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that in the Messianic time, the glorious central | more be called noble." His argument may be figure, whom he only briefly names ver. 1, will represented by the following syllogism : In the have also a suitable environment. Thus the Messianic time each will be called what he is. point of this passage is directed against the mag. But in that time also there will be people that nates that surrounded the king. Instead of op- are fools. Therefore in that time these will also pressing the nation as heretofore (i. 23; iii. 15; be called fools and not noblemen. [It is not the X. 2 ; xxviii. 15; xxix. 20), each of them (the Prophet's aim in ver. 6, to state what fools will princes) will himself be a protector of the op- do in that time, as if their doing then will be pressed, like a sheltering, covering place of con different from now, which obviously it will not cealment protects from wind-storm and rain. be. He would say there will be fools, and they Yea, they will even afford positive refreshment will be called fools, and nobles and they will be to the poor and wretched, as water-brooks and called nobles.-Tr.]. Of course for the Prophet dense shade do to the traveller in the hot desert. the only important thought is that in the last The eyes of them that see, the ears of them time falsehood will no longer reign as in the that hear (ver. 3), are eyes and ears that can see present, and that accordingly a man's being and and hear if they will. It is well-known that name will no longer be in contrast, but in perfect there are ways of plastering up such eyes, and of harmony. One sees that it is a point with him making such ears deaf (i. 23; v. 23; xxxiii. to say to the cheats of his day and age how they 15). The like of that shall not be with these ought to be called, if every man had his dues. princes.

The general thought of ver. 6 a, is particularized DELITZSCH well remarks that, according to in what follows. One does and speaks folly ver. 4, Israel shall be delivered also from faults when he practises unclean, shameful things (by of intirmity.

which the land is defiled before God, xxiv. 5; I wonld only so modify this remark as to make Jer. iii. 1), and utters error, (wbat misleads) ver. 4, like that which precedes and follows, refer, against Jehovah. This doing and speaking is not to Israel in general, but to the princes. Thus for the purpose of enriching one's self by robbery the D'77793 “the rash, reckless,” are such judges of the poor and weak (i. 23). This is figuratively as are naturally inclined to judge hastily, and su- expressed: to make empty the soul of the perficially (comp. on xxxv. 4). These will ap- hungry (i. e., to take away what can satisfy the ply a reflecting scrutiny (comp. on xi. 2) in order need of the hungry, comp. xxix. 8) and to to know what is right. The stammering are such the drink,” etc. Doba, ver. 7, are properly instruas do not trust themselves to speak openly, be

menta. Not the physical implements are meant cause they are afraid of blundering out the truth that is known to them, and so bringing them here, but the ways and means in general of which selves into disfavor. Thus all the conditions

for the swindler makes use. [“ He deviseth plots to the exercise of right and justice will be fulfilled. destroy the oppressed (or aflicted) with words of The judges will be what they ought to be in re

falsehood, and (i. e., even) in the poor (man's)

speaking right (i. e., even when the poor-man's spect to eyes, ears, heart and mouth.

claim is just, or in a more general sense, when the 3. The vile person--sball he stand.Vers, 5-8. From those in office the Prophet poor-man pleads his cause).”—J. A. ALEXANDER]. passes to the noble apart from office. In this re In ver. 8 we must remark the same in regard spect there often exists in the present conditions the most glaring contradiction between inward and outward nobility. This contradiction will •57 vers. 6 and 7. The Prophet will not in gencease in the Messianic time. For then a fool will eral give a characteristic of the 3'7), but he would no longer be called a noble. A fool, 52, is, ac- say in what regard the names 3'7) and 5a) will cording to Old Testament language, not one in- be held in the Messianic time. Thus vers. 6-8 tellectually deficient, but one that practises gross

are proof of ver. 5. According to these verses iniquity; for sin in its essence is perverseness,

none will be given a name that does not become contradiction, nonsense. The wicked surrenders him. He that is called 523 “fool,” will also realities of immeasurable value for a seeming speak izba), and he that is called 9'7) will cergood that is transitory; whereas the pious surrenders the whole world in order to save his sonl, tainly confirm his claim to this name by having and this is at the same time the highest wisdom noble thoughts, generosa meditatur.—100'03 by oup (comp. Deut. xxxii. 6; Jer. xvii. 11; Jud. xix.

can hardly mean “to stand on noble ground 23 sq. ; xx. 6; 1 Sam. xxv. 25; 2 Sam. xiii. 12). (MEER), 'for hig'i) are generose facta, the ex-311* [Eng. Bibl.: “liberal]” undoubtedly in-hibitions of generosity, not this generosity as a volves originally the notion of voluntariness moral fundamental habit. Otherwise the second (Exod. xxv. 2; xxxv. 5, 21, 22, 29, etc.). But 12'7) would have a meaning different from the he that does good from an inward, free impulse first. Therefore 1921 Dip' must mean: and he is a noble man. Thus gradually 37). acquires the sense of noble, superior man, and indeed so perseveres in his noble thoughts, i. e., he not much without regard to inward nobility, that the only, conceives them, but he carries them out. word is used with a bad side-meaning (Job. xxi. In bestowing, the name, men will not be in28). Isaiah uses it again only xiii. 2. One will fluenced only by the thoughts that proclaim themnot call a swindler baron, the prophet proceeds selves; men will make the name depend on one's to say, ver. 5 6.

steadily adhering to them his whole life. Dip By the following causal sentence, ver. 6, the often has this sense of continuing, persevering. Prophet proves the sentence " the fool will no Comp. xl. 8; Lev. xxv. 30; xvii. 19.

and נבל that we did in regard_to וְנָדִיב to

T:

4.-THE PRESENT PUNISHMENT OF THE PROUD WOMEN, AND THE FUTURE

GLORY OF THE NATION.

CHAPTER XXXII. 9-20.

9

Rise up, ye women that are at ease;
Hear my voice, ye careless daughters ;

Give ear unto my speech.
10 'Many days and years shall ye

be troubled, ye

careless women: For the vintage shall fail, the gathering shall not come. 11 Tremble, ye women that are at ease;

Be troubled, ye careless ones :

Strip you, and make you bare, and gird sackcloth upon your loins. 12 «They shall lament for the teats,

For 'the pleasant fields, for the fruitful vine. 13 Upon the land of my people shall come up thorns and briars ;

*Yea, upon all the houses of joy in the joyous city : 14 Because the palaces bshall be forsaken;

The multitude of the city bshall be left ;
The 'forts and towers 'shall be for dens forever,

A joy of wild asses, a pasture of flocks;
15 Until the spirit be poured upon us from on high,

And the wilderness be a fruitful field,

And the fruitful field be counted for a forest. 16 Then judgment shall dwell in the wilderness,

And righteousness remain in the fruitful field. 17 And the work of righteousness shall be peace;

And the ®effect of righteousness quietness and assurance forever. 18 And my people shall dwell in a peaceable habitation

And in sure dwellings, and in quiet resting places ; 19 When it shall hail, coming down on the forest;

And 'the city shall be in a low place. 20 Blessed are ye that sow beside all waters,

That send forth thither the feet of the ox and the ass.

1 Heb. Days above a year.
* Or, clifts and watchtowers.
They beat on the breasts for.

? Heb. the fields of desire.

*Or, Burning upon, etc. 6 Or, the city shall be utterly abased. e are.

d And. service. ? And it will hail when the forest falls.

bis.

TEXTUAL AND GRAMMATICAL, Ver. 9. noj is here used absolutely as in Jud. xviii. masculine, with the cohortative He of motion toward.

Thus these imperatives contain no individualized com7, 10, 27; Jer. vii. 8; xii. 6.-—-|JXV again vers. 9, 11, 18; mand, but one formed quite generally as to matter, xxxiii. 20; xxxvij. 29.

without regard to person and number: similar to our Ver. 10. The singular 10 must be taken in the sense way in giving words of command, wherein at least no of one year, seeing there is nothing to indicate that it regard is had to the number of those addressed as we is a collective. After the spe fication of time the use the infin., or past particip. [the illustration is sentence ought properly to proceed with the Vav. consec. drawn of course froin the Germ. idiom.-TR.). This ver. and the perf. Yet there are also examples of the use shows plainly how in Hebrew the gender of words is not of the imperf. with Vav. (Exod. xii. 3; Jer. viii. 1 so rigidly fixed as in classical and modern languages, K'thibh) or without it (xxvii. 6; vii. 8 comp. xxi, 16; and hence it not so consistently adhered to.—Isaiah Jer. viii. 1 K'ri; Gen. xl. 13, 19). The accusative Diruses ovy only here.--0f779 "nudum esse" he uses responds to the question "when," to signify the point the Piel xxiii, 13. of time where the predicted event will intervene.On a comp. at xiv. 6.

Ver. 12. The same preponderance of the mase, gender Ver. 11. In 1797 we have the masculine as the chief

appears in D700 that is noticed in ver. 11, and has the

same explanation.---TDD as verb in Ianiah, only here: form that includes the feminine, as the man rules and comp. xxii. 12; Jer. xlix. 3.-Note the similarity in represents the woman : In 1727, novo, nyj, npping sound of brand-by and yo-hy.—on “amoenitas, we have also the chief form of the imperative, i. e., the deliciae" only here in Isaiah, comp. on xxvii. 2; Amos

,* חֶמֶרעַל-שְׂרִי חֵגְרָה פְשְׁטָה :

v. 11.-79 comp. xvii. 6; Ps. cxxviii. 3; Ezek. Ver. 14. This verse is subordinated to the last clause xix. 10.

of ver. 13, for it explains how the city has become over. Ver. 13. pp “thorn, thorn bushes," again in Isaiah

grown with thorns. -There is a metonymy in the exonly xxxiii. 12, and is joined with any only here. pression diy n'y gian, the effect being put for tho

(. , i. e.. . vil. 23 sqq.; ix. 17 ; x. 17; xvii. 4). One might gram Ver. 15. The expression on ni7 occurs only matically regard the words 750 rip as having a geni- here; bio occurs in Isaiah, often: xxii. 16; xxiv. 18; tive relation. But as the words 'w'npp, xxvii. 3, oc- xl. 26; lvii. 15; lviii. 4, etc. cur in apposition (now which is n'w), we may as.

Ver. 17. 70 yo (comp. v. 2; iv. 10; Hab. iii. 17) is "the sume the same construction here. The general notion

yield;" 1773y in the sense of " fruit of service," comp. rip (resecandum, from 192 = 137. comp. niki: “ locks") is more exactly defined as (

occurs, as far as I can see, only here.—7?

the same sense as here xxxiii. 20; xxxiv. 13 ; xxxv. thing").—The vivo no are not necessarily the

. . ; .

For there are such houses of xxviii. 12; 1xvi. 1. . pleasure, not only in the capital, but in all cities and

Ver. 19. The verb 793 occurs only here: but comp. villages of the land. Therefore I can as little tako na

as I could assume

xxviii. 2, 17; 1Xx. 30. how is är, dey. Note that 'y

and that construction xxviii. 1. As there" , ,

on the one hand, hy.

and ny' and iiy on the other correspond in assonance.

פְעָלָה

in

7.

;10

.xi מנוחה-.in Isaiah only here מבטוזיס

קריה ע' in the genitive with מי

שִׁפְלָה בְּרֶדֶת and בָּרַ so hero ,הלומי

תִּשְׁפַל

is dependent on קריה ע"

as was

EXEGETICAL AND CRITICAL. 1. As in chapter iii. so here, the Prophet ad- | vest”. (comp. xxiv. 13). 90%, elsewhere yox dresses men and women separately, having in (Exod. xxiii. 16; xxxiv. 22), is "the fruit harmind especially those of the higher, and highest vest” (Mic. vii. 1). The word occurs again only ranks. According to the foregoing exposition, xxxiii. 4, and there only in its fundamental sense. vers. 1-8, under the guise of a glorious Messianic That which ver. 10 is presented as in prospect, is prophecy, contain a sharp reproof for powerful announced in ver. 11 as the command, the will ones in Jerusalem. The second part of the of God. Hence it must happen. Strip you, chapter, on the other hand, is directed against etc. The command to disrobe is that garments the proud, secure women, announcing a season of mourning may replace those before worn (Joel of disaster for them (vers. 9-14), ["until by a i. 13; Isa. xv. 3; xxii. 12). special divine influence a total revolution shall

Though we may translate '9, ver. 13 b, by take place in the character, and, as a necessary consequence, in the condition of the people.”—

"yea” (immo), as more accordant with our speech,

still there underlies it a causal relation. That the J. A. A., on ver. 15] (vers. 15-20). 2. Rise up--pasture of flocks.-Vers.

land is overgrown with thorns and thistles, will 9-14. The form of ihe introduction calls to mind appear the more credible, when it is perceived i. 2; xxviii. 23, but more especially the address that even the houses of pleasure, indeed the very of Lamech to his wives Gen. iy. 23. I do not capital grows rank with such weeds. (See Text. think that “rise up” demands a physical rising

and Gram.). The joyous city means Jerusaup. Like our German“ auf“ up," it may signify lem (comp. xxii. 2; Zeph. ii. 15). roby, the merely inward rousing of the spirit to give shown at xxii. 2, has the secondary meaning attention (comp. Num. xxiii. 18).

\

“presumptuous joy.” The propriety of this sense elsewhere also the secondary meaning of proud here in reference to the women of careless ease is ease: Ps. cxxiii. 4; Amos vi. 1; Zech. i. 15. evident. (On the logical connection of ver. 14 The specification of time in 173o-hy o'p' ver. 10, city” and “multitude of the city,” (which ex

see Text. and Gram.). Inasmuch as "joyous does not relate to the continuance of the desola, pressions are conjoined xxii. 2), occur only in tion, as is evident from ver. 15“ until the spirit,” xxii. 2 and our text, one properly infers a relaetc. According to xxix. 1, which is manifestly tionship between these chapters both as regards related to our passage both as to matter and time matter and time. (see the exposition there), it is probable that the

As not every city has an Ophel, and thus Ophel Prophet means an indefinite number of days added may not be taken as a general attribute of cities, to a year. (See Text. and Gram.). Evidently but as something peculiar to Jerusalem (though the Prophet has in mind women that have here- not in distinction from all cities, for Samaria had tofore never known any want, but have continu- an Ophel, 2 Kings v. 24), so we may understand ally lived in abundance and luxury. Just for by it the locality mentioned, 2 Chron. xxvii. 3 ; this reason will trembling and dismay seize them. xxxiii. 14; Neh. iii. 26 sq.; xi. 21," the southern For they would assuredly not have dispensed with steep, rocky prominence of Moriah from the south the products of the wine and fruit harvest, had end of the temple-place to its extremest point, the not ihe enemy occupied the territory about Jeru- 'Oona, 'Oohác of JOSEPHUS." (ARNOLD in HERsalem and made gathering and plucking impos- zog's R. Ency. VIII., p. 632).-ina (ar, gey.) is sible. Thus the scarcity of those noble products, felt as a sure token of the enemy's presence, most anyway kindred to jona or pina (xxiii. 13) and of all in the apartments of women of rank, will must, according to the fundamental meaning of frighten the women out of their secure and proud the verb ina (probare, explorare, examinare) sigrepose. Comp. xvi. 7 sqq. 7'3] "the wine har.nify a locality suitable for this, a watch-tower,

look-out. But whether towers in general or a , ful field, and what is now fruitful field will then particular tower is meant, is hard to say. ina be forest

, i. e., will stand high as a forest. Then does not occur elsewhere; yet the common word nating from the divine sóğa will penetrate even

a very different, a higher principle of life, origifor “ tower,” 5718, signifies also watch-tower (2 nature. Of course, then, the personal life of Kings ix. 17; xvii. 9, etc.), and wall-towers (Neh. men also. And how beautifully the Prophet deiii. 11; xii. 38). Perhaps this would have been picts this harmony of both! lle names again used here, were only towers in general spoken of. the wilderness and the fruitful field (ver. 16) in Hence it is rather probable that this word ina order to say that judgment and righteousness named along with soy, and occurring only in shall dwell in them (comp. i. 27; v. 16; ix. 6; this passage, signifies a tower especially desig- ual right-being will in turn make its impress by

x. 22 ; xxviii. 17). And the fruit of this spiritnated by this name, located in Ophel; perhaps “the great tower” of Neh. iii. 27 that is men

a right glorious outward appearance, viz., in evertioned in connection with Ophel. Ophel and ina for the proudly secure women (ver, 9 sqq.)!

lasting peace, rest and security. What a picture shall be pro speluncis or vice speluncarum. T? They may see why they are so called in a rewhich everywhere involves the notion of some proving sense. Their ease and security lack thing separating, has here the meaning “for, in- foundation. stead of.” For what intervenes for another, in a When it shall hail, etc. I can only regard measure puts itself before it, and in this way forms ver. 19 as the sombre foil which the Prophet uses a partition between it and the observer. Wild, to enhance the splendor of that future which he lonely, and far remote from all human intercourse displayed to his people. [Some think there is must be the caves in which the wild ass (??? an allusion to the hail in Egypt while Goshen only here in Isaiah) has as much joy as a man in was spared; see Exod. ix. 22–26.- TR.). We his finely built dwelling (ver. 13).

have had several such pictures of the future with 3. Until the spirit - and the ass.-

a dark background_(xi. 14 sq.; xxv. 10 sqq.; Vers. 15-20. As all the preceding prophecies relates to Assyria. We had the forest as emblem

xxvi. 5 sq., etc.). Every one admits that 19 a, are double-sided, including as it were day and night, such too is the case with the present one.

of Assyria ix. 17; X. 18, 19, 34. This forest mediate salvation. He sets the glorious Messianic the forest shall break down by the hail, but that Bit here, too, the Prophet does not promise in shall fall under a storm of hail. On 77. comp.

Deut. xxviii. 52; Zech. xi. 2. It is not said that last time over against the pernicious present it shall hail when the forest breaks down. Thus time, yet in a way that overleaps the long centuries that intervene, and sees that future di- this breaking down may be effected by something rectly behind the present. Thus 17 that begins else, say, by the blows of an axe. Anyway the ver. 15 is both a restriction of the hyperbolical forest will break down under a storm of hail,

some phenomenon coming from on high and acdhu-(immeasurable extent of time as e. 9., credited as a divine instrument of judgment. lxiii. 16; Jer. ii. 20), and a bold bridge from Very many expositors understand the city in a the present into the remote future. He portrays low place to mean Jerusalem (Hitzig, Kyothe latter in that aspect that corresponds to the BEL, CASPARI, DELITZSCH, etc.). But why of a things he reproves in the present.

Proud se

sudden this dark trait in the picture of light? curity now reigns, for which however there is no

Is not the abasement of Jerusalem sufficiently reason. But in that time there will reign security declared in vers. 13, 14? Why a repetition and repose, resting on the securest foundation. here? or, if not repetition, why thus suddenly a For Israel will then be filled with the spirit of

new judgment in the midst of the blessed, spiritGod, and serve in this spirit, by which shall be effected condition of peace? If the forest means assured to them God's protection and support the world-power generally, then the city must against all enemies. The expression -770 is very mean the centre of it, the world-city (comp. xxiv. strong, meaning properly : the spirit from on

10-12; xxv. 2, 3, 12; xxvi. 5. It is worthy of high will be emptied out on us, completely poured remark that, xxv. 12'; xxvi. 5, the Prophet uses Xxiv. 20 comp." Isa. iii. 17; xxii. 6; liii. 12): 150gm thrice in reference to the judgment on the How far-reaching and comprehensive is the gaze world-city. That he does not elsewhere in xxviii.. of the Prophet here! He regards the spirit from xxxiii., mention the world-city is no reason why on high not merely as an ethical and intellectual, he may not once mention it here. Why need he but also as a physical life-principle. He speaks mention it oftener? Is it more probable that he here, as he does xi. 2-9, of nature and of persons

would not mention it at all, than that he should as wholly pervaded by spirit. And the wil. do so once ? derness will be a fruitful field, etc., which In ver. 20 the Prophet returns exclusively to has a proverbial sound, must certainly be taken Israel. In contrast with the desolations (near for in another sense than that of xxix. 17. The Israel, remote for the world-power), he promises latter passage speaks of retrogression; here pro- to his people the possession of the land in its gress is meant. There is a descending climax, widest extent, and the freest use of it for cultivaLebanon, fruitful field, forest; here an ascending, tion and pasture. Blessed are ye (comp. xxx. desert, fruitful field, forest, in which the Prophet 18; lvi. 2) he says, who sow beside all waters. manifestly treats the forest, not as representing i. e., on all fruitful lands. Thus all well-watered absence of cultivation, but as representing the and so fruitful land-stretches will be at Israel's most prodigious development of vegetation. He service, and Israel shall cultivate them, and raiswould say : what is now waste will then be fruit- | ing cattle shall be unhindered (comp. xxx. 23).

DOCTRINAL AND ETHICAL.

In fact the earth shall be theirs, and they may | the church of the New Covenant! To it the use as much land as they wish for either. Cattle Lord is organically joined as a member, as on may pasture in full freedom, unrestrained by the other hand the Lord joins all members of fetters or fence. The whole land “shall be for His church really to Himself by His Spirit and the sending forth of oxen, vii. 25.

His sacraments.

7. On xxxii. 1-8. "The picture which the Prophet paints here of the church of the last

time is the picture of every true congregation of 1. On xxxi. 1, 2, “Against the perverted con- Christ. In it, the will of the Lord must be the fidence and fleshly trust in human wisdom, power only law according to which men judge, and not and might, because the people doubt God's help, any fleshly consideration of any sort. In it, there and because of such wicked doubt put their trust must be open eyes and ears for God's work and in human power, wit and skill. It is true the word; and if in some things precedence is readily Scripture does not deny that one may use means allowed to the children of this world, still in and call in human aid in danger, yet so that even spiritual things the understanding must be right the heart looks rather to God, and knows that if and the speech clear. Finally, in it persons must He watches not and keeps not Israel, all other be valued according to their true Christian, human help and means are in vain (Ps. cxxvii. moral worth, not according to advantages that 1; Jer. xvii. 5).”--CRAMER.

before God are rather a reproach than an honor. 2. On xxxi. 3. Notetur diligenter sententia But the picture of the true congregation mirrors isthaec prophetae: Aegyptus homo et non Deus, to us our own deformities. All this is not found adeoque symboli loco semper in ore habeatur et in us. Everywhere appears worldly considerausurputur tum ad doctrinam, tum ad consolationem tion, looking to the world, much weakness in (Ps. Ixii. 10; lxxiii. 18 sq.).”-FOERSTER. spiritual judgment, and in speech far too much re

3. On xxxi. 4,. 5. The Lord, on the one spect for the advantages that worldly position and hand, compares Himself to a lion, that will not wealth give the church member. May the Lord suffer his prey to be torn away from him, and mend these things in us; and if only at the last means by that that He will not suffer Himself to He transforms the old church in its totality into be turned from His counsel against Jerusalem by the new, so let each of us pray the LORD that those false helpers, to which Jerusalem looks for still He would more and more transform each protection against the punishments that it has worldling into a true, spiritual man.”—WEBER. deserved. But on the other hand the LORD The Prophet Isaiah, 1875. compares Himself most touchingly and fittingly 8. On xxxii. 1-4. Men of all times may learn to the eagle that stretches its feathers over its from the Prophet's words what sort of persons true young to protect them (Deut. xxxii. 11) [see kings, noblemen and officials ought to be. UnTrs. note on ver. 5). Blessed is he that sits derlying the whole discourse of Isaiah is the under the shelter of the Highest, and abides under thought that those in authority are there for the the shadow of the Almighty (Ps. xci. 1; comp. sake of the people [comp. Luke xxii. 25, 26.Matt. xxxiii. 27).

TR.), and that truth and honor are the first con4. On xxxi. 7. FOERSTER remarks on this ditions of flourishing rule (comp. HERZ., R.verse, that it is used by the Reformed as a proof- Encycl. XI. p. 24). passage against the use of images in churches. On ver. 8. Old FLATTIG once met the Duke He distinguishes between imagines superstitiosae, of Wurtemburg on the latter's birth day. “Well, whose use is of course forbidden, and imagines FLATTIG,” inquired the Duke, what did you non superstitiosae, the like of which were even preach on my birth-day?" “Serene highness, permitted and used in the worship of Jehovah, what did I preach ? I just preached that princes e. g., the cherubim and other images of art in the onght to have princely thoughts.” The Duke Tabernacle and in the Temple.

rode on without making any reply. Where there 5. On xxxi. 8. “God has manifold ways by is no princely heart, there can come forth no which He can head off tyrants, and does not need princely thoughts. And only then does one have alwars to draw the sword over them. Exam a princely heart when the LORD is the heart's ples : Sennacherib, 2 Kings xix. 35; Nebuchad- prince. nezzar, Dan. iv. 30; Herod, Acts xii. 23." 9. On xxxii. 9. “One must not suppose that CRAMER.

it was no part of the Prophet's office to reform 6. On xxxi. 9. That the Lord has in Zion women, seeing God includes all men under sin, His fire and His hearth in Jerusalem is at once and the proud daughters of Zion with their osthe strength and the weakness of the Old Cove- tentation, were a gre

the land being nant It is its strength so far as, of course, it is laden with sins (iii. 16).”—CRAMER. a high privilege that Israel enjoys above all [" The alarm is sounded to women,--to feed nations of the Gentile world, that the point of whose pride, vanity and luxury, their husbands the earth's surface that the Lord has made the and fathers were tempted to starve the poor.”— place of His real presence on earth is the cen- M. HENRY, in loc.]. tral point of their land and of their communion. But it is its weakness so far as this presence is

HOMILETICAL HINTS. only a transient and outward one, which, when misunderstood, can minister only to an outward 1. On xxxi. 1-4. WARNING AGAINST CONworship and a false confidence (comp. Jer. vii. FIDING IN HUMAN HELP. 1) It is insulting to 4) that affords only a treacherous point of snp-God. 2) It proves idle at last, for a, the power port that is dangerous to the soul. How totally of men is in itself weak; b, it is wholly powerdifferent is the real presence of the LORD in less against the strong hand of God.

cause

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