k the LORD be beautiful and glorious, and 4 When the Lord shall have washed the fruit of the earth shall be excellent and away the filth of the daughters of Zion, and comely, for them that are escaped of shall have purged the blood of Jerusalem Israel. from the midst thereof, "by the Spirit of judgment, and by the Spirit of burning. h 3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: i *Heb. beauty and glory. Ex. Heb. the escaping. g 10.20-22. 27:12,13. 37:31,32. Jer. 44.14,28. Ez. 16. Joel 2:32. Ob. 17. Matt. 24:22. Luke 21:36. Rom. 11:4,5. h 1:27. 52:1. 60.21. Ez. 36:24 9. i Ex. 32.32,33. Ez. 13:9. Luke men survived in very disproportionate numbers, and had little prospect of being married: and, as the unmarried state was generally deemed reproachful among the Jews, it is foretold, that in those circumstances they would disregard the ordinary rules of decorum, and many of them together importunately solicit the same man to take them in marriage, that they might bear his name and be exempted from the reproach: and, that the expense might not be an objection, they would undertake to maintain themselves. (Marg. Ref.) The conduct here predicted is so contrary to female modesty, and to the aversion which women feel to share a husband's affections, with rivals; that it strongly marks both the peculiarity of their circumstances, and the impropriety of their deportment.-Reproach, &c.] Euripides thus introduces Polyxene, when led away to be sacrificed, exclaiming, Without a 'husband, without marriage, which it behoved 'me to obtain! (Note, Judg. 11:34–40.) 5 And the LORD will create, Dupon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by LORD:" (Comp. 2:11,12. 10:20. 17:7. 19:18.) just as that day denotes the day of judgment, in the New Testament, as a time of all others 'most remarkable. (See 2 Thes. 1:10. 2 Tim. 1:12,18. 4:8.) ... Even Grotius ... acknowledges (in his notes on 14:21.) that it is usual for the prophets to pass from the threatenings that relate to their own times, to the promises which belong to the times of the gospel. Them that are escaped.] This may be partly understood of those, that were converted by 'the preaching of Christ and his apostles, and thereby escaped the vengeance which involv'ed the rest of the nation; (See Acts 2:40. 1 Thes. 2:16.) but I apprehend it is chiefly meant of those Jews which shall be converted at the end of the world, (when the obstinate and incorrigible shall be destroyed,) and shall return home from their several dispersions. Comp. 27:12,13. 45:20, 66:19. Ez. 20:34–43.)' Lowth.-The words plainly point at the conversion of the Jews in the latter ages of the world, and the flourishing state of the church, Is-which shall follow it. V. 2. The Lord did not intend to destroy either the family of David, or the seed of rael; but purposed that they should again shoot V. 3, 4. The Jews relapsed no more into forth and prosper.-Either Zerubbabel of Da- idolatry after the captivity; and they were vid's line, or Jeshua of Aaron's line, might be greatly reformed, and had much true religion called "the branch of the LORD:" and the among them. The daughters of Zion, also, plenty produced by the land for the returning who had thought themselves very delicate, Jews after the captivity may be foretold: but when the Lord saw them to be very filthy, these can only be as types and feeble shadows; were purified by the captivity; and the innofor the expressions are so peculiar, that they cent blood which had been shed was purged must be applied to the Messiah, and the Chris- out of Jerusalem by those desolating judg tian dispensation. The Messiah is repeatedly ments. (Notes, Ez. 22:18-22. 24:9-14.) Yet called, "the Branch:" (Notes, 11:1. Jer. 23:5,6. this was only a shadow of more glorious blessEz. 17:22-24. Zech. 3:8. 6:12,13.) and this ings. That "remnant, according to the elec"Branch of the LORD" is altogether beautiful tion of grace," (Note, Rom. 11:1-6.) which and glorious; or "Beauty and Glory:" (marg.) forms the true church, is a holy people, and his human nature is the most excellent and they are written or enrolled as the living cutibeautiful production of the earth: or "the fruit zens of Jerusalem; 'whose names are written of the earth" may mean, the blessed fruits of in the book of life, among God's elect, to his mediation, which belong to the remnant whom the promises to God's people peculiarof true believers. (Notes, 45:8. Ps. 85:10-13.)ly belong. (See Ps. 69:28. Ez. 13:9. Phil. 4: But not only the establishment of his kingdom 3. Rev. 3:5. 21:27.) The phrase alludes to the in the times of the apostles; but its enlarge- 'registers which were kept of the Jewish ment also, by the gathering of the dispersed tribes and families. Ezra 2:59. Louth.-The Jews into the church, seems predicted. Then Jews, who embraced the gospel, in the aposthey will see, that the Branch which they de- tles' days, were, and the descendants of that spised, is indeed "beautiful and glorious;" and nation who shall hereafter be restored to their his fruit, which they neglected, truly "excel-place in the church, shall be, washed from the lent and comely" for them. We shall have frequent opportunities of shewing that the prophets use the expression "In that day," with a latitude thus large; for with the Lord "a thousand years are but as one day." This phrase often denotes in Isaiah, 'not the same time with that, which was last mentioned, but an extraordinary season remarkable for 'some signal events of Providence: called else'where by way of excellency, "The day of the guilt and pollution of their sins; and especially from their blood-guiltiness in murdering the prophets, and in crucifying the Lord of glory. Notes, Zech. 12:9-14. 13:1,7-9.) And this effect is produced, not merely by outward calamities, but by the Holy Ghost, rendering these effectual, as "a Spirit of judgment, and a Spirit of burning;" that is, as convincing and humbling the sinner, leading him to judge and condemn himself, and to hate and oppose his [19 sins; and thus, like purifying fire, consuming the dross, and transforming the soul into his own holy likeness. (Notes, Mal. 3:1-4. 4:1. Matt. 3:11,12. John 16:8-11. Acts 2:2,3.) thus sanctifies believers, or any part of his professing church, he will vouchsafe them the tokens of his favor, and the comforts of his presence, in their habitations, and in their asV. 5, 6. The pillar of cloud and fire was semblies; and he will assure them of his guidIsrael's protection, guide, and honor, in pass-ance and protection, through the perils of the ing through the wilderness: and it is here pre- wilderness, "as the light of a flaming fire by dicted, that God would equally take care of all night, and as a tabernacle for a shadow from the habitations of his people, as well as all the heat by day." For if we be made gloritheir assemblies for public worship. (Notes, ous by the renewal of his image on our souls, Ex. 13:21,22. 40:36-48.) When he puts his "on all this glory shall be a defence," during glory on them, by a new creation unto that the trials of life, in the hour of death, and in holiness, which is his own glory, (Note, 2 Cor. the day of judgment. Let us then seek earn3:17,18.) he places them under his special pro- estly to be washed from sin and made holy, tection; as the splendid curtains of the taber- and then we must be safe and happy. Let us nacle were covered by those of goats' hair, assure ourselves, that the Lord will take care and of badgers' skins.` (Note, Fx. 26:7—14.) of his own cause, in all possible emergencies: Thus he defends the church, and every true let us seek his presence in our families, and believer, from temptation and persecution, and his protection of our habitations, by constantfrom all perils in life and death. (Notes, 25:3 ly worshipping him in them; and his blessing -5. 32:1,2,16-20. Zech. 2:1-5, v. 5.)--As a upon our assemblies, that his ordinances may prophecy this will receive a more signal ac- be honorable and useful: and let us anticipate complishment in the times predicted. with joy those blessed times, when the purity, extent, peace, glory, and security of the church will fully explain the import of these predic tions. (Note, Rev. 20:1—6.) Atabernacle. (6) 'In countries subject to 'violent tempests, as well as to intolerable 'heat, a portable tent is a necessary part of a 'traveller's baggage, for defence and shelter.' Bp. Louth. PRACTICAL OBSERVATIONS. NOTES. CHAP. V. V. 1. This chapter contains a detached prophecy, which, probably, was delivered about the same time as that in the preceding chapters. "The subject of it is nearly the same with that of the first chapter. It is 'a general reproof of the Jews for their wickre-edness: but it exceeds that chapter in force, 'in severity, in variety, and elegance; and it adds a more express declaration of vengeance by the Babylonian invasion.' Bp. Lowth.-It begins with a parable formed into a sacred song, which the prophet proposed to sing to his "Well-beloved." JEHOVAH is the Owner of the vineyard: but the Father reveals himself by his only-begotten Son, who is the Well-beloved both of the Father, and of every believer. The original word for "my Beloved" occurs more frequently in Solomon's song, than in all other parts of the Bible, at least in this meaning and connexion. (Cant. 1:13,14, 16. 2:3,8-10,16,17. 4:16. 5:2,4,9,10. 6:1-3. 7: 12-14. 8:14. Heb.)-Some render the first clause, "Now will I sing to my Beloved a song of loves touching his vineyard." No doubt, however, Christ is meant, whether the prophet be supposed to speak in his own name to the Messiah; or the Father by the prophet thus to address his well-beloved Son. He had "a vineyard in a very fruitful hill:" or "in a horn, the son of oil," as it is in the original. A high and fruitful hill.' Bp. Lowth.-The situation of Canaan, being very high, is represented by a horn, which is higher than any other part of the animal: and the son of oil, is a Hebraism denoting fertility; oil-olive being one of the most valued productions of the It frequently happens, that those who suffer for their sins, are more careful to avoid outward inconveniences than to obtain forgiveness: and instead of being ashamed of their crimes, are more solicitous to avoid the proach which arises from unavoidable misfortune, than the infamy which results from voluntary and open wickedness. But such conduct tends to indelible disgrace and increasing misery.-The Lord will not contend for ever with his church: and though it seem cut down as a tree, it will shoot forth again, and its branches shall be "beautiful and glorious:" yet all its excellency is derived from "the Branch of the LORD," "the Only-begotten of the Father," who is "full of grace and truth," and is the perfection of "beauty and glory:" and the fruits of his incarnation and mediation are inexpressibly excellent and desirable, in the jugment of all those, who have begun to experience deliverance from wrath, and from the power of Satan. These are the citizens of Zion, whose names are registered in the book of life; and every one of them partakes of the Spirit of Christ, and is daily renewed into his holy image; they wash away all their guilt and pollution, in the Fountain which he has opened: every affliction serves as a furnace to purify them from their dross; and the efficacious influence of the Holy Ghost, (with which they are baptized as with fire,) gradually extirpates their lusts, invigorates their spiritual affections, and renders them holy as he is holy. In proportion as the Lord 201 promised land. But the peculiar religious privileges of the Israelites may be intended under this emblem, as well as the situation and fertility of Canaan. the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6 And I will lay it waste: Pit shall not be pruned, no digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. they ought to have been a "peculiar people zealous of good works:" nor could they mention any thing, that ought to have been done for thein, which God had not done, or was not V. 2. (Notes, Ps. 80:8-16. Matt. 21:33-46. ready to do, whenever they earnestly asked John 15:1-8.) The care of the Lord over Is-him to do it. So that they could assign no rael is here described, by expressions taken reason for their vickedness, but the desperate from the enclosing and cultivation of a vine-depravity of their own hearts. From this, yard. When he separated that nation from among many other texts of scripture, we may the heathen, made a national covenant with conclude, that those may have sufficient means them, gave them laws and ordinances, and of grace afforded then, who nevertheless are took them under his own special protection 'not actually or effectually converted.' Lowth. and government, "he fenced" his vineyard: This is clear and satisfactory; but the suffithe destruction of the Canaanites, and their cient grace, insisted on by numbers, which yet idolatrous worship, was as "the gathering out by their own statement proves insufficient, is of the stones," which would have injured the not very intelligible. Sufficient means leave no vines. His care, in forming this church of the insurmountable obstacle, were the heart propdescendants of faithful Abraham, Isaac, and erly disposed; but sufficient grace properly disJacob; and in reforming the nation under poses it. Neither of these, however, can be to Moses, Aaron, and Joshua, before their en- a sinner a matter of debt, but wholly of grace. trance into the promised land, was represent--"What was there more to be done to my ed by his planting the vineyard with the choic- vineyard?" This seems the literal translation: est vine, or the vine of Sorek. (Note, Jer. 2:20, not that God had done all that was in his 21.) The temple, with its altar and worship, power, and so was disappointed when he failis intended by "the tower," in which the hus-ed of success; but that he had done all that bandman might safely lodge, to watch, and be was proper, or could reasonably have been ready to tend, the vineyard. The stated min- expected. (Notes, 2 Chr. 36:14-16. Ps. 81:11 istry of the priests and Levites, the occasional -15. Jer. 6:27-30. 36:1-3, v. 3. Matt. 23: ministry of the prophets, and all the means of 37-39.) grace, are denoted, by the wine-press, or vat, into which the juice of the grapes, when pressed out, might run. But, after all this preparation, the vineyard, instead of producing abundance of good grapes, as might have been expected, yielded only wild grapes, or poisonous berries, offensive to the smell and nauseous to the taste, yet with some resemblance of grapes: that is, hypocrisy and impiety, instead of righteousness and true holiness. (Notes, Deut. 32:32,33. 2 Kings 4:39-41.) V. 3, 4. Perhaps the Jews murmured at the judgments denounced against them: but the Lord here offered to make them judges in the controversy between him and his vineyard; as a judge, before he passes sentence, asks the criminal, what he can urge in his own behalf why he should not be condemned. (Votes, 2 Sam. 12:1-7. Ps. 51:4.) With the manifold advantages, and encouragements to holiness, which they enjoyed, and the promises of effectual assistance contained in their scriptures, V. 5, 6. The Lord next passed sentence on the vineyard, and informed the people what he meant to do with it. He would withdraw his protection; give up the land, city, and temple, to be ravaged by their enemies; deprive the Jews of the means of grace, and leave numbers of them to mingle with the heathen: he would thus let his vineyard be overgrown with thorns and briers: nay, he would "command the clouds to rain no rain upon them;" he would awfully withhold the sanctifying influences of his Spirit. This was, in part and for a time, fulfilled during the Babylonish captivity; but far more exactly in the destruction of Jerusalem by the Romans; their exclusion from the church; their long-continued dispersion, even to this day, without priest or prophet; and either without means of grace, or without heavenly influences to render them effectual. (Marg. Ref.-Note, Hos. 3:4,5.) V. 7. This verse gives the application of the parable (Notes, 2 Sam. 12:7. Ez. 13:10—16, 12 And the harp, and the viol, the tabret, and pipe, and wine are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. 13 Therefore my people are gone into|||| captivity, because they have no knowledge: f e u Jer. 22:13-17. Mic. 2:2. Hab. 2:9-12. Matt. 23.14. Luke 12:16-24. x 1 Kings 21:16,20. Heb. ye. Fz. 11.15. 33:24. Or. This is in mine ears, saith, &c. 22:14. Am. 3:7. 15. Luke 21.34. Rom. 13:13. Or, pursue. 28:7,8. Prov. 20: 1. 23:32. c 22:13. Gen. 31:27. Job 21:11 Heb. If not many houses des- d 19. Job 34:27. Ps. 23:5. 92:5, olate, &c. z 6. 27.10. 2 Chr. 36:21. Am. 5:11 6:11. Matt. 22:7. 23:38. Lev. 27.16. Ez. 45:10,11. Joel i 17. b 22 28. Prov. 23:29,30. Ec. 10 16,17. Hos. 7:5.6. Hab. 2: 6. Hos. 4:10,11. e 1:7. 42:22-25. 2 Chr 28:5-8. 2 Kings 17:6. f 1:3. 27:11. Jer. 8:7. Hos. 4:6. r. 16.) It related to the whole people of Israel, but especially to Judah, who had been peculiarly favored and delighted in as "a plant of pleasures;" (marg.) but the Jews were so degenerated from the piety of their ancestors, that, instead of judgment and righteousness, the land was full of oppression, and the cries of the oppressed. (Marg. Ref. Note, Jam. 5: 1-6.)--The living members of the church are 'called "the branch of God's planting." 61:3. "... The Jews should have been such, and had 'sufficient means of grace to make them so.' Lowth 15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: 16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. 17 Then P shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. [Practical Observations.] Heb. their glory are men of famine. Jer. 14:18. Lam. 4:4, 5,9. g Jer. 14:3. Am. 8:13. h 14-9. 30.33. Ps. 49:14. Prov. m 10:12 13:11. 37:23,29. Ex. 9: n 1 Pet. 5:5. 21:13. 46:10. Ez. 28:22. 38:22, Or, the holy God. Heb. the God the holy, 6:3. 57:15. Rev. 3.7. 4:8. 15.3,4. o 8:13. 29:23. Lev. 10:3. Ez 36.25. 1 Pet. 1:16. 2:15. p 7:21,22,25. 17:2. 32:14. 40:11. 65:10. Zeph. 2:6,14. q 10.16. Deut. 32:15. Ps. 17: Am. 4:1-3. Jer. 5.28. Neh. 9-37. dred omers. (Tables.) 'In vain are ye so in V. 11-17. The next woe is denounced against the dissolute and intemperate, who were so intent upon their excesses, that they V. 8-10. The prophet next declared, in rose early to begin them, and continued till plain language, that the vengeance of God was night, inflaming themselves and their passions coming on the Jews for their various trans- with wine. They likewise employed all kinds gressions: but he so expressed himself, that he of music to render their festive pleasures more included with them all persons, of every age exquisite: but God and his works were not in and nation, who should be guilty of the same all their thoughts; they only regarded second crimes. He first denounced a woe upon the causes, in their prosperity; and they despised avaricious and rapacious, who were intent by the predictions of wrath, as well as the promevery means on increasing their estates; not ises of mercy, which JEHOVAH sent them by regarding who was turned out destitute from his prophets, as if he were unable to accomhis dwelling or patrimony, provided they could plish either the one or the other. (Note, Am. "add house to house, and field to field;" that 6:3-8.) The prophet therefore speaks of the they might be placed alone in the midst of the approaching judgments, as if already come: land, as sole proprietors, attended only by the people were gone into captivity for their their vassals and dependents. But the Lord wilful ignorance and folly; the nobles, even had told the prophet in his ears, privately, that the glory of the nation, (marg.) were dying ere long, many houses would be left uninhab- with hunger, the common people with thirst. ited, especially the most magnificent and ele- Hell, (the unseen state, including along with gant; and that their estates should be almost the grave, the place of torment to which the wholly unproductive, so that ten acres of vine- souls of wicked men must descena,) is introyard should only produce a few gallons of duced as a voracious monster, opening wide wine, and their corn-fields yield one-tenth of the his insatiable jaws, and gorging his prey withseed generally sown upon them: that is, the out measure; whilst all their glory, and multiland would be desolated, and their estates tude, and pomp, the nobles, and the plebeians, would become of no value. (Note, Lev. 27:16.) with the most jovial and sensual of them, -A bath, in liquids, and an ephah in solids, would at once be swallowed up by it. Thus were measures of equal size; and were the even the meanest would be brought still lowtenth part of a homer, which contained a hun-ler; and the mightiest abased and humbled, as 18 T Woe unto them that 'draw iniquity | light, and light for darkness; that put bitter with cords of vanity, and sin as it were with for sweet, and sweet for bitter! a cart-rope: 19 That say, Let him make speed, and hasten his work, that we may see it: anul "let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20 ¶ Woe unto them that call evil T good, and good evil; that put darkness for 8 28.15. Judg. 17:5,13. 2 Sam. [ 16.2023. Ps. 10:11. 14:1. 36: 2. 94.5-11. Jer. 5:31. 8:5-9. 23.10,14,24. 28:15.16. 44:15 19. Ez. 13.10,11,22. Zeph. 1: 12. John 16.2. Acts 26:9. t 6:5. Jer. 5:12,18. 17:15. Ez. 12 22,27. Am. 5.18,19. 2 Pet. 3.3.4. u 30.11. Jer. 23:18,36. x Prov. 17:15. Mal. 2:17. 3:15. 21 Woe unto them that are Y wise in their own eyes, and prudent in their own sight! 22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; C b 23 Which justify the wicked for reward, and take away the righteousness of the righteous from him! to their condition and lofty looks; and God Lowth.--The daring impiety of some Jews alone would be exalted and glorified, in the was supported by principles equally corrupt. righteous judgments which he executed, and They employed sophistical reasonings, to conbe adored and magnified for that display of found the distinctions between good and evil, his holiness and justice. (Notes, 2:10-21.) truth and falsehood; and perverted language Then the whole land would be either left to to give actions false names. Thus, avarice is be occupied by the cattle alone; or be devour-often termed prudence, and licentious extravaed by strangers, who would seize upon the gance, liberality; and rebellion, impiety, and waste places, which lately the luxurious Jews revenge, are considered as proofs of a noble inhabited.-Some expositors suppose, that by spirit: whilst piety and conscientiousness are "lambs" are meant the poor, inoffensive, and called enthusiasm, hypocrisy, preciseness, afhumble believers among them; who were res- fectation, and spiritual pride. Thus men often cued from oppression, and provided for, when speak, as if it were of no consequence what their wealthy oppressors were utterly ruined. doctrines they believed: or as if the conjectures "Good men... shall want nothing that is neces- of presumptuous reasoners were equally wor'sary for their support. God is often repre- thy of regard, with the authenticated and sure 'sented as a Shepherd, and his care of the testimony of God: as if ignorance in divine 'righteous described by their feeding securely things were of no bad consequence, and knowlin rich pastures. 65:10. Ps. 23:1.'Lowth. edge in them, of no value: or as if those theories, which contradict the scriptures, were the effect of peculiar illumination, and those principles which correspond with them, were darkness and ignorance: and as if sweetness were only to be found in the bitter ways of ungodliness, and nothing but bitterness could be found in obedience to God's commandments. Those who commend wicked men, wicked works, antiscriptural principles, and a worldly life; and run down truth, holiness, and pious persons, in this manner, evidently act from the corrupt relish of a carnal mind, and from the state of their own hearts; and because they want an excuse for their conduct, and a quietus to their consciences. (Notes, Mal. 2:17. Matt. 6:22,23. Luke 16:14,15.) V. 18, 19. The figurative expressions, used in describing those, on whom the next woe is denounced, are differently interpreted. "They draw iniquity with cords of vanity, and sin as it were with a cart-rope:" that is, say some, they labor in effecting their wicked designs, as the cattle do, that draw loaded waggons by ropes or traces; while they only obtain vanity, and draw down vengeance upon themselves. Others suppose an allusion to the making of ropes, which are industriously spun out to a great length, and then made strong by twisting many threads together. Thus men proceed from one kind and degree of wickedness to another; lengthening out and multiplying their crimes; connecting one with another, causing one to spring out of another, and V. 21. Those who prefer their own reasonstrengthening the whole by wicked confeder-ings to divine revelation, and their own deacies and infidel principles, as if their object were to become as wicked as possible. In plain language, they are persons, who defy the predicted vengeance of God, and avow their resolution not to believe or regard it, till it be executed; and therefore if he, whom in contempt they call "the Holy One of Israel," mean to convince them, "let him make speed, and hasten his work, that they may see and know it."-"An evil inclination (says Kimchi 'on the place from the ancient Rabbins,) is at 'the beginning like a fine hair-string; but at 'the finishing like a thick cart-rope. By a long progression in iniquity, ... men arrive at length "at the highest degree of wickedness; bidding 'open defiance to God, and scoffing at his 'threatened judgments, as it is finely express'ed in the next verse.' Bp. Lowth. (Marg. Ref. -Note 28:14,15.) V. 20. "That endeavor to confound both. he 'names and the natures of virtue and vice, commend and applaud what is evil, and dis'parage and discountenance what is good!' vices to the admonitions and commands of V. 22, 23. Some, even among the rulers and magistrates in Judah, shamefully prided themselves in being able to drink much strong liquor without being inebriated, and in mingling wine with those ingredients which increased its strength; but the wrath of God is here denounced against them. To defray the expenses of intemperance, as well as to gratify avarice, they took bribes to pervert justice, to |