And Ezekiel says, "When I came to destroy the eity," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed; " chap. xliii. 3. To hear, and not understand; to see, and not perceive; is a common saying in many languages.

Demosthenes uses it, and expressly calls it a proverb: wste to thv paroimiav orwntav mh oran, kai akouontav mh akouein; Conttra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.

Or the words may be understood thus, according to the Hebrew idiom: "Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge." Seeing this is the case, make the heart of this people fat-declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused.

There is a saying precisely like this in AEschylus:- - blepontev eblepon mathn, kluontev ouk hkouon. AESCH. Prom. Vinct. 456.

"Seeing, they saw in vain; and hearing, they did not understand." And shut "Close up"] [�h hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is [w� shava, by which word the Targum has rendered the word jf tach, Lev. xiv. 42, tyb ta jfw vetach eth beith, "and shall plaster the house." And the word jf tach is used in the same sense, chap. xliv. 18. So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. ii. 278.

With their heart "With their hearts"] wbblbw ubilebabo, fifteen MSS.

of Kennicott's and fourteen of De Rossi's, and two editions, with the Septuagint, Syriac, Chaldee, and Vulgate.

And be healed "And I should heal"] ap raw veer pa, Septuagint, Vulgate. So likewise Matt. xiii. 14; John xii. 40; Acts xxviii. 27.

Is. 6:1-8 In this figurative vision, the temple is thrown open to view even to the most holy place. The prophet, standing outside the temple sees the Divine Presence seated on the mercy-seat, raised over the ar of the covenant, between the cherubim and seraphim, and the Divin glory filled the whole temple. See God upon his throne. This vision is explained, John 12:41, that Isaiah now saw Christ's glory, and spake of Him, which is a full proof that our Saviour is God. In Christ Jesus God is seated on a throne of grace; and through him the way into the holiest is laid open. See God's temple, his church on earth, fille with his glory. His train, the skirts of his robes, filled the temple the whole world, for it is all God's temple. And yet he dwells in ever contrite heart. See the blessed attendants by whom his government is served. Above the throne stood the holy angels, called seraphim, whic means "burners;" they burn in love to God, and zeal for his glor against sin. The seraphim showing their faces veiled, declares tha they are ready to yield obedience to all God's commands, though they d not understand the secret reasons of his counsels, government, or promises. All vain-glory, ambition, ignorance, and pride, would be don away by one view of Christ in his glory. This awful vision of the Divine Majesty overwhelmed the prophet with a sense of his ow vileness. We are undone if there is not a Mediator between us and thi holy God. A glimpse of heavenly glory is enough to convince us that all our righteousnesses are as filthy rags. Nor is there a man that woul dare to speak to the Lord, if he saw the justice, holiness, and majest of God, without discerning his glorious mercy and grace in Jesu Christ. The live coal may denote the assurance given to the prophet, or pardon, and acceptance in his work, through the atonement of Christ Nothing is powerful to cleanse and comfort the soul, but what is take from Christ's satisfaction and intercession. The taking away sin is necessary to our speaking with confidence and comfort, either to God in prayer, or from God in preaching; and those shall have their sin take away who complain of it as a burden, and see themselves in danger of being undone by it. It is great comfort to those whom God sends, tha they go for God, and may therefore speak in his name, assured that he will bear them out.

Is. 6:9-13 God sends Isaiah to foretell the ruin of his people. Man hear the sound of God's word, but do not feel the power of it. God sometimes, in righteous judgment, gives men up to blindness of mind because they will not receive the truth in the love of it. But n humble inquirer after Christ, need to fear this awful doom, which is spiritual judgment on those who will still hold fast their sins. Le every one pray for the enlightening of the Holy Spirit, that he ma perceive how precious are the Divine mercies, by which alone we ar secured against this dreadful danger. Yet the Lord would preserve remnant, like the tenth, holy to him. And blessed be God, he stil preserves his church; however professors or visible churches may be lopped off as unfruitful, the holy seed will shoot forth, from whom all the numerous branches of righteousness shall arise __________________________________________________________________

Original Hebrew