a CHAPTER THE FIRST. a "Isaiah was 1. vision, supernatural perception, inspiration, revelation. enabled to see Comp. the former term used for a prophet, viz. a seer. Isaiah, the moral corlit. The salvation of Jehovah. A name very significant of the ruption which was lurking be- subject of his prophecies. Amos, properly Amotz, not the neath the fair Prophet Amos, nor the brother of Amaziah, king of Judah. Judah, the kingdom of the two tribes. Jerusalem, its capital and central city. All Is.'s prophecies bear directly on the interests of God's covenant people. Uzziah, etc., kings of Judah from B.C. 810 to 698. surface of external forms and specious shows of religion."Wordsworth. b Jerus., Judah, Israel, are, from Is. vii. on, the centre of prophecy in such a way that they form three con centric circles, of is the smallest, God's charges against His people (vv. 1—9).-I. The striking preamble with which these charges are introduced (v.2). 1. We are shown the importance of what is going to be uttered; 2. Its publicity; 3. Its veracity. II. The several particulars which these charges embody. 1. Ingratitude; 2. Ignorance and inconsideration; 3. Abounding transgressions; 4. Incorrigibleness; which Jerusalem 5. Spiritual loathsomeness. III. The retribution with which Jerusalem and these evils were visited. 1. The severity of God; 2. The goodJudah the wider, ness of God. while Jerusalem, Prophecy.-The sweet stream of the prophet's doctrine did, as the rivers, make its own banks fertile and pleasant, as it ran by and flowed still forward to after ages, and by the confluence of more such prophecies grew greater as it went, till it fell in with the main current of the Gospel in the New Testament, both acted and preached by the Great Prophet Himself, whom they foretold to come, and recorded by His apostles and evangelists, and thus united into one river, clear as crystal. This doctrine of salvation in the Scriptures hath still refreshed the city of God, His Church, under the Gospel, and still shall do so, till it empty itself into the ocean of eternity.c Judah, and Israel is the widest. To these three the heathen world joins on as fourth circle."Caspari. a . 1. R. Warner, i. 9. vv. 1, 2. Dr. R. Gordon, iii. 9. a De. iv. 25, 26, earth were pre 2-4. (2) hear, O heavens, comp. Deut. xxxii. 1. hath xxx. 18, 19, xxxi. spoken, comp. He. i. 1. children, term indicating special 28, 29. relationship. rebelled, apostatised, with ref. to the national "Heaven and idolatry. (3) the ox, etc., for appeal to the habits of animals, sent and partici- see Je. viii. 7. The instinctive regard of animals for the owner pants when Je- who finds them shelter and food, is contrasted with Israel's wilful hovah gave His neglect of God the Father. crib, place where the fodder is put people the law for him. (4) laden with iniquity, bec. sin surely becomes a then must they burden and brings a burden. corrupters, that corrupt themhear and witness selves and one another. Sinners easily become tempters. holy what Jehovah, Israel, a title almost peculiar to Isaiah," and found all through (De. iv. 36), so their Creator, and Israel's God, has to say and complain of (after seven centuries)."-De litzsch. b Ex. iv. 22; De. xxxii. 5, 6; Ho. xi. 1; Mal. i. 2,6; Ro. ix. 4. "Especially by violating that pewhich bound God culiar covenant his book. Inconsiderateness (v. 3).—Why do not men consider? 1. Not for want of opportunity; 2. Not for want of encouragement. I. The reasons of inconsiderateness. 1. It saves intellectual trouble; 2. It saves moral compunction; 3. It escapes social obligation. II. Its results. 1. Practical atheism; 2. Spiritual feebleness; 3. Needless alarm; 4. Self-deprivation. Learn:-There is hope of any man who is thoughtful. An ass returning home.-In March, 1816, an ass, the property of Captain Dundas, R.N., then at Malta, was shipped on board the Ister frigate, Captain Forrest, bound from Gibraltar for that island. The vessel having struck on some sands off the Point de Gat, at some distance from the shore, the ass was thrown overboard, to give it a chance of swimming to land,-a poor one, for the sea was running so high that a boat which left the ship was lost. A few days afterwards, however, when the gates of Gibraltar were opened in the morning, the ass presented himself for admittance, and proceeded to the stable of Mr. Weeks, a merchant, which he had formerly occupied, to the no small surprise of this gentleman, who imagined that, from some accident, the animal had never been shipped on board the Ister. On the return of this vessel to repair, the mystery was explained; and it turned out that the ass had not only swam safely to shore, but had found his way from Point de Gat to Gibraltar, a distance of more than two hundred miles, through a mountainous and intricate country, intersected by streams which he had never traversed before, and in so short a period that he could not have made one false turn. His not having been stopped on the road was attributed to the circumstance of his having been formerly used to whip criminals upon, which was indicated to the peasants, who have a superstitious horror of such asses, by the holes in his ears, to which the persons flogged were tied.& 66 5, 6. (5) why.. more? or, "whereupon," i.e. on what part of the body can ye be stricken?" since already they had passed ⚫under such chastisements." Or, "To what purpose shall one smite you more?" seeing you will learn nothing under the most gracious chastisement. whole.. faint, referring rather to their punishments than their sins. They are covered all over with the marks and signs of Divine chastisement. (6) Amplification of the previous statement. Israel was like a child so punished, beaten, and bruised, that there seemed no place left on wh. new blows might fall. mollified, "the art of medicine in the E. consists chiefly in external applications." ointment, or olive oil. The sinfulness and incorrigibleness of the nation (vv. 4, 5).These words lead us to set before you-I. Our sinfulness. 1. The general description of the Jews is equally suitable to us; 2. So also is the particular charge. II. Our incorrigibleness. 1. What improvement have we made of our chastisements? 2. What reason have we to hope that our troubles will be sanctified to our good? Apply:-1. Adore God for His long patience; 2. Tremble at His judgments; 3. Take encouragement from His present dealings with us.e Disease of the body.-We are so prone to content ourselves with a general reading, without taking up particulars, in order to submit them to a distinct and patient scrutiny, that it is no marvel that many interesting circumstances escape our notice. The verse gives a compendious view of the surgical treatment adopted for three several derangements of the human body. The questions that arise out of this affecting description are these: Did the Prophet nicely understand what he was speaking of? or did he fall in with the popular style, and use general terms? A little examination will set the matter in its true light. The Prophet speaks first of that kind of injury which is called a "wound," where the continuity of the soft parts has been broken through, by the violence of some external cause. Let us look at the treatment: "they have not been closed," or, "they have not closed it." The business of the surgeon, in the case of an incised or cut wound, is, as soon as the blood is staunched, to bring the b Nägelsbach. God's rod had did they continue provoke this ever advancing series of Divine punishments, when already the body was one mass of festering stripe-wounds? Spk. Com. Jer. ii. 30, v. 3. c "The two no blest parts of the here selected to of medical practice, attention was in a great degree confined to outward applications, and what we should now call surgical practice." -- Kitto. e C. Simeon, M.A. v. 5. Dr. H. Hammond, iv. 532. "For of a truth, stupidity is strong-most strong as the divided parts together, and to secure them in that position by a suture, or by strips of adhesive plaster. If this is done with skill and adroitness, then the patient is likely soon to be well. The vr. 5, 6. W. Dun- second derangement referred to is a bruise, or, as it is otherwise lop, ii. 3. called, a contused wound, where blood has been squeezed out of its vessels, the cellular tissue has been broken, and other disorganisations taken place. The treatment suggested is, "bound up," that is, with poultices, to lessen the inflammation, and to hasten those processes by which the shattered parts are restored poet Schiller to their pristine integrity. The third disorder set down is the sings, Against ulcer, or putrefying sore, whereof the treatment pointed out is stupidity the the mollifying effect of ointment, which coincides with the most very gods fight unvictorious.' approved practice of modern times. "The more unctuous the There is in it a substances are the better," says Mr. Castle, in his Manual of placid inexhaus-Surgery; "for they assist that process called granulation, by tibility-a calm, which the lost parts are restored, and the wound is filled up with materials duly organised." From this we may gather that the Prophet was not unacquainted with the surgical knowledge of his time, and that the practice in some particulars coincides with our own. This is one among many other proofs, that the sacred writers did not set down popular notions at random, or at secondhand, but, even in temporal concernments, spoke of what they understood and knew. At the same time, it gives us a gentle admonition about noting, with increased attention, all the little words and phrases of the Bible. viscous infini tude, which will baffle even the gods-which will say calmly, Try all your lightnings here, see whether I cannot quench them!"" Carlyle. a Comp. De. xxviii. 48, 50, 51. b "The city grouped around the fortress of 7-9. (7) desolate, or a desolation. Ref. is to the ravages of the Syrians in Joash's reign, the effects of wh. remained in Uzziah's time. Or there may be prophetic intimations of the invasions in the reigns of Ahaz and Hezekiah. strangers, used by God as the agents of His chastisements." (8) daughter Zion, and nest-of Zion, poetic name for Jerusalem; here meaning "the faithful Church." cottage, etc., temporary covert of leaves and branches put up by the vineyard-keeper while the fruit needs watching, and allowed to fall into ruin when the fruit is gathered. cucumbers, or melons." besieged, or watched, cut off from outside communication. (9) as Sodom, i.e. we should have come into altogether overwhelming judgments from God. ling in its shade." -Wordsworth. c Spk. Com. d "A rude hut, standing on piles, in which a man was stationed by night to scare away jackals and other wild animals."--Tristram. e Longer than the common cucumber, of a deeper green, a softer and smoother skin, C Cottage in a vineyard.-This allusion is illustrated by the following passage from Sir William Hamilton's account of Mount Vesuvius :-"In the vineyards there were several straw huts, which had been erected for the watchmen of the grapes." They remind us of those alluded to by Isaiah. The daughter of Zion plainly means Jerusalem, and the comparison is designed to convey an idea of loneliness and desolation, such as resulted from invading armies, destroying all before them with fire and sword (ver. 7), till Jerusalem itself was left alone to withstand the foe. Extensive fields of ripe melons and cucumbers adorn the sides of sweeter, and the river (Nile); they grow in such abundance, that the sailors more easy of freely helped themselves. Some guard, however, is placed upon igestion; being them. Occasionally, but at long and desolate intervals, we may very cooling, they are greatly observe a little hut, made of reeds, just capable of containing one in request."-E. man, being, in fact, little more than a fence against a north wind. In these I have observed, sometimes, a poor old man, perhaps lame, feebly protecting the property. It exactly illustrates the above passage. The abundance of these most necessary vegetables brings to mind the murmurs of the Israelites (Numb. Henderson. ƒ Eze. xvi. 49; see Ge. xix. 24, 25; 2 Pe. ii. 6. xi. 5, 6), "We remember... the cucumbers, and the melons, and 9 Jowett. 10, 11. (10) rulers of Sodom, addressing them as if they were as bad as Sodom." "He invests them with the character wh. they had been accustomed to regard as peculiar to the abandoned inhabitants of those cities." The word "rulers" refers to the cadi, or judges," regarded as leaders of the people's wicked(11) multitude.. me? i.e. sacrifices merely, wh. are only formalities, and do not express the trust and love of your hearts. For the diff. kinds of offerings and sacrifices see the Books of Exodus and Leviticus. ness. The service which alone is pleasing to God (vv. 10-17).-From the text we see-I. The inadequacy of ritual observances. HenceThis address may be applied to self-righteous formalists; 2. To many who make a profession of vital godliness. II. The necessity of moral attainments. In relation to these two things are required-1. A renunciation of accustomed sins; 2. A performance of neglected duties. Hence see-(1) The nature of true religion; (2) The danger of self-conceit; (3) The excellency of the Gospel.d Noble self-sacrifice. We have read of Leonidas and his brave three hundred compatriots stopping the ravaging march of the Persians at Thermopylæ, and devoting themselves to the salvation of their country. We have read of the king of the Locrians, who, when his son had broken the laws, the demand of which was that both his eyes should be put out, mitigated the punishment by giving in exchange for one of them an eye of his own; thus enduring, self-devotedly, a part of the suffering allotted to his child. We have read of the queen who sucked the poison from the wound of the king her consort, though convinced that death would be the consequence of her heroic act. We have read of the Polish servant, who, when pursued by wolves, first gave up his horse to be devoured, then yielded up his own body to the rapacious animals to stay their pursuit, while his master and mistress-the Count and Countess Podotsky-got safely within the walls of the adjacent city. And numerous have been the instances wherein soldiers have caught the death blows intended for their commanders-not merely risking, but devoting their own lives for the salvation of a life which they held to be more important than their own. And is such conduct reprobated by the general mass of mankind? Is it pointed out as an abuse of the instinct of self-preservation, an impropriety, a discordance with the general tenor of experience, and irreconcilable with the facts of the physical universe? Far from it. Why, then, should the sacrifice of Christ !e b 12, 13. (12) tread, or merely trample my courts with crowds of animals." (13) vain oblations, i.c. offerings with no heart in them. Lit. lying meat-offerings. No service can be acceptable to God while iniquity is not hated and forsaken. incense, wh. should be the outward sign of devotion of heart. new moons, etc., your specially holy seasons and gatherings. solemn meeting, the eighth day of Feast of Tabernacles, and the seventh day of the Passover. Lit. "I cannot stand iniquity and the solemn meeting, the combination of the two. a Re. xi. 8. b Arab proverb"More unjust than a judge of Sodom." nius. Gese c Pr. xv. 8, xxi. 27; Is. lxvi. 3; Je. vi. 20; Am. v. 21; Mic. vi. 6— 12. "The people of Jerus. pleaded their displays of religious zeal and devotion in the services and sac rifices of the temple, as a bar to the Prophet's severe verdict upon them. He says, they are mere empty shows, hypocritical masques and disguises."Wordsworth. d C. Simeon, M.A. v. 10. J. Cawood, i. 379; H. Vershoyle, 366; Binning, iii. 16. H. Nu. xxviii. 12, etc. Comp. Mat. xxi. 12, 13. c Le. xxiii. 36; Nu. xxix. 35; De. xvi. 8. Motives to, and effects of, public worship.-A minister of the Gospel one day finding a servant beating his master's horses, and taking the name of God in vain, stood still and reproved him The servant made no reply; but, prompted by sharply. curiosity, came next Lord's-day to hear his reprover preach. "Swear not at all," said the preacher, when concluding his discourse, "is a Divine command, that binds both master and servant. I knew a man who not long ago surprised one of the swearing tribe of servants, in the very act of damning his v. 12. A. B. Evans, master's horses. The son of Belial, though challenged, durst not open his mouth for his father's interest; but hung his head like a coward in the devil's service. He passed by, and had not the manners to thank his reprover, or grace to promise amendment. Is he here? Do I see him? Shall I name him?" After some pause, he added, "We shall rather pray for him." The servant was sitting trembling before him; and it may be proper to add, that he came afterwards to the minister, confessed his fault, gave signs of true penitence, was added to the church, and never afterwards heard to blaspheme the worthy name. 127. vv. 12, 13. Dr. J. Disney, iii. 181. d Whitecross. a 1 Ki. viii. 38, 54; 1 Ti. ii. 8. b"Nothing could be more incongruous than to spread open to the view of Holy Omniscience hands which had been stained by acts of atrocious wickedness."—E. Henderson. "Under the term blood all sins of violence and gross injustice are to be comprehended." Calvin. c Thomas. 14, 15. (14) appointed feasts, the weekly Sab.; the two great festivals, the Feast of Trumpets, and the Day of Atonement. These were ordained by God Himself. a trouble, or painful annoyance, (15) spread.. hands, a very usual and appropriate gesture of prayer. full of blood, the traces of violence and crime. Lit. bloods. God oppressed (r. 11).-God, being the holiest, feels sin the most. The language indicates-1. The exquisite sensibility of God; 2. The amazing patience of God; 3. The remedial agency of God.c Abuse of holiness.-Christian holiness is no fabrication of man, and differs as much from ritual and conventional sanctity as the temple filled with God differed from the same temple just as it was left by the builder's hand. To be holy is not to be wrapt in entranced and unearthly contemplation, as was Simeon Stylites, and the so-called pillar saint. It is not to retire into solitude, to leave the active duties of life and the trying anxieties of the Church unto others, with a view to gain that grace in seclusion which Christ has chiefly promised to impart to His people in "When, to gratify fellowship (Eph. ii. 5, 6), as did Basil. It is not to be clad with a private appea white garment at Easter, and in connection with others, a tite, it is once re- surpliced band, to overawe the imagination with the shadow of solved upon that piety, as did the catechumens of Chrysostom. It is not to take helpless creature monastic vows, to cross the Creator's design, to forsake domestic shall be sacrificed, life, as devout men were advised to do by Jerome. It is not to 'tis an easy mat- interlard our common conversation with religious phrases and ter to pick up sticks enough passages of Scripture, and to be continually adverting to the from any thicket feelings and actings of the soul, as did Oliver Cromwell, and the where it has more rigid of the Presbyterian Puritans. It is not to bend and strayed, to make bow before patterns of sacred things, as did Archbishop Laud, and as do the modern tractarians. It is not to invest the family circles to which we belong with the solemnity of a funeral, and to cast upon every person and thing the frown of a rebuking censorship.d an ignorant and a fire to offer it up with."-Sterne. d A. Barrett. a Ex. xxx. 1921. 16, 17. (16) wash you, comp. the duty of priests before "Heart-cleans-sacrificing. put away.. eyes, "to remove their ill-doings |