cannot sufficiently comprehend, in the same manner as we do not understand the blessed and immortal life, unless it be shadowed out by some figures adapted to our capacity. Hence it is evident how foolish and absurd the sophists are, who enter into subtle arguments about the nature and quality of that fire, and torture themselves by giving various explanations of it. Such gross imaginations must be banished, since we know that the Prophet speaks figuratively; and in another passage (Isaiah lxvi. 24) we shall see that "fire" and the "worm" are joined together.

CHAPTER XXXI.

1. Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong: but they look not to the Holy One of Israel, neither seek the Lord!

2. Yet he also is wise, and will bring evil, and will not call back his words but will arise against the house of the evil-doers, and against the help of them that work iniquity.

3. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

4. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof.

5. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve

it.

1. Væ descendentibus in Ægyptum ad auxilium, et qui equis innituntur; et qui curribus confidunt, quia multi sunt; et equitibus, quia prævalidi; et non respexerunt ad Sanctum Israel, nec Iehovam inquisierunt.

2. Atqui ipse quoque sapiens est. Itaque adducet malum, nec verba sua faciet irrita; insurgent, inquam, contra domum malignorum, et contra auxilium opificum vanitatis.

3. Et certe Ægyptius homo est, non Deus; et equi eorum caro, et non spiritus. Itaque simulac extenderit Iehova manum suam, ruet auxiliator, et cadet adjutus, omnesque simul deficient.

4. Quoniam sic dixit Iehova ad me: Ut leo rugit et catulus leonis ad prædam suam, contra quem si convocetur cœtus pastorum, a clamore eorum non commovebitur, neque ob eorum tumultum humiliabitur; sic descendet Iehova exercituum ad præliandum pro monte Sion, et pro colle ejus.

5. Sicut aves quæ volant, ita proteget Iehova exercituum Ierusalem; protegens liberabit, transiliens servabit.

6. Turn ye unto him from whom the children of Israel have deeply revolted.

7. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.

8. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.

9. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem.

6. Revertimini ut profundam fecistis defectionem, filii Israel.

7. Quoniam in die illa abjicit homo idola argenti sui, et idola auri sui, quæ fecerunt vobis manus vestræ peccatum.

8. Tum cadet Assur per gladium, non viri; et gladius non hominis devorabit eum; et fuga sibi consulet a facie gladii, et juvenes ejus in liquefactionem erunt.

9. In arcem suam præ formidine transibit, et pavebunt Principes ejus a vexillo, dicit Iehova, cui ignis est (vel, qui ignis illi est) in Sion, et cui fornax in Ierusalem.

1. Wo to them that go down to Egypt. He again returns to the subject which he had handled at the beginning of the former chapter; for he still cries loudly against the Jews, whose ordinary custom it was, in seasons of danger, to resort, not to the Lord, but to the Egyptians. We have formerly explained why this was so highly displeasing to God. To state the matter briefly, there are two reasons why the Prophet reproves this crime so severely. The first is, because it is impossible for us to place confidence for our salvation in creatures, and at the same time in God; for our eyes must be withdrawn from him as soon as they are directed to them. The second reason is, God had expressly forbidden them to enter into alliance with the Egyptians. (Deut. xvii. 16.) To sinful confidence was added rebelliousness, as if they had resolved to provide for their safety by despising God, and by disobeying his will.

We must therefore look at the source of this evil, if we wish to understand fully the Prophet's meaning. There was also a peculiar reason, as we have formerly remarked, why the Lord wished the Jews to have no intercourse with the Egyptians. It was, lest that wicked alliance should obliterate the remembrance of the redemption from Egypt, and lest they should be corrupted by the superstitions and sinful idolatry of the Egyptians. Yet these arguments were regarded by them as of no weight; and, though God had for

bidden it, this did not hinder them from continually applying to them for assistance, and imagining that their assistance was a shield which defended them against the arm of God. Consequently, there are good reasons why the Prophet exclaims so earnestly against such madness. Even on the ground that God had forbidden it, their "going down into Egypt" deserved to be severely blamed; but it was still more intolerably criminal, that by false confidence they bestowed on mortal men the glory which was due to God. In order to make it still more clear that in this manner they defraud God of his right, he not only accuses them of having relied on the Egyptians, but likewise brings a charge against them, on the other hand, that

They have not looked to the Holy One of Israel. Here appears more clearly the reason why that treachery of the Jews is so sharply reproved by Isaiah; for in other respects God does not disapprove of our using lawful remedies, just as we eat bread and other kinds of food which were intended for our use. Thus if any person, placed in danger, employ means which were not forbidden, but which are customary and lawful, provided that he do not at all deny the power of God, he certainly ought not to be blamed; but if we are so strongly attached to outward means, that we do not at the same time seek God, and if, through distrust of his promises, we resort to unlawful methods, this is worthy of condemnation and abhorrence.

The word look is frequently employed in Scripture to denote this confidence; for we commonly turn our eyes towards that quarter from which we expect assistance. In a word, we are here taught that we ought to place our trust for salvation in none other than in God alone, that, relying on his promises, we may boldly ask from him whatever is desirable. He undoubtedly permits us to use all things which he intended for our use, but in such a manner that our minds must be entirely fixed on him.

When he calls God "the Holy One of Israel," he presents in a striking light the wickedness and ingratitude of the people, who, after having been taken under God's protection and guardianship, despised such a protector and guardian of

their salvation, and ran eagerly after their own lusts. By immediately adding, neither have they sought Jehovah, he shews that neither the power, nor the goodness, nor the fatherly kindness of God, could keep them in the discharge of their duty. In the present day, since he invites us not less kindly to come to him, we offer a grievous insult to him if we look to any other, and do not resolve to trust in him alone; and everything that shall turn away and withdraw our minds from God will be to us like "Egypt."

2. Yet he also is wise. By calling God "wise," he does not merely bestow on him the honour of an attribute which always belongs to him, but censures the craftiness of those whom he saw to be too much delighted with their own wisdom. He said a little before, (Isaiah xxix. 15,) that they

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dug caves for themselves," when they thought that, by hidden plans and secret contrivances, they avoided and deceived the eyes of God. He now pours witty ridicule on this madness, by affirming that, on the other hand, wisdom belongs also to God; indirectly bringing against them the charge of believing that they could shut God's mouth as not knowing their affairs. As if he had said, "What shall become of your wisdom?" Will the effect of it be that God shall cease to be "wise?" On the contrary, by reproving your vanity, he will give practical demonstration that "he taketh the wise in their own craftiness." (Job v. 13; 1 Cor. iii. 19.)

We may draw from this a general doctrine, that they who shelter themselves under craftiness and secret contrivances, gain nothing but to provoke still more the wrath of God. A bad conscience always flees from the judgment of God, and seeks lurking-places to conceal itself. Wicked men contrive various methods of guarding and fortifying themselves against God, and think that they are wise and circumspect, even though they be covered only with empty masks; while others, blinded by their elevated rank, despise God and his threatenings. Thus, by declaring that "God is also wise,' the Prophet wounds them painfully and sharply, that they may not lay claim to so great craftiness as to be capable of imposing on God by their delusions.

He will arise against the house of the evil-doers. As they did

not deserve that he should reason with them, he threatens that they shall feel that God has his arguments at his command, for ensnaring transgressors. First, they did not think that God has sufficient foresight, because he did not, according to the ordinary practice of the world, provide for their safety amidst so great dangers, and because they considered all threatenings to be empty bugbears, as if they had it in their power by some means to guard against them. Hence arises their eagerness to make every exertion, and their hardihood to plot contrivances. He therefore threatens that God will take revenge on so gross an insult, and that he has at his command the means of executing what he has promised; and that no schemes, inventions, or craftiness can overthrow the word of God.

Of the workers of vanity.1 He gives them this appellation, because they wished to fortify themselves against the hand of God by a useless defence; that is, by the unlawful aid of the Egyptians. Formerly, it might be thought that he silently admitted their claim to the appellation of "wise men," by contrasting them with the wisdom of God; but now he scatters the smoke, and openly displays their shame and disgrace. This teaches us that there is nothing better than to renounce our own judgment, and to submit entirely to God; because all that earnest caution by which wicked men torture themselves has no solidity, but, on the contrary, as if on purpose, provokes the wrath of God by the deceitful contrivances of the flesh.

3. And surely the Egyptian is a man, and not God. It may be thought that Isaiah here brings forward nothing but what is common and beyond all doubt; for who ever imagined that the Egyptians were not "men," and must be put in the place of "God?" There is indeed no debate on this point, and it is openly acknowledged; but when it is found necessary to reduce it to practice, men are altogether dull of apprehension, or remain uncertain about that which they formerly appeared to know and firmly to believe. They exalt themselves as highly, and claim as much for themselves, as if they did not believe that they are men, and did not think that they ought to obey God. This is the reason why Scripture 1 "Of them that work iniquity."-Eng. Ver.