for they forget shame, and not only debase themselves like beasts, but shrink from nothing that is disgraceful. It is certainly an ugly and revolting sight to see "tables covered with vomiting;" and, accordingly, under this figure Isaiah describes the whole life of the people as shameful beyond endurance. There can be no doubt that the Prophet intended to express by a single word, that no sincerity or uprightness was left among the Jews. If we approach their tables, we can find nothing but foul drunkenness; if we look at their life, no part of it is pure or free from crimes and enormities. Doctrine itself is so corrupt that it stinks as if it were polluted by vomiting and filth. In expounding allegories, I have no intention to enter, as some do, into ingenious disquisitions.

9. Whom shall he teach knowledge? Here the Prophet shews by an expression of amazement, that the disease of the people is incurable, and that God has no other remedies adapted to cure them, for he has tried every method without effect. When he calls wanderers to return to the right path, and unceasingly warns those who are thoughtlessly going astray, this undoubtedly is an extraordinary remedy; and if it do no good, the salvation of those who refuse to accept of any aid from a physician is utterly hopeless.

1

Those who are weaned from the milk. The Prophet complains that the stupidity of the people may be said to hinder God from attempting to cure them of their vices; and therefore he compares the Jews to very young infants, or who are but beginning to prattle, and whom it would be a waste of time to attempt to teach. Justly indeed does Peter exhort believers to draw near, "like infants newly born, to suck the milk of pure doctrine;" for no man will ever shew himself to be willing to be taught until he has laid aside that obstinacy which is the natural disposition of all. (1 Pet. ii. 2.) But now the Prophet condemns another kind of infancy, in which men who are stupified by their vices

1 "A des petis enfans n'agueres sevrez ;"-" To young infants hardly

weaned."

"Que tous apportent du ventre de la mere ;"—"Which all bring from their mother's womb."

pay no more regard to heavenly doctrine than if they had no understanding whatsoever. It is therefore a mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to "teach doctrine" is useless, and merely provokes ridicule among stupid and senseless persons, who are "children, not in malice, but in understanding," as Paul speaks. (1 Cor. xiv. 20.) From what follows it will more clearly appear that, since they were unfit for receiving doctrine, God cannot be accused of undue severity if he reject them, and if he resolve not to bestow useless labour by thundering in their ears any longer.

1

10. For precept must be on precept. This shows plainly that the Lord complains of spending his labour to no purpose in instructing this unteachable people, just as if one were to teach children, who must have elementary instructions repeated to them over and over again, and quickly forget them, and when the master has spent a whole day in teaching them a single letter, yet on the following day and afterwards, the same labour must be renewed, and though he leave nothing untried that care or diligence can do, still they will make no progress under him. Those who change the words of this verse, in order to avoid offending the ears of the readers, obscure the Prophet's meaning through a foolish affectation of copiousness of language, and even destroy the elegance of the style; for, by using the same words, he intended to express a repetition which is constant and unceasing, and full of annoyance. The metaphor, as I have already said, is taken from children, to whom teachers do not venture to give long lessons, because they are incapable of them, but give them, as it were, in little drops. Thus, they convey the same instructions a second and third time, and oftener; and, in short, they continue to receive elementary instructions till they acquire reason and judgment. By a witty imitation he repeats the words, "here a little, there a little."

"Afin de ne fascher les oreilles des lecteurs."

1

2

Instruction upon instruction. The word (kav) is improperly, in my opinion, translated by some interpreters line, as if the Prophet alluded to the slow progress of a building, which rises gradually by "lines." That would be a harsh and far-fetched metaphor, for this passage relates to elementary instruction conveyed to children. I acknowledge. that the same Hebrew word is used in the eighteenth chapter, where we have translated it "Line by line," and in many other passages; but here the connection demands a different meaning, as is also the case in Psalm xix. 4, where, however, the word line or dimension could be admitted with greater propriety than in this verse. Yet I admit that it is taken metaphorically for an instruction or rule; for as in buildings (kav) denotes the "rule" or " plumb-line," as we shall see that it means in a later portion of this chapter, we need not wonder that it is applied to other rules.

11. For with stammering lips. Some supply, that “it is as if one should say;" but that is superfluous. I therefore view these words as relating to God, who became, as the Prophet tells us, a barbarian" to a people without understanding. This reproof must have wounded them to the quick, because by their own fault they made God, who formed our tongues, to appear to be "a stammerer." He does not as yet threaten them, but lays the blame on their indolence, that they rendered the proclamation of heavenly doctrine a confused noise, because of their own accord they shut their eyes, and thus derived no advantage from it. Their infatuation, in not hearing God speaking to them, is compared by the Prophet to a prodigy.

12. For he said to them. Some explain it by circumlocu

1 "Line upon line."-Eng. Ver.

"De toutes parts, ou, ligne apres ligne ;"-" On all sides, or, line after line."

The reader may consult the Author's exposition, and the Translator's notes. Commentary on the Book of Psalms, vol. i. pp. 312, 313.-Ed. "For with stammering lips. (Heb. Stammerings of lips.)"-Eng.

Ver.

"But since this patience has been lost upon them, a stronger way shall be taken to force their attention. God will thunder in their ears, what to them will appear jargon, the language of a foreign nation, by whom they shall be carried into captivity."-Stock.

tion in this manner: "If one should say to them, This is the rest, they refuse to hear." But this is a feeble exposition, and does not connect the various parts of the passage in a proper manner. On the contrary, the Prophet assigns the reason why God appears to the Jews to be a barbarian : it is, because they had not ears. Words were spoken to the deaf. It was to no purpose that the Lord offered to them. rest. This deafness arose from obstinacy, for they wickedly and rebelliously rejected doctrine. Their wickedness was doubly inexcusable in refusing rest which was offered to them, and which all men naturally desire. It was in itself intolerable baseness to be deaf to the voice of God speaking, but it was still more foul ingratitude deliberately to reject a blessing which was in the highest degree desirable. Accordingly, he points out the benefit which they might have derived from the obedience of faith, and of which they deprived themselves by their own wickedness. He therefore reproaches them with this ignorance and blindness; for it springs from their own stubbornness in maliciously turning away their eyes from the light which was offered to them, and choosing rather to remain in darkness than to be enlightened.

Hence it follows that unbelievers, as soon as God has exhibited to them his word, voluntarily draw down on themselves wretched uneasiness; for he invites all men to a blessed rest, and clearly points out the object by which, if we shape the course of our life, true happiness awaits us; for no man who has heard heavenly doctrine can go astray except knowingly and willingly. We learn from it how lovely in our eyes heavenly doctrine ought to be, for it brings to us the invaluable blessing of enjoying peace of conscience and true happiness. All confess loudly that there is nothing better than to find a place of security; and yet, when rest is offered, many despise it, and the greater part of men even refuse it, as if all men expressly desired to have wretched perplexity and continual trembling and yet no man has a right to complain that he errs through ignorance; for nothing is clearer or plainer than the doctrine of God, so that it is vain for men to plead any excuse. In

short, nothing can be more unreasonable than to throw the blame on God, as if he spoke obscurely, or taught in a confused manner. Now, as God testifies in this passage that he points out to us in his word assured rest, so, on the other hand, he warns all unbelievers that they suffer the just reward of their wickedness when they are harassed by continual uneasiness.

Cause the weary to rest. Some explain it thus, that God demands the duties of brotherly kindness, in order that he may be reconciled to us, and that those duties are here included, a part being taken for the whole. But I think that the Prophet's meaning is different, namely, that God points out to us that rest by which our weariness may be relieved, and that consequently we are convicted of deeper ingratitude, if even necessity, which is a very sharp spur, does not quicken us to seek a remedy. This saying of the Prophet corresponds nearly to the words of Christ, "Come to me, all ye that labour and are heavy laden, and I will give you rest." (Matt. xi. 28.) In a word, Isaiah informs the Jews that they have this choice, "Do they prefer to be refreshed and relieved, or to sink under the burden and be overwhelmed?" This confirms a passing remark which I made a little before, that God does not in vain exhort those who seek repose to come to him, as we shall elsewhere see, "I have not in vain said to the house of Jacob, Seek me." (Isaiah xlv. 19.) Since, therefore, if we do not stand in the way, we shall be taught by his word, we may safely rely on the doctrine which is contained in it; for he does not intend to weary us out by vain curiosity, as men often draw down upon themselves much distress and anguish by idle pursuits.

Besides, when he shews that this rest is prepared for the weary who groan under the burden, let us at least be taught by the distresses which harass us to betake ourselves to the word of God, that we may obtain peace. We shall thus find that the word of God is undoubtedly fitted to soothe our uneasy feelings, and to give peace to our perplexed and trembling consciences. All who seek "rest" in any other way, and run beyond the limits of the word, must always be subjected to torture or wretched uncertainty, because they