'when the Jews, after the loss of above a mil- the Lord: for all the self-admiration, ambition, lion of men, had become very numerous and mutual adulation of us sinful creatures, again in their own country, Hadrian, provoked originate from ignorance and pride, and would by their rebellious behavior, slew above half be annihilated by clear and abiding views of 'a million more of them, and a second time al- the divine glory.-The essential holiness of 'most extirpated the nation. Yet, after these God reflects honor on all his natural attributes: ... and so many other repeated exterminations whether he pardon or punish, he has so arrang‘and massacres of them, in different times and ed his plan, that his hatred of sin, and love of 'on various occasions, we yet see with astonish-justice, will be displayed and adored: in the 'ment, that the stock still remains, from which cross of Christ, and by the gospel and its ef"God, according to his promise frequently giv- fects, the whole earth is or will "be filled with 'en by his prophets, will cause his people to his glory:" and these form the most exalted 'shoot forth again, and to flourish.' Bp. Lowth. and favorite themes even of the adoration of (Notes, 27:2-6, v. 6. Jer. 30:10,11. 40:—44:)— angels, who sing, "Glory to God in the highest, "And it shall return and be for a devouring." peace on earth, and good will to men." (Notes, See also the margin.—““In it shall be left a Luke 2:8-14, v. 14. Eph. 3:9-12. 1 Pet. 1:10"tenth, after it is... again eaten, or devoured." 12. Rev. 5:11-14.) Nor is there one of them, ... Although God suffers the Jews to be de- who does not think it an honor to worship him, 'voured by repeated judgments, first carried who was crucified on mount calvary; even him captive by the Babylonians, and afterwards whom infidels pride themselves in degrading 'destroyed by the Romans: ... yet still he will and opposing! Nay, these blessed spirits vie 'preserve a remnant, (1:9.) called here a tenth with each other, who shall most fervently adore 'part, which holy seed shall be a seminary to the triune God of our salvation. Even to wit'preserve the nation to after times. ... The words ness their holy strains, and active obedience, 'contain in them a promise, that God will never would be more than we sinners could endure: 'utterly reject the whole nation of the Jews, || yet they count all beneath his worth, and un'how severely soever he deals with them. deserving of his notice. But such scenes are Lowth. (Notes, Jer. 31:35-37. Rom. 11:1-6,25 too dazzling for our constant contemplation: a -32.)-Let the reader reflect that this proph- few glimpses suffice to convince us, that "we ecy has been extant above two thousand five are all as an unclean thing, and all our righthundred years, by the acknowledgment of the eousnesses as filthy rags." (Vote, 64:6—8.) Nor Jews themselves: and, comparing it with the is there a man on earth, who would not be state of that remarkable people, in every sub- ashamed of his most admired performances, sequent age, and at this day; let him ask him- and sink into habitual self-abhorrence, if he self whether it does not prove, beyond all ra- had a clear and full view of the divine glory, tional doubt, that Isaiah spake by inspiration and of the worship of heaven: nay, this would of God.-Indeed the condition of the Jews be attended with despair; and he would no through revolving ages, so different from that more dare to speak to the Lord with his "polof any other nation, compared with the proph-luted lips," if he so saw the justice, holiness, ccies concerning them, both in the Old and and majesty of God, as not to discern also his New Testament, is a complete moral demon- glorious mercy and grace in Jesus Christ. But stration, that the Scriptures are "the oracles of when the atonement is understood, and by God;" which is the only kind of demonstration faith applied to the heart; the iniquity of our of which the subject is capable. (Note, 43:14- holy things is taken away, and "the conscience 21.)-Beyond doubt, a restoration of the nation purged from dead works to serve the living of Israel to the true church, and, probably, to God;" and when by the Holy Spirit, the love their own land, is here predicted. (Notes, 65:8|| of his name is shed abroad in the heart; then -10. Matt. 24:21,22.) the humbled sinner takes encouragement, and feels an ardent desire to glorify the Lord, and make known his salvation to his fellow sinners. Thus men become ready for any service, in The discovery of the glory of God, as reveal-which he pleases to employ them: and neither ed in Christ Jesus, prepares the heart for the exercise of every grace, and the practice of every duty. Indeed, all external symbols must be inadequate fully to represent JEHOVAH'S essential majesty and excellency: yet they may suit our present state, in which we "see through a glass darkly."-Though "the LORD is high and lifted up" yet, in and through the divine Savior, he is seated on a "throne of grace," and "the way into the holiest is now laid open.' While his full glory is displayed in his temple above, his train fills the outer sanctuary: yea, he dwells in every broken heart, as in a temple in which he delights.-Every rational creature worships God, in humility and reverential fear, proportioned to the degree of his own holiness and wisdom; and this is attended with an adequate measure of fervent love, gratitude, zeal, and delight in obedience. The cherubim and seraphim, before the throne, are so occupied in admiring and adoring the ineffable glories of JEHOVAH, that they have no leisure, or inclination, to admire themselves, or applaud one another, though indeed lovely and glorious. Satisfied with his approbation, they want no other praise: and they know, that they cannot but possess each other's love, whilst they bear the image and concur in the worship, of

PRACTICAL OBSERVATIONS.

V. 1-8.

the sense of their own unworthiness and insufficiency; nor a view of the importance and difficulty of the work; nor a prospect of hardships and injuries in it, will deter them from any attempt, to which they judge themselves to be called in his providence; but they are ready to say, "Here am I: send me." The love of Christ constrains them, and encourages and prepares them for laboring with diligence, suffering with patience, and bearing injuries with persevering meekness. Thus reconciled enemies are formed to be ambassadors for Christ, holy apostles and evangelists, self-denying heroical missionaries, and patient laborers in more ordinary services. Thus were formed 'the good'ly fellowship of the prophets;' 'the glorious 'company of the apostles;' and 'the noble army ‘of martyrs.' And thus Christians of inferio station are animated to improve their several talents, to "do what they can;" and "to live no longer to themselves, but to him who died for them and rose again." (Note, 2 Cor. 5:13 -15.) V. 9-13.

They, whom the Lord sends to preach his gospel, must expect in very many instances, to Tabor without apparent success: and even to be the instruments of rendering some of their hearers more hardened and inexcusable in

CHAP. VII.

And his heart was moved, and the heart Ahaz and his people are greatly terrified by hearing, that the of his people, as the trees of the wood are

Syrians and Israelites had confederated against them, 1, 2. Isaiah is sent to assure Ahaz, that they should not accomplish their purpose; but be speedily ruined, 3-9. Ahaz refuses to ask a sign of God; and Isaiah predicts the miraculous birth of Immanuel, as a sign or pledge of preservation to David's family, 10-16. A prophecy of judgments to be executed on the land, by the Egyptians and Assyrians, 17

-25.

moved with the wind.

3 Then said the LORD unto Isaiah, 'Go forth now to meet Ahaz, thou and Shearjashub thy son, at the end of the conduit of the upper pool, in the highway of the fuller's field;

4 And say unto him, Take heed and be quiet; 'fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.

e 8:12. 37:27. Lev. 26:36,37.
Num. 14:1-3. Deut. 28:65,66.
2 Kings 7:6,7. Ps. 11:1. 27:1,2.
112.7,8. Prov. 28:1. Matt. 2.3.
f Ex. 7.15. Jer. 19:2,3. 22:1.

That is, The remnant shall
return. 6:13. 10:21,22. 55.7.
Rom. 9:27.

g 36:2. 2 Kings 18:17. 20:20.
Or, causeway.

h 30.7,15. Ex. 14:13,14. 2 Chr. 20:17. Lam. 3. 26.

i 8:11-14. 35:4. 41:14. 51 12, 13. Matt. 10 28. 24.6.

Heb. let not thy heart be tender. Deut. 20.3. 1 Sam. 17 32.

k 8. 8:4. 2 Kings 15:29,30. Am

4:11

and most of his subjects were entirely destitute of faith, and well-grounded confidence in God.

their crimes, and more ripe for divine judg-that this report was brought to him and his ments; even as if they were sent upon that people, after the slaughter before referred to; melancholy business: and humble resignation, (Notes, 1. 2 Chr. 28:5–8.) and related to a secto a most painful trial, becomes their duty, ond assault by the united forces of Syria and We should, however, persist in praying for the Ephraim. The terror, which was excited by divine blessing on our labors: and solemnly this information, in Ahaz, and in the family of warn men of the danger of resisting convic- David, and in the people of Judah, is illustrat tions, "quenching the Spirit," and "holding the ed by a most striking simile: (Marg. Ref. e:) truth in unrighteousness.' And no humble nor can it much be wondered at, when the inquirer after Christ need fear this awful doom; success of the Syrians, and the dreadful blow which is a spiritual judgment on those who already given by Ephraim alone, are considhate the light, because they determine to holdered; and when it is recollected, that Ahaz fast their sins. Let then every one who hears or reads the gospel, watch and pray against pride and love of wickedness, and all those previous provocations, which tend to this dreadful obduracy; let none of them harden their hearts, lest God give them up to a strong delusion: and let every one pray for the illumination of the Holy Spirit, that lie may perceive the glory and excellency of divine things; and for "the love of the truth," by which alone we are secured against this dreadful danger. And whilst we read of the fate of Jerusalem, and witness the deplorable state of the unbelieving Jews; let us take warning not to imitate their crimes. Blessed be God, he still preserves his Church, for the sake of the remnant of true believers which are "the substance of it:" and however professed Christians, or visible churches, may be lopped off as unfruitful branches; the holy seed shall shoot forth; yea, "Israel" as a nation shall yet again "bud and blossom, and fill the face of the world with fruit." May the Lord hasten that glorious time, which shall be as life from the dead to all the

nations of the earth.

NOTES.

CHAP. VII. V. 1. The Syrians and Israelites repeatedly vanquished the Jews, with most terrible slaughter; but they were not able to take Jerusalem, or dethrone the family of David. (Notes, 5,6. 2 Kings 15:37. 16:5. 2 Chr. 28:5-8.)

V. 2. Ahaz, though a very wicked man, was preserved because he was a descendant of David, and of that family from which the Messiah was to arise. Perhaps his enemies had formed their plan of dethroning him and destroying his race, in contemptuous opposition to the promises and prophecies of God, respecting David and his seed. (Notes, 6-13. 65:8-10.2 Kings 19:30–34.) It is probable,

V. 3. Isaiah seems to have been very little noticed by Ahaz, if at all, and perhaps could not have access to him in his palace: (Vote, 2 Kings 18:4.) but he was ordered to meet him in a place which was pointed out to him; probably because Ahaz and his nobles assembled there, to concert measures for their defence. (Marg. Ref. g.) He was also commanded to take Shear-jashub his son with him; but the reason of this command is not mentioned. Some think it was merely because his name, A remnant shall return, was itself a sign of mercy in reserve for the Jews: others suppose that some reference was had to Isaiah's child in the prophetical sign afterwards given. ||(Notes, 14-16.) The name probably alludes to the promise made by the prophet, of the people's return from the captivity; (6:13.) and imports that God will never wholly cut off his people; but will still leave a reinant, to whom he will make good the promises be 'gave to their fathers. 1:9. 10:21. Rom. 11:29.' Lowth. (Note, 10:21-23.)-The word translated "conduit," seems to mean an aqueduct, such as was formerly used for conveyance of water for the supply of populous cities.— "There were two pools, or lakes, which supplied Jerusalem with water: the upper pool, mentioned here and 36:2, and called Gilion, (2 Chr. 32:30.) and the lower pool. (22:9.) Lowth.

V. 4. (Notes, 30:6,7,15-17. Er. 14:13,14.) Rezin and Pekah had been two destructive fire-brands, which made a dreadful conflagration; and the Jews feared still more fatal effects from their confederacy: but their successes were at an end, and they were only the "two tails" of "smoking fire-brands," which were ready to be wholly extinguished

but the reigning king, or the heir-apparent:
but Hezekiah was born before his father Ahaz
came to the throne; so that he cannot be meant:
and to whom else can the several particulars
be made to accord? We can therefore admit
of no interpretation, (or even accommodation,)
of the prophecy, except that given by the
Evangelist, (Notes, Matt. 1:22,23.) that a virgin
'of the house of David should miraculously
'conceive, and bear a son, who should be
known to the church in all succeeding ages,
as, "Immanuel, God with us;"" "God mani-
fest in the flesh," and become our Brother and
Savior. This event is predicted as a Sign, a
most extraordinary fact, a most signal interpo-
This virgin's Son
sition of Omnipotence.
would be called by this name, as Solomon was
called Jedidiah: (Note, 2 Sam. 12:24,25.) not
that he should have no other name, or be com-
monly addressed by that name; but as it would
properly belong to him, and he would be what
that name signified. This sign was given to
faith, and would encourage believers alone;
for it would assure them, that no designs form-
ed to destroy the family of David could be
successful, as such a Blessing was in it. (Notes,
65:8-10. Ex. 3:12. Jer. 31:21,22, v. 22. Mic. 5:
2.)

'thoughts to desire. This shews that the promised sign was an extraordinary miracle, the 'immediate work of God, such as a son of a 'virgin is, which therefore must be the genuine 'sense of the ... words. ... The Hebrew word "y) most properly signifies a virgin, and so 'it is translated here by all the ancient interpreters; and is never once used in the Scrip'ture in any other sense, as several learned men 'have proved, against the pretensions of the 'modern Jews. ... The primary signification of 'the word... is, hid or concealed: from whence 'it is taken to signify a virgin, because of the 'custom of the eastern countries to keep their 'virgins concealed from the view of men.' Louth.-That the reader may judge of this for himself, I shall point out all the texts in which this word is used in Scripture. (Gen. 24:43. Ex.2:8. Ps. 68:26. Prov. 30:19. Cant. 1:3. 6:8. Heb.)-Christ is called "the Seed of the "woman," by way of distinction, (Gen. 3:14.) as 'not to be born in the ordinary way of genera'tion.' Lowth.-"The prophecy is introduced in so solemn a manner; the sign is so marked, as a sign selected and given by God himself, 'after Ahaz had rejected the offer of any sign 'of his own choosing, out of the whole com'pass of nature; the terms of the prophecy are 'so peculiar, and the name of the child so ex'pressive, containing in them much more than 'the circumstances of the birth of a common 'child required, or even admitted; that we may easily suppose, that in minds prepared by the 'expectation of a great Deliverer to spring 'from the house of David, they raised hopes 'far beyond what the present occasion sug'gested; especially when it was found, that in 'the subsequent prophecy, delivered imme'diately afterward, this child, called IMMAN'UEL, is treated as the Lord and Prince of the 'land of Judah. Who could this be other than 'the heir of the throne of David? under which 'character a great and even a divine person had been promised. ... St. Matthew, therefore, in applying this prophecy to the birth of 'Christ... takes it in its strictest, clearest, and 'most important sense; and applies it accord-bis 'ing to the original design and principal inten'tion of the prophet.' Bp. Lowth. (Notes, 8:6 -10. Mic. 5:3,4, v. 3.)-Would it not be very 'unnatural to suppose, that the prophets have 'been entirely silent concerning this most re'markable sign of the Messiah, (viz. his being V. 16. There is very great difficulty in making 'born of a virgin,) insomuch that an evange- out the connexion between this and the prelist should be obliged to accommodate to this ceding verses; which is the case in some of the 'singular circumstance, a passage, which origi- most remarkable predictions of Scripture: for nally had no reference to the Messiah?' Gran- the Lord seems purposely to cast an obscurity ville Sharp. -Thus we are to understand on them, as a trial of our humility; and to prove, 'the Messiah's being called IMMANUEL; i. e. whether we will receive and profit by what is 'being really what that name imports, ... Gon obvious, though we cannot satisfactorily solve WITH US; being both properly and truly God, every difficulty; or whether we will proudly and called so, 9:6. and also living or dwelling reject the whole on that account. Some sup'with us men.' Lowth.- -GOD WITH US; 'which pose, that by this child, the prophet meant his 'name can agree to none, but to him, who is own son Shear-jashub, who stood by him: both God an] man.' (Notes, 9:6,7. Jer. 23:5,6.)||(Note, 3.) but this is not natural; and it may be -The passage cannot be made to accord to questioned, whether the expression, "shall any events of those times, as if it meant, that know to refuse the evil, and choose the good," 'one, who was at that time a virgin, should be could properly be applied to him. Others 'married, and bear a son.' The application of think that the prophet meant, that in less time the name Immanuel to one who was the gov-than would be required, after the birth of the ernor of the land, (8:8.) can comport with none Virgin's Son, for his attaining to this capacity

V. 15. Though this child should be miraculously conceived, and be properly called IMMANUEL; yet he would grow up like other children, by the use of the diet customary in those countries, in times of peace especially, till, or rather when, his faculties were unfolded, and he became of age to distinguish between good would uniformly "refuse the evil and choose and evil; and then, unlike other children, he the good."-I confess that I am singular, or nearly so, in supposing this language to mean any thing more, than the capacity of distinguishing between good and evil: but, as all other children, when left to themselves, are without exception disposed "to choose the evil and refuse the good," decidedly preferring sin to holiness; and as Immanuel, that "noly child," no sooner exercised the rational faculties of

human nature, than he, (and he alone,) perfectly used them in a holy manner; I must be of opinion, that this singular case was inHoly Spirit, who inspired him to use these petended by the sacred writer, or rather by the culiar expressions. (Marg. Ref. e.)

three years, he should be enabled to eat butter and honey. (Note, 21-25, v. 23.)

(that is, within two or three years,) the dreaded enemies of Judah would perish. The land of Israel must, on this interpretation, be exclu- V. 17-19. The Lord would not permit the sively meant, as the land which Ahaz dreaded Syrians and Israelites entirely to prevail and abhorred, for one land alone is spoken of; against Ahaz; but he would have him, and his and "both her kings" must denote Pekah and family, and idolatrous subjects to know, that his ally, Rezin, king of Syria; for the former such judgments were coming upon them, as was soon after cut off by Hoshea, and the latter had never been experienced, since the days of by Tiglath-pilezer. (Notes, 8:1-4. 2 Kings 15:| Rehoboam, when Jeroboam and the ten tribes 29,30. 16:10-16.)-But some have supposed, revolted from the family of David. These that the whole of the promised land was in-would be brought on them especially by the tended, and that the termination of regal au- king of Assyria, on whom Ahaz placed an imthority, both in Israel and Judah, before the proper dependence; (Notes, 2 Kings 15:19,20. time that Immanuel should "know to refuse 16:7-18. 1 Chr. 5:25,26. 2 Chr. 28:16-18.) but the evil and choose the good," was predicted. the Egyptians would also concur in them. Before this child can know good from evil, Probably, Egypt abounded with troublesome "this land, ... which thou art so solicitous about, and noisome swarms of flies; and Assyria shall be bereaved of both her kings; by might be remarkable for bees, which gave "which, we think ought to be understood, not great pain by their stings, and collected honey 'the kings of Syria and Israel; for the former from every quarter. In allusion to these in'could not be called her (Canaan's) king, and sects, the Lord intimated his design of giving 'the latter had but a share in it at best: but the the signal to those nations, to come in great 'kings of Israel and Judah; as it really was be- multitudes, and possess every part of the land. 'fore the coming of the Messiah.' Universal (Marg. Ref. k, l.)The metaphor is taken from History. The clause may be rendered, "the the practice of those that keep bees; who draw land by," or concerning, "which thou art dis-'them together from their hives into the field, quieted:" and both the dread of Israel, and anxiety about Judah, disquieted Ahaz; and were to him as thorns or goads to keep him awake; (which the word may signify:) and no doubt the word king is often used for a succession of kings in prophetical language. Now it is very remarkable, that Herod the great, the last who could be called "the king" either of Judah or Israel, lived till after Immanuel's birth, but died while he was yet an infant: and then, Shiloh being come, the sceptre departed finally from Judah, as it had long before from Israel. (Note, Gen. 49:10.)-How far the prophecy may be supposed to have received à primary accomplishment, by the deliverance, within two or three years, of Judah from the two kings which threatened its destruction; and yet afterwards to have had a far more striking and exact completion, when Immanuel was born, and when he was yet an infant, the former being a confirmation and sure pledge of the latter; I shall leave it with the reader to determine: but upon so difficult and so important a subject, I was willing to adduce every hint, which might tend to a fuller elucidation of it. Butter and honey shall he eat, when he 'shall know to refuse what is evil, and to 'choose what is good. For before this child 'shall know, to refuse the evil and to choose the good, the land shall become desolate, by 'whose two kings thou art distressed.' Bp. Lowth. As butter and honey were articles of food, plentiful in Judea during peaceable times, but not to be obtained when the country was the seat of war; the Bishop supposes, that the child referred to was born in a time of war; but that before he arrived at the age of two or VOL. IV.

5

and lead them back again, by a hiss or whistle.' Cyril in Bp. Lowth, on 5:26.—Judea lay between the kingdoms of Egypt and Assyria, and was continually harassed by those contending powers. The Assyrians weakened Ahaz, instead of helping him: Sennacherib exceedingly impoverished the land in Hezekiah's reign. The Assyrian king took Manasseh captive, and made the land tributary: and the kings of Babylon, who destroyed Jerusalem and desolated the land, ruled over many of the same countries. Pharaoh-necho, king of Egypt, slew good Josiah, and carried Jehoahaz prisoner into Egypt, and thus hastened the ruin of Judah.-The "uttermost parts of the rivers of Egypt" may mean those parts of the land, which bordered upon the seven mouths of the river Nile; or which lay beyond them.-Archbishop Usher... supposes that the 'conquest of Egypt (20:) happened before the 'siege of Jerusalem by Sennacherib; and that a great many Egyptians were his auxiliaries 'in that expedition." Lowth.-Sennacherib invaded Judea, and took the fenced cities: but he was not permitted to besiege Jerusalem. (37:33-35. Notes, 8:6—8.)

V. 20. The Lord intended to employ the king of Assyria, (whom Ahaz had hired with the sacred treasures: Note, 2 Kings 16:7—9.) as his servant in executing judgment on the land, and to give him the spoil of it for his wages: (Note, Ez. 29:17-20.) and he would destroy both princes and rulers, the priests and most eminent persons, and the poor of the land, in such a manner; that the desolation would resemble the razor clearing away the hair from the head, the feet, and the beard, without any

[33