your hands I will hide mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood. 16 Wash you, make you 4 multiply prayer. 5 bloods. c Jer. 4. 14. Ex ix, 29, xvii. 11, 12. 1 Kings viii. 22. ¶ I will hide mine eyes, &c. That is, I will not attend to, or regard your supplications. The Chaldee Paraphrase is, "When your priests expand their hands to pray for you." Your hands, &c. This is given as a reason why he would not hear. The expression full of blood, denotes crime and guilt of a high order-as, in murder the hands would be dripping in blood, and as the stain on the hands would be proof of guilt. It is probably a figurative expression, not meaning literally that they were murderers, but that they were given to rapine and injustice; to the oppression of the poor, the widow, &c. The sentiment is, that because they indulged in sin, and came, even in their prayers, with a determination still to indulge it, God would not hear them. The same sentiment is elsewhere expressed. Ps. lxvi. 18: "If I regard iniquity in my heart, the Lord will not hear me." Prov. xxviii. 9: "He that turneth away his ear from hearing the law, even his prayer shall be abomination." Jer. xvi. 10, 11, 12. Zach. vii. 11, 12. Prov. i. 28, 29. This is the reason why the prayers of einners are not heard.—But the truth is abundantly taught in the Scriptures, that if sinners will forsake their sins, the greatness of their iniquity is no obstacle to forgiveness. Isa. i. 18. Matth. xi. 28. Luke xvi. 11-24. 16. Wash you. This is, of course, to be understood in a moral sense; meaning that they should put away their sins. Sin is represented in the Scriptures as defiling or polluting the Soul (Ezek. xx. 31, xxiii. 30. Hos. v. 8, ix. 4); and the removal of it is represented by the act of washing. Ps. i. 2: "Wash me thoroughly from mine iniquity, and cleanse me from my sin" Je iv. 14: "O Jerusalem, wash thine heart from wickedness, tha thou mayest be saved." Job ix. 30. 1 Cor. vi. 11. Heb. x. 22 2 Peter ii. 22. Rev. i. 5, vii. 14. It is used here in close connection with the p:evious verse, where the prophet says that their hands were filled with blood. He now admonishes them to wash away that blood, with the implied understanding, that then their prayers would be heard. It is worthy of remark also that the prophet directs them to do this themselves. He addresses them as moral agents, and as having ability to do it. This is the uniform manner in which God addresses sinners in the Bible, requiring them to put away their sins, and to make themselves a new heart. Comp. Ezek. xviii. 31, 32. ¶ The evil of your doings. This is a Hebraism, to denote your evil doings. From before mine eyes. As God is omniscient, to put them away from before his eyes, is to put them away altogether. To pardon or forgive sin, is often expressed by hiding it. Ps. li. 9: "Hide thy face from thy sins." ¶ Cease to do evil. Comp. 1 Peter iii. 10, 11. The prophet is specifying what was necessary in order that their prayers might be heard, and that they might find acceptance with God. What he states here is a universal truth. If sinners wish to find acceptance with God, they must come renouncing all sin; resolving to put away every thing that God hates, however dear it may be to the heart. Comp. Mark ix. 43-47. 17. Learn to do well. To learn here is to become accustomed to, to practise it. To do well stands opposed to all kinds of evil. Seek judgment. The word judgment--here means justice. The direction refers particularly to magistrates, and it is evident that the prophet had them parti judge the fatherless; plead for the widow. 18 Come now, and let us rea son together, saith the LORD. a ch. 43. 26. be taken away by the crafty and de signing. It is remarkable that God so often insists on this in the Scriptures, and makes it no small part of religion. Deut. xiv. 29-xxiv. 17. Ex. xxii. 22: "Ye shall not afflict any widow, or fatherless child." The ancient views of piety on this subject are expressed in the language, and in the conduct of Job. Thus impiety was said to consist in oppressing the fatherless and cularly in his view in all this discourse.ble to oppression; and her rights may Execute justice between man and man with impartiality The word seek—means, to pursue, to search for, as an object to be gained; to regard, or care for it, as the main thing. Instead of seeking gain, and bribes, and public favour, they were to make it an object of intense interest to do justice. Relieve.. Literally, make straight, or right (margin righten). The root-âshar-means, to proceed, to walk forward in a direct line; and bears a relation to yâshar, to be straight. Hence it often means to be successful, or prosperous-to go straight forward to success. In Piel, which is the form used here, it means, to cause to go straight; and hence, applied to leaders, judges, and guides, to conduct those under their care in a straight path, and not in the devices and crooked ways of sin. Prov. xxiii. 19: Hear thou, my son, and be wise, And guide ( make straight) thine heart in the way. The oppressed. Him to whom injustice has been done in regard to his character, person, or property. Comp. Notes on ch. lviii. 6. Judge the fatherless. Do justice to him-vindicate his cause. Take not advantage of his weak and helpless condition his ignorance and want of experience. This charge was particularly necessary on account of the facilities which the guardians of orphans have to defraud or oppress, without danger of detection of punishment. Orphans have no experience. Parents are their natural protectors; and therefore God especially charged on their guardians to befriend, and do justice to them. Deut. xxiv. 17: "Thou shalt not pervert the judgment of the stranger, nor the fatherless, nor take the widow's raiment to pledge." Plead for. Contend for her rights. Aid her by vindicating her cause. She is unable to defend herself; she is lia widow: They drive away the ass of the fatherless, Job xxiv. 3. Ver. 21. Job's own conduct was an illustration When the ear heard me, then it blessed me; me; Because I delivered the poor that cried, And him that had none to help him.. And I caused the widow's heart to leap for joy. See also Jer. vii. 6. Is God in his holy habitation. Ps. lxviii. 5. Leave thy fatherless children, I will preserve them alive; Jer. xlix. 11, 18. Come now. This is addressed to the nation of Israel; and the same exhortation is made to all sinners. It is a solemn act on the part of God,, submitting the claims and principles of his government to reason, on the supposition that men may see the propriety of his service, and of his plan. Let us reason together. though your sins be as scarlet, they shall be as white as 'snow; b Ps. 51. 7. ways (righteous) before him;" i. e. I will justify my ways before him. Also to correct, reprove, convince, Job xxxii. 12; to rebuke, reproach, censure, Job vi. 25; to punish, Job v. 17, Prov. iii. 12; to judge, decide, Isa. xi. 3; to do justice, Isa. xi. 4; or to contend, Job xiii. 3, xvi. 21, xxii 4. Here it denotes the kind of contention, or argumentation, which occurs in a court of justice, where the parties reciprocally state the grounds of their cause. God had been addressing magistrates particularly, and commanding them to seek judgment, to relieve the oppressed, to do justice to the orphan and widow; all of which terms are taken from courts of law. He here continues the language, and addresses them as accustomed to the proceedings of courts, and proposes to submit the case as if on trial. He then proceeds (vs 18, 19, 20) to adduce the principles on which he is willing to bestow pardon on them; and submits the case to them, assured that those principles will commend themselves to their reason and sober judgThough your sins be as scarlet. The word used hereshânim-denotes properly a bright red colour, much prized by the ancients. The Arabic verb means to shine, and the name was given to this colour, it is supposed by some, on account of its splendour, or bright appearance. It is mentioned as a merit of Saul, that he clothed the daughters of Israel in scarlet. 2 Sam. i. 24. Our word scarlet, denoting a bright red, expresses the colour intended here. This colour was obtained from the eggs of the coccus ilicis, a small insect found on the leaves of the oak in Spain, and in the countries east of the Mediterranean. The cotton cloth was dipped in this colour twice; and the word used to express it means also double-dyed, from the verb ment. shânâ, to repeat. From this double-dying many critics have supposed that the name given to the colour though they be red like crimson, they shall be as wool. sin. was derived. The interpretation which derives it from the sense of the Arabic word to shine, however, is the most probable, as there is no evidence that the double-dying was peculiar to this colour. It was a more permanent colour than that which is mentioned under the word crimson.-White is an emblem of innocence. Of course sins would be represented by the opposite. Hence we speak of crimes as black, or deepdyed, and of the soul as stained by There is another idea here. This was a fast, or fixed colour. Neither dew, nor rain, nor washing, nor leng usage, would remove it. Hence it is used to represent the fixedness, and permanency, of sins in the heart. No human means will wash them out. No effort of man, no external rites, no tears, no sacrifices, no prayers, are of themselves sufficient to take them away. They are deep fixed in the heart, as the scarlet colour was in the web of cloth, and an almighty power is needful to remove them. ¶ Shall be as white as snow. That is, the deep, fixed stain, which no human power In other words, sin shall be parcould remove, shall be taken away. doned, and the soul be made pure. White, in all ages, has been the emblem of innocence, or purity. Comp. Ps. lxviii. 14. Eccl. ix. 8. Dan. vii. 9. Matt. xvii. 2, xxviii. 3. Rev. i. 14, iii. 4, 5, iv. 4, vii. 9, 13. Though they be red. The idea here is not materially different from that expressed in the former part of the verse. It is the Hebrew poetic form of expressing substantially the same thought in both it denotes intensity, by being repeated. parts of the sentence. Perhaps, also, See Intro. §8. Like crimson, The difference between scarlet and deep red; the latter a deep red sligh.ly crimson is, that the former denotes a tinged with blue. Perhaps this differ ence, however, is not marked in the original. The purple, or crimson colour was obtained commonly from a sheil . 19. If ye be willing and obe. dient, ye shall eat the good of the land: 20. But if ye refuse and rebel, fish, called murex, or purpura, which abounded chiefly in the sea, near Tyre; and hence the Tyrian dye became so celebrated. That, however, which is designated in this place, was obtained, not from a shell-fish but a worm (Heb. tōlû), snail or conchylium--the helix ianthina of Linnæus. This colour was less permanent than the scarlet; was of a bluish cast; and is commonly in the English Bible rendered blue. It was employed usually to dye wool, and was used in the construction of the tabernacle, and in the garments of the high priest. It was also in great demand by princes and great men. Jud. viii. 26. Luke xiv. 19. The prophet has adverted to the fact that it was employed mainly in dying wool, by what he has added, "shall be as wool." As wool. That is, as wool undyed, or from which the colour is removed. Though your sins appear as deep stained, and as permanent as the fast colour of crimson in wool, yet they shall be removed--as if that stain should be taken away from the wool, and it should be restored to its original white ness. 19. If ye be willing. If you submit your wills, and become voluntary in ¶ And your obedience to my law. obedient. Heb. If you will hear; i. e. my commands. Ye shall eat, &c. That is, the land shall yield its increase; and you shall be saved from pestilence, war, famine, &c. The productions of the soil shall no more be devoured by strangers. Ver. 7. Comp. Notes on ch. lxv. 21-23. This was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were drawn from the fact that they should possess a land of distinguished fertility, and that obedience should be attended with eminent national prosperity. Such an appeal was adapted to the infancy the people. It should be added, however, that with this they connected the idea that God would be their God and Protector; and, of course, the idea that all the blessings resulting from that fact would be theirs. Ex. iii. 8: " And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." Comp. Ex. iii. 17, xiii. 5. Deut. xxviii. 1-3, 4, 5-7–9. In accordance with this, the language of promise in the New Testament is that of inheriting the earth, i. e. the land. Note Matt. v. 5. The expression here means, that if they obeyed God they should be under his patronage, and be prospered. It refers, also, to ver. 7, where it is said that strangers devoured the land. The promise here is, that if they were obedient, this calamity should be removed. 20. But if ye refuse, ye shall be de- And I will scatter you among the heathen, of society, and to the circumstances of On these points God proposed to rea 21. How is the faithful city | in it; but now murderers. become an harlot! it was full of judgment; righteousness lodged i Jer. 2. 20, 21. son; or rather, perhaps, these principles are regarded as reasonable, or as com 22. Thy silver is become dross, thy wine mixed with water: racterized as a righteous city. The word is from lun, to pass the night, to remain through the night (Gen xix. 2); and then to lodge, to dwell. Ps. xxv. 13. Job xvii. 2, xxix. 19. In this place it has the sense of mending themselves to men. They are the great principles of the Divine administration, that if men obey God they shall prosper; if not, they shall be punished. They commend them-aciding, remaining, continuing permaselves to men as just and true; and they are seen and illustrated every where. 21. How is. This is an expression of deploring, or lamenting. It indicates that that had occurred which was matter of grief. The prophet had stated the principles of the Divine government; had urged the people to reason with God; and had affirmed his willingness to pardon. But it was seen that they would not repent. They were so wicked, and perverse, that there was no hope of their reformation. His mind is full of this subject; he repeats the charge of their wickedness (21-23), and states what must be the consequences. The faithful city. Jerusalem. It is represented here under the image of a wife-once faithful to her husband; once a devoted and attached partner. Jerusalem was thus once. In former days it was the seat of the pure worship of God; the place where his praise was celebrated, and where his people came to offer sincere devotion. In the Scriptures, the church is often represented under the image of a wife, to denote the tenderness, and sacredness of the union. Hos. ii. 19, 20. Isa. lxii. 5, liv. 6. Rev. xxi. 9. An harlot. She has proved to be false, treacherous, unfaithful. The unfaithfulness of the people of God, particularly their idolatry, is often represented under the idea of unfaithfulness to the marriage contract. Jer. iii. 8, 9, v. 7, xiii. 27, xxiii. 14. Ezek. xvi. 32, xxiii. 37. Hos. ii. 2, iv. 2. ¶ It was full of judgment. It was distinguished for justice and righteousness. Lodged in it. This is a figurative expression, meaning that it was cha nently. Jerusalem was the home of justice, where it found protection and safety. Now murderers. By murderers here are meant probably unjust judges; men who did not regard the interests of the poor, the widow, and the orphan; and who therefore, by a strong expression, are characterized as murderers. They had displaced justice from its home; and had become the permanent inhabitants of the city. Comp. Note ver. 15. 22. Thy silver. The sentiment in this verse, as it is explained by the following, is, thy princes and people have become corrupt, and polluted. Silver is used here to denote what should have been more valuable-virtuous princes. Dross. This word--means the scoriae, or baser metal, which is separated from the purer in smelting. It is of little or no value; and the expression means that the rulers had become debased and corrupt, as if pure silver had been converted wholly to dross. Thy wine. Wine was regarded as the most pure and valuable drink among the ancients. It is used, therefore, to express that which should have been them-to wit, their rulers. most valued and esteemed among ¶ Mixed with water. Diluted, made weak. According to Gesenius, the word rendered mizcd-n mâhül—is from mâhăl, the same as circumcise; and hence, by a figure common with the Arabians, to adulterate, or dilute wine. The word does not occur in this sense elsewhere in the Scriptures, but the connection evidently requires it to be sc understood. |