sign of the Prophet is to condemn the Moabites for not having repented in due scason, and to tell them that they will now in vain do what they might easily have done formerly, and with great advantage to themselves. We ought therefore, to view it as spoken ironically, (elpwvic@s,) Send; as if he had said that there is no hope of pardon, that they will send in vain. When the wicked are warned, they indolently disregard all exhortation; when they are punished, they gaze around them with distressful looks, seeking assistance in every direction, and trying every method of relief, but unsuccessfully, for they gain no advantage. Isaiah therefore, reproaches them for obstinacy and rebellion, and shows that there will be no time for repentance, when they meet with the destruction which they deserve.

To the ruler of the world. The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for

(erětz) does not here denote a particular country, but rather the whole world, of which he speaks in general terms. The appellation Ruler must therefore be viewed as referring to God himself. By a lamb, he means what was to be offered in sacrifice; for even the Gentiles acknowledged that they worshipped God when they offered sacrifices.

From the rock of the desert. He gives the name of the rock of the desert to the city, which is supposed to have been the chief city of the Moabites; though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole. To the mountain of the daughter of Zion; that is, to God's authorized temple, in

From Sela, (or, Petra.)-Eng. Ver.

"PETRA, Rock, also called Sela, (Is. xvi. 1,) and Joktheel, (2 Kings xiv. 7.) The capital of Idumea, and one of the most remarkable cities of the ancient world. For more than a thousand years this city remained unknown and unvisited, till Burckhardt discovered it in 1812. It was afterwards visited, with some difficulty, by Messrs. Legh, Banks, Captains Irby and Mangles, as well as by M. Linant and M. Laborde." Those who have not access to the details of those enterprizing researches, or who wish to see it ably stated and argued, that "the present condition of Petra furnishes a remarkable fulfilment of Scripture prophecy," will do well to read the article PETRA in Dr. Eadie's Biblical Cyclopædia, from which the above extracts are taken; an article which draws largely both from the narratives of travellers and from the inspired writers, and compresses within moderate limits a large amount of information.-Ed.

injunction of This is a re

which sacrifices were offered according to the the Law. (Deut. xii. 5, 6, 7; 2 Chron. vii. 12.) markable passage against obstinate men, who set aside all instruction, and fearlessly despise God, till they are visited by his judgments.

2. It shall be as a bird let loose. The Prophet now shows what he meant by the former mockery, that the Moabites ought not at that time to think of sending sacrifices, because they will not be able to provide for their safety in any other way than by leaving their native country. By the metaphor of birds he describes the terror with which they shall be struck, so that they will flee even at the rustling of a leaf. He threatens that the Moabites, who had abused their tranquillity, shall have a trembling and wearisome flight.

3. Assemble a council. He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dreadful ruin of the Moabites. Their crimes are brought to remembrance, that all may see more clearly how deservedly they are punished. When everything was in their power, they freely indulged in licentiousness, and would not listen to any reproofs; but now, when they are deprived of everything, they groan, and seek remedies which are nowhere to be found. The Lord deals with the reprobate in such a manner that, in order to leave them without excuse, he bestows upon them, and places in their hands, everything that they need; but when, through their wicked passion, they have abused and turned everything to a wicked purpose, he deprives them of all aid and support, and utterly destroys them.

Execute judgment. While the Moabites enjoyed prosperity, they cared little about what was good and right; while it was in their power to rule, and to have their kingdom established, in a just manner, they abused their power for the purpose of tyranny. Now that they were stripped of all authority, and were exiles and fugitives, Isaiah ironically advises them to assemble councils and execute judgments, which they had formerly overturned through fraud and inAs a wandering bird.-Eng. Ver.

VOL. I.

* Take (Heb. Bring) counsel.—Eng. Ver.

2 H

justice. Isaiah has in view that time when all power and authority was taken out of the hands of the Moabites. The upbraiding is similar to that with which the Lord addresses Adam, (Gen. iii. 22,) Behold, Adam is become as one of us, ridiculing him with the biting taunt, that he was not satisfied with his exalted attainments, and wished to rival God himself.

In like manner, the Moabites, not satisfied with their ornaments and wealth, wretchedly harassed and plundered the Israelites and Jews, and formed wicked plans against them. Having abused the excellent gift of God, they therefore deserved to have this reproof addressed to them, which is equally applicable to all the reprobate, who proudly vaunt in prosperity and barbarously abuse it for harassing the godly. Seeing that they basely pollute those things which the Lord had set apart to their proper use, it is right that they should be deprived of them and reduced to the lowest poverty. We have instances of this every day. How comes it that those who were raised to the highest rank of honour fall down headlong, but because the Lord punishes their tyrannical rule and their crimes? The Lord also ridicules their upbraiding and reproachful language, their wailings, and even their complaints; as when they exclaim, "O that I had the wealth which I once enjoyed! O that I were restored to my former condition!" For then repentance will be too late.

Make thy shadow. The Moabites might, as I have already hinted, have given some relief to the wretched Jews, when they were harassed by the Assyrians; or, at least, if they had had a spark of humanity, they ought to have protected the fugitives; but, on the contrary, they persecuted them, and added to the weight of their afflictions, which were already oppressive. It was highly proper that the Moabites should be the subjects of that cruelty which they had exercised towards others; that, when they had been driven from their dwellings, and were exiles and wanderers, they should nowhere find any solace, any shadow to shelter them from the heat; for why should they enjoy the consolations which they had barbarously refused to others?

By noon-day is

As the night in the midst of noon-day. here meant the most scorching heat. This metaphor is frequently employed in Scripture, that the Lord was like a cloud at noon, and like a pillar of fire by night; for he once was so in the wilderness. (Exod. xiii. 21, 22; Num. xiv. 14; Deut. i.33.) This mode of expression, being customary, was retained by the Prophets, though they did not relate the history. Hide the banished. He means the Jews, whom the Assyrians persecuted and harassed, and whom the Moabites at the same time treated cruelly. It was their duty to shelter and relieve the fugitives, and especially those who fled to them for protection; but seeing that they drove them out, it was proper that they should be driven out in the same manner, and deprived of all assistance and support; for it is a righteous sentence which the Lord pronounces, when he enjoins that the same measure which every one metes shall be measured to him again. (Deut. xix. 19, 21; Matt. vii. 2.) Now the Prophet calls on the Moabites to acknowledge their sins, so as to confess that they are justly punished for their cruelty. Yet he rather has the Jews in his eye, in order to inform them that God does not disregard their afflictions, for they are told that he will be their avenger.

4. Let mine outcasts dwell with thee, Moab. The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at large. "You are neighbours, related to us by blood; receive and assist those who are in distress and if you do not choose to assist, at least do them no harm." God, who usually undertakes the cause of his people, is represented by the Prophet as if he performed the part of a suppliant. It is certain, that the Moabites did not at all act in this manner towards the Jews, but, on the contrary, that they joined their efforts with the enemies of the Jews to do them injury. But, as I said a little before, the Prophet sets before our eyes that justice which even nature demands, that the cruel violation of it may be the more abhorred.

"Make a shadow for thee at noon, to throw darkness over thee, as in the night, that by means of it thou mayest be concealed from the face of thy enemies."-Jurchi.

This passage ought to be carefully observed; for God shows how great is the care which he takes of his people, since the injuries done to them affect him in the same manner as if they had been done to himself; as he declares by Zechariah, that whenever they are touched, the apple of his eye is touched. (Zech. ii. 8.) He hears the groaning, (Ps. cii. 20,) and observes the tears, of wretched men who call upon him; (Ps. xii. 5, and xxxviii. 9;) and though this be not always visible to us, yet in due season he shows that he has heard them.

Let us therefore learn from this passage to be kind and dutiful to fugitives and exiles, and especially to believers, who are banished for their confession of the word. No duty can be more pleasing or acceptable to God; and, on the other hand, nothing is more hateful or abominable in his sight than barbarity and cruelty. If we wish to obtain any alleviation of our calamities, let us be kind and compassionate, and not refuse assistance to the needy. Blessed, says he, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day. (Ps. xli. 1.) On the other hand, he shall have judgment without mercy who hath showed no mercy. (James ii. 13.)

When God calls them his banished, this may without impropriety be viewed as referring to punishment, as if he said, that by a just judgment they were banished from the land of Canaan, (Deut. xxvii. 64,) as he had so often threatened against them. Yet undoubtedly he likewise means, that they continue to be under his defence and protection, because, though they are banished and driven out of their native country, still he acknowledges them to be his people. That calamity which the Jews endured might be regarded as an evidence that they were cast off; but the Lord acknowledges them to be his children, though he chastises them. severely. Hence we obtain a doctrine full of consolation, that we are reckoned in the number of his children, though sharp and heavy strokes are inflicted upon us.

For the extortioner hath ceased. He now directs his discourse to the Jews, and proceeds to comfort them, as he had 1 For the extortioner (Heb. wringer) is at an end.—Eng. Ver.