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(d) v. 27. The first shall say," or rather " I am the first to say," I tell her beforehand, that she shall see a return of joyful days

(e) v. 27. "Them," i. e. "the works "God shall perform, the deliverances "he shall effect." This might be a common acclamation upon unexpected relief. Dr. Lowth reads the whole verse, "I that am the first will give unto Zion "and unto Jerusalem one that bringeth "good tidings; saying, Behold, behold "them" and Poole agrees with him, except that he renders the beginning "I will be the first to give, &c." The Sept. translation is, "I will give the rule "to Zion, and I will call Jerusalem into "the way."

(f) v. 28. "Beheld, &c." i. e. " amongst "the idols and their worshippers, and there was none who could foretell what should "happen, or answer any question."

(g) Assurances from God of favour and protection, and signal deliverances to his people; a challenge to shew any foreknowledge but in God; an appeal to the Jews for instances of it in him; a denunciation against Babylon; a promise of future blessings to God's people; and an intimation that it was for their transgressions they had been in trouble. B. C. 712.

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"with thee; and through the rivers, "they shall not overflow thee: when "thou walkest through the fire, thou "shalt not be burnt; neither shall the " flame kindle upon thee. 3. For I am "the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt (1) "for thy ransom, Ethiopia and Seba "for thee. 4. Since (m) thou wast "precious in my sight, thou hast been "honourable, and I have loved thee: "therefore will (m) I give men (m) for "thee, and people for thy life (m). "5. Fear not, for I am with thee: I "will bring thy seed from the east (n), "and gather thee from the west (n). 6.I "will say to the north (n), "Give up," "and to the south (n), "Keep not "back: bring my sons from far, and "my daughters from the ends of the "earth;" 7. Even every one that is "called by my name: for (o) I have "created him for my glory, I have

(k) v. 2. "Passest, &c." i. " in the greatest difficulties and dangers thou mayest be sure of my protection."

() v. 3. "Gave Egypt, &c." i. e. (probably) "brought judgments upon Egypt "and other nations to procure your "liverance, and give you examples."

de

(m) v.4." Since," or "because." “Will,” or "did." "Men," or " Nations." "Life," or "Safety."

(n) v. 5, 6." East," "west," "north,” "south." The recollection of this and similar promises would keep alive in the Jews during their captivity and in every other dispersion, the expectation of being again restored to their own land: and it is worthy of remark, that in many conferences with the Jews in Asia, in these our times, Dr. Buchanan found this expect ation in full force. See Buchanan's Christian Researches, 236, 237.

(o) v. 7. read, "For my glory I have "created him, I have formed him, &c."

say, "It is truth." 10. Ye (t) are "my witnesses, saith the LORD, and

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my servant (u) whom I have chosen : "that ye may know and believe (x) "me, and understand that I am he (y): "before me there was no god formed, "neither shall there be after me. 11. I 66 even I am the LORD, and beside me "there is no Saviour. 12. I have de"clared, and have saved, and I have "shewed, when there was no strange god (2) among you: therefore ye are

(p) v. 8. "The blind people, &c." or "the people who are blind, though they "have eyes, and deaf, though they have "ears."

(q) v. 9. "Who, &c." a challenge for any instance of foreknowledge but in God. See ante, Is. xli. 22.

(r) "Justified," i. e. (probably) in "their idol worship; in looking up to any other God."

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(s) Let them hear, &c." "If they " can bring forth no witnesses, let them "attend to the proofs God can give, "and then admit his right."

(t) v. 10. "Ye," i. e. "the Jews," who had experienced the fulfilment of many of God's predictions. See v. 12.

(u) "Servant," or "Servants." (x) Believe," or "trust in." (y) "He," one of God's names. See ante, Is. xli. 4. note (ƒ).

(z) v. 12. “No strange god, &c." so that it was to none but me, that the prediction and deliverance could have been ascribed.

(a) v. 13. "Before the day," i. e. " from "all eternity; before the creation of light "and day."

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(b) Let," i. e. " hinder."

(c) v. 14. " Have sent," and "have "brought," i. e. "will send," and "will "bring;" or "send" and "bring." It is common in prophecies to speak of future events in the past tense.

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my witnesses, saith the LORD, that I am God. 13. Yea, before the day (a) was, I am he: and there is none that can deliver out of my hand: I will "work, and who shall let (b) it? "14. Thus saith the LORD your redeem"er, the Holy One of Israel, "For your "sake I have sent (c) to Babylon, and "have brought (c) down all their "nobles, and the Chaldeans, whose

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cry (d) is in the ships. 15. I am "the LORD, your holy One, the Cre"ator of Israel, your king." 16. Thus "saith the LORD, which maketh a way (e) "in the sea, and a path in the mighty "waters: 17. Which bringeth forth "the chariot and horse, the army and "the power; "they (f) shall lie down "together, they shall not rise: they are "extinct, they are quenched as tow." "18. Remember ye not (g) the former "things, neither consider the things of

(e) v. 16. "A way, &c." This and the next verse probably allude to the passage of the Israelites through the Red Sea, and the destruction of Pharaoh and his host: and by reminding them what he had then done, he intimates what he can still do.

(f) v.17. "They shall lie down, &c." This is God's judgment upon the Babylonians.

(g) v. 18. Remember ye not, &c." A spirited mode of intimating that their future deliverances should so far surpass any they had before experienced, that their former deliverances would almost be forgotten. Jeremiah expresses the same idea more fully, (Jer. xvi. 14, 15. and Jer. xxiii. 7, 8.) "Behold the day scome, "saith the Lord, that it shall no more be "said, the Lord liveth, that brought up "the children of Israel out of the land "of Egypt: but the Lord liveth, that "brought up the children of Israel from "the land of the north, and from all the "lands whither he had driven them." The dispersion of the Jews, which in case of disobedience was so plainly denounced against them by Moses, and their continuance as a distinct unmixed people, scattered amongst all the nations under heaven, and yet united with none, living in general, not by themselves, but in populous cities and towns, and yet preserving

"old. 19. Behold I will do a new

thing (); now it shall spring forth, "shall ye not know it? I will even "make a way in the wilderness, and "rivers in the desert. 20. The beast "of the field shall honour me, the "dragons and the owls: because I give "waters in the wilderness, and rivers "in the desert, to give drink to my 21. This "people (i) my chosen. "people have I formed for myself, they "shall shew forth my praise. 22. But "thou (k) hast not called upon me, "O Jacob, but thou hast been weary "of me, O Israel. 23. Thou hast not "brought me the small cattle of thy "burnt-offerings, neither hast thou "honoured me with thy sacrifices. "I (1) have not caused thee to serve "with an offering, nor wearied thee "with incense. 24. Thou hast bought

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entire their national appearance and character, bear a decisive attestation to the authenticity of those writings in which their dispersion is foretold, and leave no doubt but that the other predictions in the same writings of their re-union and restoration will also be fulfilled.

What

says Moses as to their dispersion? "Thou "shalt be removed into all the kingdoms "of the earth. Deuter. xxviii. 25." "Thou "shalt become an astonishment, a proverb, "and a bye word, among all the nations "whither the Lord shall lead thee. Deuter. "xxviii. 37." "The Lord shall scatter "thee among all nations, from the one "end of the earth even unto the other. "Deuter. xxviii. 64." Compare with these predictions the singular state of the Jews from the destruction of Jerusalem to the present time, a period of more than 1700 years, and who can resist the exclamation, "It is the Lord's doing, and it is marvel"lous in our eyes?" See 2 Hales, 343. and see ante, note on Isaiah xi. 11.

(h) v. 19. "A new thing, &c." The expressions in this and the following verse are probably figurative, and refer to some spiritual reformation God would effect: most likely, to the Christian dispensation: giving spiritual light to the heathen nations might well be called making" a way in the wil"derness, and rivers in the desert," and "the beasts of the field, the dragons and "the owls," might represent the uninformed Gentiles. If the words were to be understood in their literal sense only, the

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CHAP. XLIV. (g)

YET now hear, O Jacob, my

important introduction," Remember ye "not the former things," and "I will do

a new thing," can hardly be accounted for, for how much greater things than these had God before done for them on their departure from Egypt, their journeyings in the wilderness, their passing over Jordan, and their settlement in Canaan?

(i) v. 20. "My people," i. e. (perhaps) "those upon whom this spiritual reform"ation shall be accomplished."

(k) v. 22. "Thou, &c." a prophetic intimation of the apostacy of the Jews: that in the times contemplated, they should not be amongst the true worshippers.

(l) v. 23. "I, &c." Instead of shewing yourselves to be my servants, and wearying yourselves to honour me, you have treated me as your servant, and wearied me.

(m) v. 26. "Put me in remembrance," i.e. "if you can shew any merit in yourself."

(n)"That thou mayest be justi"fied," or "if thou hast any justification." (0) v. 27. "First father," or "chief "leader. Bp. Lowth." "Even they, your "chief men and leaders, are given up to "transgression."

(p) v. 28. "Have profaned," and "have given," speaking of what was about to come, as though it had already happened.

(9) Assurances from God to his people of protection and favour, upon his foreknowledge and power, upon the absurdity of idol worship, and upon the mercy God would display, and the deliverance he would accomplish. B. C. 712.

"servant (r); and Israel, whom I "have chosen (r). 2. Thus saith the "LORD that made (r) thee, and formed "thee (r) from the womb, which (s) will "help thee. Fear not, O Jacob my "servant; and thou, Jesurun (t), whom "I have chosen. 3. For I will pour "water (u) upon him (x) that is thirsty, "and floods upon the dry ground: "I will pour my Spirit upon thy seed, "and my blessing upon thine offspring: "4. And they shall spring up as among (y) the grass, as willows by "the water courses. 5. One (z) shall

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say, I am the LORD's: and another "shall call himself by the name of "Jacob: and another shall subscribe "with his hand unto the LORD (a), "and surname himself by the name of "Israel. 6. Thus saith the LORD the "King of Israel, and his (b) redeemer "the LORD of hosts, I am the first, "and I am the last, and beside me "there is no God. 7. And who (c), "as I, shall call, and shall declare it,

(r) v. 1. "My servant," "whom I have "chosen;" and verse 2. " made thee," and "formed thee from the womb." Expressions of attachment calculated to produce corresponding sentiments from the people towards God, to cheer them in adversity, secure their fidelity, and animate their hopes.

(s) v. 2. "Which, &c." or "thy helper." (t)" Jesurun," i. e. "Israel." Deut. xxxii. 15. xxxiii. 5. 26. The word signifies upright," or "uprightness."

(u) v. 3. Pour water, &c." looking forward to spiritual blessings in the times of Christianity, when, according to Joel ii. 28. God was to "pour out his Spirit upon "all flesh."

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"and set it in order for me, since I

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appointed the ancient people? and the "things that are coming, and shall "come? let them shew unto them. "8. Fear ye not, neither be afraid: "have not I told thee from that "time (d), and have declared it? ye are even my witnesses (e). Is there a God beside me? yea, there is no "God; I know not any. 9. They "that make a graven image are all "of them vanity; and their delectable things (f) shall not profit; and they

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are their own witnesses; they see not, "nor know; that they may be ashamed. "10. Who hath formed a god, or "molten a graven image that is profit"able for nothing? 11. Behold all his "fellows (g) shall be ashamed: and the "workmen, they are of (h) men ; let them "all be gathered together, let them "stand up; yet they shall fear, and they "shall be ashamed together. 12. The "smith (i) with the tongs both worketh "in the coals, and fashioneth it with

"small and great, &c. to receive a mark "in their right hand, or in their forehead;" and again, Rev. xiv. 9. "If any man wor"ship the beast and his image, and receive "his mark on his forehead, or in his hand, "&c." See Blayney on Jer. 388.

(b) v. 6. "His,” i. e. "Israel's."

(c) v. 7. "Who, as I, shall call, &c." i. e. "who, like me, can foretell future events, "and bring them to pass: if any can, let "them display their power; let them shew "what is immediately coming, and what "shall come hereafter." The same idea, expressed more fully, occurs, Is. xli. 22, 23. ante, 647, and see Is. xliii. 9. ante, 649. Another, and, (perhaps,) more spirited reading, is, "who is as I am ?" "Let him "stand forth, and call, &c.”

"from

(x)"Him that is," or, "that which is." (y) v. 4. "As among, &c." or near the water."

(*) v. 5. "One shall say, &c." referring, probably, either to the coming in of the Gentiles, or the conversion of the Jews. See ante, Is. ii. 3.

(a) v. 5. "Subscribe with his hand "unto the Lord," or "subscribe upon his "hand, I am the Lord's, Sept." alluding to the custom as to soldiers, who received a mark on their hands to signify who was their commander. This practice is referred to, Rev. xiii. 16. "he causeth all, both

" of old."

(e) "My witnesses." He makes the like appeal to them, Is. xliii. 10. ante,

649.

(f) v. 9. "Their delectable things," i. e. "their idols," in which they delight. (g) v. 11. "Fellows," or "followers," "worshippers."

(h) "Of men," and can what they make be God?

(i) v. 12. "The smith, &c." Bp. Lowth observes upon this passage, "the sacred

13. The carpenter stretcheth out his "rule; he marketh it out with a line; he "fitteth it with planes, and he marketh "it out with the compass, and maketh "it after the figure of a man, according "to the beauty of a man; that it may "remain in the house. 14. He heweth "him down cedars, and taketh the cypress and the oak, which he "strengtheneth for himself among the "trees of the forest: he planteth an "ash, and the rain doth nourish it.

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15. Then shall it be for a man to "burn: for he will take thereof and "warm himself; yea, he kindleth it, "and baketh bread; yea, he maketh a "god, and worshippeth it; he maketh "it a graven image, and falleth down "thereto. 16. He burneth part thereof "in the fire; with part thereof he eateth

writers are generally large and eloquent "upon the subject of idolatry: they treat "it with great severity, and set forth its "absurdity in the strongest light: but this "passage of Isaiah, verse 12 to 20. far "exceeds any thing that was ever written "upon the subject in force of argument, "energy of expression, and elegance of "composition." Idolatry was a sin against which the Israelites were peculiarly cautioned, and the strongest denunciations were passed against it. Deut. xi. 16. 26. 28.xii. 2.-xvii. 2 to 7. The character of their kings is in general decided in scripture by this test. Solomon, in his old age, was seduced into it by his wives, and for this offence God wrested from his son Rehoboam ten of the tribes, and they formed a separate kingdom under the kings of Israel. Every one of the kings of Israel, without exception, was addicted to this offence, and so were many of the kings of Judah. Great part of the ten tribes had within ten years been carried captive into Assyria, (2 Kings xvii. 6.) and the time was now approaching when the prophecy of Isaiah, (Is. vii. 8.) "within three

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score and five years shall Ephraim, (i. e. "the ten tribes) be broken, that it be not "a people," was to be fulfilled. Judah had been deeply involved in idolatry in the

"flesh (1); he roasteth roast, and is "satisfied: yea, he warmeth himself, "and saith," Aha, I am warm, I have "seen the fire." 17. And the residue "thereof he maketh a god, even his 66 graven image: he falleth down unto "it, and worshippeth it, and prayeth "unto it, and saith, "Deliver me, for "thou art my god." 18. They have "not known, nor understood: for he "hath shut their eyes (m), that they "cannot see; and their hearts that they "cannot understand. 19. And none "considereth in his heart, neither is "there knowledge nor understanding to

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say, "I have burnt part of it in the "fire; yea, also I have baked bread "upon the coals thereof; I have roasted "flesh and eaten it; and shall I make "the residue thereof an abomination? "shall I fall down to the stock of a " tree ?" 20. He feedeth on ashes (1): a deceived heart hath turned him aside, that he cannot deliver his

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time of Ahaz (Hezekiah's father), and was again about to become so in the time of Manasseh (Hezekiah's son). They would also be carried into an idolatrous country in the Babylonish captivity. These warnings therefore against idolatry were well suited to the times, to deter the devout part of the people from idolatrous practices, and to keep them a distinct and separate people, as the stock from which the Messiah was to come. The denunciation against the ten tribes was about 50 years before the period to which this chapter is ascribed, and at the end of the 65 years, the carrying away those tribes was completed. 2 Hales, 455.

(k)" Is hungry, &c." So that this his god cannot protect him from hunger or thirst, fatigue or weakness.

(2) v. 16. "Eateth flesh," or "baketh "bread, Sept.;" and this agrees with what is stated in verses 15 and 19.

(m) v. 18. "He hath shut their eyes," or rather "their eyes are shut." It is their

own act.

(n) v. 20. "Ashes," "unpalatable, and "without nourishment:" probably a proverb for using disagreeable means to no purpose. As Hos. xii. 1." Ephraim feedeth "on wind;" and Ps. ci. 9. "I have eaten "ashes as it were bread."