INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Amos. His name is written in a different manner, in Hebrew, from that of the third among the minor prophets, (Worthington) though St. Augustine has confounded them. --- Ezechias. He wrote this title towards the end of his life, or it was added by Esdras, &c.

Earth. He apostrophises these insensible things, (Calmet) because they contain all others, and are the most durable. (Theodoret) (Deuteronomy xxxi. 1.)

Sad. This was spoken after Ozias had given way to pride, when the Ammonites, &c., began to disturb Juda, (4 Kings xv. 37., and 2 Paralipomenon xxvii. 7.) under Joathan, who was a good prince, but young. (Calmet) --- Enemies. At the last siege, (St. Jerome) or rather when Jerusalem was taken by the Chaldeans. (Calmet) --- Many, from the highest to the lowest, had prevaricated: but God always preserved his Church. (Worthington)

Cucumbers. Or melons, which grew in the fields, and huts were erected for guards, till they were gathered.

Sodom. Juda is so styled reproachfully, (Calmet) because the princes imitated the crimes of that devoted city, Ezechiel xvi. 49., and infra[Isaias] chap. ii. 6., and iii. 9. (Menochius)

Victims. Without piety, they are useless. God tolerated bloody victims to withdraw the people from idolatry, but he often shewed that they were not of much importance, in order that they might be brought to offer the sacrifice of the new law, which eminently includes all the rest. (St. Jerome) (Psalm xlix. 9., Amos v. 21., and Jeremias vi. 20.) (Theodoret)

Bearing. Hebrew, &c., "pardoning," (Calmet) or "bearing." Septuagint, "I will no longer pardon your sins." (Haydock)

Wash. Interiorly. (Calmet) --- He seems to allude to baptism. (Eusebius) (Theodoret)

Accuse me. If I punish you without cause.

Water. There is no sincerity in commerce. (Calmet) --- Teachers give false interpretations of the law. (St. Jerome) --- Iniquity abounded before the destruction of Jerusalem by the Chaldeans and Romans. (Worthington)

Ah! God punishes with regret. (Menochius) --- Comfort. I will take complete vengeance under Joathan, (4 Kings xv. 37.) Achaz, &c.

Tin. I will reform abuses in the reign of Ezechias, but much more by establishing the Church of Christ, which shall be the faithful city. (Calmet)

Judges. The Jews explain this of the judges, and priests, who governed after the captivity; though it refer rather to the apostles, &c. (St. Jerome) (Worthington)

Idols. Protestants, "oaks, which ye have desired, and ye shall be confounded for the gardens," &c. (Haydock) --- the groves were sacred to Venus, and the gardens to Adonis, and were scenes of the greatest immorality and profanation, chap. lxv. 3.

It. The efforts of Achan and Ezechias against the enemy proved in vain. (Calmet)