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Isaiah Chapter
Seventeen
Isaiah 17
Chapter Contents
Syria and Israel threatened. (1-11) The woe of Israel's
enemies. (12-14)
Commentary on Isaiah 17:1-11
(Read Isaiah 17:1-11)
Sin desolates cities. It is strange that great conquerors
should take pride in being enemies to mankind; but it is better that flocks
should lie down there
than that they should harbour any in open rebellion
against God and holiness. The strong holds of Israel
the kingdom of the ten
tribes
will be brought to ruin. Those who are partakers in sin
are justly
made partakers in ruin. The people had
by sins
made themselves ripe for ruin;
and their glory was as quickly cut down and taken away by the enemy
as the
corn is out of the field by the husbandman. Mercy is reserved in the midst of
judgment
for a remnant. But very few shall be marked to be saved. Only here
and there one was left behind. But they shall be a remnant made holy. The few
that are saved were awakened to return to God. They shall acknowledge his hand
in all events; they shall give him the glory due to his name. To bring us to
this
is the design of his providence
as he is our Maker; and the work of his
grace
as he is the Holy One of Israel. They shall look off from their idols
the creatures of their own fancy. We have reason to account those afflictions
happy
which part between us and our sins. The God of our salvation is the Rock
of our strength; and our forgetfulness and unmindfulness of him are at the
bottom of all sin. The pleasant plants
and shoots from a foreign soil
are
expressions for strange and idolatrous worship
and the vile practices
connected therewith. Diligence would be used to promote the growth of these
strange slips
but all in vain. See the evil and danger of sin
and its certain
consequences.
Commentary on Isaiah 17:12-14
(Read Isaiah 17:12-14)
The rage and force of the Assyrians resembled the mighty
waters of the sea; but when the God of Israel should rebuke them
they would
flee like chaff
or like a rolling thing
before the whirlwind. In the evening
Jerusalem would be in trouble
because of the powerful invader
but before
morning his army would be nearly cut off. Happy are those who remember God as
their salvation
and rely on his power and grace. The trouble of the believers
and the prosperity of their enemies
will be equally short; while the joy of
the former
and the destruction of those that hate and spoil them
shall last
for ever.
── Matthew Henry《Concise Commentary on Isaiah》
Isaiah 17
Verse 1
[1] The burden
of Damascus. Behold
Damascus is taken away from being a city
and it shall be
a ruinous heap.
Damascus —
Both of that city and kingdom.
A heap —
This was fulfilled by Tiglath-pilneser
2 Kings 16:9
although afterwards it was
re-edified.
Verse 2
[2] The cities of Aroer are forsaken: they shall be for flocks
which shall
lie down
and none shall make them afraid.
Aroer — Of
that part of Syria
called Aroer
from a great city of that name. These cities
were possessed by the Reubenites and Gadites
whom Tiglath-pilneser carried
into captivity
1 Chronicles 5:26. These he mentions here
as he
doth Ephraim in the next verse
because they were confederate with Syria
against Judah.
Afraid —
Because the land shall be desolate
and destitute of men who might disturb
them.
Verse 3
[3] The
fortress also shall cease from Ephraim
and the kingdom from Damascus
and the remnant
of Syria: they shall be as the glory of the children of Israel
saith the LORD
of hosts.
The fortress —
All their fortresses; the singular number being put for the plural.
Remnant —
The remainders of Damascus and Syria shall be an headless body
a people
without a king.
Of Israel —
Syria shall have as much glory as Israel; that is
neither of them shall have
any at all.
Verse 5
[5] And
it shall be as when the harvestman gathereth the corn
and reapeth the ears
with his arm; and it shall be as he that gathereth ears in the valley of
Rephaim.
Gathereth —
Taking care
as far as may be
that all may be gathered in
and nothing left.
So shall the whole body of the ten tribes be carried away captive
some few
gleanings only being left.
Rephaim — A
very fruitful place near Jerusalem.
Verse 6
[6] Yet gleaning grapes shall be left in it
as the shaking of an olive tree
two or three berries in the top of the uppermost bough
four or five in the
outmost fruitful branches thereof
saith the LORD God of Israel.
Yet —
Some few Israelites were left after their captivity
who joined themselves to
Judah
and were carried captive to Babylon with them
from whence also they
returned with them.
Verse 7
[7] At
that day shall a man look to his Maker
and his eyes shall have respect to the
Holy One of Israel.
A man —
Those few men that are left.
Look —
They shall sincerely respect
and trust
and worship God
and God only.
Verse 8
[8] And
he shall not look to the altars
the work of his hands
neither shall respect
that which his fingers have made
either the groves
or the images.
Not look —
Not trust to them
or to worship offered to idols upon them.
The work —
Their own inventions.
Groves —
Which were devised by men
as fit places for the worship of their gods.
Images —
Worshipped in their groves.
Verse 9
[9] In
that day shall his strong cities be as a forsaken bough
and an uppermost
branch
which they left because of the children of Israel: and there shall be
desolation.
In — The day of Jacob's
trouble
of which he spake verse 4.
Uppermost branch —
Which he that prunes the tree neglects
because he esteems it useless and
inconsiderable.
Left —
Which they (the Canaanites) left or forsook because of (or for fear of) the
children of Israel. And this was a fit example
to awaken the Israelites to a
serious belief of this threatening
because God had inflicted the same judgment
upon the Canaanites
for the same sins of which they were guilty.
Verse 10
[10] Because
thou hast forgotten the God of thy salvation
and hast not been mindful of the
rock of thy strength
therefore shalt thou plant pleasant plants
and shalt set
it with strange slips:
Thou — O
Israel.
The rock —
That God who was thy only sure defence.
Plants —
Excellent flowers and fruit-trees.
Strange —
Fetched from far countries
and therefore highly esteemed.
Verse 11
[11] In
the day shalt thou make thy plant to grow
and in the morning shalt thou make
thy seed to flourish: but the harvest shall be a heap in the day of grief and
of desperate sorrow.
In the day —
Thou shalt from day to day
beginning early in the morning
use all diligence
that what thou hast planted may thrive.
But —
When this grievous calamity shall come
all your harvest shall be but one heap.
Verse 12
[12] Woe
to the multitude of many people
which make a noise like the noise of the seas;
and to the rushing of nations
that make a rushing like the rushing of mighty
waters!
Woe —
This is a new prophecy
added for the comfort of God's people.
Many —
Combined together against Judah.
Seas —
Who invade my land and people with great force
as the sea does when it enters
into the land by a breach.
Verse 14
[14] And
behold at eveningtide trouble; and before the morning he is not. This is the
portion of them that spoil us
and the lot of them that rob us.
Behold — At
even there is great terror among God's people
for fear of their enemies; and
before the morning comes
their enemies are cut off.
── John Wesley《Explanatory Notes on Isaiah》
17 Chapter 17
Verses 1-14
Verses 1-5
The burden of Damascus . . . The fortress also shall cease from
Ephraim
The oracle concerning Damascus and Israel
The curse pronounced upon it [Damascene-Syria] falls also upon the
kingdom of Israel
because it has allied itself with the heathen Damascus
against their brethren in the south and the Davidic kingdom.
From the reign of Hezekiah we are here carried back to the reign of Ahaz
and
indeed back far beyond the death year of Ahaz (Isaiah 14:28) to the boundary line of the
reigns of Jotham and Ahaz
soon after the conclusion of the league which aimed
at Judah’s destruction
by which revenge was taken for the similar league of
Asa with Benhadad against Israel (1 Kings 15:9). When Isaiah incorporated
this oracle in his collection
its threats against the kingdoms of Damascus and
Israel had long been fulfilled. Assyria had punished both of them
and Assyria
had also been punished
as the fourth strophe (verses 12-14) of the oracle sets
forth. The oracle
therefore
stands here on account of its universal contents
which are instructive for all time. (F. Delitzsch.)
The fall of Damascus
When cities do not pray they go down. (J. Parker
D. D.)
The loss of faculty as a judgment
It is possible for a man to moralise about the fate of a city
and
forget that the principle of the text is aimed at all life. Life poorly handled
means loss of life; faculty fallen into desuetude means faculty fallen into
death. (J. Parker
D. D.)
The cities of Aroer
The cities of Aroer represent the land to the east of the Jordan
in which the judgment on Israel
executed by Tiglath-Pileser
began. There
were
in fact
two Aroers; an old Amorite Aroer
which fell to the tribe of
Reuben
situated on the Amon (Deuteronomy 2:36; Deuteronomy 3:12
and elsewhere); and an
old Ammonite Aroer
which fell to the tribe of Gad--Aroer before Rabba (Rabbath
Ammon
Joshua 13:25). The site of the ruins of
the former is Arair
on the high northern bank of the Mugib; the situation of
the latter has not yet been ascertained with certainty. The “cities of Aroer”
are these two Aroers along with the cities on the east of Jordan like them
just as the “Orions” in Isaiah 13:10
are Orion and stars like
it. (F. Delitzsch
D. D.)
Verse 6
Yet gleaning grapes shall be left in it
Autumn: the diminutions of life
The prophet is here predicting a season of national calamity.
He represents the condition of the people under the figure of an autumnal
scene. Armed hosts from the north have invaded the country like a sharp wind.
The substance of its inhabitants has been carried away before their rapacity
“as when the harvest man gathereth the corn
and reapeth the ears with his
arm.” With this difference
however
that it has been destroyed by the violence
of strangers
instead of being garnered for the use of those who had tilled the
soil; and the sickle is the sword. The population is thinned
like the trees in
the waning part of the year. Only that the wrath of man
unlike the severity of
nature
has no benevolent purpose in it. The comforts and blessings of life are
shaken down as faded leaves. Only it is without any sign from experience
that
they shall be replaced by a new spring. A desolated prospect rises before his
sight. “Two or three berries in the top of the uppermost bough; four or five in
the outmost fruitful branches thereof.” The Word of the Lord was a “burden” in
those days
and he felt its weight upon his own heart as he held it over the
heads of his people. He comforted himself at least with the thought that the
visitation itself
if not his warning
would bring them to a more faithful mind
(Isaiah 17:7-8). There lies in the text
apart from its historical reference
this general truth
--that circumstances of
decline and destitution are suited to wean the heart from its vanities. In the
day of adversity men “consider.” And when time and fortune have made the
enjoyments of the world fewer
and thrown a longer shadow and a paler tint upon
those that remain
the soul naturally remembers its truer and more enduring
portions.
1. With some the change relates to their worldly goods and the
general prosperity of their affairs.
2. A second class of diminutions concerns the bodily ease and health.
3. The third instance of diminutions to which our attention is
called
is found in the encroachments of age.
4. One more instance of destitution is when companions and friends
drop off like the foliage of summer
and we are more and more frequently
bereft. (N. L.Frothingham.)
Verse 7-8
At that day shall a man look to his Maker
Sanctified affliction
We are led to consider the designs of God in the afflictions of
His people.
I. TO RECALL THEIR
WANDERING HEARTS TO HIMSELF. “A man will look to his Maker--
1. With a suppliant eye
to find in Him sources of consolation and a
rock of defence such as the world cannot furnish (Psalms 123:1-2; Jh 2:1).
2. With a penitent eye (Luke 22:62; Zechariah 12:10).
3. With a confiding and believing eye (chap. 8:17).
4. With a rejoicing eye (Romans 5:11; Habakkuk 3:18).
II. TO RAISE THEIR
ESTIMATE OF THE HOLINESS OF THE DIVINE CHARACTER AND THE RECTITUDE OF THE
DIVINE DISPENSATIONS. “Shall have respect unto the Holy One of Israel.”
III. TO SEPARATE
THEM FROM ALL SINFUL AND IDOLATROUS DEPENDENCES. “He shall not look
” etc.
IV. TO ENDEAR THE
MERCY THAT MINGLES WITH THE TRIALS. This appears--
1. In the moderate degree in which God’s people are corrected
compared with the final and exterminating judgments which fall upon the wicked.
Damascus was to be utterly destroyed (Isaiah 17:1)
but a remnant was to be
left to Israel (Isaiah 17:5). God’s people always see
that He has afflicted them less than they deserve (Lamentations 3:22).
2. In the alleviations of their trials.
3. In the triumphant issue of the whole. (S. Thodey.)
Verse 10-11
Because thou hast forgotten the God of thy salvation.
Forgetfulness of God punished
I. THE MAGNITUDE
OF THE SIN HERE SPOKEN OF. Forgetfulness of God.
1. What is this forgetfulness of God? It has been defined as “such a
habitual inattention to His existence and character
as leads the individual
under its influence to a mode of thinking
feeling
and acting
which would be
consistent only on the supposition that there were no God
or that God is a
very different Being from what the Scriptures represent Him to be.”
2. It is a startling sin. Everything around us is designed and fitted
to remind us of God. The Bible unfolds the moral character of God. Sharp
dispensations of providence remind us of His existence. Preachers enforce His
claims. Each returning Sabbath
with its closed shutters
the sound of the church
going bell
and the voice of praise from the lips of the pious
says
Worship
God. But many would rather think about anything
or nothing
than about God.
3. It is a fearfully prevalent sin.
4. It is an ungrateful sin (Isaiah 1:2-3).
5. It is a highly punishable sin. Many people imagine that none are
sinners but those who openly sin. But what of the moral man
who does his duty
towards his fellow men
but who forgets God?
II. THE RESULTS OF
THIS FORGETFULNESS OF GOD.
1. Dwarfed powers. Men cannot
if they wish
be totally inactive. If
activity be not devoted to God
it will be devoted to the world
to “planting
pleasant plants.”
2. Secular knowledge is a pleasant plant.
3. Wealth is a pleasant plant.
4. Ambition is a pleasant plant.
5. Amusement is a pleasant plant.
6. Hence observe the ultimate result of this conduct. “The harvest
shall be a heap
” etc. Sooner or later men reap what they sow. Sin and
suffering are bound together by an unbreakable chain. “The gods are just
” says
Shakespeare
“and of our pleasant vices make instruments to scourge us.” Galatians 6:7-8.) Men break God’s
physical laws
and they suffer in their bodies and circumstances. They violate
His moral laws
and personal debasement ensues. George Eliot says
“That is the
bitterest of all--to wear the yoke of our own wrong-doing.” (H. Woodcock.)
Evils of forgetting God
I. FORGETFULNESS
OF GOD IS AN EVIL WHICH TOO GENERALLY PREVAILS AMONG MEN. The text does not so
much charge with positive wickedness (though it is implied) as forgetfulness of
God
which supposes folly
because He is the God of salvation
and the Rock of
strength. Consider these relations--
1. The God of thy salvation.
How criminal to forget
to be unmindful of Him!
2. The Rock of thy strength. Here we may build
and the fabric will
never be shaken. Here we may shelter
as in the cleft of a rock
and no evil
shall prevail against us. For so helpless and weak a creature as man to have
such a refuge
such a support
and to be unmindful of it
how great is his
folly! But when may we be said to forget
and to be unmindful of God? When we
live without thinking of Him--without praying to Him--without seeking His
glory--without surrendering our souls
bodies
and all our cares into His
hands.
II. THE ATTENTION
THUS DRAWN FROM GOD AND HIS SERVICE IS TRANSFERRED TO WORLDLY AND SENSUAL
PLEASURES. The soul of man in this case strives to supply its want of happiness
from the world: “therefore shalt thou plant pleasant plants.” Infinitely varied
are the objects of the attention or culture of men
but they all proceed from
the above principle
or rather have the same end in view. Some seek their
pleasure in learning
others in the arts
riches
honours
employments
amusements. But they are “strange slips
” not natural
not designed to answer
the intended purpose. The sons of men are determined to prove what the world
can do for them. “In the day THE CONSEQUENCES OF SUCH CONDUCT. “The harvest
shall be a heap
” etc. (J. Walker
D. D.)
Prosperity in the seeming only
These occasional sun gleams may foretoken the thunderstorm. God
can mock
God can lead the bullock to the knife by the way of a fat pasture.
There is
therefore
a promise here
but the promise is limited. You shall have
mushroom growths
you shall see wonderful things within the span of a single
day; but what shall the harvest be? The meaning is
we may be infatuated by
appearances
by immediate successes
by flowers and strange slips growing up
within the compass of one little day. (J. Parker
D. D.)
God’s righteousness in His dealings with men
Happily
this is only one aspect of the Divine government; we are
entitled to reverse this text
and say
Because thou hast remembered the God of
thy salvation
and hast been mindful of the Rock of thy strength
therefore
shall thy barns be filled with plenty
and thy presses burst out with new wine.
Thou hast not withheld from God the gladness and the service of thine heart
and He will not withhold from thee the music and the rapture and the abundance
of harvest.. The way of the Lord is equal. (J. Parker
D. D.)
Pleasant plants and strange slips
They made for themselves all kinds of sensuous cults in conformity
with their heathen inclination. (F. Delitzsch.)
The temporary success of an evil alliance
The foreign slip has shot up like a hothouse plant
i.e.
the
alliance has rapidly become a happy agreement
and has also already shot forth
a blossom
which is the common plan directed against Judah. (F. Delitzsch.)
Lives of disappointment
The world is full of people who are engaged in planting their
slips. Fortunes
luxurious homes
great reputations--such are some of the
slips; but what disappointment succeeds--“desperate sorrow.” The egg turns cue
to be rottenness; the fair landscape a Sahara
from which the mirage is gone;
the beautiful globe of changing colour
only a drop of dirty soap and water. We
remember the story of Faust
who sold himself to Satan
but the day of bitter
reaping came. We remember the cry of Byron over his wasted years; of Laurence
Oliphant
the bright versatile son of Piccadilly
who in his varied career had
tasted life in many of its brightest aspects; of Solomon
whose Ecclesiastes is
one long record of slip planting. Nothing less than God
our Maker
can suffice
the souls which He has made. Apart from Him life may at first promise well
but
the end
inevitably
will be desperate sorrow. (P. B. Meyer
B. A.)
The harvest shall be a
heap
The harvest of sorrow
A harvest field is a suggestive place.
I. TO EVERY LIFE
THERE IS A HARVEST
EITHER OF JOY OR OF SORROW. Life on earth is introductory
and probationary. It is but the seed time for eternity. All our actions
words
thoughts
have a bearing upon the future. God is our moral Governor
as well as
our loving Father. We are
therefore
accountable to Him for the disposal of
every moment of our existence. Belonging to a depraved and fallen race
we are
necessarily sinners; but this has been provided for. To every life there is a
harvest. When? Sometimes in this world. Both the righteous and the wicked reap
on earth to a certain degree that which they have sown. But still it is most
strictly true that the great and final harvest commences when life on earth
terminates and life in eternity begins. This great fact invests life with
unspeakable grandeur. Every day and hour we are preparing for the realities of
eternity. This should moderate our expectations concerning the present life.
That which is probationary is necessarily incomplete. We should
therefore
expect trials and disappointments.
II. THE HARVEST OF
SORROW MAY
IN EVERY CASE
BE TRACED TO ONE GREAT CAUSE--forgetfulness of God.
The ruin of the Ten Tribes is traced to this (Isaiah 17:10-11). Jeremiah brings the
same charge against them Jeremiah 2:12-13). Hosea also says (Hosea 8:14)
“For Israel hath forgotten
his Maker
and buildeth temples.” At first
it seems impossible that they could
ever have done this. Had they not the history of the great and eventful past?
Did they not know they were depending on Him for everything they enjoyed?
Surely
those who had such a God should never have forgotten Him. The fact
stated in the text is one of deep significance. It shows us the desperate
wickedness of the human heart. The Israelites were so estranged from Jehovah
that they acted as though He did not exist. It is so in every such case.
Forgetfulness of God always leads to this terrible result. No one can be
unmindful of Him with impunity. Forgetfulness of God produces in the heart such
feelings and induces men to follow such a line of conduct
that their lives
must be a failure. It is
however
worthy of notice
that these persons are as
anxious to be happy during life
and at its end
as any of their fellows. They
do not resign themselves to despair. On the contrary
they fancy that all is
well. Their hearts beat high with hope. True
they have not the help and
protection which the Lord’s people enjoy
but they do all they can to supply
its place. The people of Israel did all they could to make their position a
strong one. They made an alliance with Syria
and thought
with her help
they
would be able to overcome their foes. So men in the present day
who forget
God
avail themselves of the dictates of worldly prudence. In the day they make
their plant to grow
and in the evening they make their seed to flourish. Here
we have an affecting description of the anxiety and feverish effort of the men
that know not God. We may plant pleasant plants
we may set strange slips
but
they will not compensate us for the absence of the plants of righteousness. He
who forgets the God of his salvation
and is unmindful of the Rock of his
strength
must be without His favour
and at last must reap a harvest of grief
and desperate sorrow.
III. THE HARVEST OF
SORROW INVOLVES THE SOUL IN UTTER AND IRREMEDIABLE RUIN. It is no slight
matter--it is the loss of all things or the failure of every effort--the
disappointment of every hope
the destruction of every joy
the development and
perpetuation of every sorrow. The language of the prophet is very striking. The
common idea of harvest is that of a joyous nature. But here we have an idea of
the very opposite character. The harvest is a heap. There is no golden grain
worthy of being housed in everlasting habitations. The soul sees with amazement
that all her efforts have been fruitless
and cries
“Is this all; has my life
on earth produced nothing more than this?” And the answer is
“Nothing more;
and that which it has produced is only fit for the burning.” (H. B.Ingram.)
God’s love in the deprivations of life
There is only one way of getting at some men. Once we could have
appealed to their higher nature; once they were subject to the pleasure and the
eloquence of reason; once they had a conscience tender
sensitive
responsive;
now they are spiritually dead
no conscience
no reason
no unselfishness; the
whole nature has gone down in volume and in quality into a terrible emaciation:
what shall be done? Smite their harvest! then like beasts they will miss their
food. God does not delight in this; it is the poorest violence
it is the
feeblest department of His providence; but He knows that it is the only
providence some men can understand. (J. Parker
D. D.)
Reclamation by punishment
God got you back to the Church through inflammation
through
fever
through paralysis
through pain
through loss
through desolation; you
came back over the graveyard. No matter
said God; when He got you into His
house again He said
This My son was dead
and is alive again; he was lost
and
is found. It is in the reclamation
not in the punishment
that God takes
pleasure. (J. Parker
D. D.)
Verses 12-14
Woe to the multitude of many people
A short triumph
These verses read the doom of those that spoil and rob the people
of God.
If the Syrians and Israelites invade and plunder Judah--if the Assyrian army
take God’s people captive
and lay their countrywaste
--let them know that ruin
will be their portion. They are here brought in--
I. TRIUMPHING OVER
THE PEOPLE OF GOD. They rely upon their numbers. They are very noisy
like the
noise of the seas; they talk big
hector and threaten.
II. TRIUMPHED OVER
BY THE JUDGMENTS OF GOD. God can dispirit the enemies of His Church
when they
are most courageous and confident
and dissipate them when they seem most
closely consolidated. This shall be done suddenly (Isaiah 17:14). (M. Henry.)
The punishment of the wicked
I. THE STRIKING
CONTRASTS WHICH THE DAY OF VISITATION REVEALS RESPECTING THE CONDUCT AND
POSITION OF THE WICKED. Verse 12 shows us the vast and varied host in fancied
security; we have a magnificent picture of a state of might
pomp
vainglory
self-confidence; but ere we reach the end of Isaiah 17:13
we see it scattered. We see
the same contrast in everyday life; wicked men secure
strong
boastful--the
next moment utterly cast down (Psalms 73:18-20); or
by the near
approach of death
transformed into the subjects of a pitiable despair.
II. THE RESISTLESS
EXECUTION OF THE SENTENCE OF DOOM.
III. THE SWIFTNESS
WITH WHICH THE SENTENCE OF DOOM IS EXECUTED (Isaiah 17:14). It is true that the
punishment of the wicked often seems to be delayed (Ecclesiastes 8:11); but--
1. Sin and punishment are inseparable.
2. Whenever the punishment comes it is sudden. Such is the blinding
and delusive power of cherished sin that its penalty always finds the sinner
unprepared to receive it; it is always a surprise and a shock to him.
Conclusion--
Verse 14
Behold at evening tide trouble
The night
God fights some battles between evening and morning.
The black night is the field of war. The darkness fights for God. The night is
needed for more than rest. How busy the angels are on the fields of darkness!
Men are fetched at night by the invisible constable. Who reckons the night when
he adds up his time? It may go for nothing to us because of our
unconsciousness
but God sleeps not. Speaking of the wicked we may apply the
figure of night so as to find in it terror and fear
sorrow and judgment
and
death; speaking of the good man
we may say
Dry thy tears
thou foolish
unbelieving weeper
or shed them gratefully to get rid of a needless burden;
for sorrow endureth but for a night
joy cometh in the morning: take in the
black guest
do what thou canst for him
he is sent of God for holy purposes;
he can live but for a night
thou mightest afford to be kind to him; it were
but one night in a long life. (J. Parker
D. D.)
──《The Biblical Illustrator》