(11) That forget my holy mountain . . .--The words imply, like Isaiah 65:3-5, the abandonment of the worship of the Temple for a heathen ritual, but those that follow point, it will be seen, to Canaanite rather than Babylonian idolatry, and, so far, are in favour of the earlier date of the chapter. The same phrase occurs, however, as connected with the exiles in Psalm 137:5.

That prepare a table for that troop.--Hebrew, "for the Gad," probably the planet Jupiter, worshipped as the "greater fortune," the giver of good luck. The LXX. renders "for the demon" or "Genius." The name of Baal-Gad (Joshua 11:17; Joshua 12:17) indicates the early prevalence of the worship in Syria. Ph?nician inscriptions have been found with the names Gad-Ashtoreth and Gad-Moloch. The "table" points to the lectisternium (or "feast"), which was a prominent feature in Assyrian and other forms of polytheism.

Unto that number.- Here, again, we have in the proper name of a Syrian deity, probably of the planet Venus as the "lesser fortune." Some scholars have found a name Manu in Babylonian inscriptions; and Manat, one of the three deities invoked by the Arabs in the time of Mahomet, is probably connected with Meni the it (Cheyne). See Sayce, as in Note on Isaiah 65:4.

Verses 11-16. - A MIXTURE OF THREATS WITH PROMISES. The prophet returns, in the main, to his former attitude, and resumes his denunciations (vers. 11, 12); but, with ver. 13, he begins to intermingle promises of favour to God's servants with threats against the rebellious, and finally (in ver. 16) turns wholly towards the side of grace and favour, announcing the coming of a time when "the former troubles" will be altogether "forgotten," and the kingdom of truth and right will be established. Verse 11. - But ye are they that forsake the Lord; rather, but as for you who forsake the Lord. And forget my holy mountain; i.e. either, literally, forget Zion. being absent from it so long (Psalm 137:5), or, possibly, neglect Zion, though you might worship there if you pleased. That prepare a table for that troop; rather, that prepare a table for Gad. There is ground for believing that "Gad" was a Phoenician deity, perhaps "the god of good fortune" (Cheyne), though this is not clearly ascertained; sometimes worshipped as an aspect of Baal, whence the name, Baal-Gad (Joshua 11:17; Joshua 12:7); sometimes connected with other deities, as Moloch and Ashtoreth. The practice of "preparing tables" for the heathen gods was a common one, and appears in Herod., 1:181; in Baruch 6:30; in Bel and the Dragon, ver. 11; and in the Roman lectisternia. The tables prepared for the dead in Egyptian tombs were not very different, and implied a qualified worship of ancestors (Rawlinson, 'History of Ancient Egypt,' vol. 1. pp. 423, 424; vol. 2 p. 39). And that furnish the drink offering unto that number; rather, and that fill up mixed drink for M'ni. M'ni appears, like Gad, to have been a Syrian deity, the name Ebed-M'ni, "servant of M'ni," occurring on Aramaeo-Persian coins of the Achaemenian period (Rodiger, in 'Addenda to Gesenius' Thesaurus,' p. 97). The word may be suspected to be cognate to the Arabic "Manat," a god recognized in the Koran as a mediator with Allah; but can scarcely have any connection with the Aryan names for the moon deity, Μήν Μήνη, Mena, and the like. Its root is probably the Semitic manah, "to number" or" apportion," the word designating a deity who" apportions" men's fortunes to them (τύχη, LXX.).

65:11-16 Here the different states of the godly and wicked, of the Jews who believed, and of those who persisted in unbelief, are set against one another. They prepared a table for that troop of deities which the heathen worship, and poured out drink-offerings to that countless number. Their worshippers spared no cost to honour them, which should shame the worshippers of the true God. See the malignity of sin; it is doing by choice what we know will displease God. In every age and nation, the Lord leaves those who persist in doing evil, and despise the call of the gospel. God's servants shall have the bread of life, and shall want nothing good for them. But those who forsake the Lord, shall be ashamed of vain confidence in their own righteousness, and the hopes they built thereon. Wordly people bless themselves in the abundance of this world's goods; but God's servants bless themselves in him. He is their strength and portion. They shall honour him as the God of truth. And it was promised that in him should all the families of the earth be blessed. They shall think themselves happy in having him for their God, who made them forget their troubles.But ye are they that forsake the Lord,.... Here the Lord returns to the body of the people again, the unbelievers and rejecters of the Messiah, who turned away from him, would not hear his doctrine, nor submit to his ordinances; they forsook the worship of the Lord, as the Targum; yea, some that professed to be his disciples, and followed him for a while, left him, and walked no more with him, John 6:60,

that forget my holy mountain; Mount Zion, the city of the living God, the heavenly Jerusalem, the Gospel church, to which the seed or heirs, the chosen of God, and the servants of the Lord among the Jews, came, and enjoyed the immunities of it, and worshipped the Lord there; but these men forgot it, and either never came, or, if any of them did, they soon forsook the assembling of themselves together, as the manner of some was, Hebrews 12:22,

that prepare a table for that troop; or, "for a troop"; a troop of idols worshipped; or, "for Gad", which some take to be the name of a star; and R. Moses the priest says it is the name of the star Jupiter, in the Arabic language, a lucky star. The Vulgate Latin version renders it, "for fortune": and the word is used by the Jewish writers (y) for the goddess Fortune, or good luck, and who make mention of "the bed of fortune" (z); a bed, which, they say, is prepared for a star, and no man may sleep on it; and a table also, which they might not use but for that star, the same with the table here; for they used beds or couches at their tables, or at eating. And Jerom on the place says, it was an old custom in Egypt, particularly in Alexandria and other cities, on the last day of the year, to prepares table, with all kind of provisions for eating and drinking, by way of thankfulness for the fertility of the last year, and in order to obtain it in the year following; and this the Israelites did. "Table" seems to be put for an altar, on which sacrifice was offered to idols. Mention is made by Herodotus (a) of the table of the sun among the Ethiopians.

And that furnish the drink offering unto that number: or, "to a number"; to a number of deities, which were as numerous as their cities, Jeremiah 2:28 and according to the number of them they provided drink offerings, or a mixture of wine and water; and also according to the number of the priests that sacrificed they filled cups of wine, as Jarchi observes; or according to the number of letters in a person's name they wished well to, as many cups they drank, to which Sanctius thinks the allusion is; or to "Meni", which R. Moses takes to be the name of a star; some interpret it of a number of stars or planets, the seven planets particularly; and others of the planet Mercury. Some think it is the name of an idol, either, of an idol of the Arabians, as Pocock (b); or of the Armenians, as others, Armenia being called Minni, Jeremiah 51:27. The Targum interprets both clauses of idol deities; and so, in the gloss on the Talmud (c), they are both said to be the names of idols. Bynaeus (d) seems to me to have advanced the best notion of Gad and Meni, translated "that troop", and "that number", which is, that the one signifies the sun, and the other the moon, which he supports with many reasons; so Vitringa; and yet there is a difficulty in the words, how they are to be applied to the Jews in the times of Christ and the apostles, when they were not guilty of such idolatrous practices; unless this is to be understood of the sins of their forefathers visited on them, as in Isaiah 65:3, though this is said of the same persons that forsook the Lord, and forgot his mountain; wherefore I am inclined to think that some thing like this is the sense of the words; that the evil charged upon this people, and of which they were guilty, was, that they regarded the stars, and attributed their case and circumstances to the influences of them, or to fate and fortune, rather than to the providence of God; or trusted in their troops and numbers, and so defied and despised the Roman army that besieged them, which was their ruin.

(y) Bereshit Rabba, sect. 65. fol. 58. 2. T. Bab. Cholin, fol. 40. 1.((z) T. Bab. Nedarim, fol. 56. 1. & Gloss. in ib, & Sanhedrin, fol. 20, 1. Gloss. in ib. (a) Thalia, sive I. 3. c. 18. (b) Specimen Hist. Arab, p. 92, 93. (c) T. Bab. Sanhedrin, fol. 92. 1. & Gloss. in ib. T. Bab. Sabbat, fol. 67. 2.((d) De Caleeis Hebraeor. I. 1. c. 9. sect. 7, &c.