephraim whose disposition Thereby, a “fenced way,” (via munita nop xix. needed chiefly to be changed, yet Juduh also had 23; xl. 3; lxii. 10, etc., comp. vii. 3) will be pre- a change to undergo, which is therefore intimated pared for the remnant of Israel out of the Assy- in the last clause, as a kind of after-thought. rian exile, that will be as glorious as the boa The envy of Ephraim against Judah shall depart on which Ísrael returned out of Egypt. As for .-the enemies of Judah (in the kingdom of the "the remnant,” it must be understood with the ten tribes) shall be cut off-Ephraim shall no same restriction explained x. 21 sqq.
more envy Judah-yes, and Judah in its turn [.J. A. ALEXANDER, on ver. 13."'A considera- shall cease to vex Ephraim. tion of the history of the enmity of Ephraim Ibid. On ver. 16. ohoo is a highway as exagainst Judab, of the nature of the schism they plained by JUNIUS (agger) and Hend. (causey), wrought and maintained in Israel,"explains why an artificial road formed by casting up the earth, envy of Ephraim than upon the enmity of Judah, (from Sp to raise) and thus distinguished from viz.: because the latter was only the indulgence a path worn by the feet (17.? or n???)).
3. ISRAEL'S SONG OF PRAISE FOR THE WRATH AND GRACE OF HIS GOD.
CHAPTER XII. 1-6. 1 And in that day thou shalt say,
O LORD, I will praise thee:
And thou comfortedst me.
I will trust, and not be afraid :
He also is become my salvation. 3, 4 Therefore with joy shall ye draw water out of the wells of salvation. And in that
day shall ye say, Praise the LORD, 'Call upon Declare his doings among the people,
Make mention that his name is exalted. 5 Sing unto the LORD; for he hath done excellent things :
This is known in all the earth. 6 Cry out and shout, thou ’inhabitant of Zion:
For great is the Holy One of Israel in the midst of thee.
1 Or, Proclaim his name. • That.
b let thine anger, etc.
TEXTUAL AND GRAMMATICAL. On ver. 1. 131 30. I do not think that this period | recalls Ps. xxvii. 1 (IDPR op 'n ryp "*"). The can be construed paratactically; for then it must read entire second clause of ver. 2 is borrowed from the triinnym sp. Isaiah never uses 7Jx. This word umphal song of Moses, of which we were reminded beis probably an allusion to 1 Kings viil. 46, where Solo fore by niap. xi. 1. Comp. Ps. cxviii. 14. Only it may mon in his prayer of dedication says: “ If they sin be noticed that in our passage, as if to excel the origiagainst thee, and thou be angry with them, od nas." nal (DELITZSCH), the two divine names zin' i stand Cornp. Ps. Ix. 3.
in the form of a climax ascendens. -7' is an abbrevia. On ver. 2. 'n riuj is very frequent both in Isa. (xxv. tion of 7117' peculiar to poetry. It occurs first Exod. 9; xxvi. 1; xxxiii. 2; xlix. 6; 11. 6, 8; lvi. 1, etc.), and in xv.2; xvil. 16. Beside the text, it occurs Isa. xxvi. 4, as the Psalms (lxii, 2; 1xxxviii. 2; 1xxxix. 27, etc. It oc
here joined with 7107' and xxxviii. 11, where 17' is put curs three times in our chapter, ver. 2, bis, and ver. 3.- double. Beside these instances the word is found only
a .—/ ,
т т-т: :
-ab זמרת-6 .in the Psalms and in Song of Sol
1 לא אפחד.form a paronomasia אפחד and אבטח
breviated instead of 'n7oi would not be Hebrew. The poetry of the Pss. where alone it occurs sometimes with's suffix in my applies also to 7731; both appear thereby sometimes as here with the accus.; Ps. xlvii. 7; lxviii.5, 33. as one notion. Comp. EWALD, 2 339 b.
nix) is an expression of Isaiah; comp. ix. 17.—K'thibh On ver. 3. int xxii. 13 ; xxxv. 10; li. 3, 11 ; lxi. 1.- nyt!?, K’ri nytan. The Pual participle is found .
only in the plural with suffixes, meaning: "acquaint.
ance," amicus (Ps. Iv. 14; 1xxxviii. 9, 19; xxxi. 12; Job
occur word for word, Ps. cv. 1; 1 Chr. xvi. 8.—130 320). Comp. xix. 14; 2 Kings x. 11). As our chapter evinces so much
borrowing from the language of the Psalms, prefer Ps. cxlviii. 13: 1725 ing J1v? ?? which words appear K'thibh. In respect to sense, there is no difference, to have arisen from a combination of our passage and 7A is a verb easily supplied after nyty. The femi ii. 11, 17.
nine may refer to nixa or be construed neuter, and so On ver.5.1937, too, is an expression borrowed from the more generally. The latter is perhaps the better.
EXEGETICAL AND CRITICAL. 1. The Prophet concludes his grand prophecy strued as we do (vid Text. and Gram.) appears against Assyria with a short doxology. It has from the Athnach. two subdivisions, both of which begin with the
3. Therefore ye shall -of salvation: words: “and thou shalt (ver. 4: ye shall) say in Ver. 3. These words appear to be a response to that day.” Both are joined by a brief prophetic the expression of believing trust that we find in middle term (ver. 3). The first comprises six, the
That is, richly and endlessly ye shall second seven members. In the first part Israel partake of salvation. At the Feast of the Taberspeaks in the singular (corresponding to “thou nacles water was drawn from the fountain of Siwilt say?), “I will thank the Lord,” etc. (ver, 12). loam for a drink-offering: From the priest that After this expression of a proper sentiment, and, so brought it with solemnity into the temple, anoas it were, in response to the hope expressed in ther took it, and, while doing so, used the words ver. 2, the promise of ver. 3 is given. After this of our text.'Comp. in a Bib. Dict. art. Feast of Tainterpretation comes the second summons, ex-bernacles. [This ceremony originated at a period pressed in the plural. Corresponding to this Is- long after Isaiah's time.-- TR.) rael speaks in the plural, manifesting not merely its subjective disposition, but summoning to a ge- Vers. 4-6. The second stage of the song;
4. And in that day-midst of thee.neral participation in it. Hence follow only im. shall draw” leads the Prophet to proceed in the peratives, seven members, in elevated strain. And this little passage, so full of sentiment and art, ac- ber the words are the same as ver. 1. Thus, too,
plural number. Excepting the change of numcording to Ewald, cannot be Isaiah's genuine the verbs of the following two verses are in the writing! Fortunately he is quite alone in the opinion.
plural. Notice, at the same time, that they are 2. And in that day
imperatives. From this it is seen that Israel no
-my salvation,Vers. 1, 2. “In that day” points to the future longer makes a subjective confession like ver. 1, when all that has been foretold shall have been vah shall be proclaimed to all the world.
but demands a participation in his faith: Jehofulfilled (comp. xi. 10, 11). Then shall Israel say
The last ver. (6) is distinguished from the fore"I will praise thee” (“" 7718) that is an original going by the verbs being no longer in the plural, expression of David's, and thereafter of frequent but “the returned" of Israel are addressed in the occurrence in the Psalms; 2 Sam. xxii. 50; Ps. singular. This, too, doubtless, is no accident. In xviii. 50; xxx. 13; xxxv. 18; xliii. 4; lií. 11, vers. 4 and 5 the word goes out to the wide
But the first thing for which Israel is to re- world: all nations must be taught; the majestic turn thanks is that the Lord was angry with him deeds of Jehovah must be made known to the --that He has punished him.—[ See on the con- whole earth. It seems to me that the Prophet struction Text. and Gram. J. A. ALEXANDER re- would wish not to conclude with this look into marks here: “The apparent incongruity of thank- the measureless expanse, but would rather fix his ing God because He was angry is removed by eyes, to conclude, on the beloved form of the inconsidering that the subject of the thanksgiving habitant (fem. Germ. Bürgerin] of Zion (the exis the whole complex idea expressed in the re- pression only here in Isaiah). mainder of the verse, of which God's being angry
All honor and all salvation of Zion rest in is only one element. It was not simply because this, that it has the Lord in the midst of it as its God was angry that the people praise Him, but living and personal shield and fountain of life. because He was angry and His anger ceased. The same mode of expression is used by Paul in Greek, when he says (Rom. v. 17): “But God be thanked that ye were the servants of sin, but ye 1. On vii, 1. “ Hierosolyma oppugnatur, etc. have from the heart obeyed,” etc. The particle Jerusalem is assaulted but not conquered. The but seems to be necessary to rendering our text church is pressed but not oppressed.”—FOERSTER. into English.TR.] The holy anger of God is 2. On vii, 2. Quando ecclesia, etc. When but a manifestation of His love, and he is as the Church is assaulted and Christ crucified over much to be thanked for His anger as for His again in His elect, Rezin and Pekah, Herod and love.
Pilate are wont to form alliance and enter into When, too, the turning of this wrath takes friendly relations. There are, so to speak, the place, Israel may pray for the lasting continuance foxes of Samson, joined indeed by the tails, but of favor and grace. That the Masorets also con- I their heads are disconnected." — FOERSTER. —
DOCTRINAL AND ETHICAL.
"He that believes flees not (Isa. xxviii. 16). "The with the guarantees that God Himself offers. righteous is bold as a lion' (Prov. xxviii. 1). Only one must have open eyes and ears for them. Hypocrites and those that trust in works (work- This thing of demanding a sign, if it is not dimints) have neither reason nor faith. Therefore rectly an effect of superstition (Matt. xii. 39; they cannot by any means quiet their heart. In xvi. 4; 1 Cor. i. 22), is certainly childish, and, prosperity they are, indeed, overweening, but in because it easily leads to superstitious abuses, it adversity they fall away (Jer. xvii. 9).” CRAMER. is dangerous.
3. On vii. 9. (“If ye will not believe, surely 5. On vii. 13. "Non caret, etc. That the ye shall not be established.”) “Insignis sententia, Prophet calls God his God is not without a peetc. A striking sentiment that may be adapted culiar emphasis. In Zech. ii. 12 it is said, that generally to all temptation, because all earnest whoever touches the servants of God touches the endeavor after anything, as you know, beguiles pupil of God's eye. Whoever opposes teacher us in temptation. But only faith in the word of and preacher will have to deal with God in heapromise makes us abide and makes sure whatever ven or with the Lord who has put them into we would execute. He warns Ahaz, therefore, as office.”-FOERSTER. if he said: I now promise you by the word, it 6. On vii. 14. “The name Immanuel is one shall be that those two kings shall not hurt you. of the most beautiful and richest in contents of all Believe this word! For if you do not, whatever the Holy Scripture. "God with us comprises you afterwards devise will deceive you : because God's entire plan of salvation with sinful humanall confidence is vain which is not supported by ity. In a narrower sense it means “God-man' the word of God.”—LUTHER.
(Matth. i. 23), and points to the personal union 4. On vii. 10-12. “ Wicked Ahaz pretends of divinity and humanity, in the double nature of to great sanctity in abstaining from asking a sign the Son of God become man. Jesus Christ was a through fear of God. Thus hypocrites are most God-with-us, however, in this, that for about 33 conscientious where there is no need for it: on years He dwelt among us sinners (Jno. i. 11, 14). the other hand, when they ought to be humble, In a deeper and wider sense still He was such by they are the most insolent. But where God com- | the Immanuel's work of the atonement (2 Cor. v. mands to be bold, one must be bold. For to be 19; 1 Tim. ii. 3). He will also be such to every obedient to the word is not tempting God. That one that believes on Him by the work of regeneis rather tempting God when one proposes some ration and sanctification and the daily renewal of thing without having the word for it. It is, in His holy and divine communion of the Spirit deed, the greatest virtue to rest only in the word, (Jno. xvii. 23, 26; xiv. 19, 20, 21, 23). He is and desire nothing more. But whe God would such now by His high-priestly and royal adminand something more than the word, then it must istration and government for His whole Church not be thought a virtue to reject it as superfluous. (Matth. xxviii. 20; Heb. vii. 25). He will be We must therefore exercise such a faith in the snch in the present time of the Church in a still word of God that we will not despise the helps more glorious fashion (Jno. x. 16). The entire that are given in addition to it as aids to faith. and complete meaning of the name Immanuel, For example the Lord offers us in the gospel all however, will only come to light in the new that is necessary to salvation. Why then Baptism earth, and in the heavenly Jerusalem (Rev. xxi. and the LORD's Supper? Are they to be treated 3, 23 ; xxii. 5).”—WILH. FRIED. Roos. as superfluous ? By no means. For if one be CHAP. VIII.—7. On ver. 5 sqq. “Like boastlieves the word lie will at the same time exhibit ful swimmers despise small and quiet waters, and an entire obedience toward God. We ought on the other hand, for the better display of their therefore to learn to join the sign with the word, skill, boast of the great sea and master it, but for no man has the power to sever the two. often are lost in it,—thus, too, did the hypocrites
But do you ask: is it permitted to ask God for that despised the small kingdom of Judah, and a sign? We have an example of this in Gideon. bragged much and great things of the power and Answer: Although Gideon was not told of God to splendor of the kingdom of Israel and of the ask a sign, yet he did it by the impulse of the Syrians; such hypocrites are still to be found Holy Spirit, and not according to his own fancy: now-a-days-such that bear in their eye the adWe must not therefore abuse his example, and miranda Romae, the splendor, riches, power, must be content with the sign that is offered by ceremonies and pomp of the Romish church, and the Lord. But there are extraordinary signs or therenpon 'set their bushel by the bigger-heap.? miracles, like that of the text, and ordinary ones It is but the devil's temptation over again: 'I like Baptism and the LORD's Supper. Yet both will give all this to thee.'”-CRAMER.-“ Fons have the same object and use. For as Gideon Siloa," etc. “The fountain of Siloam, near the was strengthened by that miraculous event, so, temple, daily reminded the Jews that Christ was too, are we strengthened by Baptism and the coming.”—ČAlvin on Jno. ix. 7. Lord's Supper, although no miracle appears
8. On viii. 10. “When the great Superlatives before our eyes." HEIM and HOFFMANN after sit in their council chambers and have deter. LITHER. Éliezer, the servant of Abraham, also mined everything, how it ought to be, and espeasked the Lord to show him the right wife for cially how they will extinguish the gospel, then Isaac by means of a sign of His own choosing, God sends the angel Gabriel to them, who must (Gen, xxiv. 14).
look through the window and say: nothing will It ought to be said that this asking a sign come of it."-LUTHER.—"Christ, who is our Im(opening the Bible at a venture, or any other manuel, is with us by His becoming man, for us book) does not suit Christian perfection (Heb. vi. by His office of Mediator, in us by the work of 1). A Christian ought to be inwardly sensible His sanctification, by us by His personal, gracious of the divine will. He ought to content himself | presence."-CRAMER.