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ments of the kingdom of Pharaoh. EBERS pro- , from the root 72, currere, saltare), will they be perly leaves it undecided whether these native brought. And this bringing of His people the Egyptians, or “the fourth son of Shem” is here Lord will regard as a precious, unbloody offer
We cannot apply to the place before us ing which the Gentiles render to Him. Heretoa strict ethnographical measure. We cannot ex- fore the Gentiles durst not tread the temple of pect that the Prophet should mention the na- Jehovah to make offerings on His altar in the tions of only one part of the world, or that he holy place. But then they will be admitted to should meniion the nations in regular succes. this service; and their offering will be as acceptsion. He means only to name very distant able to the LORD as a pure inj? presented to peoples. Do the Egyptians who are called in the Old Testament by another name
Him by Israelites (comp. Ivi. 7; Mal. i. 11; iii. The Ludim
3). than D'?3? belong to these?
18'd' is not to be taken as the future, as if
in the present time the meat-offering were not are celebrated as archers also in Jer. xlvi. 9. brought in a clean vessel. But it is the imperUnder Tubal (Gen. x. 2; Ezek. xxvii. 13; xxxii. fect which indicates a lasting condition. 'n 26; xxxviii. 2, 3; xxxix. 1) the Tibareni, a is Acc. loculis in answer to the question where? tribe in the south-eastern corner of the Black Sea, For the act of offering is performed in the house are, since the time of BOCHART, supposed to be of Jehovah by the presentation of the offering intended. That if" are the Greeks is universally (xliii. 23), not on the way thither. But the ofacknowledged (comp. Gen. x. 2; Ezek xxvii. 13; fering of the Israelites as a onda consists not in Dan. viii. 21; Zech. ix. 13). There will take offering them in the house of the Lord, but in place a centrifugal and a centripetal motion. bringing them to the house of the Lord. The After the judgment on Israel, the holy centre Gentiles, who bring them thither on their horses, will be forsaken, yea, trodden down (Luke xxi. mules, etc., are, as it were, the clean vessel (comp. 24; Rev. xi. 2). The escaped of Israel will xviii.' 7; Ps. 'Ixviii. 32). But a still greater carry out from the destroyed centre the salvation thing will happen. The Gentiles will be admitof Israel to the heathen. The heathen will re- ted not only to the congregation of Israel; they ceive it; but Israel shall not be mixed with them. will also be admitted to the office of priests and
- [But the escaped Israelites who brought salva- Levites. However much the Prophet is seen to tion to the Gentiles have been in fact blended be governed in respect to form by the time to with the Gentiles who embraced it. That these which he belonged, we clearly perceive how in escaped Israelites should remain distinct from respect to the substance he boldly breaks through the converted Gentiles is not here affirmed.-D. the limits of the present time, and prophesies a M.]— But when the time shall have come (ac- quite new order of things. For it was a fundacording to Paul: “when the fulness of the Gen- mental law of the old theocracy that only those tiles shall have come in,” Rom. xi. 25), a centri. belonging to the tribe of Levi could be admitted petal streaming back will take place, which will to the office of Levites and priests. But in the find the Israelites still existing among the na- glorious time future the middle wall of partions. But they are no longer hated, but loved tition (Eph. ii. 14) will be taken away. Then and highly honored. Jerusalem will again have twain will be made one; there will be one flock become a centre, but not for Israel only, but for and one Shepherd (John x. 16). Then the Lord all nations. The nations will then flow to Jeru- will choose not only out of all the tribes of Israel, selem (ii. 2 sqq.; Ix. 4 sqq.), and take with them but also from the Gentiles, those whom He will the Israelites who will now know aright the LORD add to the Aaronic priests and to the Levites. their God.-[ALEXANDER understands the subject of 18????, ver. 20, ver. 19; but the subject of the verb is clearly priests and Levites, but in addition to the "the heathen won for Jehovah by the testimony already existing priests and Levites. All things of those escaped ones” that had gone to them. will become new. The explanation which refers The messengers could hardly be supposed to be ??, ver. 21, to the Dinx (ver. 20) is at variance those who supply the multifarious means of con- with the context.-[Against this interpretation, veyance mentioned here. They who do this are, which applies of them to the restored Israelites, moreover, evidently regarded as different from an interpretation which, beside Jewish writers the children of Israel named at the close of the and GROTIUS, Hitzig and KNOBEL have put
If the subject of the ?R??? is the Gentile forward, it may be objected that the promise in pations, then your brethren would naturally this view of it would be needless, as the priests be regarded as the scattered Jews rather than the and Levites would not have forfeited their right converted Gentiles. Comp. Zeph. iii. 10: “From to their hereditary office by a foreign residence. beyond the rivers of Cush will they (the Gen- HOFMANN shows well how it suits the context to tiles) bring my worshippers, the daughter of my understand D.?? ?? of the Gentiles: “God redispersed, to me as an offering (niņi?).” This compenses this bringing of an offering, by taking passage of Zephaniah is an abbreviation of what to Himself out of the number of those who make Isaiah here says, and determines the sense of the offering, priests, who as such are added to the bone as referring to the Jews. See KEIL on Levitical priests.” Instead of I will also take Zeph. iii . 10.-D. M.1—The nations will conduct them will I take, etc. The expression implies
of them, as in the E. V., translate: also of back the scattered Jews most honorably; On that those to be chosen to the offices of priests horses, in chariots. on couches (comp. Num. vii. 3), on mules (799 only here in and Levites are not the ordinary and regular Isaiah), on dromedaries (777, in, hey. Ithat of the Kalvi) Kriols.
priests and Levites.-D. M.)-The time will be
Without it that fupda
for ללוים and לַכֹּהֲנִים be the messengers of We are not to explain
DOCTRINAL AND ETHICAL.
mental change could not be conceived. For in suffering—a worm not dying, a fire not becoming it the powers of the 5w aibvios manifest them- extinct; a remorseful memory of past guilt, and selves. In ver. 22 there are two thoughts com- all-penetrating sense of Divine justice." Kay.bined into one: for as heaven and earth so shall D. M.]—;**?? is found besides here only Dan. ye also be new, and this new life will be eternal. xii. 2. The root 877 does not occur in Hebrew. În vers. 23 and 24 also we perceive this singular The word is explained from Arabic roots which blending of what belongs specifically to the present, and of what belongs to a totally different denote repellere, taedio, contemtui esse. (“The future. The Prophet still sees the old forms of Prophet had spoken in xxxiii. 14, also, of everworship, Sabbath and new moon. But at the lasting burnings.' He, whose lips have been same time the relations are so fundamentally new
touched with the live coal' from the heavenly that what was not possible even to the Israelites altar, understood that Holy Love must be to all will be possible to all flesh.—[“ The Prophet, in that is unholy a consuming fire'” (Heb. xii. accordance with his constant practice, speaks of 29). Kay.-D. M.] the emancipated church in language borrowed from her state of bondage.” ALEXANDER.]—The males of the Israelites, from their twelfth year, 1. On Ixv. 1, 2. Our Lord has said, “He had to appear before the LORD three times in that seeketh findeth” (Matt. vii. 8). How, then, the year. To appear every new moon and Sab- does it come that the Jews do not find what they bath would have been impossible even for the seek, but the heathen find what they did not inhabitants of circumscribed Palestine. But ac
seek? The Apostle Paul puts this question and cording to the Prophet's declaration, this will be in that remote future possible for all flesh. Comp. [See also x. 3].
answers it, Rom. ix. 30 sqq.; X. 19 sqq.; xi. 7.
All depends on the way in for a real parallel Zech. xiv. 16. I do not see which we seek. LUTHER says : Quaerere fit duwhat objection can be made to taking vir and pliciter. Primo, secundum praescriptum verbi Dei, ng in a double sense here. uth (renovatio) is et sic invenitur Deus. Secundo, quaeritur nostris first, the new moon, then, the month beginning with exception of the ik2n;ý (Rom. xi. ?), sought
studiis et consiliis, et sic non invenitur." The Jews, with the new moon, governed, as it were, by it. only after their own glory and merit. ,. They na vin-'7) is pro ratione mensis novilunio suo, sought what satisfies the flesh. They did not i.e. every month on the new moon belong- suffer the spirit in the depths of their heart to ing to it. And nous nou is every week speak,—the spirit which can be satisfied only by on the Sabbath belonging to it. non is food fitted for it. The law which was given to used even in the Old Testanient in the significa- them that they might perceive by means of it tion of week, Num. xxiii. 15; comp. the parallel their own impotence, became a snare to them. place, Deut. xvi. 4. And in the New Testament For they perverted it, made what was of minor Gú331rov and cázßara denote a week.-[But importance the chief matter, and then persuaded there is no need of taking Win and now in a themselves that they had fulfilled it and were double sense.
We cannot take now in a double righteous. But the Gentiles who had not the sense in Zech. xiv. 16 and 1 Sam. vii. 16, where law, had not this snare. They were not tempted the construction is similar. Comp. these places to abuse the pædagogical discipline of the law. with the one before us to see that there is a valid They felt simply that they were forsaken by God. objection, which our author did not see, to the Their spirit was hungry. And when for the first construction which he proposes.-D. M.]—The time God's word in the Gospel was presented to last verse carries out more fully the refrain: them, then they received it the more eagerly in There is no peace to the wicked (xlviii: proportion to the poverty, wretchedness and 22; Ivii. 21). The Prophet has here, too, the hunger in which they had been. The Jews did outlines of the topography of the old Jerusalem not find what they sought, because they had not before his eyes. As this has outside its walls,
a spiritual, but a carnal apprehension of the law, but in its immediate neighborhood, a place into and, like the elder brother of the prodigal son, which all the filth of the city is thrown, because were full, and blind for that which was needful it was a place profaned by abominable idolatry, for them. But the Gentiles found what they did namely, the valley of Hinnom, he conceives of not seek, because they were like the prodigal son, Gehenna as adjacent to the new Jerusalem. Our who was the more receptive of grace, the more Lord appropriates this view of the Prophet so far he needed it, and the less claim he had to it. that he, too, describes yćevva as the place where [There is important truth stated in the foregoing their worm dieth not, and their fire is not
remarks. But it does not fully explain why the quenched” (Mark ix. 43-48). 7 with fol- LORD is found of those who sought Him not. lowing ? denotes a qualified seeing, as with plea- asks why? must have recourse to a higher cause,
The sinner who has obtained mercy when he sure, with abhorrence, with interest. [Here with a cause out of himself, even free, sovereign, efficahorror, as appears from the last clause.--D. M.] cions grace. “It is of God that showeth mercy," (Comp. ver. 5; liii. 2; Px. xxii. 18; liv. 9; Gen. Rom. ix. 16. “Though in after-communion God axi. 16; xliv. 34, et saepe.) Regarding the worm is found of those that seek Him (Prov, viii. 17), that dies not and the fire that is not quenched, yet in the first conversion He is found of those we are to guard against the extremes of a gross that seek Him not; for therefore we love lim, material view and of an abstract ideal one. because He first loved us." HENRY. D. M.]. [“Ordinarily, the worm feeds on the disorganized 2. On Ixv. 2. God's long-suffering is great. body, and then dies; the fire consumes its fuel, He stretches out His hands the whole day and and goes out. But here is a strange mystery of I does not grow weary. What man would do this?
The disobedient people contemns Him, as if He for, at this time there is a remnant according to the knew nothing, and could do nothing.
election of grace. This prophecy has reference to 3. On lxv. 2. “ It is clear from this verse that distinguished remnant. Our Saviour bas gratiam esse resistibilem. Christ earnestly stretched told us that for the sake of these elect the days of out His hands to the Jews. He would, but they the destruction of the Jews should be shortened, would not. This doctrine the Remonstrants and a stop put to the desolation, which otherwise prove from this place, and rightly too, in Actis would have proceeded to that degree that no flesh Synodi Dodrac. P. III. p. 76.". LEIGH. [The should be saved. Matt. xxiv. 22. HENRY. D. M.]. grace of God which is signified by His stretch 9. On Ixv. 15. The judgment which canie ing cut His hands can be, and is, resisted. upon Israel by the hand of the Romans, did not That figurative expression denotes warning, ex- altogether destroy the people, but it so destroyed horting, entreating, and was never set forth by the Old Covenant, i. e., the Mosaic religion, that Reformed theologians as indicating such grace the Jews can no more observe its precepts in esay was necessarily productive of conversion. The sential points. For no Jew knows to what tribe power by which God quickens those who were he belongs. Therefore, they have no priests, and, dead in sins (Eph. ii. 5), by which He gives a consequently, no sacrifices. The Old Covenant is new heart (Ezek. xxxv. 26), by which He draws now only a ruin. We see here most clearly that to the Son (John vi. 44. 45, 65), is the grace the Old Covenant, as it was designed only for one which is called irresistible. The epithet is nation, and for one country, was to last only for a admitted on all hands to be faulty ; but the certain time. If we consider,
moreover, the way grace denoted by it is, from the nature of the case, in which the judgment was executed, (comp. not resisted. TURRETTin in treating De Voca- Josephus), we can truly say that the Jews bear tione et Fide thus replies to this objection, “Aliud in themselves the mark of a curfe. They bear est Deo monenti et vocanti externe resistere ; Aliud the stamp of the divine judgment. The beginest conversionem intendenti et eficaciter ac interne ning of the judgment on the world has been exevocanti, Prius asseritur Isa. Ixv. 2, 3 quum cuted on them as the house of God. But how dicit Propheta se expandisse totâ die manus ad po- comes it that the Jews have become so mighty, pulum perversum etc., non posterius. Expansio so insolent in the present time, and are not satisbrachiorum notat quidem blandam et benevolam Dei fied with remaining on the defensive in their atinvitationem, quâ illos extrinsecus sive Verbo, sive titude toward the Christian church, but have beneficiis alliciebat, non semel atque iterum, sed quo- passed over to the offensive? This has arisen tidie ministerio servorum suorum eos compellando. solely from Christendom having to a large esSed non potest designare potentem et efficacem opera- tent lost the consciousness of its new name. tionem, quâ brachium Domini illis revelatur qui There are many Christians who scoff at the name docentur à Deo et trahuntur a Patre, etc." Locus of Christian, and seek their honor in combating XV. ; Quaestio VI. 25.-D. M.].
all that is called Christian. This is the prepara4. On Ixv. 2. (Who walk after their own thoughts.) tion for the judgment on Christendom itself. If Due me, nec sine, me per me, Deus optime, duci. Christendom would hold fast her jewel, she would Nam duce me pereo, te duce certus eo.
remain strong, and no one would dare to mock [“ If our gnide be our own thoughts, our way or to assail her. For she would then partake of is not likely to be good; for every imagination the full blessing which lies in the principle of of the thought of our hearts is only evil.” Henry. Christianity, and every one would be obliged to D. M.).
show respect for the fruits of this principle. But 5. On Ixv. 3 “ The sweetest wine is turned an apostate Christendom, that is ashamed of her into the sourest vinegar; and when God's people glorious Christian name, is something more apostatize from God, they are worse than the miserable than the Jews, judged though they heathen (Jer. iii. 11).” STARKE.
have been, who still esteem highly their name, 6. On Ixv. 5. [I am holier than thou. “A and what remains to them of their old religion. deep insight is here given us into the nature of Thus Christendom, in so far as it denies the worth the mysterious fascination which heathenism ex- and significance of its name, is gradually reachercised on the Jewish people. The law humbled ing a condition in which it will be so ripe for the them at every turn with mementoes of their own second act of the judgment on the world, that sin and of God's unapproachable holiness. Pa- this will be longed for as a benefit. For, this ganism freed them from this, and allowed them apostate Christendom will be the kingdom of (in the midst of moral pollution) to cherish lofty Antichrist, as Antichrist will manifest himself pretensions to sanctity. The man, who had been in Satanic antagonism to God by sitting in the offering incense on the mountain-top, despised the temple of God, and pretending to be God (2 penitent who went to the temple to present 'a Thess. ii. 3 sqq.). (We do not quite share all the broken and contrite heart.' If Pharisaism led to sentiments expressed in this paragraph. We are a like result, it was because it, too, had emptied far from being so despondent as to the prospects the law of its spiritual import, and turned its of Christendom, and think that there is a provisions into intellectual idols.” KAY. D. M.]. more obvious interpretation of the prophees
7. On vers. 6, 7. "The longer God forbears, quoted from 2 Thess., than that indicated.-D. the harder He punishes at last. The greatness M.). of the punishment compensates for the delay (Ps. 10. On lxv. 17. [If we had only the present 1. 21)." STARKE after LEIGH.
passage to testify of new heavens and a new earth, 8. On lxv. 8 sqq. [" This is expounded by we might say, as many good interpreters do, that St. Paul. Rom. xi. 1-5, where, when upon occa- the language is figurative, and indicates nothing sion of the rejection of the Jews, it is asked Hath more than a great moral and spiritual revolution. God then cast away His people ? He answers, no; | But we cannot thus explain 2 Pet. üi. 10–13. The
present earth and heavens shall pass away; / state of peace must be restored to them along (comp. Is.. li. 6; Ps. cii. 25, 26). But how can with our redemption from sin.” J. G. MUELLER we suppose that our Prophet here refers to the in Herz. R.-Encycl
. xvi. p. 45. [“ By the serpent new heavens and new earth, which are to suc- in this place there seems every reason to believe ceed the destruction of the world by fire? In the that Satan, the old seducer and author of discord verses that follow lxv. 17, a condition of things and misery, is meant. During the millennium he is described which, although better than the pre- is to be subject to the lowest degradation. Comsent, is not so good as that perfectly sinless, pare for the force of the phrase to lick the dust, blessed state of the redeemed, which we look for Ps. lxxii. 9; Mic. vii. 17. This was the original after the coming of the day of the LORD. Yet doom of the tempter, Gen. iii. 14, and shall be the Apostle Peter (2 Pet. iii. 13) evidently re- fully carried into execution. Comp. Rev. xx. gards the promise before us of new heavens and 1-3." HENDERSON. D. M.). a new earth, as destined to receive its accomplish 14. On Ixvi. 1. [“ Having held up in every ment after the conflagration which is to take point of view the true design, mission and vocaplace at the end of the world. If we had not tion of the church or chosen people, its relation respect to other Scriptures, and if we overlooked to the natural descendants of Abraham, the causes the use made by Peter of this passage, we should which required that the latter should be stripped not take it literally. But we can take it literally, of their peculiar privileges, and the vocation of if we suppose that the Prophet brings together the Gentiles as a part of the divine plan from its future events not according to their order in time. origin, the Prophet now addresses the apostate He sees the new heavens and new earth arise. and unbelieving Jews at the close of the old disOther scenes are disclosed to his prophetic eye pensation, who, instead of preparing for the genof a grand and joy-inspiring nature. He an- eral extension of the church and the exchange nounces them as future. But these scenes sup- of ceremonial for spiritual worship, were engaged pose the continued prevalence of death and labor in the rebuilding and costly decoration of the (ver. 20 sqq.), which, we know from definite temple at Jerusalem. The pride and interest in statements of Scripture, will not exist when the this great public work, felt not only by the new heaven and new earth appear (comp. Rev. Herods but by all the Jews, is clear from incixxi. 1-4). The proper view then of ver. 17 is dental statements of the Scriptures (John ii. 20; to take its prediction literally, and to hold at the Matt. xxiv. 1), as well as from the ample and same time that in the following description (which direct assertions of Josephus. That the nation is that of the millennium) future things are pre- should have been thus occupied precisely at the sented to us which are really prior, and not time when the Messiah came, is one of those posterior to the promised complete renovation of agreements between prophecy and history, which heaven and earth. Nor should this surprise us, as cannot be accounted for except upon the suppoIsaiah and the other Prophets place closely to- sition of a providential and designed assimilagether in their pictures future things which be- tion.” ALEXANDER after VITRINGA. D. M.). long to different times. They do not draw the 15. On lxvi. 1, 2. What a grand view of the line sharply between this world and the next. nature of God and of the way in which He is Compare Isaiah's prophecy of the abolition of made known lies at the foundation of these death (xxv. 8) in connection with other events words! God made all things. He is so great that must happen long before that state of perfect that it is an absurdity to desire to build a temple blessedness.-D. M.].
for Him. The whole universe cannot contain 11. On lxv. 20. [“The extension of the Gospel Him 1 Kings viii. 27)! But He, who contains every where, -of its pure principles of temper- all things and can be contained by nothing, has ance in eating and drinking, in restraining the His greatest joy in a poor, humble human heart passions, in producing calmness of mind, and in that fears Him. He holds it worthy of His rearresting war, would greatly lengthen out the gard, it pleases Him, He enters into it, He makes life of min. The image here employed by the His abode in it. The wise and prudent men of Prophet is more than mere poetry; it is one that science should learn hence what is chiefly necesis founded in reality, and is designed to convey sary in order to know God. We cannot reach most important truth.” BARNES. D. M.]. Him by applying force, by climbing up to Him,
12. On Ixv. 24. [It occurs to me that an er- by attempting to take Him by storm. And if roneous application is frequently made of the science should place ladder upon ladder uppromise, Before they call, etc. This declaration wards and downwards, she could not attain His is made in connection with the glory and blessed- height or His depth. But He enters of His own ness of the last days. It belongs specifically to accord into a child-like, simple heart. He lets the millennium. There are, indeed, occasions Himself be laid hold of by it
, kept and known. when God even now seems to act according to It is not, therefore, by the intellect [alone) but by this law. (Comp. Dan. ix. 23). But Paul had the heart that we can know God. to pray thrice before he received the answer of 16. On lxvi. 3. He who under the Christian the Lord (2 Cor. xii. 8). Compare the parable dispensation would retain the forms of worship of the importunate widow, Luke xviii. 1-7. The of the ancient ritual of shadows would violate the answer to prayer may be long delayed. This is not fundamental laws of the new time, just as a man only taught in the Bible, but is verified in Chris- by killing would offend against the foundation of tian experience. But the time will come when the moral law, or as he would by offering the the LORD will not thus try and exercise the faith blood of dogs or swine offend against the foundaof His people.-D. M.).
tion of the ceremonial law. For when the body, 13. 0. lxv. 25. “ If the lower animals live in the substance has appeared, the type must vanish. hostility in consequence of the sin of man, a He who would retain the type along with the
reality would declare the latter to be insufficient, escape, who go to the Gentiles to declare to them would, therefore, found his salvation not upon the glory of Jehovah, must plainly be Jews God only, but also in part on his own legal per- How accurately, in spite of the strange manner formance But God will brook no rival. He is of expression, is the fact here stated that the Goseither our All, or nothing. Christianity could pel of Jesus Christ was proclaimed to the Gentiles tolerate animal sacrifices just as little as the Old exactly at the time when the old theocracy was Testament law could tolerate murder or the offer- destroyed! How justly does he indicate that ing of abominable things.
there was a causal connection between these 17. On Ixvi. 5. ["The most malignant and events! He did not, indeed, know that the shat. cruel persecutions of the friends of God have been tering of the old form was necessary in order that originated under the pretext of great zeal in His the eternal truth enclosed in it might be set free, service, and with a professed desire to honor His and fitted for filling the whole earth. For the
So it was with the Jews when they cruci- Old Covenant cannot exist along with the New, the fied the Lord Jesus. So it is expressly said it Law cannot stand with equal dignity beside the would be when His disciples would be excommu- Gospel. The Law must be regarded as annulled, nicated and put to dea:h, John xvi. 2. So it was in order that the Gospel may come into force. in fact in the persecutions excited against the How remarkably strange is it, however, that he apostles and early Christians. See Acts vi. 13, calls the Gentile nations Tarshish, Pul, Lud, etc. 11; xxi. 28-31. So it was in all the persecutions And how singular it sounds to be told that the of the Waldenses, in all the horrors of the Inqui. Israelites shall be brought by the Gentiles to Jerusition, in all the crimes of the Duke of Alva. So salem as an offering for Jehovah! But how acit was in the bloody reign of Mary; and so it has curately has he, notwithstanding, stated the fact, ever been in all ages and in all countries where which, indeed, still awaits its fulfilment, that it is Christians have been persecuted.” BARNES. the conversion of the heathen world which will D. M.].
induce Israel to acknowledge their Saviour, and 18. On lxvi. 10. “The idea which is presented that they both shall gather round the Lord as in this verse is, that it is the duty of all who love their common centre ! How strange it sounds Zion to sympathize in her joy. The true friends that then priests and Levites shall be taken from of God should rejoice in every real revival of reli- the Gentiles also, and that new moon and Sabgion, they should rejoice in all the success which bath shall be celebrated by all flesh in the old attends the Gospel in heathen lands. And they Jewish fashion! But how accurately is the truth will rejoice. It is one evidence of piety to rejoice thereby stated that in the New Covenant there in her joy; and they who have no joy when souls will be no more the priesthood restricted to are born into the kingdom of God, when He the family of Aaron, but a higher spiritual and pours down His Spirit and in a revival of religion universal priesthood, and that, instead of the limproduces changes as sudden and transforming as ited local place of worship of the Old Covenant, if the earth were suddenly to pass from the deso- the whole earth will be a teinple of the LORD! lation of winter to the verdure and bloom of sum- Verily the prophecy of the two last chapters of mer, or when the Gospel inakes sudden and rapid Isaiah attests a genuine prophet of Jehovah. He advances in the heathen world, have no true evi- cannot have been an anonymous unknown peron. dence that they love God and His cause. They He can have been none other than Isaiah the son have no religion.” BARNES.-D. M.
of Amoz! 19. On Ixvi. 13. The Prophet is here completely governed by the idea that in the glorious
HOMILETICAL HINTS. time of the end, love, maternal love will reign. Thus He makes Zion appear as a mother who 1. On lxv. 1 sq. [I. “ It is here foretold that will bring forth with incredible ease and rapidity the Gentiles, who had been afar off
, should be innumerable children (vers. 7–9). Then the Is- made nigh, ver. 1. II. It is here foretold that raelites are depicted as little children who suck the Jews, who had long been a people near to the breasts of their mother. Further, the heathen God, should be cast off, and set at a distance, who bring back the Israelites into their home, ver. 2.” HENRY. III. We are informed of the must do this in the same way in which mothers cause of the rejection of the Jews. It was owing in the Orient are wont to carry their little chil. to their rebellion, waywardness and flagrant prodren. Lastly, even to the Lord Himself maternal vocations, ver. 2 sqq.-D. M.] love is ascribed (comp. xlii. 14; xlix. 15), and 2. On lxv. 1-7. A Fast-Day Sermon. When such love as a mother manifests to her adult son. the Evangelical Church no more holds fast what Thus the Israelites will be surrounded in that she has; when apostasy spreads more and more, glorious time on all sides by maternal love. Ma- and modern heathenism (vers. 3-5 a) gains the ternal love will be the characteristic of that ascendency in her, then it can happen to her as period.
it did to the people of Israel, and as it happened 20. On lxvi. 19 sqq. The Prophet describes to the Church in the Orient. Her candlestick remote things by words which are borrowed from can be removed out of its place.—[By the Eranthe relations and conceptions of his own time, but gelical Church we are not to understand here which stand in strange contrast to the reality the Church universal, for her perpetuity is cerof the future which he beholds. Thus the Pro- tain. The Evangelical Church is in Germany phet speaks of escaped persons who go to Tar- the Protestant Church, and more particularly the shish, Pul, Lud, Tubal, and Javan. Here he has Lutheran branch of it.-D. M.] rightly seen that a great act of judgment must 3. On Ixv. 8–10. Sermon on behalf of the mishave taken place. And this act of judgment sion among the Jews. Israel's hope. 1) On what must have passed on Israel, because they who it is founded (Israel is still a berry in which