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28 And the 'destruction of the trangressors and of the sinners shall be together, And they that forsake the LORD shall be consumed.

29 For they shall be ashamed of the oaks which ye have desired,

And ye shall be confounded for the gardens that ye have chosen.

30 For ye shall be as an oak whose leaf fadeth,

And as a garden that hath no water.

31 And the strong shall be as tow,
'And 'the maker of it as a spark,
And they shall both burn together,
And none shall quench them.

3 Heb. breaking.

• But.

4 Or, And his work.
this work a spark.

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TEXTUAL AND GRAMMATICAL.

T

ה

ITT:

xv. 15; xlvi. 10, etc.

Ver 25. Whereas means either "to draw

T

back the hand," Gen. xxxviii. 29; Josh. viii. 26; 1 Sam. xiv. 27; 1 Kings xiii. 4; Isa. xiv. 27; or "to return the hand to a place," Exod. iv. 7, or "to bring the hand

צְדָקָה in most הֵשִׁיב יָד עַל ,9 .repeatedly somewhere" Jer. vi

T

to

Ver. 21. Concerning the distinction between ps, pop, ultionem capere, Judg. xvi. 28; 1 Sam. xiv. 24; Jer. and comp. DRECHSLER in loc. I will only remark that the grammatical form PT requires as its primitive, fundamental meaning "the being righteous, integrity," | therefore the idea of the verb p in its abstract generality (comp. PYND, ), whereas although also abstract, signifies integrity as the moral quality of a person, and as the prerequisite of right doing. Comp. also EWALD, 143 a; 150 b. on the other hand, involves the idea of right per se, and in every respect of its concrete realization. It is thus at once normal right, and also rightful claim, legal proceeding, verdict, and judgment. It is natural that in application the three conceptions should blend with one another.-, related by root to is properly pernoctare, then "to stay, to dwell" generally: comp. Ps. xxv 13; Prov. xv. 31; Job xix. 4.-The verb does not again occur in Isaiah; its participle Piel only 2 Kings vi. 32.-Regarding the construction of ver. 21, p is not in a manner in apposition with DN), as one might be tempted to think, out of liking for the easier grammatical connection, for the sense is decidedly against it.

Ver. 22. D'' because of the derivation from more correct than D'D, comp. Ezek. xxii. 18 sq.; Ps. cxix. 119; Prov. xxv. 4; xxvi. 23; only in Isaiah again, ver. 25., only found again Hos. iv. 18, comp. Isa. Ivi. 12, that with which one carouses, intoxicates himself, in French, ce qui soule. San ä. λey., is kindred to circumcised, cut, comp. juglare Falernum, Martial ep. i. 18; castrare vinum, Plin. Hist. Nat.

Ver. 23. 1 and D'10 (comp. xxx. 1; lxv. 2; Jer. vi. 28; Hos. ix. 15) is a play on words and indicates the relation of those men to God (1. Table), as the following (1) does their relation to men (2. Table, comp. Prov. xxix. 24).—The singular embraces the

זי

places of its occurrence (Ezek. xxxviii. 12: Amos i.
8; Zech. xiii. 7; Ps. lxxxi. 15; comp. 2 Sam. viii. 3)
turn one's hand in a figurative sense, i. e., to turn in an
hostile way against any one. stannum or plumbum
nigrum, only used this once in Isa. vege-
table alkali, only here in Isa., comp. Job ix. 30. As the
alkali does not effect the smelting process, but only
promotes it, must not be construed as nominative,
but as an accusative that supplies the preposition that
is wanting after (alkali fashion, comp. on vers.
20 and 12), comp. GESENIUS, 118, 3 Anm; the plural
, lead pieces, is the only form of the word, which
occurs only here; comp. Ezek. xxii. 18, 20; xxvii. 12.-
Kindred passages, whose authors may have had our text
in mind, are Jer. vi. 29 sq.; Zech. xiii. 7 sqq.

:

Ver. 26. The beginning with has almost the appearance of a rhyme in relation to the same word, ver. 25. Evidently the prophet intends to emphasize the difference of sense by the similar sound of the words. The construction is an adverbial prolepsis. For whereas otherwise, in prolepsis that, which is the effect of the transaction, is adjoined to the object in the form of adjective, the adjoining occurs here in adverbial form; (comp. Jer. xxxiii. 7, 11; and 1 Kings xiii. 6).

Ver. 28. As regards the sense, it does not matter whether we take (properly fractura xv. 5; xxx. 26) as predicate, as HITZIG does, or, like most others, as the object of an exclamatory phrase. As in this chapter several such nominatives occur absolutely, and repre

as unity, as rank. Draphy is än. Aey. is in Isa. senting a phrase (vers. 7, 13), the latter may be more

xlv. 13.

T. 23; xxxiii. 15;
Ver. 24. On 1 comp. ver. 4. The Niphal D is used
here in the sense "to breathe again refreshed," i. e., "re-
fresh oneself," as Ivii. 6; Jer. xxxi. 15; Ezek. xxxi. 16,
etc. This meaning, however, changes to the kindred one
of Dp to revenge, Niphal, to revenge oneself. For re-
venge is a refreshment. Therefore also is joined
here with
12. which construction is the usual one for

correct.

Ver. 29. The singular of occurs only once Gen.

אֵלָה As singular אֵיל פָארָן xlv.s in the proper name

(ver. 30) is always used elsewhere. The meaning "Terebinth," which, parallel with meanings "strength," and "ram" (comp. the Latin robur), develops out of the fundamental meaning torquere, is now admitted by all expositors, whereas many of the older ones, following the LXX,

is to be

and VULGATE, took the word in the sense of "Idols." Kal of becomes a noun both in the masculine and Isa. mentions the ' as objects of idolatrous worship, in the feminine. In that case it would be rendered; a also lvii, 5, whereas, lxi. 3, he opposes to these idolatrous terebinth, foliage that falls, (are) its leaves. h is to ones the PT, trees (Terebinths) of righteousness. be taken collectively foliage. Comp. Jer. xvii. 8; Ps. with plainly a pregnant meaning-The word only i. 3; Ezek. xlvii. 12. As the plural occurs only in the Isa., uses of the groves of idols, lxv. 3; lxvi. 17; comp. later Hebrew, (Neh. viii. 15), the reading also HERZOG's R. Encycl. V. p. 4. 4, Art. Haine." The ab- rejected rupt change of person in animated address cannot be thought strange. As 7 (xlv. 9;) and (lxvi. 3 sq.; Josh. xxiv. 15, 22, etc.), are often used of religious deciding, so, still more frequently via (xx 5; Jer. ii. 26; xlviii. 13, etc.), and (xxiv. 23; Mic. iii. 7, etc.), are used for the confounding results of the assurance reposed in idols.

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Ver. 31. The word on occurs beside here only in Amos ii. 9. According to this passage, and Ps. lxxxix. 9 (where the form occurs) and according to the noun (xxxiii. 6; Jeremiah xx. 5, etc.), whence the Niphal (xxiii. 18), the meaning can only be opulentus, opibus validus. The punctuation conflict with our explanation; see Exeg. and Crit. For, apart from the fact that it is not without analogy, the use of on for idols would be quite unusual, and the idea that the idolater plunges his idols in ruin would not only be strange, but also wholly without motive in the context The formula occurs in Isa.,

does not

only here; elsewhere Amos v. 6; Jer. iv. 4; xxi. 12.

EXEGETICAL AND CRITICAL.

1. The prophet first looks back into the past. | the wilderness, as Hos. xi. 1; Jer. ii. 2, or the What were the people formerly? They were a period of David and Solomon? But as the propeople in whom faithfulness and righteousness flourished. But then he asks: what are they phet speaks here of the city (7) by which he now? A ruined nation, in which unrighteousness can only mean Jerusalem, so one can only think and violence hold the sceptre. (vers. 21-23). immediately of the beginning period of the kingThe Lord will subject this people to a severe dom. The prophet seems to have especially in process of purifying, (vers. 24, 25): whose conse- mind the early days of Solomon. For this, quences will be a future, two-fold in form; a) the without doubt, was in respect to the administragood elements will attain their original su- tion of justice the golden age of Israel. For in premacy, Jerusalem will again become a city of answer to Solomon's prayer for "an understandjustice, and by justice become partaker of salva- ing heart, to judge the people and to discern betion (vers. 26, 27); b) but the bad elements, the tween good and bad," the Lord had given him apostates that have forsaken Jehovah and served a wise and understanding heart, so that there idols, shall by their own works be pitiably dewas none like him before him, neither after him stroyed (vers. 28-31). 1 Kings iii. 9, 12. should any be like him." 2. How is the faithful city-widowdered (ibid ver. 16 sq.), the people "saw that And by the celebrated judgment Solomon rcncome unto them.-Vers. 21-23. DELITZSCH

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was full

justly remarks that ver. 21 calls to mind the tone the wisdom of God was in him, to do judgment of the ', the Elegy. And I have myself, in loved Jehovah" (ibid ver. 3), he was permitted (ibid. ver. 28). And, moreover, as "Solomon the comment on Lam. i. 1, pointed to the de- also to build the Lord " an house," and thereby pendence of that passage on this. The tone of to join the Lord and the people together by an lament, the ' (occurring four times in Lam.), important outward tie. Hence could Jerusalem, the archaic form made this passage appear in reference to that time, be justly named a to the author of Lam. a suitable prototype and "fixed city" (comp. 1 Dip xxii. 23, 25; point of departure.-By reason of many expres- 1 Sam. ii. 35; xxv. 28), that “. sions in the Pentateuch, that designate idolatry of justice," and in which righteousness had, not as whoredom (Exod. xxxiv. 15 sq.; Lev. xvii. a transitory, but a permanent abode. It is there7; xx. 5 sqq.; Num xv. 39; Deut. xxxi. 16). fore doubtful whether, in addition to this eleIsa., here calls Jerusalem on account of its vated point represented by Solomon, we may reapostacy from Jehovah by grosser and more re-gard the reign of Jehoshaphat, with its reformafined idolatry. Comp Hos. i. 2; ii. 6 sqq.; iv. 10 sqq.; Jer. ii. 23 sqq.; iii. 1 sqq.; Ezek. xvi. 15 sqq., etc.). It was become such, however, only in process of time. For originally, so to speak, in its paradisaical or golden age it was faithful. It may be asked; does the prophet by this golden age mean the time of wandering in

TT.: 1

tion of justice, 2 Chr. xix. 5 sq., that came an hundred years later, as referred to in this place. For that effort can only be looked on as a momentary check of the downward course that the nation began with Rehoboan. It may be asked with more justice; did not Isaiah have in mind here also an earlier age than that of Solomon?

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righteousness * צדק ילין בה The phrase

lodged in it," is only another turn and at the same time the establishing of the sentiment "full of judgment." For if Jerusalem is full of the concrete manifestation of a truly rightliving, then this comes only from the fact that the idea of right has, so to speak, taken up its permanent abode in Jerusalem. The words "full of judgment," therefore, belong to what follows, and stand absolutely, at the beginning (comp. ver. 13), the one full of right,-righteousness dwelt in her; but now murderers. The antithesis is, of course, not quite complete. Either

cially by employing in detail all the titles of the
Lord. He uses the solemn D, which is found
in Isa. much more seldom than in Jer., and Ezek.
Also 1177 occurs in Isa. relatively, not often;
comp. ver. 9, on "of hosts;" ("the mighty
one, of Israel," is found first Exod. xlix. 24,
where however it reads
The latter
form appears in all the rest of the places where it
is used, xlix. 26; lx. 16; Ps. cxxxii. 2, 5.—
"Ah! I will ease," etc. The Lord announces His
intervention in terms that make known His de-
termination to obtain satisfaction.

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I will turn, etc.-In the passages cited (see Text. & Grum.) the hand of the subject is not said to have been previously on the object named, and as little is such the case here. The translation of UMBREIT, therefore, "let come afresh" is not admissible. And for the same reason we must not, with Vithe sanans et benefica manus, the healing and beneTRINGA, who appeals to xi. 11, refer, 7 'n to

shall be subjected to a purifying process which the prophet compares to the process by which silver ore is freed from the mixture of ignoble metal, and rendered solid silver (773722 or PPPs. xii. 7). The separation of the lead ore is promoted by applying alkali, comp. WINER R. W. B., word, Metals.

must be wanting or else a corresponding adversative be found. It must either say: as re-ficent hand of God. The totality of the nation gards justice, righteousness formerly dwelt in it, but now murderers,-or; full of justice, righteousness dwelt in it; devoid of justice, murderers swarm in it. But the prophet, evidently influenced by an effort at brevity, expresses in the second member of the adversative phrase only that thought that corresponds to the thought of the first member, and easily joins on to it. That one may not translate, "it was full of justice" arises from the absence of the pronomen separatum. For only in cases where this may be supplied of itself may it be dispensed with.

Thy silver is become.-With there words the prophet passes from the region of the inward and general to that of the concrete outward appearance. The silver of Jerusalem has become dross, the noble wine mixed with water. The noble metal, the noble wine can only mean the noble men. And it appears from ver. 23, which explains the figurative language, that the prophet has the princes of the people in mind. "Dicitur argentum," etc. "The silver is said to be turned into dross, and the pure wine to be mixed with water, when judges and senators turn from purity and grave manners, from integrity, sincerity and candor, and prostitute their own dignity." VI

TRINGA.

As dross is related to silver, the emblem of moral purity (comp. LEYRER in HERZOG'S R. Encycl. XV. p. 111, 114) so the diluting with water to the strong wine. On the matter of the ver. comp. Jer. vi. 28; Ezek. xxii. 18 sqq.

Thy princes, etc.-By these words the prophet himself shows, as he often does, the meaning of his figurative language. On the change of number comp. Ps. v. 10. "It is not Diy, that they chase after, but D, not peace, but pacifying their greed." DELITZSCH. Comp. ver. 236 with ver. 17 6, and the comment there.

3. Therefore-all thy tin.-Vers. 24, 25. From the contemplation of the past and present the prophet now turns to consider the future. The transition to it shall be made by a grand act of judgment and purifying. The prophet introduces his discourse with solemn language, espe

4. And I will restore-with righteousness.-Vers. 26, 27. With these words the prophet indicates the positive good that shall arise from this purifying process; such judges and counsellors as shall resemble those of the early age (ver. 21) and by whose agency Jerusalem is seen that the prophet ascribes a decisive effect shall become a righteous and faithful city. It

He

to the influence of the chiefs of the state.
in his times, how great must have been this in-
must very well have known, by what he observed
fluence for evil. This place reminds us much of
Jer. xxiii. 3-6; xxxiii. 15, 16. For as Isa. in
this place, so there Jer., promises the restora-
tion of a good administration that shall exercise
righteousness, and procure a name that shall be
significant of that righteousness. Here as there,
that name shall be an ideal one (not a name act-
ually employed, comp. my comment on Jer. xxiii.

6). The glorious end shall correspond to the glori-
ous beginning, (comp. "faithful city," "right-
eousness lodged in it," ver. 21). It is, moreover,
to me very probable that by the original and
first times Isa. understands, not only Solomon's
time, but also Melchizedec's. For P

and

city of righteousness and king of) מַלְכִּיעֶרֶק

righteousness) comp. Heb. vii. 2, look quite too
much alike. Also the name Adoni-zedec, Josh.
x.; (comp. Adoni-bezek, Jud. i. 5; 1 Sam. xi. 8),
proves that not only one king of Salem had a
name composed of Zedec. It can only be objected
that Melchizedec does not belong to the begin-
ning of the Israel Jerusalem. Yet he does belong
to the beginning of the Jerusalem of the history
of grace. This city had not become the capital
city of Israel, had it not before that been the
city of Melchizedec; and all the glory and signi-
ficance of the Israel Jerusalem is only a transi-
tional fact, that would restore that ancient glory

of Melchizedec. (comp. my Art. Melchizedec in HERZOG'S R. Encycl. IX. p. 300 sq.). We are so much the more justified in this reasoning as the ideal fact of the future that the prophet has in view is, without doubt, identical with the Messianic future (comp. xi. 3-5; Ps. lxxii. 1 sq.); the Messiah, however Ps. cx. 4 (comp. Heb. v. 6, 10; vi. 20; vii. 1 sqq.), is expressiy designated as the antitype of Melchizedec.

ing, Eng. vers. "converts") had to suffer hitherto on account of the unrighteousness of their rulers.

those) שָׁבֵי פֶשָׁע by reference to the ,שבים This

Ver. 27, is difficult. The question is; by whose righteousness is Zion redeemed? To this three answers are given. Some say by the righteous-22). To be sure Isa., does not, in what precedes, ness of the Israelites. Thus the Rabbins especially, "Because in it there shall be those who exercise justice, it is redeemed from its iniquities." RASCHI. But that conflicts with vers. 24, 25; for according to these declarations the Lord Himself vindicates the cleansing and deliverance of Israel as His own judging and sifting operation. Others regard the judgment and righteousness in question as God's. Against this idea there is, in itself, naturally nothing to object, in as much as there are plenty of passages in which saving effect is ascribed to the right eousness of God. DELITZSCH, who adopts this view, cites especially iv. 4; v. 16; xxviii. 17. But then ver. 27 would, in substance, say only in other words what is already contained in vers. 24, 25. It is to be considered moreover,-and therein is seen the third answer to our inquirythat in many passages, to which this is nearest kindred in its description of Messianic salvation, the righteousness of the administration of justice forms an essential element of that glori

turning from transgression) lix. 20 has been translated "converts;" [so Eng. ver.]. But to me it seems more likely that Isa., whose manifold word, uses the word here in the double sense of use of is a prelude to Jeremiah's use of the has in Jer. (comp. my comment on Jer. xxxi. the spiritual and bodily return, that it so often

impliedly contained in ver. 25. For, of course speak expressly of the Exile. But this notion is the exile belonged essentially to that mighty smelting and purifying process to which the people must be subjected. Let a comparison be made of the passages that give a survey of the cisely the return to the holy land, which of course Messianic salvation, and it will be seen that preform, forms a principal element (see my comment cannot be conceived of without the spiritual reJer. iii. 18). If therefore our text is related to later passages like the germ to the developed plant, then we are right in regarding the latter as a commentary on it, and accordingly in taking the in the double sense of a spiritual and bodily return (Ezr. vi. 21; Neh. viii. 17).

ous time. Thus ix. 6 it is said, the Messiah shall order and support the kingdom of David with judgment and righteousness. Thus xi. 3-5 it is said of the rod out of Jesse, that he shall judge the poor with righteousness, and that righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. And xvi. 5 we read that upon the throne and in the tabernacle of David one shall sit, "judging and seeking judgment, and hastening righteousness." But in Jeremiah's celebrated prophecies, xxiii. 5sq. and xxxiii. 15, it is emphatically said that the Lord will raise unto David a righteous Branch, and that this one shall restore judgment and righteousness in the land, and shall procure to him the name Jehovah our righteousness. And, to prevent our thinking that this righteous government is to be only the prerogative of the Messiah, it is said Isa. xxxii. 1, expressly of the "princes" too, "they shall rule, in judgment." Our passage, also, which does not at all mention the person of the Messiah, speaks of judges and counsellors in the plural, which may remain undetermined whether the abstract pluralis generalis, is meant or an actual pluralis multitudinis. In the former case the plural would include the Messiah, and this is in the end, the more probable; in the latter case the righteous judges and counsellors would be distinguished from the Messiah, who is only presented in idea. In any case, by our construction, ver. 27 is a corollary of ver. 26. The righteous judges named in ver. 26, shall fulfil as the task set before them just that which is mentioned ver. 27; by righteous rule they shall procure deliverance from the evils under which Zion and the D' (those return

5. And the destruction - none shall quench them.-Vers. 28-31. The reverse side of the smelting process, the fate of the "dross" is presented to us here. It is difficult to say what difference there is between Dy, (transgressors) and D' (sinners). At all events the former is the more particular, (see ver. 2), the latter the more general word. Both words signify inimical Jehovah, the latter more to the idea of the good. conduct, the former more toward the person of

At the same time on as Piel form, contains an intensive force in comparison with Non ver. 4.— The", "they that forsake," are related to "the transgressors," as negative to positive. Whoever does evil conducts himself, in some fashion, aggressively against the Lord. But whoever de serts from the Lord is an idolater. In this sense i is often used; so ver. 4; still more plainly lxv. 11, the sole place in Isa., beside this where the participle occurs in connection with ; comp. Hos. iv. 10; Jer. ii. 13; xvi. 11; xvii. 13 (in which place Jer., had our text before him); xxii. 9; 1 Kings ix. 9, etc.

את־י the expression

For ye shall be ashamed, etc.-The general declaration that "the transgressors," etc., shall be destroyed, is more particularly estab lished by two connected sentences, each of which begins with "for," and the second is subordinated to the first. Those that forsake the Lord would not be destroyed if they found the expected help from those to who.n they deserted. But they are destroyed because they do not find in idols this help; consequently are brought to shame in the hopes they entertained in this direction. I understand, therefore, "the oaks" and "gardens" to be synecdochical for the idols that were worshipped in them. It is past comprehension how DRECHSLER can say that "nothing whatever in the text itself or in the context suggests the ex

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planation of idolatry
He could only say so
because he has utterly disregarded the specific
meaning of "", "they that forsake."

DOCTRINAL AND ETHICAL.

1. On ver. 1. Concerning Judah and JeruFor ye shall be as an oak, etc.-This ex-salem.-JEROME here pronounces decidedly plains how the becoming ashamed ver. 29 shall against Chiliasm, in that he says: Scio quosbe realized. The "for" of ver. 30, is therefore dam Judaeam, etc. "I am aware that some not co-ordinate with the "for" of ver. 29, but explain Judah and Jerusalem of celestial things, subordinate to it. Thus the prophet retains his and Isaiah under the person of the Lord Jesus, figure of speach. Those that clung with their that He foretells the captivity of that province hearts to treacherous trees and gardens, and for- in our land, and the after return and ascending sook the living waters, (Jer. ii. 13; xvii. 13), the sacred mount, in the last days. Which things shall themselves become withered trees and dried- we make no account of, holding them to be wholly up gardens. The Terebinth is not evergreen, contrary to the faith of Christians." as is commonly asserted (comp. ARNOLD in HERZOG'S R. Encycl. XI. p. 26). Therefore not the normal falling of the leaves is meant, but their abnormal wilting.

And the strong shall be, etc.-Ver. 31. But the idols are not only powerless, they are positively ruinous. For this sin against the first Commandment includes in itself all the elements of spiritual as well as bodily ruin. The prophet would say that the idolater, even if he be no poor, powerless man, resembling the withered tree, or the garden devoid of water, if, on the contrary, he is rich, and mighty, and like the tree abounding in sap, or a well watered garden, nevertheless, by the ruinous influences of idolatry he shall be destroyed. He compares such an idolater to the tow (Jud. xvi. 9); his work, however, i. e., the idols to a spark (pid-hey.) [Ver. 21. The faithful city ("including the ideas of a city and a state, urbs et civitas, the body politic, the church of which Jerusalem was the centre and metropolis.") "The particle at the beginning of the verse is properly interrogative, but like the English how is used also to express surprise, 'How has she become?' i. e., how could she possibly become? How strange that she should become!" J. A. ALEXANDER.

Ver. 23. They judge not-doth not come unto them.-"They are not simply unjust judges, they are no judges at all, they will not act as such, except when they can profit by it." J. A. ALEXANDER.

Ver. 24. "I will ease me.-This refers to what is said in ver. 14, where God is represented as burdened with their crimes."-"It means that He had been pained and grieved by their crimes; His patience had been put to its utmost trial; and now He would seek relief from this by inflicting due punishment on them. Comp. Ezek. v. 13; Deut. xxviii. 63," BARNES.

Ver. 27. "This verse means that the very same events by which the divine justice was to manifest itself in the destruction of the wicked, should be the occasion and the means of deliverance to Zion, or the true people of God," J. A. ALEX

ANDER.

"With judgment.-In a righteous, just manner. That is, God shall evince His justice in doing it; His justice to a people to whom so many promises had been made, and His justice in delivering them from long and grievous oppression. All this would be attended with the displays of judgment, in effecting their deliver"With righteousness. This refers to the character of those who shall return. They would be a reformed, righteous people," BARNES].

ance."

Whether JEROME understands by these fidei Christianorum contraria, which the universa despises, Chiliasm generally, or only the giving this For, on Jer. xix. 10, he says in regard to the Jewish passage a chiliastic significance may be doubted. expectation of a restitution of Israel to the earthly Canaan; Que licet non sequamur,” etc.

"Which we may not follow, nor yet can we condemn it; for many churchmen and martyrs have said that. And each is strong in his opinion and the whole may be reserved to the judgment of the Lord." We see from this he inclined more to reject Chiliasm.

2. On ver. 1. In the days of, etc.-Sciamus quoque, Ezechiam, etc. We know, moreover, that Hezekiah began to reign in Jerusalem in the twelfth year of Romulus, who erected a city of his own name in Italy, so that it is very apparent how very much more ancient our history is than that of other nations. JEROME, comp. his Epist. ad Damasum, where it is said: Regnavit Ozias annis 52, etc."Uzziah reigned 52 years, in the time Amulias ruled among the Latins, and Agamester 12th among the Athenians. After whose death Isaiah the prophet saw this vision, i. e., in that year that Romulus, founder of the Roman empire, was born."

3. On ver. 2. THEODORET remarks that heaven and earth were qualified witnesses to the ingratitude of Israel because the people received through them the most manifold benefits. For heaven extended to them from above the food of manna. For he commanded, says Ps. lxxviii. 23, 24, the clouds from above, and opened the doors of heaven, and rained down manna upon them to eat, and he gave them bread from heaven. But the earth brought them in the desert the needed water, and in Palestine it afforded them a superabundance of all sorts of fruits." That heaven and earth, however, can actually bear their testimony he proves by reference to the display at the death of the Lord; "for when the Jews had nailed the Saviour to the cross, the earth quaked mindful of the testimony; but heaven, unable to convey this sensation owing to its position overhead, displayed the sun in his course, robbed of his beams and brought in darkness as testimony against the impious deed."

4. On ver. 3. "There God tells them to go to the beasts' school and uncover their heads before the oxen and asses as their teachers, who though the stupidest and slowest beasts, still submit to their lords and drivers, and are therefore presented to us by God that we may learn from their example, how we should have reverence before our God. Is not that the greatest shame that, ac

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