through desert places.

The view entertained by some, that (chōresh) and y (ăzubath') are proper names of towns, is a forced interpretation. I understand them rather to denote unpleasant and disagreeable places, or that the walls and ditches will contribute no more to their defence than if the Israelites dwelt amidst thickets and bushes.

As they left. Here the particle WN, (asher,) I have no doubt, denotes comparison; and therefore I have rendered it in like manner as, which makes the statement of the Prophet to be, in connection with what had been already said, that the people would tremble and flee and be scattered, in the same manner as God had formerly driven out the ancient inhabitants. Those who think that N, (asher,) is a relative are constrained to supply something, and to break up the thread of the discourse. But it simply brings to their remembrance an ancient example, that the Israelites may perceive how vain and deceitful is every kind of defence that is opposed to the arm of God. It is a severe reproach; for the Israelites did not consider that the Lord gave to them that land, as it were, by hereditary right, in order that they might worship him, and that he drove out their enemies to put them in possession of it. And now, by their ingratitude, they rendered themselves unworthy of so great a benefit; and, consequently, when they had been deprived of it, there was good reason why they should feel distresses which were the reverse of their former blessings.

This passage will be made more plain by the writings of Moses, whom the prophets follow; for in the promises he employs this mode of expression, "One of you shall chase a thousand," (Lev. xxvi. 8; Joshua xxiii. 10,) and in the threatenings, on the other hand, he says, "One shall chase a thousand of you." (Deut. xxxii. 30.) Accordingly, as he struck such terror into the Canaanites, that at the sight of

"Like the leaving of the ploughed field, or on the topmost bough.' I adopt with pleasure the interpretation of this disputed passage proposed in the excellent Lexicon of Parkhurst, v. n, as being most natural, and in strict conformity with the Jewish law, Lev. xix. 9, 10; Deut. xxiv. 1921; which commanded 'a leaving of the ploughman, and of the branches of the vine and olive,' to be given up to the use of the poor in harvest. Avarice would be apt to make these leavings very scanty."-Bishop Stock. Whom they left.-Eng. Ver.

the Israelites they immediately fled, so he punished the ingratitude of the people in such a manner that they had no power to resist. Thus the Lord gave a display of his power in two ways, both in driving out the Canaanites and in punishing his people. The Prophet, therefore, by mentioning that ancient kindness, reproaches the people with ingratitude, forgetfulness, and treachery, that they may acknowledge that they are justly punished, and may perceive that it proceeds from the Lord, that they are thus chased by the enemies to whom they were formerly a terror.

10. Because thou hast forgotten the God of thy salvation. He shews the reason why the Lord exercises such severity against the Ten Tribes, that they may not complain of being unjustly afflicted or too harshly treated. The sum of what is stated is, that all those evils come to them because they have wickedly despised God. It was excessively base and altogether inexcusable ingratitude, after having received so many favours, to prostitute their hopes to heathen nations and to idols, as if they had never in any respect experienced the love of God. Indeed, no unbelievers, when they are called to account, will vindicate themselves from the charge of offering an insult to God by wandering after creatures. But the argument was applicable, in a special manner, to the people of Israel, to whom God had revealed himself in such a manner that they ought to have left off all the impostures of the world and relied on his grace alone. They are therefore justly accused of ingratitude, for having buried in forgetfulness the object of true faith; and indeed, when God has once allowed us to taste the delight of his goodness, if it gain a place in our hearts, we shall never be drawn away from it to anything else. Hence it follows that they are convicted of ingratitude who, not being satisfied with the true God, are unsteady and driven about in all directions; for in this manner they despise his invaluable grace.

צור

Accordingly, the Prophet expressly calls him the God of salvation and the God or Rock of strength. (tsūr) has both significations; for it was a monstrous thing that they were not kept in fidelity to God, who had so often preserved them, and, as it were, with an outstretched hand. When he

adds that they had not been mindful, this is an amplification; for he indirectly charges them with base slothfulness in not considering in how many ways they had formerly been made to know the kindness of God.

Therefore thou shalt plant. Next follows the punishment, that they might not think that this ingratitude would remain unpunished. That is, because they forsook the fountain of all good, though they labour to obtain food, yet they will be consumed by famine and hunger; for all that shall be obtained with great labour the enemy will either carry away or destroy. This passage is taken from Moses; for it is a curse pronounced amidst other curses. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up." (Deut. xxviii. 33.) Hence we see what I have often mentioned before, that the prophets borrow many things from Moses, and are the true interpreters of the law. He speaks of choice vines and branches taken from them; because the greatness of the loss aggravates the sorrow.

11. In the day. This denotes the incessant labour which is bestowed on plants and seeds. Yet we might understand by it the fruit which is yielded, as if a vine newly planted would immediately produce wine. And this agrees with the next clause, in which the morning is put for the day. This appears to denote sudden maturity, unless perhaps this also be supposed to denote carefulness, because from the very earliest dawn they will devote themselves to labour.

The words are somewhat ambiguous; for some render them, "the removing of the branch on the day of affliction." But as (năchălāh) means “an inheritance,” here, in my opinion, it literally denotes produce. It is not derived from (chalah,) and I do not see how the word "Branch" agrees with it. I grant, indeed, that as vines are mentioned, the word Harvest is employed (kaтaxρnστiкws) differently from its natural meaning.

It might also be rendered a Collector; and yet I do not choose to dispute keenly about those two significations, for the meaning will be the same, provided that (nachălāh) be understood to denote "the gathering of the fruits." In this way the passage will flow easily enough. "Though you

labour hard in dressing the vines, and though you begin your toil at the earliest dawn, you will gain nothing; for by the mere shaking of the branches the fruit will fall off of its own accord, or your vines will be plundered." Thus, by a figure of speech in which a part is taken for the whole, the word plant denotes that unwearied toil which husbandmen and vine-dressers are wont to bestow on plants and vines.

This is a very severe punishment, and undoubtedly proceeds from the curse of God; for if he who has no possession be driven out and banished from a country, he will not be rendered so uneasy as the man who has well cultivated fields, and particularly if he has bestowed his labour on them for a long time. In this manner the Lord determined to punish the Israelites, because they abused the fertility of the country and grew wanton amidst their abundance. A similar punishment is also threatened against the wicked in general terms, that "in vain do they rise early, and vex themselves with unremitted toil;" for they gain nothing by it. (Psalm cxxvii. 2.) On the other hand, it is declared that they who trust in the Lord will undoubtedly receive the reward of their toil, for the blessing of God will accompany their labours. (Psalm cxxviii. 2, 4.)

12. Alas1 for the multitude! Some render it Woe, making it to denote execration. Sometimes, as we have seen elsewhere, it is employed in calling to a person; but on the present occasion I rather think that it betokens sorrow,2 for he groans on account of the calamity which he foresees will befall Israel, and he does so either out of brotherly affection, or in order that the prophecy may make a more powerful impression on the minds of a sluggish and indolent people. It is certain, that the prophets regarded with greater horror than other men the vengeance of God, of which they were the heralds; and although, in sustaining the character assigned to them, they threatened severely, still they never laid aside human feelings, so as not to have compassion on those who perished. But the chief reason was a consideration

1 Woe to the multitude.-Eng. Ver.

2 "Mais il me semble plustost qu'il se prend ici pour Helas."rather think that here it stands for Alas!"

"But I

of the covenant which God had made with the seed of Abraham; and we see that Paul also had this feeling to such an extent, that he "wished to be accursed for his brethren." (Rom. ix. 3.) When therefore Isaiah brings the fact before his mind, he cannot but be deeply affected with grief; and yet, as I have hinted, it tends to make the fact more certain, when he places it before his eyes as if he actually saw it.

The word multitude is here employed, because the army had been collected out of many and various nations, of which the Assyrian monarchy was composed. The metaphors which he adds are intended for no other purpose than to exhibit more forcibly what has been already stated; for he compares them to a sea or a deluge, which overflows a whole country.

13. The nations shall rush. Although he appears to follow out that threatening which he formerly uttered, yet he begins to comfort believers by repeating the same statement, as if we should say, "They who were unmindful of God must be punished for their wicked revolt, and must be, as it were, overwhelmed by a deluge; but the Lord will restrain this savage disposition of the enemies, for, when they have exercised their cruelty, he will find a method of casting them out and driving them away." This is a remarkable consolation, by which he intended to support the remnant of the godly. Nor does he speak of the Jews only, as is commonly supposed, for hitherto he has addressed his discourse to the ten tribes, and it is certain that there were still left in Israel some who actually feared God, and who would have despaired if they had not been upheld by some promise.

By these metaphors he describes dreadful storms and tempests. When the Holy Spirit intends to bring comfort to the godly, he holds out those objects which are wont to "terrify and discourage the minds of men, that we may learn that God will easily allay all tempests, however violent and dreadful. As the winds and seas and storms are at his command, so it is easy for him to restrain enemies and their violence; and therefore immediately afterwards he compares the Assyrians to chaff.

As the chaff of the mountains before the wind. Although with regard to the Israelites their attack was terrible, yet he