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R. Roman., 4.

Gracious promises of


redemption to Israel. A M. cir. 3292. yet surely my judgment is with | 8 Thus saith the LORD, ' In an A. M. cir. 3292. Olymp. XVII. 1. the Lord, and my work with acceptable time have I heard Olymp. XVII. 1. Numa Pompilii, my God.

thee, and in a day of salvation Numæ Pompilii, 5. And now, saith-the Lord that have I helped thee : and I will R. Roman, 4. formed me from the womb to be his servant, to preserve thee,, "and give thee for a covebring Jacob again to him, " Though Israel in benant of the people, to establish the earth, not gathered, yet shall I be glorious in the eyes to cause to inherit the desolate heritages; of the Lord, and my God shall be my strength. 9. That thou mayest say

9. That thou mayest say to the prisoners, 6 And he said, "It is a light thing that thou Go forth; to them that are in darkness, Show shouldest be my servant to raise up the tribes yourselves. They shall feed in the ways, and of Jacob, and to restore the o preserved of their pastures shall be in all high places. Israel : I will also give thee for a p light to 10 They shall not hunger nor thirst; Ynei

the Gentiles, that thou mayest be my salvation ther shall the heat nor sun smite them: for unto the end of the earth.

he that hath mercy on them a shall lead them, 7 Thus saith the Lord, the Redeemer of even by the springs of water shall he guide Israel, and his Holy One, 4 to him whom them. man despiseth, to him whom the nation ab-1. 11 . And I will make all my mountains a horreth, to a servant of rulers, . kings shall way, and my highways shall be exalted. see and arise, princes also shall worship, be- 12 Behold, these shall come from far: and, cause of the LORD that is faithful, and the lo, these from the north and from the west; Holy One of Israel, and he shall choose thée. and these from the land of Sinim.

Or, my reward; chap, xl 10; Ixii. 11.- Ver. 1.


r Or, to him that is despised in soul. Psa. Ixxii. 10, 11 ; ver, Thal Israel may be gathered to him, and I may, &c.- - Matt. 23.- - See. Psa. lxix. 13; 2 Cor. vi. 2. Chap. xlii. 6. xxu. 37.nor, Art thou lighter than that ihni shouldest, &c. Or, raise up: — w Chap. xlii. 7; Zech. ix. 12. - Rev. vii. - Or, desolations.- -- Chap. xlii. 6; 1x. 3; Luke i1.-32; Acts xiii. 16. —y Psn cxxi. 6. - 2 Psa. xxvi. 2.- Chap. xl. 4. 47; xxvi, 18. - Chap. liii. 3; Matt. xxvi. 67.

Chap. alin. 5, 6.

by a metaphor, signifying the acuteness and the appo- marginal reading. This word has been matter of great sitė application of his panegyrio.”

doubt with interpreters :. the Syriac renders it the This person, who is (ver. 3) called Israel, cannot | branch, taking it for the same with 133 netser, chap. in any sense be Isaiah.

That name, in its original. xi. 1. . See Michaelis Epim. in Prælect. xix. design and full import, 'can only belong to him who Verse 7. The Redeemer of Israel, and his Holy contended powerfully with God in behalf of mankind, One" The Redeemer of Israel, his Holy One") and prevailed, Gen. xxxii

, 28. After all that Vitringa, "Perhaps we should read womps likdosho," SECKER: Bp. Lowth, and others have said in proof of this chap- that is, to his Holy One. The preceding word ends ter speaking of the Messiah, and of him alone, I have with a slamed, which might occasion that letter's being my doubts, whether sometimes Isaiah, sometimes Cy- lost here. The Talmud of Babylon has wpi ukedořus, and sometimes the Messiah, be not intended; the sho, and his Holy One. former shadowing out the latter, of whom, in certain To him whom man despiseth—" To him whose perrespects, they may be considered the types. The literal son is despised”] “ Perhaps we should read 17133 nibsense should be sought out first ; this is of the utmost | zeh,” Secker; or a bazui, Le Clerc; that is, inimportance both in seading and interpreting the oracles stead of the active, the passive, form, which seems here of God.

to be required. Verse' 5. And now, saith the Lord—“And now, Verse 9. To them that are in darkness—" And to thus saith JEHOVAH”] The word ond coh, before 23 those that are in darkness"). Fifteen MSS. (five anamar, is dropped out of the text ; it is supplied by cient) of Dr. Kennicott's, eleven of De Rossi's, and eight MSS. (two ancient) of Dr. Kennicott's, two of one ancient of my own, and the two old editions of De Rossi's, and the Septuagint, Syriac, and Vulgate. 1486 and 1488, and three others, add the conjunction

Though Israel be not gathered—“And that Israel 1 vau at the beginning of this member. Another MS. unto him might be gathered'] Five MSS. (two ancient) had it so at first, and two others have a rasure at the confirm the ķeri, or marginal correction of the Maso- place: and it is expressed by the Septuagint, Syriac, retes, is lo, unto him, instead of my lo, not, in the text; Chaldee, and Vulgate. ; and so read Aquila ; and the Chaldee, Septuagint, Verse 12. Behold, these shall come from far].“Baand Arabic omit the negative. But the Septuagint, bylon was far and east, an mimmizrach, (non sic MSS. Pachom, and 1. D. 11. express also the Kerian Vett.) Sinim, Pelusians, to the south.”-SECKER. lo by apos autov, to him.

The land of Sinim.] Prof. Doederlein thought of Verse 6. And to restore the preserved of Israel. Syene, the southern limit of Egypt, but does not “And to restore the branches of Israel").773) netsirey, abide by it. Michaelis thinks it is right, and promises or 7183 netsurey, as the Masoretes correct it in the I to give his reasons for so thinking in the second part

cir. annum



« The

The Lord's kindness


to his followers. A. M. cir. 3292.

13 Sing, O heavens; and be 'palms of my hands ; thy walls are 4. M. cit. 3292. B. C. cir. 712.

B. C. cir. 712. Olymp. XVII. 1. joyful, O earth ; and break forth continually before me.

Olymp. XVII, 1. Numæ Pompilii

, into singing, O mountains : for 17 Thy children shall make Numa Pompilii, R. Roman., 4. the Lord hath comforted his haste; i thy destroyers and

R. Roman., 4. people, and will have mercy upon his afflicted. they that made thee waste shall go forth of

14 dBut Zion said, The Lord hath forsaken thee. me, and my Lord hath forgotten me.

18 Lift up thine eyes round about, and be15 • Can a woman forget her sucking child, hold: all these gather themselves together, and " that she should not have compassion on the come to thee. As I live, saith the LORD, thou son of her womb ? yea, they may forget, 5 yet shalt surely clothe thee with them all, 'as with will I not forget thee.

an ornament, and bind them on thee, as a bride 16 Behold, I have graven thee upon the doeth.

Chap. xliv. 23. — See chap. xl. 27.- - See Psa. ciii. 13; #Rom. xi. 29.- See Exod. xiii. 9; Cant. viii. 6.- Ver. Mal. 11. 17; Matt. vii. ll. Heb. from having compassion.

« Chap. Ix. 4.- Prov. xvii. 6. of his Spicilegium Geographiæ Hebræorum Exteræ. 17:12 bonayich, unde vertit, structores tui ; cui et SepSee Biblioth. Oriental. Part xi. p. 176.

tuaginta fere consentiunt, qui verterunt wxodoumons, to sin signifies a bush, and D'I'd sinim, bushes, ædificata es, prout in Plantiniana editione habetur ; in woods, &c. Probably this means that the land where Vaticana sive Romana legitur, oixodou nonon, ædificaseveral of the lost Jews dwell is a woodland. The beris. Hisce etiam Targum Jonathanis aliquatenus ten tribes are gone, no one knows whiti er. On the consentit, ubi, et ædificabunt. Confer infra Esai. liv slave coast in Africa, some Jewish rites appear among 13, ad quem locum rabbini quoque notarunt ex tractatu the people, and all the males are circumcised. The Talmudico Berachot, c. ix., quod non legendum sit whole of this land, as it appears from the coast, may -7°33 banayich, id est, filii tui ; sed 73 bonayich, adibe emphatically called b'g'o pa erets sinim, the land ficatores tui. Confer not. ad librum Prec. Jud. part ii., of bushes, as it is all covered with woods as far as the p. 226, ut et D. Wagenseil Sot. p. 253, n. 9. eye can reach. Many of the Indians in North Ame- author of the Vulgate appears to have read 7'212 bonarica, which is also a woodland, have a great profusion fich for 7'33 banayich, as he translates it by structores of rites, apparently in their basis Jewish. Is it not tui, 'thy builders.' The Septuagint is almost the possible that the descendants of the ten lost tribes are same with the Vulgate, having wxodonnans, art built, among those in America, or among those in Africa, as in the Plantin edition : but the Vatican or Roman whom European nations think they have a right to copy reads osxoo ou nonon, thou shalt be built. To these enslave?. It is of those lost tribes that the twenty-first readings the Targum of Jonathan has some sort of verse speaks : “And these, where had they been ?" correspondence, translating et adificabunt, and they

Verse 13. Break forth into singing, O mountains— ! shall build.' See chap. liv. 13; on which place the # Ye mountains, burst forth into song") Three ancient rabbins also remark, in the Talmudic tract Berachoth, MSS. are without the yod or the conjunction 1 vau c. 9, that we should not read 733 banayich, thy sons, before the verb: and so the Septuagint, Syriac, and but 7'30 bonayich, thy builders. See the note in Prec. Vulgate.

Jud. part ii., p. 226, and also D. Wagenseil Sot. p. Verse 14. The Lord (71177* Yehovah) hath forsaken 253, n. 9." See also Breithaupt. not. ad Jarchi in me, and my Lord ('378 Adonai) hath forgotten me.) loc. ; and the note on this place in De Sac. Poës. Hebr. But a multitude of MSS. and several ancient editions Prælect. xxxi.

, read 17177 Yehovah in both places.

builders, several MSS. read 732 baneycha, thy sons. Verse 16. Behold, I have graven thee upon the. So also the Syriac: sce the above note. palms of my hands~" Behold, on the palms of my Shall go forth of thee-"Shall become thine offhand have I delineated thee”] This is certainly an spring.") Wyoa mimmech yetseu, shall proceed, allusion to some practice, common among the Jews at spring, issue, from thee, as thy children. The phrase is that'time, of making marks on their hands or arms by frequently used in this sense : see cháp. xi. 1; Mic. punctures on the skin, with some sort of sign or repre- v. 2 ; Nah. i. 11. The accession of the Gentiles to sentation of the city or temple, to show their affection the Church of God is considered as an addition made and zeal for it.' They had a method of making such to the number of the family and children of Sion : see punctures indelible by fire, or by staining. See note ver. 21, 22, and chap. Ix. 4. The common rendering, on chap. xliv. 5. It is well known, that the pilgrims “shall go forth of thee, or depart from thee,” is very at the holy sepulchre get themselves marked in this flat, after their zeal had been expressed by “shall bemanner with what are called the ensigns of Jerusalem. come thy builders :” and as the opposition is kept up See Maundrell, p. 75, where he tells us how it is in one part of the sentence, one has reason to expect performed : and this art is practised by travelling Jews it in the other, which should be parallel to it: all over the world at this day.

Verse 18. Bind them on thee, as a bride doethVerse 17. Thy children shall make haste_"They “ Bind them about thee, as a bride her jewels.") The that destroyed thee shall soon become thy builders") ; end of the sentence is manifestly imperfect.

Does a Auctor Vulgatæ pro tua banayich, videtur legisse bride bind her children, or her new subjects, about her ?

bomayich, thy בניך or בונין Instead of


9 Heb. bosom.

The calling of the


Gentiles foretold. A. M. cir. 3292.

19 For thy waste and thy deso- 23 And kings shall be thy 4: M. cir. 3292. B. C. cir. 712. Olymp. XVII. 1. late places, and the land of thy nursing fathers, and their Olymp. XVII. i Numa Pompilii, destruction, m shall even now be queens thy nursing mothers : Numæ Pompilii, R. Roman., 4.

too narrow 'by reason of the in- they shall bow down to thee with R. Roman., 4. habitants, and they that swallowed thee up their face toward the earth, and lick up the shall be far away.

dust of thy feet; and thou shalt know that I 20 - The children which thou shalt have, am the LORD: for "they shall not be ashamed after thou hast lost the other, shall say again that wait for me. in thine ears, The place is too strait for me : 24 w Shall the prey be taken from the mighty, give place to me that I may dwell.

or the lawful captive delivered ? 21 Then shalt thou say in thine heart, Who 25 But thus saith the Lord, Even the 'caphath begotten me these, seeing I have lost my tives of the mighty shall be taken away, and children, and am desolate, a captive, and re- the prey of the terrible shall be delivered : for moving to and fro ? and who hath brought up I will contend with him that contendeth with these? Behold, I was left alone; these, where thee, and I will save thy children. had they been ?

26 And I will a feed them that oppress thee 22 P Thus saith the Lord God, Behold, I with their own flesh; and they shall be drunken will lift up mine hand to the Gentiles, and set with their own a blood, as with sweet wine : up my standard to the people : and they shall and all flesh shall know that I the LORD am bring thy sons in their 9 arms, and thy daugh- thy Saviour and thy Redeemer, the Mighty ters shall be carried upon their shoulders. One of Jacob.

m See chap. liv. 1, 2; Zech. ii. 4; x. 10.- Chap. lx. 4: vii. 17. Psa. xxxiv. 22 ; Rom. v. 5; ix. 33; x. 11.- Matt. o Matt. iii. 9; Rom. xi. 11, 12, &c.—p Chap. Ix. 4; Ixvi. 20. xi. 29; Luke xi. 21, 22.- - Heb. the captivity of the just. -- Psa. lxxii. 11; ver. 7; chap. lii. 15; lx. 16.

y Heb. captivity.

Chap. ix. 20.- Rev. xiv. 20; xvi. 6. Heb. nourishers. - Heb. princesses.

u Psa. lxxii. 9; Mic. Or, new wine. Psa. ix. 16; chap. Ix. 16. Sion clothes herself with her children, as a bride salutare, prosternentes humi corpora. The Maceda clothes herself,—with what ? some other thing cer- nians, after the manner of the Persians, saluted their tainly. The Septuagint help us out in this difficulty, monarch with the ceremony of prostration.”—Curtius, and supply the lost word: 's xogu.ov vupon as a bride lib. viii." The insolence of eastern monarchs to conher ornaments. booboo kichleyha callah, or obod quered princes, and the submission of the latter, is ncoba kecallah keleyha. The great similitude of the astonishing. . Mr. Harmer, Observ. ii. 43, gives the two words has occasioned the omission of one of them. following instance of it from D'Herbelot : “ This prince See chap: Ixi. 10.

threw himself one dey on the ground, and kissed the Verse 21. These, where had they been—"These prints that his victorious enemy's horse had made there; then, where were they ?”] The conjunction is added reciting some verses in Persian, which he had combefore ohas elleh, that is, bei veelleh, in thirty-two posed, to this effect :MSS. (nine ancient) of Kennicott's, and fifty-four of 6. The mark that the foot of your horse has left De Rossi's ; and so the Septuagint, Chaldee, and Vul- upon the dust, serves me now for a crown. gale. See on ver. 12.

6i The ring which I wear as the badge of my slavery, Verse 22. Thus saith the Lord God-717 398 is become my richest ornament. Adonai Yehovah. Adonai is wanting in one MS., in the 666 While I shall have the happiness to kiss the dust Alexandrine copy of the Septuagint, and in the Arabic. of your feet, 1 shall think that fortune favours me with

Verse 23. With their face toward the earth—“With its tenderest caresses, and its sweetest kisses.!" their faces to the earth"] It is well known that ex- These expressions therefore of the prophet arspónly pressions of submission, homage, and reverence always general poetical images, taken from the manners of the have been and are still carried to a great degree of country, to denote great respect and reverence : and extravagance in the eastern countries. When Joseph's such splendid poetical images, which frequently occur brethren were introduced to him, “ they bowed down in the prophetical writings, were intended only as themselves before him with their faces to the earth,”: general amplifications of the subject, not as predictions Gen. xlii. 6. The kings of Persia never admitted to be understood and fulfilled precisely according to any one to their presence without exacting this act of the letter. For the different kinds of adoration in the adoration ; for that was the proper term for it. . Ne-east, see the note on chap. xliv. 17. cesse est, says the Persian courtier to Conon, si in con- Verse 24. Shall the prey be taken from the mighty spectum veneris, venerari te regem ; quod #poO XUVEIV —“Shall the prey seized by the terrible be rescued"} illi vocant. “ It is necessary, if thou shouldest come For p'73 tsaddik, read vily arils. A palpable misin sight, to venerate thee as king; which they call take, 'like that in chap. xlij. 19, . The correction is worshipping.”—Nepos in Conone.. Alexander, intoxi- self-evident from the very terms of the sentence; from .cated with success, affected this piece of oriental pride : the necessity of the strict correspondence in the exItaque more Persarum Macedonas venerabundos ipsum pressions between the question and the answer ʼmade 194

( 134 )

God will ever save


those who trust in him.

to it; -and it is apparent to the blindest and most These two last verses contain a glorious promise of prejudiced eye. · However, if authority is also neces- deliverance to the persecuted Church of Christ from sary, there is that of the Syriac and Vulgate for it ; the terrible one-Satan, and all his representatives and who plainly read pan arits, in ver. 24 as well as in vicegerents, persecuting antichristian rulers. They ver. 25, rendering it in the former place by the same shall at last cease from destroying the Church of God, word as in the latter.-L.

and destroy one another.


cir. annum

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In this chapter God vindicates his dealings with his people, whose alienation is owing to themselves, 1. And,

by allusion to the temporal deliverances connected with the drying up of the Red Sea and the Euphrates, asserts his power to save, 2, 3 ; namely, by the obedience and sufferings of the Messiah, 4-6; who was at length to prove victorious over all his enemies, 7-9. The two last verses exhort to faith and trust in God in the most disconsolate circumstances; with a denunciation of vengeance on those who should trust to their

non devices, 10, 11. 6. C. cir: 322 THUS saith the LORD, Where fish stinketh, because there is no A. M. cir. 3292.

B. C. cir. 712. Olymp. XVII. 1. is a the bill of your mother's water, and dieth for thirst. Olymp. XVII. I. Numa Pompilii, divorcement, whom I have put 3 * I clothe the heavens, with Numæ Pompilii, R. Roman., 4. away? or which of my bcreditors blackness, "and I make sackcloth

R. Roman., 4. is it to whom I have sold you? Behold, for their covering. your iniquities have ye sold yourselves, and 4 m The Lord God hath given me the tongue for your transgressions is your mother put of the learned, that I should know how to away.

speak a word in season to him that is ? weary: 2 Wherefore, when I came, was there no he wakeneth morning by morning, he wakenman? d when I called, wås there none to an eth minė ear to hear as the learned. swer ? e Is my hand shortened at all, that it 5 The Lord God hath opened mine car, cannot redeem ? or have I no power to de- and I was not Prebellious, neither turned liver? behold, 'at' my rebuke I 8 dry up the away back. sea, I make the h rivers a wilderness : i their 69I gave my back to the smiters, and 'my

a Deut. xxiv. 1; Jer. iii. 8; Hos. ii 2.- See 2 Kings iv. 1; i Exod. vii. 18, 21.- -k Exod. X. 21. - Rev. vi. 12. Matt. xviii. 25.- - Chap. lii. 3.4 -d Prov. i. 24; chap. Ixv. 12; m Exod. iv, 11. Matt. xi. 28.-_o Psa. xl. 6, 7, 8. -P Matt. Lxvi. 4; Jer. vii. 13; xxxv. 15. se Num. xi. 23; chap. lix. 1. xxvi. 39; John xiv. 31 ; Phil. ii. 8;. Heb. x. 5, &c.- -9 Matt. Psa, cvi. 9; Nah. i. 4.- + Exod. xiv. 21.- Josh. iii. 16.

xxvi. 67; xxvii. 26; John xviii. 22.- -- Lam, iii. 30.


car ils sont des principaux meubles ; et en plusieurs Verse 1. Thus saith the Lord] This chapter has lieux on les paye aussi de ses enfans. “In the east been understood of the prophet himself; but it certainly they pay their debts ' by giving up their slaves, for speaks more clearly about Jesus of Nazareth than of these are their chief property of a disposable kind; Isaiah, the son of Amos.

and in many places they give their children to their Where is the bill—"Where is this bill”] Husbands, creditors.” But this, saith God, cannot be my case ; through moroseness or levity of temper, often sent bills I am not governed by any such motives, neither am I of divorcement to their wives on slight occasions, as urged by any such necessity. Your captivity therethey were permitted to do by the law of Moses, Deut.fore and your afflictions are to be imputed to yourselves, xxiv. 1. And fathers, being oppressed with debt, often and to your own folly and wickedness. sold their children, which they might do for a time, - Verse 2. Their fish stinketh—“Their fish is dried till the year of release, Exod. xxi. 7. That this was up”] For exan tibaosh, stinketh, read va'n tibash, is frequently practised, appears from many passages of dried up; so it stands in the Bodl. MS., and it is Scripture, and that the persons and the liberty of the confirmed by the Septuagint, šmpavandousas, they shall children were answerable for the debts of the father. be dried up. The widow, 2 Kings iv. 1, complains “that the cre- Verse 5. Neither turned away back—" Neither did ditor is come to take unto him her two sons to be I withdraw myself backward”] Eleven MSS. and the bondmen." And in the parable, Matt xviii. 25 : “The oldest edition prefix the conjunction I vau; and so also lord, forasmuch as his servant had not to pay, com- the septuagint and Syriac. mands him to be sold, and his wife and children, and Verse 6. And my cheeks to them that plucked off all that he had, and payment to be made." Sir John the hair] The greatest indignity that could possibly be Chardin's MS. note on this place of Isaiah is as fol- 1 offered. See the note on chap. vii. 20. lows: En Orient on paye ses dettes avec ses esclaves, I hid not my face from shame and spitting.} An

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- Psa. xvi. 4.

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God will defend


his followers. A. M. cir. 3292. cheeks to them that plucked off shall wax old as

A. M. cir. 3292.
a garment ;

B. C. cir. 712.
Olymp. XVII. 1, the hair : I hid not my face from the moth shall-eat them up. Olymp. XVII. I.
Numæ Pompilii
, shame and spitting.

10 Who is among you that fear- Numæ Pompilii, R. Roman., 4.

7 For the Lord God will help eth the LORD, that obeyeth the R. Roman., 4. me; therefore shall I not be confounded : voice of his servant, that walketh in darktherefore have » I set my face like a flint, and ness, and hath no light ? y let him trust in the I know that I shall not be ashamed.. name of the LORD, and stay upon his God.

8 + He is near that justifieth me; who will l: 11 Behold, all ye that kindle a fire, that com-
contend with me? let us stand together: who pass yourselves about with sparks : walk in
is "mine advesary ? let him come near to me. the light of your fire, and in the sparks that

9 Behold, the Lord God will help me; who ye have kindled. z This shall ye have of mine
is he that shall condemn me ? vlo, they all hand; ye shall lie down a in sorrow.
. Ezek. iii. 8, 9. -1 Rom. viii. 32, 33, 34. Heb. the master of Chap. li. 8.—Psa. xxii. 4.- -y 2 Chron. xx. 20; Psa. xx. 7.
my cause. - Job xiii. 28; Psa, cii. 26; chap. li. 6.

2 John ix. 19.
other instance of the utmost contempt and detestation. MS. and another add the word sin hu; I'T 4107 D
It was ordered by the law of Moses as a severe punish- mi hu yarib, as in the like phrase in the next verse;
ment, carrying with it a lasting disgrace ; Deut. xxv. and in the very same phrase Job xiii. 19, and so like-
9. Among the Medes it was highly offensive to spit wise in many other places, Job xvii. 3, xli. 1. Some-
in any one's presence, Herod. .i. 99 ; and so likewise times on the like occasions it is 77 op mi zeh, and
among the Persians, Xenophon, Cyrop. Lib. i., p. 18. 077 897 'n mi hu zeh, “Who is this one ?” The word has
“ They abhor me; they flee far from me ;

probably been lost out of the present text; and the readThey forbear not to spit in my face.” Job xxx. 10. ing of the MSS. above mentioned seems to be genuine.

Verse 10. Who is among you that feareth the Lord] « And JEHOVAN said unto Moses, If her father had but I believe this passage has been generally, if not danspit in her face, should she not be ashamed seven

gerously, misunderstood. It has been quoted, and days?" Nam. xxii. 14, On which place Sir John preached upon, to prove that " a man might conscienChardin remarks, that " spitting before any one, or tiously' fear God, and be obedient to the words of the spitting upon the ground in speaking of any one's ac- law and the prophets; obey the voice of his servant tions, is through the east an expression of extreme de- of Jesus Christ himself, that is, be sincerely and regutestation." —Harmer's Observ. ii. 509. See also, of

larly obedient to the moral law and the commands of the same notions of the Arabs in this respect, Niebuhr, our blessed Lord, and yet walk in darkness and have Description de l'Arabie, p. 26. It so evidently ap- no light, no sense of God's approbation, and no evipears that in those countries spitting has ever been dence of the safety of his state.” This is utterly iman expression of the utmost detestation, that the learn- possible ; for Jesus hath said, “ He that followeth me ed doubt whether in the passages of Scripture above shall not walk in darkness, but shall have the light of quoted any thing more is meant than spitting,—not in life." If there be some religious persons who, under the face, which perhaps the words do not necessarily the influence of morbid melancholy, are continually imply,--but only in the presence of the person affront- writing bitter things against themselves, the word of ed. But in this place it certainly means spitting in God should not be bent down to their state. There the face; so it is understood in St. Luke, where our

are other modes of spiritual and Scriptural comfort. Lord plainly refers to this prophecy : “All things that But does not the text speak of such a case ? - And are are written by the prophets concerning the Son of man not the words precise in reference to it? I think not: shall be accomplished'; for he shall be delivered to the and Bishop Lowth's translation has set the whole in Gentiles, and shall be mocked and spitefully entreat- the clearest light, though he does not appear to have ed, and spitted on, suitsuodnostai,” xvüi. 31, 32, which been apprehensive that the bad use I mention had been was in fact fulfilled ; xau mežauro TIVES SPTTUEI. AUTW, made of the text as it stands in our common Version. “ and some began to spit on him," Mark xiv. 65, xv. The text contains two questions, to each of which a 19. If spitting in a person's presence was such an particular answer is given :indignity, how much more spitting in his face?

Q. 1: “Who is there among you that feareth Verse 7. Therefore have I set my face like a flint]

JEHOVAH ? The Prophet Ezekiel, chap. iii. 8, 9, has expressed

Ans. Let him hearken unto the voice of his servant. this with great force in his bold and vehement manner :

Q. 2. Who that walketh in darkness and hath no “Behold, I have made thy face strong against their


Ans. Let him trust in the name of Jehovah ;
And thy forehead strong against their foreheads : And lean himself (prop himself) upon his God."
As an adamant, harder than a rock, have I made Now, a man awakened to a sense of his sin and misery,
thy forehead;


have a dread of JEHOVAH, and tremble at his Fear them not, neither be dismayed at their looks, word; and what should such a person do? Why he Though they be a rebellious house."

should hear what God's servant saith: “Come unto Verse 8. Who will contend with me) The Bodleian Ime, all ye who labour and are heavy laden; and I will

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