sing my songs to the stringed instruments all the days of our life in the house of the LORD." 21. For Isaiah 1 said, "Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover."

" and done it, calling (k) the generations "from the beginning? I the LORD the “first (l), and with the last, I am he 1). 66 5. The isles saw it, and feared; the ends "of the earth were afraid, drew near, and

KE

CHAP. XLI. (c)

EEP silence (d) before me, O islands, and let the people renew their strength: let them come near, then let them speak: let us come near together to judgment. 2. Who raised (e) up the righteous (f) man (g) from the east, called him to his foot (b), gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. 3. He pursued them, and passed safely; even by the way (i) that he had not gone with his feet. 4. Who hath wrought

to:

(c) An expostulation with the Jews; a allenge to shew in idols the foreknowledge od has, and a promise of protection to God's eople. The date commonly ascribed to it is 12 years before the birth of Christ, in the me of Hezekiah, about 106 years before the ›mmencement of the Babylonish captivity. (d) v. 1. "Keep silence," or " approach." (e) v. 2. "Raised," rather "raiseth," or is about to raise."

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(ƒ) v. 2. Righteous." So called, proably, because he was to execute the righteous urposes of God: and (perhaps) because he Tould act in what he did,out of reverence to God. n speaking of Cyrus, and of what he should ccomplish, God says, Is. xlv. 13. " I have raised him up in righteousness;" and in fs. xlvi. 13. "I bring near my righteousness;" ind when Cyrus allowed the Jews to return from Babylon, he professed to do it in obedience to God's commands. "The Lord God "of heaven hath given me all the kingdoms of the earth, and he hath charged me "to build him a house at Jerusalem." Is. xlv. 13.-xlvi. 13.-Ezra i. 2.

See

(g) v. 2. "The righteous man," i. e. (most probably) "Cyrus." See verse 25. and Is. xlv. I. 2.-and xlvi. 11. To keep the well disposed Jews from despair, and to preserve in them that great hope that the Messiah would come of their stock, God thought fit to assure them, before the Babylonish captivity began, that it should not be perpetual, and that Cyrus,

came. 6. They helped (m) every one "his neighbour, and every one said to his "brother, Be of good courage. 7. So the "carpenter encouraged the goldsmith, and "he that smootheth with the hammer, him "that smote the anvil, saying, It is ready "for the sodering: and he fastened it with "nails that it should not be moved. 8. But "thou Israel art my servant, Jacob whom "I have chosen, the seed of Abraham my "friend. 9. Thou whom I have taken from "the ends of the earth, and called thee "from the chief men thereof, and said "unto thee, "Thou art my servant, I have "chosen thee, and not cast thee away. "10. Fear thou not, for I am with thee; be "not dismayed, for I am thy God: I will "strengthen thee, yea I will help thee, yea

(i) v.3. "The way, &c." i. e. (perhaps) way never before used with feet, where man "had never trodden." This might allude to the manner by which Cyrus was to enter Babylon, viz. by turning the course of the Euphrates, and marching with his troops along its channel.

(k) v. 4." Calling the generations, &c." i. e. perhaps, ordering the succession of ages and events."

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(1) v. 4. "The first, &c." or rather, "the "first and I am the last." One of God's names. Is. xliv. 6." I am the first, and I am the last, "and beside me there is no God." Rev.i. 8, 11. and xxii. 13. "I am Alpha and Omega, the "first and the last." And see Is. xliii, 10. "He," another of God's names. See Deut. xxxii. 39.-Is. xliii. 10. 13. post 620.—and Is. xlviii. 12. See Parkh. Heb. Lexicon. 154.

(m) v.6. "Helped, &c." The meaning of this and the next verse seems to be this, that when the heathen nations should see the judgments inflicted by the hand of Cyrus, they would set about preparing new idols, and would think by their aid to be able to make an effectual resistance: but that God's own people, the people of his choice and love, might rely on his assistance.

"I will uphold thee with the right hand "of my righteousness. 11. Behold, all "they that were incensed against thee, shall "be ashamed and confounded: they shall "be as nothing, and they that strive with "thee shall perish. 12. Thou shalt seek "them, and shalt not find them (n), even "them that contended with thee: they that "war against thee shall be as nothing, and 86 as a thing of nought. 13. For I the "LORD thy God will hold thy right hand, "saying unto thee, Fear not, I will help "thee. 14. Fear not, thou worm (0) "Jacob, and ye men of Israel: I will help "thee, saith the LORD, and thy redeemer, "the holy One of Israel. 15. Behold, I

will make thee a new sharp threshing "instrument having teeth: thou shalt "thresh the mountains, and beat them "small and shalt make the hills as chaff. "16. Thou shalt fan them (p) and the "wind shall carry them away, and the "whirlwind shall scatter them: and thou "shalt rejoice in the LORD, and shalt glory "in the holy One of Israel. 17. When the "poor (q) and needy seek water and there "is none, and their tongue faileth for thirst, "I the LORD will hear them, I the God «of Israel will not forsake them. 18. I

(n) v. 12. "Not find them," because they shall be utterly destroyed: there shall be none remaining.

(o) v.14. "Thou worm." This humiliating term might be used, that even in their most abject state they might still have hope.

(p) v. 16. "Fan them, &c." i. e. "disperse "them as effectually as a fan or winnowing ma"chine carries off the dust and chaff from corn." The Baptist uses the same metaphor in referring to our Saviour, Matt. iii. 12. "Whose "fan is in his hand, and he will thoroughly 66 purge his floor, and gather the wheat into his garner, but he will burn up the chaff "with unquenchable fire."

(q) v. 17. "The poor and needy," i. e. "God's own people:" those in whom he delights.

(r) v. 18. " In high places," where rivers never flow: "in valleys," whereas it is in general in the bills that fountains are to be found, not in the valleys. The meaning of this and the next verse is, that God will almost change the ordinary course of things to serve his people.

(s) v.21. An address and challenge to the idol gods of the heathen.

"will open rivers in high places (r), and "fountains in the midst of the valleys (7): "I will make the wilderness a pool of water, "and the dry land springs of water. 19.I "will plant in the wilderness the cedar, "the shittah-tree, and the myrtle, and the "oil-tree, I will set in the desert the fir"tree, and the pine, and the box-tree "together: 20. That they may see, and "know, and consider, and understand to "gether, that the hand of the LORD bath "done this, and the holy One of Israel bath "created it. 21. Produce your cause ;) "saith the LORD; bring forth your strong "reasons(t) saith the King of Jacob. 22. L "them bring them forth, and shew us what "shall happen: let them shew the former "things (u) what they be, that we may "consider them, and know the latter end "of them; or declare us things for to "come (*). 23. Shew the things that are "to come hereafter, that we may know "that ye are gods; yea, do good (y) or "evil, that we may be dismayed, and be"hold it together. 24. Behold, ye are of "nothing, and your work of nought: in "abomination is he that chooseth "25. I have raised (z) up one from the "north (a), and he shall come from the

(*) v. 25. "I have raised, &c." After inti mating the inefficacy of idol powers, God proceeds to give an instance of his own foreknow. ledge and power.

(a) v. 25. "One from the north," i. e. (prebably) "Cyrus." See Jer. 1. 9. But Pole thing this verse refers to two persons, to Nebucha nezzar, from the north, who was to effect # captivity, and Cyrus, from the east, who w

ising of the sun (b) shall he call upon y name, and he shall come upon princes, s upon mortar, and as the potter treadeth lay. 26. Who hath declared (c) from he beginning that we may know? and efore time (d), that we may say, He is ighteous (e)? yea there is none that heweth (e), yea there is none that declareth (e), yea there is none that heareth (e) your words (f). 27.The firft shall say (g) o Zion, Behold, behold them (b), and I will give to Jerusalem one that bringeth good tidings. 28. For I beheld (i), and there was no man even amongst them, and there was no counsellor, that when I asked of them, could answer a word. 29. Behold, they are all vanity, their works are nothing: their molten images are wind and confufion."

(b) v. 25. the east."

See Poli Synopsis, and

"The rising of the sun," i. e.

(c) v. 26. “ Who hath declared, &c." The eaning of this verse (perhaps) is this: I have ven you the prediction in verse 25; and what rediction can these false gods give in return? Who of them hath declared any thing before it happened, that we might know it, or before hand, that we might say, he is true,

&c."

(d) v. 26. "Before time," or "beforehand." (e) v. 26. "Righteous" or "true :" "sheweth," and "declareth," and "heareth," rather hath shewn," "hath declared," and "hath heard."

(f) v. 26. "Your words," i. e. (probably) any predictions from you."

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

(b) v. 27. "Behold them," i. e. "the works "God shall perform,the deliveries he shall effect." Dr. Lowth reads the whole verse, "I that am "the first will give unto Zion and unto Jeru"salem 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."

(i) v. 28. "Beheld, &c." i. e. " amongst the

"that formed (1) thee, O Israel, Fear not, "for I have redeemed (1) thee, I have called "thee by thy name (m), thou art mine. "2. When thou passest (n) through the "waters, I will be 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 Is"rael, thy Saviour: I gave Egypt (0) for "thy ransom, Ethiopia and Seba for thee. "4. Since (p) thou wast precious in my "sight, thou hast been honourable, and I "have loved thee: therefore will I give (p) "men(p) for thee,and people for thy life (p).

5. Fear not, for I am with thee: I will "bring thy seed from the east, (q) and "gather thee from the west (q), 6. I will say "to the north (q), "Give up ;" and to the "south (q), "Keep not back:" bring my sons "from far, and my daughters from the ends "of the earth;" 7. Even every one that is

"idols and their worshippers, and there was none who could foretell what should happen, "or answer any question."

(k) Assurances from God of favour and protection, and signal deliveries 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. This chapter is supposed to have been written in Hezekiah's time, about 712 years before the birth of Christ, and about 106 before the commencement of the Babylonish captivity.

(1) v.1. "Created," "formed," "redeemed, "&c." expressions to intimate God's peculiar attachment to them above all others.

(m) v. 1. "Called thee by thy name," i. e. "given thee thy name; fixed upon a name for "thee;" another mark of attention and regard. Abp. Secker reads, "My name," and see v.7.

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

(o) v.3. "Gave Egypt, &c." i.e. (probably) "I have brought my judgments upon Egypt "and other nations to procure you deliverance, "and to give you examples."

(p) v. 4. "Since," or "because." "Will I "give," or "have I given," "Men," or "Na"tions." "Life," or " Safety."

(q) v. 5, 6. "East," "west," "north,"

"called by my name: for (q) I have cre"ated him for my glory, I have formed

him, yea, I have made him. 8. Bring "forth the blind people (r) that have eyes, "and the deaf that have ears. 9. Let all "the nations be gathered together, and let "the people be assembled: who (s) among "them can declare this, and shew us for"mer things? let them bring forth their "witnesses, that they may be justified (†): "or let them hear (u) and say, "It is "truth." 10. Ye (x) are my witnesses, "saith the LORD, and my servant (y). "whom I have chosen that ye may know “and believe me, and understand that I am he: before me there was no god "formed, neither shall there be after me. " 11. I en 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 (z)

even

:

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among you: therefore ye are my w "nesses, saith the LORD, that I am G 13. Yea, before the day (a) was, Id "he: and there is none that can delivere "of my hand: I will work, and who th "let it? 14. Thus saith the LORD V "redeemer, the holy One of Israel, "F "your sake I have sent (b) to Babylon.

have brought (b) down all their ne "and the Chaldeans, whose cry (c) isin ships. 15. I am the LORD, your one, the Creator of Israel, your 16. Thus saith the LORD, which m "a way (d) in the sea, and a path int "mighty waters: 17. Which brin "forth the chariot and horse, the a " and the power; they shall lie down

gether, they shall not rise: they are c "tinct, they are quenched as tow. 18.R "member ye not (e) the former thir "neither consider the things of

"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 expectation in full force. See Buchanan's Christian Researches, 236, 237.

(9) v. 7. r." For for my glory I have created "him, I have formed him, &c."

(t) v. 9. Justified," i. e. (probably) "in "their idol worship; in looking up to any "other God."

(u) v. 9. "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."

(x) v. 10. "Ye," i. e. "the Jews," who had experienced the fulfilment of many of God's predictions. See v. 12.

(y) v. 10. "My servant," i. e. (according to different commentators), either "the Jewish people," or prophets in general," or "Isaiah," or "Cyrus," or " the Messiah," he (whoever is meant), " is also my witness." In Is. xliv. 28. God says of Cyrus, "he is my shepherd, "and shall perform all my pleasure;" in Is. xlv.

1. He calls him "His anointed," "re

right hand I have holden," and is £2. 25. he refers to the deliverance he wo by means of Cyrus, as a proof of his fores ledge. These passages favour the notic Cyrus is the person here intended.

(z) v. 12. No strange god, &c." h it was to none but me, that the prediction deliverance could have been ascribed. (a) v. 12. "Before the day," i. e. "from eternity; before the creation of light and d (b) v. 14. "Have sent," and "brought," i. e. "will send," and " "bring." It is common in prophecies to speak of future events in the past tense.

gler

(c) v. 14. "Cry," or "pride," "get" Dr. Lowth.

(d) v. 16. “A way, &c." This and next verse probably allude to the pas the Israelites through the Red Sea, destruction of Pharaoh and his host: reminding them what he had then dar. 2 intimates what he can still do.

(e) v. 18. "Remember ye not, &c." 4 spirited mode of intimating that their f deliveries should so far surpass any they ad before experienced, that their former deliveries would almost be forgotten. Jeremiah express the same idea more fully, Jer. xvi. 14. 15. Jer. xxiii. 7. 8. "Behold the days come, "the Lord, that it shall no more be said, t "Lord liveth, that brought up the children "Israel out of the land of Egypt: but

"Lord liveth, that brought up the child

19- Behold I will do a new thing (f); 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 people (g) my chosen. 21. This people have I formed for myself, they shall shew forth my praise. 22. But thou hast not called upon me () O Jacob, but thou hast been weary of me, O Israel. 23. Thou hast not brought me (i) the small cattle of thy burnt offerings,

of Israel from the land of the North, and from all the lands whither he had driven them." The dispersion of the Jews, which case of disobedience was so plainly denounced ainst them by Moses, and their continuance a distinct unmixed people, scattered amongst the nations under heaven, and yet united th none, living in general, not by themselves, it in populous cities and towns, and yet prerving entire their national appearance and haracter, bear a decisive attestation to the uthenticity of those writings in which their ispersion is foretold, and leave no doubt but at the other predictions in the same writings f their re-union and restoration will also be lfilled. What says Moses as to their disperon? "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 ngular state of the Jews from the destruction f Jerusalem to the present time, a period of ore than 1700 years, and canst thou resist the sclamation," It is the Lord's doing, and it is marvellous in our eyes." See 2 Hales 343. ad see ante. note on Isaiah xi. 11 ? (f) v. 19. “A new thing, &c." The exressions in this and the following verse are robably figurative, and refer to some spiritual formation God would effect: most likely, to The christian dispensation: giving spiritual light the heathen nations might well be called making "a way in the wilderness, 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

"neither hast thou honoured me with thy "sacrifices. I have not caused thee to "serve with an offering, nor wearied thee "with incense. 24. Thou hast bought

me no sweet cane with money, neither "hast thou filled me with the fat of thy "sacrifices: but thou hast made me to "serve with thy sins, thou hast wearied "me with thy iniquities. 25. I even I am "he that blotteth out thy transgressions "for mine own sake, and will not remem"ber thy sins. 26. Put me in remem"brance (k): let us plead together: de"clare thou that thou mayest be justified(). "27. Thy first father (m) hath sinned,

to be understood in their literal sense only, the 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?

(g). 20. "My people," i. e. (perhaps) "those upon whom this spiritual reformation "shall be accomplished."

(b) v. 22. "Thou hast not called upon me, " &c." So that if thou shouldest partake of my favours, it is from kindness in me, not merit in you your demerit will justify the captivity which is coming upon you, and will warrant me in calling in, and shewing favours to, other

nations.

(i) v. 23." Brought me, &c." The meaning of this and the following verse probably is this,

Though you have made all the sacrifices the "law requires, you have not done it in a manner "to honor me: you have not considered me whilst you were doing it: your lives and conduct "have not been such as were to be expected "from persons who were continually presenting "themselves before me." The emphasis is upon me. Thou hast not brought me the cattle, &c. neither hast thou honoured me with thy sacrifices; I have not caused thee to serve, &c. (i. e. it is not respect and reverence for me that has caused thee to make these offerings) and if your hearts were right towards me, you would not consider the offering a service, nor the incense a labour.