.1. The vision — This is a programme word — a title applying to this entire book of prophecies, spoken or written during the reigns herein mentioned. The word denotes a supernatural perception, inspiration, revelation, prophecy; here taken collectively for a body of prophecies. Isaiah the son of Amoz — Or Isaiah’s origin nothing is certainly known beyond what is stated in this verse. Nothing whatever is known of his father, Amoz, though many of the Church Fathers supposed him to be the prophet Amos, an error caused, possibly, by the Greek word in the Septuagint being “Amos” for both Amoz and Amos. So noble a character had little need to be known other than as simple “Isaiah.” To this prophet has always been assigned the pre-eminence among the so-called prophets of the Old Testament scriptures. Till the time of Semler (1725-1791) his sole authorship of this book was little called in question. The portion then questioned is the last twenty-seven chapters. Eichhorn and others vigorously continued the dispute, resting their objections on internal reasons purely, such as philological peculiarities, archaisms, and words used once only, and that in the questioned chapters. Gesenius, Ewald, and some lesser lights, have pressed this evidence also against the genuineness of other chapters; for an example, Isaiah 13:1 to Isaiah 14:23; also, Isaiah 21:6-10. The ground of opposition is largely the supernatural element in prophecy. It is claimed that what is herein predictive can be accounted for by mere statesmanlike prevision; that, at least, the last twenty-seven chapters are a later production, written at or after the Babylonian captivity. Other pieces of this collection, beside those named, on one or another ground of criticism are denied to Isaiah as the author. Against all this, Drechler, Delitzsch, Hengstenberg, Alexander, Prof. Harman, and others, protest staunchly; and with candour, great learning, and acute criticism, utterly overthrow the opposition. Keil, in his Introduction to the Old Testament, (Eng. trans, in Clark’s Theol. Library,) and Kay, in his Introduction to Isaiah, (Speaker’s Commentary,) give excellent aid to one in search of the facts on this subject: the one discusses generally, but thoroughly, in the interest of unity of authorship in Isaiah; and the other is a valiant demolisher of philological difficulties raised against this unity of authorship. Concerning Judah and Jerusalem — These prophecies all had a bearing, direct or remote, on the people of Judah. Though several were uttered with reference to immediately outlying peoples and to foreign nations, they also had alternate reference to the Jews.The question as to what time this chapter relates, is difficult to settle. Is it the first prophecy written by Isaiah? Or is it rather a comprehensive introduction, covering by anticipation the average character of the people and age for the entire term of the prophet’s career? The latter is more likely to be the true view, because the more reasonable one.Throughout the chapter the prophet’s central thought is God’s covenant with Israel as a nation, as seen in Leviticus 26, in Deuteronomy 28-32, and in Solomon’s prayer, 1 Kings 9:9. 2. Hear, O heavens… give ear, O earth — Here begins a solemn reprehensory appeal against Judah and Jerusalem, filled with digressive yet relevant points, and ending with the fifth chapter. It is in the style of Deu 32:1, for earth and heaven are unchanging witnesses from the time of Moses to that of Isaiah of the clearness with which God, by his prophets, sets forth his requirements, and their rejection by the people. They are summoned to listen again, for a crisis is reached, and Jehovah speaks. The Lord — Hebrew, ιδεδ, Yehovah, a name which the Jews never uttered, but used ΰγπι, Adonai, in stead, which means Master, Lord. The other chief name of deity, ΰμδιν, Elohim, designates in the Old Testament a being of power; while Jehovah is the word which expresses what Deity is in himself. More need not here be said of this name, other than that it was the national name of Israel’s God, yet so awfully sacred that it was pronounced only by the substitute name — Adonai. Hath spoken — The preterit is here used for the present — he speaks, though this is not the first time. Hebrews 1:1. He has repeatedly spoken, and still speaks. Nourished and brought up children — From his infancy as a nation God reared Israel. This strain is followed by other prophets. See Hosea 11:1; Jeremiah 2:2-3. “The Lord” made Israel great, and set him on high. Ezekiel 31:4. Still he rebelled. Such conduct of a covenant people was the greatest of wonders, and heaven and earth are called to attest this fact. 3. Rebelling thus they virtually declared God’s proprietorship in them is at an end. So they stand in poor contrast with the stupidest animals. Jeremiah 8:7. The ox… the ass — Dr. Thomson, (The Land and the Book, vol. ii, p. 97,) describing a scene at the close of a day in Tiberias, says: “No sooner had we got within the walls, than the drove began to disperse. Every ox knew perfectly well his owner, his house, and the way to it, nor did he become bewildered for a moment in the mazes of narrow and crooked alleys. As for the asses, they walked straight to the door, and up to the master’s crib. I followed one company clear into the habitation, and saw each take his appropriate manger, and begin his evening meal.” Israel — The whole nation, Judah as well as Israel. As a covenant people, both were included in a designed unity. Not know — Do not recognise God as their rightful owner. Not consider — The parallelism here is explanatory. My people have lost knowledge of me, and do not attend to the spiritual food which, as their Lord, I fain would give them: just as the master of the “ox” and the “ass” is known, and these stupid animals are fed by him. A comparison the more striking for its homeliness. 4. Ah — The exclamation denotes mental pain, and answers to our word alas! The adjective of the text is an active participle in the Hebrew. Seed of evildoers — Offspring of wicked immediate ancestors. Children… corrupters — From a word of a reflexive form, hence corrupting themselves. Deuteronomy 4:16; Deuteronomy 4:25. The word denotes violence, moral self-violence, and is used of the antediluvians who “corrupted” their way, so as to compel God to destroy them. Genesis 6:12-13. All the phrases here express intense feeling. Holy One of Israel — This phrase is used by Isaiah more than by any other prophet. It is used in all parts of this collection of the prophecies, and is a proof of one authorship of the whole. It means Him “whose name is holy,” (Isaiah 57:15,) essentially holy; who deigned to choose Israel, and dwell with him: but he forsook God, and turned his back, not his face, to him. Such is the thought stated in the words, they are gone away backward. 5, 6. Why should… more — It is doubtful whether the question in Hebrew is, “For what reason should ye,” or, “Upon what part will ye,” be stricken any more? The latter is philologically less harsh, and it falls in better with the sense of the connecting words. The sense then is, Why permit yourselves to be smitten more? your whole person is already bruised in every part, as the proper punishment, of your voluntary evil doings. As to the word which means to smite, see it illustrated in Deuteronomy 28:22; Deuteronomy 28:27; Deuteronomy 28:35. The whole head… the whole heart — In this figure the nation is meant, and in the figure continued in the words from the sole of the foot even unto the head, the desperate moral state of all Judah — subjects and rulers, priests and prophet — is indicated. All are involved, not only in this condition, but in punishment for it. Not a spot in Church or body politic is left unsmitten. Isaiah 9:13-16. The intent here is not so much total depravity, (for which this passage is often quoted,) as the retributive consequences of departure from God. Wounds — Contusions, effects of blows where skin is not broken. Putrefying sores — Either recent or old, which admit not of healing. Closed… bound… molified — This language refers to the surgical treatment in that age. Medical applications were external, (Luke 10:34, James 5:14,) chiefly oil (ointment in the text) and hand pressure, and binding with cloth — no sewing up of wounds. The moral is, that priests and false prophets did not turn the people to God, who alone could heal their maladies and pardon sin, but adopted a worldly policy in their training of the nation. 7. The figurative language is now dropped, and words direct and literal are used. Country… desolate… cities… burned with fire, etc. — Notice how nearly every word corresponds to the curses threatened in Leviticus xxvi and Deuteronomy 28. From the time of Isaiah downward the state of Israel was a realization of the curses of the law. Strangers — This word occurs twice in this verse: possibly the fact hints at the oppression the people were to experience from foreign conquerors, as a just return for their propensity to stray after strange gods rather than to adhere to their covenant God and Protector. See Deuteronomy 28:48; Deuteronomy 28:50-51. 8. The daughter of Zion — Zion was the strong hill of Jerusalem. made sacred in David’s devout thoughts of Jehovah’s presence in the tabernacle erected there. It was the seat of regal dominion and of sacred worship during David’s life — the “chosen habitation” of Jehovah. Psalms 2:6; Psalms 132:13. By a rhetorical figure all Jerusalem was called Zion, as the seat of religion and of the Church. Isaiah 10:24. The Church was called “Daughter of Zion,” denoting virgin innocence, and youthful promise of vigour and fruitfulness. There would be a faithful few in Jerusalem, even when ravages of war would be upon her. These Isaiah sees are to be left as a desolated, tumble-down lodge after the harvest of the country gardens. The cottage or lodge here spoken of is a rude temporary shelter erected in the open grounds, where vines, cucumbers, gourds, etc., are growing, and in which “lodge” some lonely man or boy is set to watch, either to guard the plants from robbers or to scare away foxes and jackals from the vines. Cucumbers — Not such as pass by that name with us, but a species of melon, Cucumis chate, or C. sativis, said by Hasselquist to be used, the first by grandees, the second by common people. 9. Lord of hosts — Of the angelic hosts, and starry heavens. Worship of the latter was very early observed by the Assyrians, Phoenicians, Canaanites, etc., but the Lord of Israel is above all, and so is called “Lord” or Master “of hosts.” Very small remnant — That which is left of the people after the ravages of invasive war. With Isaiah, as often elsewhere, the word “remnant” means the righteous, in distinction from the multitude of the ungodly. Romans 9:29. We — After having reproved the sinful nation, the prophet now identifies himself with the people. As Sodom — Not in character, probably, but in destiny; that is, cut off entirely. Gomorrah — The same idea, repeated for preserving poetic parallelism.The prophets — eminently Isaiah — frequently gave their instructions in symbolic terms, and in sentences metrical as well as poetical. 10, 11. The appeal, continued from Isaiah 1:10-20, rather supposes the prophet to observe that the people are conscious of their delinquencies, and that to make up for them, they make an extravagant show of ceremonial devotion. Hence this abrupt chiding. Ye rulers of Sodom… Gomorrah — The prophet had already said, that but for God’s mercy the nation would have been in condition like to those vile cities — utterly destroyed; now he says, they are positively like to them in character. To what purpose — Denoting unacceptableness and valuelessness, because of the insincerity of the offerers. I am full — Have had enough of them. Burnt offerings of rams — Rams, bullocks, lambs, goats, were of-feted on festivals of new moon, passover, feast of weeks, feast of trumpets, day of atonement, and feast of tabernacles, the first three as “burnt offerings,” (Numbers 28:13; Numbers 28:24,) the last as a sin offering. Numbers 28:15; Numbers 28:22.Moses instituted Jehovah-worship on the new moon to extinguish heathen superstitions on that occasion among his people. The feast of the new moon was the moon of Tisri, our October, the opening of the civil year, announced by the blowing of silver trumpets and other ceremonies. 12. Who hath required this — That is, to appear in this formal, heartless, undevout way. The true way of appearing before the Lord is prescribed in Exodus 34:23-24; Deuteronomy 16:16-17. 13. Vain oblations — The Minchah — an offering of meal to go with the “burnt offering;” this is here termed “vain,” because an undevout, empty performance. Incense — No longer a flagrant odour, a symbol of true devotion, but an abomination to God. Incense was made from burning in a censer frankincense procured from incisions in thuriferous trees, found in Arabia. Sweet spices were mixed with it, making “a sacrifice of a sweet-smelling savour.” Solemn meeting — Heartless worldliness attending ordinary religious occasions “reaches even to the great day of atonement, the most solemn of all days in their sacred calendar.” 14, 15. My soul hateth — The “soul” is the seat of emotions, affections, etc. God’s hatred, or anger, however, is different from men’s, in that it means an ethical intention to punish. Romans 1:18. But here the prophet speaks in God’s place, and as he supposes God feels. Year after year the cycle of new moon, sabbath, and festival ran its round, with no result to the people but that of Jehovah’s indignant non-acceptance. This was God’s punishment. Spread forth your hands — The palms of your hands raised in prayer, in alarm. Jeremiah 4:31. They may pray now in fear, but I am not hearing (Hebrew present participle) them, because it is in fear, not in repentance. Their hands are still full of blood. 16. Wash you — The allusion here is doubtless to the injunction on priests, who, on pain of death, (Exodus 30:19-21,) had to wash hands and feet before they ministered at the altar. The symbol, no doubt, was at once understood by these worldly men now before the prophet: the expression did not seem to them an abrupt transition to another subject. Before they could offer “the earnest, effectual prayer of the righteous man,” they must pray not in alarm merely, but with deep repentance. They must cease to do evil. 17. Seek judgment — Better, the concrete word, justice. As rulers and magistrates they had sought bribes rather than to do justice. Relieve the oppressed — The verb means set right, or, make straight, the condition of him who has been unjustly dealt with. The same duty is enjoined in behalf of the fatherless, inexperienced orphans, and the helpless widow. Both of these were an easy prey to their rapaciousness. For both of these classes, oftener than for any others, does the Bible set up the plea for vindication and protection. Psalms 10:18; Psalms 72:4; Exodus 22:22-24; Deuteronomy 10:18; James 1:27. 18-20. Revolting as the people’s acts have been, God is here pleading to show that their ill condition is of their own causing. Come now — This is a common formula of entreaty. Let us reason — Discuss the case together. The verb is reciprocal; hence, considering the parties, to secure their consent to examine the issue is to secure their own self-conviction. Though your sins be as scarlet — As deep dyed as scarlet. This expresses a superlative degree of moral turpitude. “Scarlet,” or crimson, is made from a dye formed of insects found in excrescences on the oak, like our common cochineal. It is the firmest of dyes, and is the deepest symbol of blood-guiltiness. Yet such sins shall be washed out, and the souls of the people become cleansed to whiteness, if they will even now become obedient; but fearfully otherwise if they still rebel. On condition of obedience, land and city shall be preserved; on continued disobedience, the ruthless invader shall bring destruction, as sure as God liveth. AN AGAINST THE CITY, Isaiah 1:21-31.21-23. By a Hebrew character called Piskah, after Isaiah 1:20 a long pause is indicated. Though invited to repent, the people, it seems, make no promise, not even a response, and the prophet’s tone now becomes elegiac. How is the faithful city — The once faithful. Lamentations 1:3. Reading it thus, the rhythm is better seen: “How is she become a harlot — the faithful citadel. She that was full of judgment, wherein righteousness did lodge, and now murderers.” The “city,” or citadel, is Zion. Isaiah 1:27. (Just this was the case with Jerusalem when destroyed by the Chaldaeans, and afterward by the Romans.) Thy silver is… dross, thy wine mixed with water — These are symbols of great moral deterioration. So far, figures; but in the next verse, plain, bluntly-literal predicates occur. Princes… rebellious — Are utterly corrupt and lawless. Companions of thieves — In public responsibilities they are confederate with plunderers. No justice done without bribery; no hearing given to the fatherless and widow, because the latter are too poor to give bribes. 24. But there is a Judge who sees all this, and who will recompense according to what he sees. The Lord of hosts — He commands from heaven to smite and to protect: in the one case as it deserves; in the other, as it needs. The term “The Lord,” here, is from an unusual Hebrew word, äàãåð, Ha Adon, used in Exodus 33:17; Exodus 34:23; Isaiah 1:24; Isaiah 3:1; Isaiah 10:16; Isaiah 10:23; Isaiah 19:4. “It designates God as the supreme administrator and judge. They (the people) had “appeared before” him, (Isaiah 1:12,) much as if they were patronizing one whom they were willing to please with a grand pageant, but one who had no real control over them; (compare Psalms 12:5, Adon;) and, after trampling his courts, had gone forth to oppress their fellow men. He will now prove himself to be what he was called, (KAY, Com., in loco,) the Mighty One of Israel, and this name is analogous to “Mighty God of Jacob” in Genesis 49:24, which passage helps us to the meaning of this. In this verse, He shows who is master, and who can bring proud and rebellious Israel through sharp pangs of punishment to repentance, and give exaltation to the crushed few who were his real friends. Isaiah, and those he represents in his own times and in all ages, are his real friends. Is not this principle involved… in the remaining words of this verse? Ah — The connexion requires this word to be used here in a tone of menace, as in Isaiah 1:4, it must needs be in a tone of grief. Or, it may be of grief here also, and so the meaning be, “Alas, that I must ease or comfort myself by using severity on the guilty, unfaithful ones of Israel.” This softens the metaphor in this passage, and others of like import, called anthropopathia, that is, speaking or feeling as men speak and feel. This figure is constantly used in the Bible. It is necessarily so used. The pure essence of God’s being is impossible for men to apprehend. His mode of thinking and feeling is therefore expressed in our own way of thinking and feeling. Lowth says: “This very necessity leads to beauty, as does all metaphoric language. When images are taken from the superior faculties of man, from the purer and more generous affections of human nature, and applied to God, we are apt to acquiesce in the notion — we overlook the metaphor and take it as a proper attribute; but when the idea is gross and offensive, as in this passage of Isaiah, where the impatience of anger and the pleasure of revenge are attributed to God, we are immediately shocked at the application; the impropriety strikes us at once: and the mind, casting about for something in the divine nature analogous to the image, lays hold on some great, obscure, vague idea, which it endeavours in vain to comprehend, and is lost in immensity and astonishment.” — LOWTH, Isaiah, in loco. But no mischiefs need result from the use of this figure, if it be considered that the inspired writer is predicting only the incomprehensible ethical action of God in the case, not the manner of the action. All the imprecatory psalms, the lxixth and cixth, for example, have their explanation on this basis. 25. In this verse punishment and salvation are combined: punishment as the means, salvation as the end. I will turn my hand upon thee — This with a view to vigorous correction. The words seem addressed to captive Zion.Isaiah 1:27. If this chapter were written as introductory to the whole body of prophecies following, as some think, then its scope embraces the average character of Judah from Uzziah’s reign to the captivity and the restoration. Then, too, the changes of aspect — deep shades and partial lights — seen to pass over the chapter are to be accounted for. And purely purge away thy dross — The recovery was to be by severe measures, namely, as by smelting fires. The figure is, that in the people and princes of Judah there was something corresponding to silver, but mixed with abundant dross.The latter was to be thoroughly removed. Thy tin — Alloy; tin, lead, or other base metal. The same figure as before used, precious metals held in combination by other ores. 26, 27. I will restore thy judges — Corrupt judges and counsellors shall be removed, and such magistrates as in early times — as in David’s time — were enjoyed, shall take their places. City of righteousness — The prophet catches a glimpse of what he is yet to describe in Isaiah 60:14. Faithful city — A city steadfast in character, also of unquestionably good reputation. Isaiah 7:9; Isaiah 33:5-6. Zion — By metonomy, the purified city itself. With judgment — In just visitation for sin, yet with merciful intent. Although obliged to punish this rebellious people because of their perversity, God’s infliction should lead to repentance, when he would remove his stroke and again gather them to their own land. Her converts — Margin, They that return of her. Possibly the reference is to the return from captivity in Babylon: more likely, the expression is general, and means those who return to the Lord. 28. Destruction… transgressors — Literally, there shall be a breaking, or entire crushing out, of apostates, revolters, deserters from Jehovah. They that forsake — An equivalent expression to apostates; they shall come to an end, be destroyed totally. The characters in the first of the chapter are here referred to. See Psalms 37:20; Psalms 37:38. 29. They… ye — These pronouns are thought by some interpreters to belong to the same parties. A Hebrew image, in some instances, allows this. But a consistent sense is yielded by supposing different classes to be referred to; in which case the meaning would be, they, of the coming period, will shrink with shame from the oaks, or terebinth groves, and the gardens, both of which ye, of this generation, have used (under the one, and within the other) for idolatrous practices. The idolatrous element was ever present in pre-eminently wicked times. Which ye have desired — The prophet, while speaking, turns suddenly around to the men of that time, and says, “Ye are the men I mean, who are storing up shame and confusion for the generations to come.” 30. An oak whose leaf fadeth — “Notice the beautiful sarcasm. Ye have chosen oaks, and as a fading-leafed oak ye shall be; ye have chosen gardens, and ye shall be as a garden dry and parched. The objects or your idolatry are the images of your ruin.” — Whedon. 31. And the strong — The “strong” men — “strong” rulers of the nation, of which the present rulers are the fit representatives. As tow — Beaten flax. A symbol of weakness. And the maker of it — Better, his work, as in the marginal reading. All that his skill has laboriously produced — whether his idols or worldly schemes. A spark — As the “spark” which ignites the “tow.” No longer than this shall they endure — they shall go up in a flash and in smoke, and that shall be the end of them.Such is the appropriate warning of the close of this preface to the body of prophecies following. “The hand of the Lord shall be known toward his servants, and his indignation toward his enemies.” Isaiah 66:14. THE WAY OF GENERAL ; OR, THE COURSE OF ISRAEL FROM FALSE GLORY TO THE TRUE. CHAPS. 2-4. 1. The word — Though seen in spiritual vision, “the word,” here, is spoken of as something actually existing. It was a message, a speech, to Judah and Jerusalem. See 1 Samuel 3:1 and Jeremiah 18:18 as to how the terms “word” and “vision” are used in the sense of prophecy. 2. In the last days — Literally, in the end, or latter part, of the days; the entering upon the Messianic period, including even its onward, indefinite continuance. Such is the sense of this prophetic formula of “the last days.” The mountain of the Lord’s house — Generally used to designate Mount Zion, though Moriah was the mount on which the temple stood. Purified Jerusalem, as a whole, was the type of the glorious Church of Christ. Shall be established — That is, permanently settled. In the top of the mountains — So that its view shall overlook all hills, or hitherto dominating mountains, around. The image, here, is of converted Gentile nations. Zion shall be superior. And all nations shall flow unto it — The attractive power of the Church shall draw the nations ever upward to it.John 12:20. 3. Shall go and say — With missionary zeal they shall in multitudes gather other multitudes to be taught. Mountain of the Lord — Zion again, where Jehovah dwells. The house… Jacob — Second phrase, more familiar than the first, and so explains the first. See Psalms 20:1. Of his ways — “Of” is loosely partitive. We can know only in part, (1 Corinthians 13:1,) yet sufficient to walk in God’s “ways” and be saved.The law — The true religion as a rule of duty. Word of the Lord — The true religion as a revelation. 4. He shall judge — That is, He from whom “the law” of the third verse goes forth. Among — Rather, between. The nations — God, by his law, instructs his own people; by his providences, the Gentiles. He impresses and informs the conscience, and inclines the masses of humanity to peace. They shall follow the peaceful pursuits of agriculture rather than war. Swords into ploughshares — In the East, the latter resemble the short sword, and not much smithery is required for the transformation. Pruninghooks — The “pruninghook” is like a sickle. The metallic part of the spear needs only to be a little flattened, and bent into a sickle form, and sharpened. The imagery, here, is of calm rural life, belonging to a perfectly wholesome civilization. Learn war any more — The allusion is quite plain. Uzziah’s reign, in which this was written, was marked by the invention of new weapons of war. 2 Chronicles 26:14-15. The prophet sees all this cease in the glorious Messianic times, when the Holy Spirit shall with effect rebuke, and lovingly reprove, Jews and Gentiles, and cause their tendencies to join and flow together toward mutual peace and general salvation. 5. And by this bright vision of outside nations pouring into Zion, the prophet attempts to move the people around him to steadfast fidelity to Jehovah. House of Jacob — The family of Israel, the Church, or chosen people. Let us walk — Hortatory appeal, with himself included in it. Light of the Lord — A glorious revelation, shining on the path of truth and duty. Proverbs 6:23; Psalms 119:105; 2 Corinthians 4:4.Need enough there was for this exhortation to the people, because, as the next verse shows, they were walking directly into an opposite course — all this time preferring darkness to light. A SIGH, Isaiah 2:6-9.6. Therefore — λι, not “therefore,” but for, or because, as if a sad ellipsis precedes, like this: “Well may I earnestly exhort this people.” Thou hast forsaken… the house of Jacob — This God had before often done, yet with hope, as perhaps he now had hope, of their reform. Romans 2:5. “The house of Jacob” is the family or nation of Israel. In later days, after the first deportations to Assyria of the Israelites, the names Israel and Judah, as now the names Israel and Jacob, were used interchangeably. Replenished — Or, abound in. From the east — From Syria, and Chaldea, and Persia, and Arabia. To speak generally, any or all these regions may explain the phrase “from the east.” ξχγν, mikkedem, may be rendered “from the east,” or, “more than the east,” or, “from of old time.” A marginal reading has the second, and the Septuagint, the Vulgate, and other Versions, have the last. This meaning is plausible. Then the thought is, They abound, as in old time, in soothsayers; or, have become themselves “soothsayers,” like those in old time. Like the Philistines — Foreigners in the southwestern part of Palestine, who, by contiguity and association, corrupted the people of Israel. And they please themselves — They clap their hands in joy of such association; or, they join or strike hands (Gesenius and Delitzsch) with these corrupting neighbours, and form compacts with them.The question is of much interest how idolatry, under kings so hostile to it as were Uzziah and Jotham, should have had such hold on the people. Doubtless the evil was not legally tolerated, but it pandered to natural passions; and unregenerate individuals, among whom were many men in court circles, were involved in it. Prophets zealously inveighed against the evil, as do preachers of this day against intemperance and licentiousness, because both are certain death to all true religion and political morality. 7. Another effect of the intercourse with foreign peoples which the prophet inveighed against, was foreign money and foreign troops. Their land — The land of Judah, a rich agricultural land, under great cultivation, (for Uzziah loved husbandry, 2 Chronicles 26:10,) and produced abundant commerce, and a great influx of gold and silver at this time. Silver and gold — It was not for gold as such, but the love of it for forbidden luxury, that is lamented. Horses… chariots — The law of Moses against the multiplication of these, (Deuteronomy 17:16,) was clearly to encourage peaceful agricultural habits among the people. “Chariots” and “horses,” however, became very common. But how about highways for chariots? At the present time no such roads exist in Palestine — nor can they be made, except at very large expense, over parts of the main bridle-path thoroughfares: neither have they ever prevailed there under Mohammedan rule. Civilization, in the Bible ages of Palestine, must have been vastly in advance of the present. 8. Land… is full of idols — It is scarcely to be supposed that the idolatry mentioned here was public. The “idols” were a private possession of individuals and of families, like the teraphim in Jacob’s family. Genesis 31:34. The word rendered “idols” properly signifies unrealities, nonentities, of no avail as deities or any thing else. Such is the prophet’s view of them. Psalms 46:5. Their own fingers have made — This expresses still deeper contempt of them. So, also, in Isaiah 41-67. 9. Mean man… great man — All classes, both common people and the upper ranks, were involved in this kind of idolatry — that is, in harbouring household penates and the like. Boweth down… humbleth himself — Most commentators believe these expressions to refer both to bowing in worship to idols, and to the punishment following. Forgive them not — Not necessarily a wish of the prophet, except so far as he desired the proper vindication of the rights of Jehovah. The Hebrew tense is future; hence it amounts to a prediction: Thou wilt not forgive them. See note on Isaiah 1:24. 10. Enter into the rock — Natural and artificial caves are very numerous in the soft cretaceous rocks of Palestine. Into these people fled on the approach of an invading army. To the shelter afforded by these the people are now exhorted to fly, that they may, if possible, avoid the wrath coming upon them. Occasion for fright is the greater now that Jehovah is coming in judgment. Hide thee in the dust — In Isaiah 2:19 is the mention of “caves of the earth,” or “dust,” gathered during ages in the cave-bottoms. This probably is what is meant here. Yet allusion may be made to the storms of dust common in the East. The blasts of Jehovah’s fiery judgment may be meant, and the direction may be to fall to the ground with face downward, as travellers do in sand storms, till the heated blast has spent itself. If this is meant, the imagery is beautiful. It matters little which allusion was intended, either illustrates well. For fear — Hebrew, “From the face of the terror of the Lord.” That is, Do what is directed to escape from the terror, etc., or the punishment which God will cause to sweep over the land. And for the glory, etc. — See Isaiah 2:19-21. 11. The terror which was approaching, Isaiah 2:10, is now seen as past. In Hebrew poetry scenes suddenly shift; a spirit of restlessness and non-repose characterizes it; it darts from object to object with lightning rapidity; it is alert with antitheses, and is never to be judged by rules governing the ancient Greek and modern dramatic poetry. The preceding verse sees judgment approaching; this verse describes the effect of it when passed. The haughty airs of men shall be humbled — in the Hebrew, are “humbled” — are brought low. Past, present, and future run into each other to express permanent effect. In that day — In that sweep of time during which the principles of divine retribution have their full manifestation. No doubt the full result is seen in the overthrow of the State and the captivity at Babylon. It is idle to seek, with laborious literalness, fulfilments of predictions so generally expressed. 12. The day, etc. — The solemn emphasis and reiteration given to these words are an intimation of some unusual event being about to occur. The shock of an earthquake, perhaps. See Isaiah 2:19. 13. Cedars — Majestic trees in the Lebanon range, unsurpassed for beauty, strength, and building utility; often used as symbols of the great men in war and civil power. Oaks of Bashan — They abound on the east of the Jordan. The metaphor applies to men in Israel strong in their self-conscious independence and power. Before Jehovah their pride is to have a fearful fall. 14. High mountains… hills — Even these do not afford defence when Jehovah arises to avenge. The loftiest crags and fastnesses cannot then protect. 15. High tower — Uzziah had filled the land with these, and with fenced walls of cities and towns; at Jerusalem especially. 2 Chronicles 26:9; Deuteronomy 28:52; Hosea 8:14. 16. Ships of Tarshish — Meaning, perhaps, large and strong ships, suitable for distant voyages. “Tarshish” is supposed to be Tartessus, in the southwest of Spain. But it denotes, by way of figure, commerce in general. Pleasant pictures — Deuteronomy 4:15-18. It is not known that the Jews indulged in paintings. Whatever represented splendour may be all that is meant — a parallel sentence, a rhythmical effect merely. Jehovah is to destroy every thing in which the pride of man has indulged. 17. The proposition of Isa 2:11 is here resumed, as if to say, The case is made out. “So sinks the loftiness of man, and so bows the pride of man, and Jehovah alone is exalted.” 18. The idols… abolish — As for them, they all shall pass away. Emphatic and sarcastic; a prediction fulfilled to the letter, by the captivity at Babylon. Before this event the Jews were madly prone to idolatry — but never since. Zechariah 13:2. Query: In the line of what natural causation did the Almighty Providence effect such an utter change? 19. Holes of the rocks — In Isaiah 2:10 similar language is used as a warning, but here it is a direct prediction. Idols, the whole mass of them, shall pass away into their natural utter nothingness. When he ariseth — Literally, In his arising; in God’s addressing himself with terribly obvious purpose. Shake… earth — The intimation seems to be a recent earthquake, and all this prophetic speech may have taken advantage of the event when the worldly indifference of the people was for the time arrested. Amos speaks of the great earthquake in Uzziah’s reign. Amos 1:1. God is the immediate cause of all physical phenomena, and he makes the physical serve the moral. In all his great comings to “shake terribly the earth,” he uses the one phenomenon as the means to engage serious attention, the other, as the end, to wit, to secure moral reformation. 20. 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Its home was in the ground, with holes to the surface. Bats — “Bats” are numerous in Palestine. They chiefly inhabit caves and the recesses of ruins, where they may be found hanging from the roofs of the habitations. Layard says, that on the occasion of a visit to a cavern, these noisome creatures compelled him to retreat. Their bodies are covered with a pale fur. Moles and bats are virtually blind, and dwell in dark places — places just despicable enough to cast therein these miserable nothings called gods. The more costly the idols, the more significant is the hurling away of them in the fright and alarm of their former worshippers. 21. The warning begun in Isaiah 2:10 continues. To go — This is an infinitive of purpose — that these frightened idol worshippers may go into hiding-places away from the coming terror of Jehovah.It is easy to conceive our prophet as delivering this fearful message in the temple courts at Jerusalem, or even in the royal courts, with his disciples about him (for it is presumable that he had a school of young prophets within or near Jerusalem) furnishing the choral refrains at Isaiah 2:11; Isaiah 2:17; Isaiah 2:19; Isaiah 2:21. 22. Thus far the warning has been Abjure idols: now it is, Depend not on man. Cease… from — Let him alone. Human strength is impotent. Whose breath is in his nostrils — Genesis 2:7. Whose life is transitory, precarious. Wherein — On what grounds, or, At what rates. Is he to be accounted of — That is, to be valued? No protection from man can be relied on. He is an entity, it is true, yet for actual source of help he is of but little more avail than senseless idols. The discourse continues, as the continuative for denotes. Having commenced (Isaiah 2:1-5) with a calm, attractive picture of a gloriously hopeful future, the prophet’s eye glances over his audience only to bring him back at once to the incongruous character it bears, and the whole nation with it, to the peaceful, pure days of the Messiah in the far future. Then the impetuous oratory begins, as we have seen Isaiah 2:11-22. A mass of conjurers, of gold and silver, of war-horses, of idols! The voice that began with Messiah’s salvation is choked. A vision of judgment and destruction comes before the prophet, and he calls out to the people to hide themselves from the storm. The people are aroused. The prophet has gained one point — their attention and their fear; possibly God has given him the aid of a natural earthquake to impress his lesson. A symbol that is quickly dashed, is dependence on cedars and ships — strong men in war, and state, and in commerce. All is made to seem such a frail reliance, that to escape quickly, men yield their clutch on their idols as they flee, and they do as they are bidden, hurl them to “the moles and to the bats.” The fact is made to grow on them, that the loftiest man must perish. His life hangs on a breath over which he has no power; how should one trust in him! In poetic dress the general principle is taught that idolatry and every thing to which it leads cannot stand. It shall be wiped out by severe national judgment and captivity.In this chapter the application is made to Judah and Jerusalem in particular. Apparently the prophet explains in Isaiah 3:1-7 the thought in the preceding verse on the non-reliance of man; that God was about to cripple, perhaps destroy, the leading men of Judah, and permit a state of anarchy. 1-7. Cease ye from man is now the order. For behold — Attention is challenged. The Lord — (Ha-Adon.) “The Lord” as sovereign. The Lord of hosts — The self-existent God, the revealed God; God, as it were, rallying all his forces of angels and subordinate agencies of whatever kind — for such is virtually the meaning of “Jehovah of hosts.” Doth take away — Is taking, or is about to take, away. Stay… staff — Both nearly the same word, but of different genders, the one masculine, the other feminine. Together they mean every kind of support on which they had depended. God was the true “stay “and “staff.” Isaiah 10:20; Isaiah 50:10.Bread… water — Judah’s spiritual food here symbolized. Civil prosperity depends on this. Isaiah 3:9-10; Isaiah 3:16-18. The “stay” and “staff” are now particularized. 2. 3. Mighty man… man of war — Besides men, martial armaments are included. Uzziah had a widespread military organization. 2 Chronicles 26:11-15. Prudent — About the same as prophet. Men on secular principles occupied in divining future events. Ancient — Elders, heads of families. The captain of fifty — A title near in rank to that of the people. The honourable — A favourite of the people; of dignified aspect. Artificer — A maker of war weapons. Eloquent orator — Not this in our modern sense, but rather, an enchanter; literally, whisperer. Chapter Isaiah 8:19. Akin to “prudent.” 4, 5. Children to be their princes — A phrase descriptive of the evil condition of a state deprived of wise rulers. See conduct of Rehoboam, 1 Kings 12. Babes — Ignorant and incompetent persons. Did the prophet here look forth one hundred years, and describe what is stated as history in 2 Kings 22-25? Grotius well calls this a state of anarchy; to the Hebrew tone of life a state intensely revolting. 6, 7. Nobody desires state-position in anarchy like this. Take hold of his brother — In a supplicating way, and then only on a kinsman, or one of his tribe. Outside of ties of blood no one ventures. Hast clothing — A large wardrobe, which was a mark of oriental wealth. Be thou our ruler — A like example is that of Jephthah, but in times when anarchy was less desperate, and probably less general (Judges 11:6) than that here represented. In that day — In that time of anarchy. Shall he swear — Literally, lift up the hand; this being the usual form of oath-taking. Not be a healer — Or, binder up; the chief proceeding in oriental surgery. The body politic has been too long and irrecoverably diseased. In my house — Powerful and wealthy though it has been, it is now impoverished; it has neither bread nor clothing. “It is customary for Eastern rulers to gather an immense quantity of clothes, for there fashions never alter.” — Chardin.“The kings of Persia have great wardrobes,… many habits to spare and to give away, on occasion, as presents.” — Lowth. The picture here is that of extreme poverty as the result of a long continued ruinous civil and moral condition. 8. The causes of this ruin are now stated. Its character is implied in its causes. It is moral ruin, drawing after it, of course, ruin political and national. “Jerusalem reels, Judah falls,” all because of their tongue and their doings. They have mocked God in pretended temple worship. They have at the same time insulted him in acts of idolatry among the hills, groves, and gardens. They have provoked the eyes of his glory. They have affronted — brazenly faced down — “the eyes of glory,” which streamed forth in love for his faithful ones. The eye, as an outward sense, is the quickest to indicate thought and emotion — to light up with joy or flash in indignation. The word “glory” is a probable allusion to the shekinah, which, in its shining and its withdrawal, or darkening, gave outward expression to the emotions of Jehovah. 9. Show of… countenance — Its bold, staring effrontery declares, testifies, against them; reveals their own true character exactly. Thoughts only of evil are mirrored in their countenances, and are as clearly open to every one’s view as were the open sins of Sodom. The meaning is not that their looks betray them, but that they attempt no concealment, they hide it not. Woe unto their soul — This expresses the highest abhorrence of their acts. Rewarded evil unto themselves — Reaped punishment as the only proper retribution. 10, 11. These verses express general truths. Their meaning is deep. All that is possible to think or feel from the two simple propositions, “It is well to be righteous,” “It is ill to be wicked,” cannot exceed what they mean. The reason for these truths here may be this: The word “Sodom” brought to the prophet the thought of Abraham and Lot; this thought suggested resemblance and contrast: resemblance pushed forward the bad men of the plains; contrast, the good man Lot; then both suggest the awards due to each. As the rule by which God governs and awards, the principle here expressed is true for all in the earth, the righteous and the wicked, but emphatically now true of the Jews to whom the prophet at once returns. 12. Through a vista of years the prophet sees the Jews much reduced in power, pusillanimous in character, enslaved to evil-doing, and so helpless in that slavery, that he says, children — that is, men of weakest moral force are allowed to overpower them; and women, women of the royal court, that is, from the royal harem, rule over them. The statement here seems made in a tone of contempt. The law as to the sexes seems reversed. (Genesis 3:16.) The divine order was first invaded by Solomon, whose wives prattled to him about Chemosh and Milcom, and prevailed. They which lead thee cause thee to err — Compromises with idolatry are destructive of moral and civil order. The way of thy paths — The way appointed for Israel; the guide-marks of which along the whole way become obliterated, in so far as any taint of idolatry infests the heart of the people. 13. This headlong life of the nation cannot last. The Lord standeth up — He cometh forward (that is the verb’s meaning) after sufficient trial and endurance. To plead — To litigate, to contend, to inflict punishment. 14. The parties are now distinctly named. The ancients — The elders, heads of houses and tribes, responsible representatives of the people. Ye have — The address is direct. The charge is against these guides. Eaten up the vineyard — Destroyed God’s Church by subverting its purity. Ye have “eaten” (literally, burnt) this up. The same in effect as if it stood, “Ye have robbed my people;” and thus it better accords with the word spoil, plunder; the evidence of which is, that it is in your houses. 15. What mean ye — What induces such foul injustice? What motive, what right, impels such action toward the poor? A blow aimed at the public conscience, though parried just for that lawless time, nevertheless comes home some day with its full death stroke. Grind the faces of the poor — This signifies great oppression. To “grind” is to trample on. “Faces” is here equivalent to persons. The poor are claimed in the Scriptures (Amos 2:6-7; Micah 3:2, etc.) as well as in the universal conscience, as objects of care and protection. In times when justice is prostrate, such as the prophet foresaw in Judah and Jerusalem, crushing oppression of the poor is the greatest social crime. 89504e470d0a1a0a0000000d49484452000000aa000000d00803000000a0110a1700000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The course of thought which had been interrupted at Isaiah 3:12 is here resumed. Moreover the Lord saith — In addition to what he had already said, as reasons for divine judgment yet to come on Judah and Jerusalem. Because the daughters of Zion — Or, the women of Jerusalem. Are haughty — Are proud. In the prosperous reign of Uzziah there was not only much wealth, but probably it was generally diffused. And walk with stretched forth necks — With ostentatious display of neck, perhaps to appear taller; the Septuagint, “with lofty neck.” And wanton eyes — With fascinating glance of eyes, or with attempts to allure, as they walked. And mincing as they go — Taking affectedly short steps. Making a tinkling — With ankle-rings made of silver, or gold, or ivory; still used by upper class women in Syria, India, and Egypt. 17. Smite with a scab — Leprosy, no doubt, or its equivalent result. The latter seems the view of the Septuagint, the Targums, and the Syriac. Few things are deemed more degrading to the Hebrew women than baldness. Discover — This was the highest disgrace. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 18, 19. In that day — The day of their coming punishment. Bravery — In Isaiah 4:2 this word means comely. It is applied to different things: in Isaiah 60:7, to the temple; in Isaiah 64:11, to Jerusalem. May it not here mean finery? (There is difficulty in determining the meaning of terms in these verses, because many of them are used only here in the Bible. According to best means at hand, scholars have made them out, generally, as here given.) Cauls — A network covering for the top of the head, usually made of silk. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 20. The bonnets — Used of priestly head-bands, Exodus 39:28; it probably means here, ladies’ caps, or similar ornamental headdresses. Ornaments of the legs — Short stepping chains from one foot to the other, to give a measured gait, (the “mincing” of Isaiah 3:16;) these were attached to the ankle rings, Isaiah 3:16. Headbands — Literally, girdles. 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Tablets — Singularly, the literal meaning of the Hebrew is, houses of the soul, or breath; hence, smelling boxes, which were carried about the person. 21. Rings — Usually the word denotes signet rings. But here, finger rings, earrings, or rings in general; gems with inscriptions of magic formulas. Nose jewels — Suspended from the pierced cartilage of the left nostril. 22. What is now mentioned consists of entire articles. Hitherto only single ornaments were named. Changeable suits — Put on and off on occasions; holiday dresses. A variety of these indicated wealth. Mantles — Flowing upper garments; fuller tunics with sleeves. Wimples — A head covering, intended, perhaps, for a cloak or shawl, thrown over head and shoulders. Crisping pins — A strange rendering of what seems to mean money bags, purses. But it is one of the most difficult words to determine. 23. Glasses — Mirrors made of polished metal, carried on the person. Fine linen — Inner wear, undergarments. Hoods — Turbans, mitres, diadems. Isaiah 60:3; Zechariah 3:5. Veils — Coverings of the face, minus the eyes, dropping to near the feet. Distinct from “mufflers,” or smaller veils. In 1 Corinthians 11:10 used as a token of woman’s subjection. 24. It shall come to pass — The divine judgment against this luxurious finery is, that in place of sweet smell — aromatics, spicy fragrance, and the like, upon the garments of the person, (Roberts says, “No one ever enters a company without being perfumed,”) there shall be stink — a stench from dead bodies. Instead of a girdle — An ornament for the waist; used, also, to hold up the gathers of the long outer robe when engaged in active employment. A rent — Better, a rope; either an emblem of poverty or of captivity: in the latter case the proud females being thereby hauled along in the train of conquerors. Well set hair — Hair curiously braided and adorned. Baldness — In this connexion made so by the razor, the hair being shaved off; as conquerors of old time resorted to the last degree of humiliations upon their captives. Stomacher — It is matter of uncertainty what is meant by this. Most concur in its being a plaited or stiffened ornament worn on the breast, or a broad plaited girdle for the breast. A girding of sackcloth — The material only changed. “Sackcloth” was of the coarsest material, and worn only in affliction. Burning — A sunburnt face, from the exposures of captivity and slavery. This, instead of the fair complexion and the well adorned person in a highly civilized and luxurious life. 25. And the proximate cause of all this shall be the profuse slaughter of the male population. Thy men — The men of Judah and Jerusalem, for these are here evidently addressed. 89504e470d0a1a0a0000000d49484452000000c1000000ca08030000002b5bd46d00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 777878787979797979797b7b7b7c7c7c7d7d7d7e7e7e7f7f7f80808081818182828283838383838385858586868687878788 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Her gates — A poetical soliloquizing. The “gates” of Jerusalem were places busy with concourses occupied in imparting news, in trades, and in settling of disputes. Lament and mourn — The usual daily, commonplace air of the above scenes is to be changed to loud wailings, such as Orientals well know how to make. Sit upon the ground — This was the posture of grief and mourning; and so Judea is represented in the medals struck on the destruction of Jerusalem by the Romans.The destruction and captivity, however, here looked forward to by the prophet, was probably the first destruction of the city by Nebuchadnezzar. The same prophecy continues, and hardly should have been disconnected from chapter 3. 1. The first verse completes the picture of domestic desolation on account of the scarcity of male inhabitants, destroyed by war or carried to Babylon as captives. In that day — That calamitous period described as yet to come to Jerusalem. Seven women — An indefinite, but a large, full number. Native modesty is laid aside; all sue to become wives to one man, on account of the great reproach of unwedded life among Jewish women. For this, they will even surrender their rights of dowry and support.The primeval institution of marriage (Genesis 2:24) permitted the union only of one man and one woman. But, long before the times of Moses, morals on this subject suffered degradation. Unlimited polygamy became, in the East, the rule, not the exception; nay, worse than this, prostitution of females and boys became a religious institution. See Whedon’s note on Revelation 2:14-15. The disgraceful evil of prostitution Moses required to be punished and rooted out by the severest laws. Polygamy he suffered, because compelled by social necessity; but he aimed so to regulate it that in the end it would virtually cease to exist — a fact near to realization till monarchy reopened the floodgates of the evil. Wars so diminished the number of males, and the reproach of childlessness among females was so great, that in the text above, though the situation was evil, the sentiment in the urgent request of the women was in their own estimation virtuous. “The times of this ignorance God winked at, but now commandeth all men everywhere to repent.”[ See “Phoenica and Israel,” published by Phillips &Hunt: an important work in Old Testament exegesis bearing on this subject.] 2. And now the counterpart to this fearful prophecy, which was begun in chap. Isaiah 2:1-5, is resumed, and brings this long discourse to an end. Isaiah, as with a single bound, retires from the dreary scene he has pictured, and is again rejoicing in engrossment with the future Messianic times. In that day — The day of Messiah, the antitype of David. Shall the branch —öîç, (tzemach,) sprout, the outgrowth from Jehovah. Jeremiah 23:5; Jeremiah 33:15. In these citations the word “branch” directly, and in other passages indirectly, refers evidently to the Messiah. It is that which shoots up, or sprouts, from the root of a tree. The Messiah is, in chap. Isaiah 11:1; Isaiah 11:10, (where see notes,) said to be a root of Jesse. David is ever the type of a more glorious ruler, whose sway shall be over the whole earth. Beautiful… glorious — It shall be for ornament and glory. Nouns, in the Hebrew, expressive of quality indeed, but of stronger meaning as nouns than as adjectives. Fruit… excellent and comely — Literally, for majesty and honour. The Messiah’s reign shall ennoble its subjects by the moral beauty, glory, dignity, and honour conferred on them. Them that are escaped of Israel — The remnant, the small number that escaped calamities. The emphasis is not on small number, but on the “escaped of Israel.” Figuratively this means those who continue true to Jehovah; who, against all odds, remain his firm and believing followers, of whom those who stood the test at Babylon, and were restored to Jerusalem, were types. The Messiah’s reign is to extend on to the end of the world. 3, 4. He that is left in Zion — The true descendants of the few who, amid the immoralities of Jerusalem life, and despite surrounding temptations to the contrary, preserve themselves pure and loyal to Jehovah. Shall be called holy — Shall be holy. The idiom “shall be called” means this. Written among the living — Those who are alive in Jerusalem; typically, who continue unto eternal life. Filth of the daughters of Zion — Their vain-gloriousness; their silly and demoralizing pride and defilements. The judgments upon Judah and Jerusalem are to remove — wash away —these, and the guiltiness of the people likewise. Spirit of burning — An intensified expression of the idea of the previous clause. The people, by a long but thorough process of spiritual cleansing, shall cease to love idolatry and crime, and shall learn truly to serve Jehovah. 5. When such times come, the Lord will create — Renew, and make holy. Every dwelling place — Every household in mount Zion. “Zion,” the local, prefigures “Zion,” the universal — the “Zion” of all ages and places. The palmy days of specific revelations and protections in the wilderness were a type of what, in a degree indefinably more glorious, shall be wrought upon the “Zion” of the future ages. 6. Tabernacle — That of Moses in the wilderness prefigures God’s pavilion, which, by Messiah, he spreads everywhere over his people. As its bridegroom, Messiah overshadows his Church. He is its canopy (an idea of which the canopy at the oriental wedding is the symbol) to shield from fierce heats and violent rains; in other words, he secures perfect protection from all moral disasters. This security the renewed Jerusalem, or Zion, shall enjoy for ever — not merely in the best days of the Church on earth, but in the eternally better days of the New Jerusalem above. Revelation 21.The prophecy begun at chapter ii closes here. Its leading thought is the overthrow of the false glory of Israel, and the perfect establishment of its true glory by means of judgment and of severe discipline. Doubtless the prophecy covers the whole area of history to Judah as a nation, and an indefinite outlook thence onward into Messianic times. The themes touched upon here are often a burden with this prophet in other modes of warning, illustration, or enforcement, nearly all of which have more or less the same hopeful closing. Quite independently of what goes before or after, this chapter opens with a parable, and is thought to have some points of contrast with the preceding prophecy, especially in intensified touches upon vices therein noticed. This would seem to suggest the probable similarity of date, and some similarity of historical facts, in both.The parable in Isaiah 5:1-7 is marked by great aptness and propriety. And it is instructive to trace present oriental lines in vineyard cultivation. Van Lennep, in his Bible Lands, says: “The process of planting a vineyard and guarding it with a wall or hedge, may be described as follows: The ground having been selected and traced, a ditch is dug along the outside, three or four feet in width and two in depth, the earth being piled upon its inner edge. Into this pile stout poles are set about four feet in height, and branches are twisted and woven in among them, making a thick and solid fence. A vineyard is cultivated for successive centuries, but the vines must be occasionally changed, and at such a time the ground lies fallow for several years. The Hebrews left their vineyards untilled every seventh year, as well as every fiftieth, or jubilee, year. Leviticus 25:4-5; Leviticus 25:11. In process of time, many wild plants, briers, and some few shrubs and trees, spring up and grow within the shadow of the hedge, and, fed by moisture collected in the ditch, make the enclosure more solid and capable of resisting incursions from man or beast. Still the husbandman is obliged, from time to time, to examine all parts of the hedge and close up any gap or breach made by foxes, jackals, hares, badgers, and still more diminutive hedgehogs. It is only when the vineyard proves unproductive, or the grapes become in quality hopelessly bad, that the proprietor neglects the hedge, and allows it to fall to pieces, so that even the wild boar may come and join in its destruction.” 89504e470d0a1a0a0000000d4948445200000122000000b20803000000d171327300000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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Now will I sing — Rather, Let me sing. The singing was in the form of chanting. Such was probably the mode of the delivery of Isaiah’s prophecy concerning this “vineyard” — the Jewish Church. To my… beloved — In honour of my beloved, Jehovah, Israel’s manifested deity. Vineyard — The vineyard symbolizes Jehovah’s people — the tribes of Israel. Fruitful hill — Literally, on the horn of the son of oil; that is, a high and very fat and fragile ridge. He fenced it — Girded the holy land with isolating limits, and separated Israel from the nations with isolating institutions and laws. Gathered out the stones — A necessary work in preparing for a “vineyard.” The expression symbolizes the casting out the idolatrous tribes that encumbered the land. Planted… choicest vine — The noble stock of Abraham. Tower in… midst — Vineyards and gardens required to be watched, and towers and booths, the former especially, in established vineyards were erected. These terms signify watchful protection: they may also denote the moral influence of the temple and its worship in Jerusalem. Winepress — A press was a necessary equipment to a rich vineyard. The expressed juice of the grape is here symbolical of the refreshing spiritual strength derived from the worship of Jehovah. He looked — He expected, awaited, a good crop; symbolic of a fruitful religious character. But wild grapes only appeared; a bad fruitage, emblematic of bad men, bad principles, base idolatry. 3-7. So far the parable is left unexplained to the prophet’s hearers. And to them the appeal is, “What is to be done?” Then the explanation begins, but still in a parable. The inquirer answers his own questions. Will take away… hedge thereof — An Eastern “hedge” is composed of thorny plants, which, densely placed in rows around a ground, forms a strong protection against intruders.The answer in Isaiah 5:4 is in bitter irony. It implies that more would be done if possible, but from the rebellious conduct of Israel that is impossible. It is also God’s divine self-justification. He had done all the best vintner could do for the vineyard, but it would be obstinately bad. Waste and desolation will now ensue, and tempests and war shall at times sweep over it with fury. Rains will be withheld, and famines and general depopulation will follow. In plain words, this “vineyard” of the Lord — of the prophet’s “beloved” — is the house of Israel, and the men of Judah his pleasant plant.Thence follows the announcement of a series of disciplinary woes, with an enumeration of the popular vices that cause them. First woe — upon great land monopoly, Isaiah 5:8-10.8. Join house to house… field to field — The building of long city blocks, and forming immense estates, by monopolizing landholders. No place — Between the vast landed estates the small farmer was crowded out, “no place” being left for him, and he was turned adrift or reduced to serfdom. Tendencies to such concentration of estates in the hands of great landlords arise in times of great prosperity both in England and America. Alone… earth — Or, rather, land. The great feudal mansions would dot the whole of Judea, each in solitary grandeur. For a similar picture in the Roman empire consult our note on James 5:6. Micah 2:2 contemporaneously with Isaiah confirms his description. The woe on this landed aristocracy was decay and desolation.] 9, 10. Many houses shall be desolate — Without occupant, desolation dwelling there, because of the invasion invoked below, in Isaiah 5:26-30. Great and fair — Aristocratic though they be. Ten acres — An acre was a space of ground ploughed by a man with a yoke of oxen in one day, about three fourths of an English acre. Ten acres of vineyard, it is estimated, (Kay,) might be expected ordinarily to produce 32,000 pints of wine, or 500 baths, instead of which it is here said they shall produce but one. A homer — About ten bushels, enough to sow ten acres, but here only one bushel is promised. A bath was a liquid measure, in capacity one tenth of a “homer,” a dry measure. Ezekiel 45:11-14. God directly permits devastation like this as a punishment for these specified sins. Compare Leviticus 26:20 with Isaiah 24:7 and Joe 1:10-12. Second woe — on high-living and revelry, Isaiah 5:11-12.In the train of the luxury of the times, drunkenness follows. The woe is deserved because (observe the particularity of the statement) appetite seeks gratification from early morn, through the day, and into night. 89504e470d0a1a0a0000000d49484452000000ae000001080803000000f1e03f9b00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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Strong drink — A drink of topers, (ωׁ ?λψ, shakar,) made from dates, grain, grapes, and whatever else will produce intoxication. Till wine — “Wine,” here, is from the word ιιπ, yayin, a term generic of this liquid, whether fermented or not; but here it is fermented and intoxicating, for the latter fact is specifically stated. “Strong drink” is also stated here to originate revelry, and music becomes in request. The harp — The same in kind that David used in chanting his odes. [For figure of the instrument and mode of handling see the next page.] The viol — This was of wood, made hollow, and overstrung. The original word, παμ, nebhel, is generic of the ancient guitar, four forms of which have been taken from the ruins of Egypt. The tabret — A kind of drum, perhaps with strings attached. The pipe — A flute or flageolet. They regard not — God is not in all their thoughts. They look not toward his work… the operation of his hands. These parallel words of course mean the same thing, namely, What God teaches men through nature, providence, and revelation; hence, these instructors being overlooked, God is compelled to teach them by a severer discipline — by famine and captivity. 13. Therefore — In consequence of the delinquencies that bring down both these woes. My people — Still His, (iii, 12,) but therefore all the more to be chastised. Amos 3:2. No knowledge — They were heedless of what the consequences must be. These they might have known, and ought to have known and heeded. Their — Literally, his; his people of honour, or honourable men, are men of starvation, famished from want of food and drink. This is clearly the sense. Hence, great mortality among them. Hence, too, the next therefore. 14, 15. Hell — In the Hebrew, sheol, to which, in the New Testament, the corresponding term is hades. The term sheol never means the grave, but always the invisible domain of the dead, whether referring to souls, as usually, or to bodies. See Dr. Burr’s Excursus on Job 7:21. The famished multitudes are making sheol populous with newly departed ones. Hence, enlarged herself means “enlarged” her capacity; and without measure imports ambition for more extensive limits than are decreed to her. Their glory… multitude… pomp, etc. — The pronoun “their” doubtless refers to Jerusalem, the fallen Zion, and the nouns belonging to it are the noisy, revelling inhabitants thereof. The common mass, mean… mighty… lofty, are seen tumbling daily into sheol together. Chap. 14, where see notes. 16. The pomp of defiant man is humbled. But the Lord of hosts, he who has at his service all holy ones and agencies, is exalted in judgment, that is, in the exercise of his justice. The future tenses of the Hebrew, here, imply that divine principles are eternally fixed and true. Sanctified in righteousness, namely, at the final restoration of Israel. 17. Then — In the day when Jehovah is “sanctified” by Israel. Lambs — any body’s flocks — (defined in the next parallel member of the verse) shall feed after their manner, that is, at their pleasure, (literally, at or according to their word,) over the fields of restored Israel. In other words, they shall feed as in their own pasture. Strangers — Nomadic tribes, Gentiles, the present Arabs, and any others who shall be their successors.The “strangers” are allowed to eat only the waste places of the fat ones of God’s true Israel.Third woe — upon the energetic and defiant transgressors, 18, 19. 18. Draw iniquity — [The truly muscular sinners, who put their pluck and power into the business of sin: so that they are like very stout pullers who draw the greatest cartloads with the strongest of ropes. Yet the cords that bind them to the huge loads of iniquity they carry are but cords of vanity, of infatuated folly.] 19. Let him make speed — In a tone of defiance they say, Let him come on. And hasten his work — His work of direful providence and threatened judgment. That we may see it — We are ready for him. When he does what he threatens, we will believe him. Counsel — The prophet’s predictions; evident from the words Holy One of Israel, which not they, but only the prophet, would use. In effect they say: “‘The days are prolonged, and every vision faileth.’ Ezekiel 12:22. We doubt their truth. Let him show his hand in these threatened woes. Only then can we believe you, his prophet.” Fourth woe — on the reversers of right and wrong, Isaiah 5:20.It takes but little time for such sinners wholly to reverse and uproot all moral distinctions, hence another woe is pronounced upon such.20. That call evil good — Those who call “evil,” “good,” and “good,” “evil;” to whom right is to be shunned, and wrong to be preferred; to whom the truth is a lie, and a lie is the truth. The woe is on such for their villainous attempts utterly to deprave the moral principles of the people. Fifth woe — on the scornful self-conceit of errorists, Isaiah 5:21.21. Wise… prudent — Those who conceive they possess the highest wisdom as against God’s wisdom, (administrative wisdom,) thus upsetting ordained social, civil, and moral law. This picture is more vividly given in Romans 1:18; Romans 1:22-23. Sixth woe — on public dissoluteness, Isaiah 5:22-23.Drunkards, too, again receive their woe; (see Isaiah 5:11;) where the people indulge in thoughtless, rollicking dissoluteness.22, 23. Drink wine… strong drink — Here the terrible evil is contemplated as affecting those intrusted with the administrative interests of the nation. How can magistrates with reeling brain and besotted soul adjudge the rights of the poor and the weak? 24. Therefore — The general subject of destructive judgments is here resumed from Isaiah 5:14. As the fire devoureth — Very like the stubble and chaff by fire shall Judah’s glory disappear; root and branch it shall be burned up and pass off in air as smoke. 25. The declaration just made is virtually repeated here, probably as a backing to the closing refrain. The verbs of this verse are of the prophetic preterite for future; that is, the ideal standpoint is in the future, from which the prophet sees, in the past, wave after wave of divine judgment rapidly following each other over the nation. For all this — In all this, or notwithstanding all this, God shall inflict still other judgments. Though the blows be heavy, his anger, or ethical intuition, abates not, because his judgments do not, as intended, bring the people to repentance.Leviticus 26:18; Leviticus 26:23; Leviticus 26:27. (See this dirge-like strain repeated in Isaiah 9:12; Isaiah 9:17, and Isaiah 10:4.) The foreign invaders summoned to execute judgment, Isaiah 5:26-30.26-30. An ensign — A signal to nations from afar — Assyrians, Babylonians, Parthians, Scythians, perhaps, and finally Romans. And will hiss — This illustrates the preceding words, and is an allusion to the practice of Orientals in managing bees. They hiss or whistle (Zechariah 10:8) in calling swarms from and to their hives. So shall the called armies from afar be obedient and powerful in action and speed. From across the whole earth they shall come swiftly. Their pace shall be without weariness, without demand for sleep, without stumbling, without impeding loosened girdle or sandals. On they come, with arrows sharp, bows bent, hoofs of horses rock proof, and chariots of war flying. On they come, with shouts, as if for certain victory, and they snatch away their prey at a single bound — no one resisting. All warring nations, from very early times, made large use of the horse, which to Israel was forbidden, in order to keep the nation religious and peaceful. But horses and mules came all at once into fashion in the reigns of David and Solomon. Horses, inured to rocky bridle paths, seldom fail of foot up and down mountain steeps. As anciently Israel and other world powers, so now Bedouins, Circassians, and Tartars, never shoe their horses, whose faint sense of feeling in their feet secures their surefootedness. The prey which these on-rushing armies are seeking is JUDAH; but it adds to the gloom of the prophecy that Judah is not mentioned. It seems hard for the prophet to let the word pass his lips.30. In that day they shall roar — In this description the transitions are spirited and beautiful. First, the change is from the enemy’s rapid movement to his roaring in expectation of speedy victory; and now, from his roaring as a lion to a roaring as the sea. “Israel is threatened by the raging sea, and, looking landward, sees it growing dark there, until, after being fluctuating, the darkness becomes total.” — Alexander. 1. I saw — An insight into the invisible world. The prophet’s mind is in communication with heaven, but his mode of apprehension is by symbol. The holy of holies in the temple, with the veil removed, is the scene where the vision occurs. It is told us, in John 12:41, that the “Lord,”=Jehovah, whom Isaiah saw in this vision, was the yet unincarnated Jesus. [Compare the much sublimer theophany of Revelation iv, where see notes. Isaiah gives the apocalypse of Jerusalem’s downfal, John of the mystical Babylon’s.] In this vision the beholder sees the sovereign Jehovah on his throne, high and lifted up, with the folds of his train, or skirts, filling all the temple. Above the throne were standing or hovering, as attendant ministers before the ineffably glorious One, seraphim, or burning ones; beings with the radiance and glory of fire — an essence, so to call it — which symbolized certain intense qualities of character. The word is here only used with this sense in Scripture. It is from ùׂ ?øŠ, (saraph,) to burn, and the being is evidently spoken of as wearing a human form, with brilliant fiery appearance, covered with wings. [This word, to burn, is often used in the Old Testament, and for some reason the noun saraph, burner, signifies a serpent. Rabbi Solomon says, (quoted by Barnes,) “serpents are called seraphim, because they burn men with the poison of their teeth.” Better, however, is perhaps the suggestion of Nagelsbach, (Lange’s Bibelwerk,) that serpents were called burners from the resemblance of their vibratory creeping to the vibrations of a flame; they were flamers. And these present holy beings are called burners, not as serpents, but as representing, or, as we may say, incarnating, the burning, consuming purity and holiness of God. Hence their ascription, holy, to God, indicates their own holy nature. They are pure flames of purity and love; and though seen in repose by the prophet — they have a radiant human form — yet we may conceive that when on the wing, sent forth by Jehovah, they may become (what the flying flamingo of the south seems to be) a darting flame. As fire they either purify or destroy, as the object they touch may be; they purified the prophet, they consumed the guilty people, all save the final remnant. 2. Above it — Rather, above Him; that is, as winged beings, higher than the divine Occupant of the throne, hovering around when in motion, standing like choristers in a gallery when still. With twain — Two pairs of the six wings were used as veils, the upper of the face and the lower of the lower parts of the body, extending to the feet. The face is veiled, as if to prevent the too full lustre of the divine radiance upon the eyes; the lower extremities from reverence and decency. The middle pair are for flying; but out of the divine presence, in performance of messages, doubtless the whole six are free to speed the lightning-like flight. 3. Cried unto another — If more than two, then they stood in opposite rows, each side the throne, and responded each singly to his opposite fellow, after the manner of an antiphonal service. Holy — The threefold utterance might be supposed simply a repetition for emphasis, but the same threefoldness in Revelation 4:8 (where see notes) plainly indicates the trinity. 4. Posts… moved… voice of him — As each cried “holy” singly, the prophet, standing in front of the vestibule, (not far from the great altar,) beheld a tremor of the “posts;” a trembling not caused by the physical force of the cry, but as a pulsation at the intensity of the divine holiness. Filled with smoke — The incense from the burning altar of Isa 6:6, the symbol of worship of the present Jehovah, accompanying the ascription. See notes on Revelation 8:2-5. 5. Woe is me — At sight of this display of divine holiness the prophet is dismayed. The fire of purity, he fears, will not cleanse, but consume him, conscious as he is of impurity. A man of unclean lips — And yet he had dared to prophesy in the name of this thrice holy! Midst of a people of unclean lips — Impure, not only inwardly and individually, but by contagion from without. The filthy tongues of neighbours and countrymen have contaminated my ears, heart, and soul. The thought is not that I am by this uncleanness unfitted for joining the “holy, holy, holy,” of the seraphim; but it is that I am unfit to speak as the mouth of Jehovah: for it is for this that the coal of the seraph purifies his lips; and this profound consecration for his office is key to this whole vision. 6. Flew — The seraph spread his middle pair of wings and “flew” from the throne, first to the altar of incense, then to the prophet with a glowing coal. This “coal” is originally taken from the atoning great altar before the temple door, and so Isaiah was pardoned through the atonement; it was taken by the angel from the holy altar of incense, and so, applied to the prophet’s mouth, purified his lips for the coming terrible utterances they were to deliver. 7. Touched thy lips — Yet, though “mouth” alone was touched by the coal, the purifying power burned through the whole nature. The “lips” were touched because they were the organ through which the purified nature would express itself. 8. Voice of the Lord — The seraphs’ voices are hushed at the “voice” of Jehovah. From amid the Presence a great inquiry reaches the prophet’s ear. It is an inquiry which Jehovah is ever making; namely, for preachers and missionaries to a dying world. Whom shall I send, and who will go, are the divine queries. The first query implies that whoever goes should first receive his commission from Jehovah; he should be sent, and not go before he is sent. The second implies that he should freely will to go; he should heartily accord with his commission. For us — The plural may here, as elsewhere, be the plural of royalty, by which kings speak of themselves as we and us. Or, it may include with Jehovah himself his attendant court of seraphim. Or, as many eminent commentators, it may denote the trinity, indicated in the thrice “holy” uttered by the seraphim. Here am I — And this is the man who a few minutes ago was agonized with fear for his life because in his impurity he had seen God. Touched with the heavenly fire he now faces with bold joy the divine Presence, and announces himself ready for any message. 9. Hear ye… but understand not — Not a command, but a recognition in imperative form of what their hard predispositions indicated they would do: Hear and (as it is clear you purpose to do) refuse to appreciate the truth; shut it out from your cognizance; ignore it and persistently misunderstand it. 10. Make the heart… fat — The prophet Jeremiah (Jeremiah 1:10) was verbally directed to produce effects which he only predicted. Here Isaiah is directed to cause results which will doubtless take place, but are not necessary effects of his action. His prophecy is not responsible for results produced by the hardness of the people to whom it is delivered. Lest depends upon heavy. The heaviness or torpidity is vigilant “lest” conversion should follow the prophet’s gospel. 11. How long a period will this hardness last, and how extended a time must the message predict? Until — The direful answer covers the whole period until Nebuchadnezzar carries the people to Babylon. Cities will be reduced to solitudes; houses will stand tenantless and dilapidated; land or soil will be untilled and run wild. 12. Lord have removed — Accomplished the punishment of Judah through the agency of Babylon. 13. A tenth — A remnant of some one in ten shall be left in Judah by the captor. Thus, in 2 Kings 25:12, it is said “the captain of the guard left the poor of the land to be vine-dressers and husbandmen.” It was the great land monopolists that were taken from the land. So, 2 Kings 24:14, it is said, “Nebuchadnezzar carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths; none remained save the poorer sort of the people of the land.” Over these he made Gedaliah king. 2 Kings 24:22. It shall return — The prophecy omits to say that this “tenth” emigrated at first to Egypt, and that it was from Egypt that it returned. The omission is supplied by 2 Kings 25:26, where it is said that the remnant “arose and came to Egypt, for they were afraid of the Chaldees,” or Babylonians. They afterwards, however, returned to Judea, (Jeremiah 40:11-12,) and resumed residence under the rule of Gedaliah. Be eaten — Literally, be grazed, or consumed as grass is by grazing cattle. They would be worn out with poverty and hardship, Teil tree — The terebinth or turpentine tree. A large tree, less than the oak, with lancet-shaped leaves of a dark reddish hue, and a trunk producing a fine resin. It is not an evergreen. Cast their leaves — In autumn these noble deciduous trees shed their “leaves;” but their sap retires to the trunk, and the concentrated vitality will put on new glory in the spring. So shall the holy seed — the offspring of Abraham — be the stock thereof, that is, of the Hebrew race. The remnant, reinforced by the restoration from the captivity, will constitute a trunk surviving the downfal, as a tree survives its cast-off foliage. Wonderfully truly, from the prophet’s time to the present hour, has this prophecy of the persistent vitality of the Jewish race been verified.] PART 2.Afflictions from Assyrian oppressions are assuaged by consolations from Immanuel, chapters 7-12.THE DIVINE SIGN.Apart from historical circumstances, the following prophecies cannot be understood.1. And it came to pass — Isaiah’s recorded prophecies under the reigns of Uzziah and Jotham have closed, and those under Ahaz here begin. Jotham and his father were good kings, and their reigns were the most prosperous in the annals of Judah. One element of idolatry, however, was not discouraged — the high places were not destroyed. (See note on Isaiah 2:6; and for a full discussion on “High Places,” see Smith’s Dict. of the Bible.) This, of course, emboldened the people in some practices hostile to the religion of Jehovah, and the long term of national prosperity led to indulgence among the younger generation in many fascinating forms of idolatry. In consequence, Judah showed to the searching thought of the envious rulers of adjacent kingdoms such signs of national degeneracy and weakness as encouraged them to form schemes of aggression. But they delayed their assault till Jotham’s death and the accession of his son — B.C. 742 — when the first great attack was made, and the army of Ahaz was destroyed, and two hundred thousand captives, (see 2 Chronicles 28:5-15,) which, at the instance of a prophet at Samaria, Oded by name, were returned to Judah. It seems to be at a point of time between this great first success of the enemy and his final retreat that the narrative here begins, and the word “and” in the text connects the two events. In the days of Ahaz — The true age of Ahaz when he began to reign was probably twenty-five; (see Septuagint at 2 Chronicles 28:1;) otherwise he became the father of Hezekiah at ten years of age. Ahaz seems to have been trained (probably through maternal influence and direction) in an atmosphere of idolatry. He erected statues of Baal, and joined in the rites of Moloch, 2 Chronicles 28:1-5. His kingdom began early to suffer retribution. Patriotism wanes when God is dishonoured. So at this time. In the course of his reign trouble arose all around the horizon. Ammonites broke from their vassalage. Edomites, becoming free, assaulted the southern, and Philistines the western, borders. This state of things came from complications in the last of Jotham’s reign. Egypt, in the southwest, and Assyria, in the northeast, were the great powers that alternately kept the intervening small kingdoms in a state of semi-subjection. They used these lesser kingdoms at convenience in their hostile operations on each other. At this time Assyria seems to be in the ascendant. Damascus chafes at being tributary to Assyria, and Rezin, her king, readily consents to confederate with Pekah, the usurper, king over Israel, (2 Kings 15:25,) who wants to humble the hitherto prosperous Judah. Egypt favours any confederation that will protect her frontier against her formidable rival, Assyria.This appears to be the situation in the last of Jotham’s reign. The history in 2 Kings 15:37 to 2 Kings 16:9, is fragmentary, but it hints, and the Assyrian inscriptions confirm, that the leaguers Pekah and Rezin made an unsuccessful raid against Judah under Jotham, who unfortunately died while yet in his vigour, and left the wicked and weak Ahaz an easier prey to their designs. A second inroad was made on Judah with the results above mentioned, namely, an immense slaughter of troops and a great capture of women and children from among the villages. But Jerusalem was yet too well fortified to be taken. And this explains the last words of this verse, could not prevail against it. The geographical positions are thus: Syria, of which Damascus is the capital and Rezin the king, is northeast, and between Israel and Assyria; and Ephraim, or Israel, is north of Judah, and between that kingdom and that of Syria. 2. Told the house of David — This signal phrase refers not to the court of Ahaz, but to the blood royal, the lineage; as in modern phrase, “the house of Bourbon,” “the house of Brunswick.” So always, as 1 Kings 12:19 : “Israel rebelled against the house of David unto this day;” as also 1 Kings 12:16 and 1 Kings 12:26, same chapter. And in Nathan’s memorable message to David, (2 Samuel 7,) the king was told that as he had purposed to build Jehovah a “house,” so Jehovah would build him “a house,” that is, a royal lineage. “Thine house and thy kingdom shall be established for ever before thee.” 2 Samuel 7:16. And David replies, (2 Samuel 7:18; 2 Samuel 7:25-25, and 2 Samuel 7:29,) “Bless the house of thy servant that it may continue before thee for ever.” And so Luke 1:27 : “To a virgin… of the house of David.” Illustrious was the pedigree of that house, as given by Luke, beginning with Adam and the fall, and reaching to the Messiah. And never yet, in Ahaz’s time, had the line of David on the throne been broken. The royal line in the northern kingdom had been changed by a succession of usurpers, of whom this Pekah was then the last one. Doubtless the royal family of David realized their high descent, and were most deeply alarmed at the thought that its sacred continuity should be broken, and a usurper, the son of Tabeal, should break the promised line. His heart — David’s “heart,” ideally identified with David’s “house;” and so his people, no other than David’s. 3. Shear-jashub was to go with Isaiah because his name, signifying “a remnant shall return,” like an inscription, was a memento of final salvation for Judah, and it was a message of encouragement for Ahaz that the prophet would bring. Conduit of the upper pool — “The upper pool” was a water reservoir for city use; and the “conduit” was the pipe or aqueduct by which the water was conveyed to the western side of the city.See notes on 1 Kings 1:33, and 2 Kings 18:17. (See opposite map.)Highway of the fuller’s field — The “field” where, contiguous to the needed water, dyers spread and bleached their cloths, and the “highway” leading to it from the city. 4. Fear not — Words calculated to soothe the perturbation of David’s house and heart. Had there been faith there would also have been firmness. And the prophet’s cheer for him was confirmed by a lofty contempt for the two invaders. They are but two firebrands already burnt out even to their tails; and they are no longer blazing or burning, but only smoking, almost to extinction. Their day is about closed. Son of Remaliah — Says Hengstenberg: “The Hebrews and Arabians, when they wish to speak reproachfully of any one, omit his proper name, and call him merely son of this or that, especially when his father is but little known or respected. So Saul names David, in contempt, son of Jesse. 1 Samuel 20:27; 1 Samuel 20:31.” In this case the phrase was a reminder that Pekah was a usurper. 6. Make a breach — In the wall, by which the city of Jerusalem could be taken. Son of Tabeal — An individual otherwise unknown. Probably a foreign pretender, whom these invaders meant to enthrone, so as to overthrow “the house of David.” 8, 9. In these verses there is at first sight a degree of complexity which has induced some able commentators to propose amendments of the text. But a closer investigation reveals the real parallelisms. In each verse there is an antecedent statement and a result, and the two statements correspond, and the two results correspond. In Isaiah 7:8 the statement is, that the ally of Israel — Ephraim — is nothing more than Syria, with its capital, Damascus, culminating like a pyramid in king Rezin; and the result is that Israel — Ephraim — in spite of the alliance, shall be broken up within sixty-five years. That is, the Assyrian kingdom does not amount to much, is a temporary combination, soon to vanish. In Isaiah 7:9 the statement is that Ephraim, Samaria, and Pekah taper up into a similar and even smaller pyramid; but yet it is only by faith in Jehovah that the third pyramid, Judah, Jerusalem, and Ahaz, can maintain position. 10. Moreover… again — In addition to these encouragements is offered a sign to confirm them. The very offer of a “sign,” and especially of a “sign” at Ahaz’s choice, however extraordinary, implies his want of faith in the assurances. The Lord — That is, Jehovah God; for wherever the word LORD in capitals appears in the Old Testament, the Hebrew is generally Jehovah. And Jehovah was the proper name of the God of Judah, as Moloch was the proper name of the god of Ammon, perhaps, also, of Phoenicia or Tyre. The pagans believed in the reality of national gods, of different degrees of power, holding the most powerful nations to be made so by their gods being most powerful. The cause of Ahaz’s undervaluing Isaiah’s encouragements was, his being on this point a pagan. He had already “sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me.” 2 Chronicles 28:23. But at this present moment he has his mind’s eye upon still mightier deities, even the gods of ASSYRIA. So that the issue now is between Jehovah and Assyria. Isaiah and orthodox Israel held that Jehovah was indeed their own national God; but that he was also God of the earth, sole and supreme, all other gods being fictions, and their images and idols but fancy furniture, worthy to be burnt. Spake — Through the mouth of Isaiah. 11. Ask — The extraordinary option here offered to Ahaz indicates the nature of his scepticism. Any thing within the proper limits of a “sign” he may demand. And here a “sign” is nothing less than a miracle; an immediate supernatural performance, showing that divine power sustained the predictions uttered, and would sustain a firm faith in Jehovah against the most powerful nations. Depth… height — In the sky above or on the earth, or even under the earth below. It is evidently a visible and immediate phenomenon that is offered. 12. Neither will I tempt the Lord — Jehovah. A master-stroke of dissimulation. Ahaz makes skilful use of his Hebrew education by quoting a text in Deuteronomy 6:16. He does this perhaps as a parry against Isaiah, perhaps to suit the orthodox part of his audience. To tempt Jehovah is to put him to the test to see if he has power. And here Ahaz assumes to be more pious than Jehovah himself, who offered the test. 13. O house of David — Wearied, truly, with Ahaz’s contemptuous trifling, the prophet turns from him personally, as if too far gone for further hope or notice, and addresses himself to the “house of David.” See note on Isaiah 7:2. The sign now to be given is not to be given to Ahaz individually, nor to him at all, except as he is part of the “house of David,” the royal stock extending to the Messiah, the Messianic kindred. And inferentially it is given for the consolation of all the faithful in Judah. Weary men — Poor mortals like Isaiah and his adherents. My God also — In Isaiah 7:11 the prophet had explicitly, to Ahaz, styled Jehovah “thy God,” as a reminder of his allegiance to him; he now, as it were, retracts, and styles him exclusively “my God.” 14. The Lord himself — Ahaz has refused to choose, and Jehovah will now present a “sign” of his own choosing. It will not be for Ahaz alone, but for the “house of David” and all believers in Judah. It will not be present and visible to the bodily eye, but will be vividly present to the eye of faith. It is the permanent “sign” of all past prophecy, type, and sacrifice furnished to God’s Israel — the MESSIAH. And the permanent consolation of that “sign” is, that the “house of David” is indestructible until that “sign” is verified. And so Simeon styles the Messiah, “A sign which shall be spoken against.” Luke 1:34. To those who ask how the future Messiah could be a present sign of the failure of the invaders of Judah we answer, such a sign was offered to Ahaz and refused. This does not claim to be such a sign; but it presents the standing sign of Messianic salvation to the “house of David,” brought out with a most resplendent clearness for the consolation of the faithful, and on it is based a prediction of the speedy overthrow of the enemy, the fulfilment of which will soon be another confirmation of a future Messianic salvation. Of that Messiah we have now these four predicates: that he is virgin-born, that he is incarnate, that his being born is now visionally present, and that his present advent is envisioned to form a measure and token of immediate salvation from these enemies of the theocracy.[Our interpretation of this prophecy in Matthew 1:23 (where see notes) was written near two decades ago, and remains essentially unchanged. Rejecting all different or secondary applications we affirm it as designating the Messiah alone. Behold — Contemplate this sign with the eye of faith.A virgin — Here comes the first misfortune, the substitution by our translators of “a” for THE. The “virgin!” What THE “virgin?” The virgin well known and notable to the “house of David” as predicted in the Edenic promise (Genesis 3:5) to the woman that “her seed,” and not the man’s, should bruise the serpent’s head; “her seed” solely, because clearly his father is to be divine. And secondly, Isaiah’s contemporary prophet, Micah, says of Bethlehem:” Out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting; therefore will he give them up, until the time that she which travaileth hath bought forth.” Micah 5:2-3. This bearer brings forth a divine offspring, and consequently not begotten by man, but the son of the virgin mother. And so a virgin birth is supposed wherever a divine paternity is supposed, as in Psalms 2:7; Isaiah 9:6. The Hebrew word for “virgin,” here, is not indeed the specific word for a virgin in that language. The word signifies a girl of marriageable age, but unmarried. It sustains about the same relation as our word maiden does to “virgin.” But that a chaste and unmarried maiden is meant is plain from the fact that it is of this maiden that the conceiving and bringing forth are predicated. The prophet need not emphasize the virginity of the maiden mother of a divine Son. It is not a married woman once a maiden, but the unmarried maiden, that conceives. To have predicated the conceiving of a maiden, and yet omit the fact that she would be married before conceiving, would convey an offensive implication. The fact that the Septuagint translators rendered the word ηπαρθενος, the virgin, indicates that they knew that while the Hebrew word was not precisely “virgin,” yet what the prophet meant was “virgin,” and clearly evinces that what virgin was meant was matter of public notoriety. Shall conceive, and bear — Here is the second misfortune, that the present is rendered in the future, the real rendering being, a virgin conceives and bears a son. And that the prophet consciously meant a present tense is clear from the fact that the next verb is truly future: shall call. The virgin now bears, afterward she will call his name. That is, the conceiving and bearing are ideally present; so present that the child’s birth and growth are easy measure of fulfilling of passing events. So the similar prophecy, in chap. Isaiah 9:6, may be brought into parallel: The virgin conceives and bears a SON — And shall call his name . Unto us a Child is born, unto us a SON is given… shall be called…The mighty GOD.Here are presented in both passages the virgin maternity, the present being born, the incarnate offspring. Shall call his name Immanuel — God with us. That this expresses a true incarnation is evident from the virgin birth. For reciprocally as the birth of a divine Son implies, as above shown, a virgin mother, so a virgin mother implies and is, for the very purpose of an incarnation — a God-man. To those who accept Matthew as a conclusive interpreter, this meaning is of course decided. Those who think that Matthew simply reads into the words a desired meaning, may be reminded that the parallel passage (Isaiah 9:6) styles him “the mighty God.” The two passages read together are an unanswerable proof of a described incarnation. It confirms all this reasoning that, in Isaiah 8:8, Judah is called, “Thy land, O Immanuel,” as if he were even now its divine proprietor, by whom it is prevented from being completely deluged by its foes. 15. Butter and honey shall he eat — The “butter” of the Old Testament was simply curdled milk. As Palestine was an easy region for cattle breeding, and wild bees were abundant and productive, so it was called “a land flowing with milk and honey.” These were the most easily procured foods for the common people, and the usual food for children. Hence it is but the ordinary children’s diet that is here specified for the child. Were it not that the amiable commentator, Albert Barnes, is so unwontedly severe upon the interpretation, we should not hesitate to say that the true meaning is, that the divine child would, though the divine Incarnate, eat the ordinary human food; so the resurrect Jesus ate before his disciples of their food to identify himself. How knew Isaiah’s contemporaries that the born Immanuel would eat, not of celestial food, but the plain diet of other children? And it is interesting to be told by Luke that “he increased in wisdom” just like any other child. Luke 2:52. That he may know — This word “that,” in the sense of in order that, greatly distresses some commentators. What, did he eat butter and honey in order to know, etc.? And so they substitute until for “that.” Now, we take it that the plain meaning is, that he ate the ordinary child’s food in order that he might as a muscle grows on food; and even the Incarnate submitted to the process. 16. Before the child — The Incarnate ideally present. In briefer time than his growth requires. Land that thou abhorrest — The combined territory of both Israel and Syria. Both are spoken of as one “land” because they were one against Judah. Both her kings — Rezin, king of Syria, was slain by the king of Assyria about one year after the date of this prophecy. Pekah, king of Israel, was slain by Hoshea, who usurped the kingdom perhaps two years after this utterance. The immediate fulfilment of these predictions was cheering voucher for the fulfilment of Isaiah’s prediction of the future Incarnate. In the thou of this verse, Isaiah has already slightly recommenced address to Ahaz on this message of mercy; he will now pour forth upon a message of woe — woe to come from the very power on which he was relying, the king of Assyria. 17. The Lord shall bring upon thee — That is, upon the population of Judah. And upon thy father’s house — The royal family. Days… not come — Afflictions, the like of which have never yet come. From the day… Ephraim — Since the ten tribes of Israel, under Jeroboam, revolted. See 1 Kings 12:16. After Tiglath-pileser, the king of Assyria — probably within two years from the time his aid was sought by Ahaz — had overthrown Rezin and Pekah in their second attempt upon Judah and Jerusalem, he turned to subdue some small kingdoms in the north, but came again to harass Egypt on the south, and made Judah subject to a worse vassalage than before, causing the whole country to become the battle-field of Assyria and Egypt. For some time agriculture was ruined. A pasturage of shrubs, thorns, and briers covered nearly the whole territory of Judah. Then, as against Assyria, Judah, in process of time, seeks relief from Egypt, which in turn also becomes a fatal ally. During many years afterward deterioration went on, until all things became true which Isaiah had predicted. Finally, Israel first, then Judah, was desolated of people, nationality, and government altogether. The Assyrian annals give us two kings by the name of Tiglath-pileser. The one mentioned in transactions here was the second. He invaded Israel twice; the second invasion is the one here given. See Rawlinson’s Herodotus, vol. i, p. 377. 18. It is not necessary to suppose that the piece of prophecy commencing here was delivered at the same time with the preceding, but it is on the same subject and in a similar strain. It is the more complete unfolding of the previously predicted calamities. That is, herein is explained what is said in Isaiah 7:15. God himself is represented as entering into the action. In that day — In the days just threatened. Shall hiss — Isaiah 5:26. The word signifies a kind of whistling. For (or to) the fly — See note on Isaiah 5:26. Uttermost part of the rivers — The Nile branches and canals in the Delta. Pharaoh Necho, king of Egypt, it is supposed, mustered armies, mentioned here tropically by flies. The fly is an abundant nuisance in Egypt. Any traveller in Egypt, at this time, even in the winter season, may observe the fly carrying the ophthalmic virus from the eyes of one to another, among the children especially of the fellahs; and scarcely half the population are unaffected by the ophthalmic scourge. The bee… of Assyria — The bee, because of its number in Assyria, or because of the keenness of its sting, is here taken as the symbol of the Assyrian armies. The scope of time covered by the fulfilment of Isa 7:18 is from Isaiah’s day to the end of Israel and Judah as nations: and the armies were headed by Pharaoh Necho of Egypt, and by Shalmanezer, Esarhaddon, and Nebuchadnezzar of Assyria and Babylon. 19. They shall come — The armies “shall come.” And shall rest all of them — They will settle down like bees in one part and like flies in another, in precipitous valleys, clefts of rocks, and in all thorn-hedges and pastures. A frightful figure of the different invasions of the armies of the two great countries, Assyria and Egypt. The great highway of these invaders of each other lay on the plain between the Mediterranean sea and the eastern foothills; but all the hill region also is here represented as covered, first by one army then by the other, but chiefly by the Assyrian and finally by the Babylonian armies. 20. Razor — The Assyrians are intended; the hired “razor” of Ahaz. Not so much the products of Palestine are said to be touched, for there locusts would be apt to be the figure employed. The “razor” cuts down princes, and clips the beard, or exacts a heavy, disgraceful tribute. Beyond the river — The Euphrates. More is said in Scripture of indignities from those “beyond the river” than from those along the Nile. Orientals feel disgraced to the last degree when the beard is touched, pulled, or cut. 21, 22. From such spoliations, as well as removals of the population, agriculture ceases, and the land goes to rough pasturage. When cultivation in that land is neglected, the tendency is to briers and thorns and thistles. Tristram (Nat. Hist. Bible, p. 423) says, “The combined heat and dryness of the climate seem to develop a tendency to form thorns even in groups where we should least expect them.” Shall nourish a young cow and two sheep — The idea is, amid great straits from invaders, a man shall do well if he shall be able to save alive this amount of stock. So the word “nourish” indicates that pasturage is abundant, and this shall secure milk, curds, etc., enough. One may preserve himself well if he may but save his stock. If these are taken from him, his peril is certain, because of the fewness of the people, and the neglect of tillage of the soil. 23. Where there were, etc. — Where there were abundant and flourishing vineyards, and one vineyard had a thousand vines, worth each a silverling, or silver shekel, (about fifty-five or sixty cents.) Vineyards were estimated by the number of the vines and the quality of wine they produced. All these vineyards shall be overrun with briers, etc. — a wild waste for the fierce animals. And because of this fact hunters shall flock here with their weapons; or, perhaps the better meaning is, that men — the few men that are left — cannot go out into the fields in safety without their bows and arrows. Isaiah 7:25 adds the hilltops, hitherto fully cultivated with the hoe, (inaccessible to the plough,) as also to be neglected and going to briers and thorns in the coming time of depopulation, and only cattle shall venture upon them in search of pasturage; and lesser cattle, that is, sheep and goats, shall join them.The threat to Ahaz is ideally fulfilled. The desolation, when it comes, shall be wrought in a short time; in just as short a time as the striking down of Rezin and Pekah is to be done — a time measured by the morally unconscious years of the typical child-life in Isaiah 7:15-16; a picture, too, in anticipation of the poverty-struck condition as to means of subsistence, in that coming awful final time of Jewish nationality, A.D. 70. OF , Isaiah 8:1 to Isaiah 9:6.The prediction of the overthrow of Syria and Ephraim is repeated soon after the previous prophecy, (probably in the second year of Ahaz,) in the form of another symbolical name — namely, of a child to be born of the prophet’s wife — to be inscribed on a tablet in the presence of two witnesses, with their indisputable attestation; witnesses, too, leaning to the king’s side; and the stage of the infant growth is to be made the measure of the time of the event, as in Isaiah 7:1-4. The fulfilment of the prediction by the early birth of the child would be type and confirmation of the far-distant fulfilment by the birth of Immanuel. The Roll, Isaiah 8:1-4. 1. Take thee a great roll — This was a wooden or metallic tablet, probably covered with a surface of wax for writing on with a stylus; large, so as to be easily read by the public when put up as an inscription. See note on Luke 1:63. Write… with a man’s pen — In the regular letters of a human alphabet, so as to be readily read and understood by men. See note on Revelation 13:18. Concerning — That is, it relates to, or, it is in these words. Maher-shalal-hash-baz — Which, translated, means, Hastens booty, prey hastens. The spoils of war are at hand. Capture and pillage are close upon the assailed. 2. Uriah the priest — The same that was sent for to Damascus by Ahaz to take a complete pattern of a heathen altar which the king desired to be erected in the temple at Jerusalem. 2 Kings 16:10. He was a bad man; a willing accomplice of Ahaz to introduce a corrupt religion into Jerusalem. Who Zechariah was is not so clear; possibly he was a Levite mentioned in 2 Chronicles 29:13. Both were of the king’s party, as against the reform party of Isaiah; so that it could not be pretended that it was a prediction forged after the event. 3. Then said the Lord — The prophetic inscription is fulfilled so far by the child’s birth; and Jehovah requires his symbolic name to be conferred, like a prophetic inscription, on the child. 4. Before this it was known the inscription meant “plunder and spoils;” but which the plundered party was to be was not known. Shall have knowledge to cry — Shall know how to speak the name My father. The date of the prophecy’s fulfilment is determined by the infant’s growth, about two years from its birth. And now who the vanquished party are becomes known. The Assyrian power, hired by Ahaz, will pillage Damascus, and spoil Samaria before the boy-child shall know how to lisp “My father,” etc.Denunciation of the foreign parties in Judah, and assertion for Jehovah and his adherents, Isaiah 8:5-22.The prophet denounces the despisers of Siloah, the emblem of the mild Davidic kingdom, and threatens that they shall be overwhelmed with the Euphrates, the emblem of the terrible Assyrian empire, 5-8. He bids the enemies of Jehovah defiance, 8-10; calls upon the people to reject their clamors, and to turn to the law and to the Jehovistic signs presented in himself and family, 11-18. He denounces the deserters from God’s law who resort to sorcerers for guidance. 6. Forasmuch as this people — Israel is especially meant, though Judah, in a general sense, is included. Refuseth the waters of Shiloah — The “waters of Shiloah,” or Siloah, are doubtless the same which are better known under their later name of Siloam, (see note and cut, John 9:7,) the only perennial spring in Jerusalem, supplying the pool of that name at the foot of the hill Ophel in the southeast part of the city. (See Thomson’s “Land and Book,” vol. 2.) Softly — Its waters gently flowing, typical of the true Davidic sovereignty, as the mighty Euphrates here symbolizes the distant Assyrian monarchy proudly crowning its banks. (See map.) So in the Apocalypse the Euphrates symbolizes the world-power Babylon. Revelation 9:14; Revelation 16:12. 7. Therefore — As a direct consequence. The Lord bringeth up upon them — By his willing permission they come, because all else has failed to correct and reform. Waters of… river — Literally, the Euphrates; figuratively, the multitude of the invading army. Strong and many — Expressive both of power and number. The Lord is about to permit the great nation to overrun Syria and Israel, and Judah too, in good time. 8. He shall pass through Judah — This calamity shall come when the Assyrian shall be on his way to conquer Egypt. Israel and Syria fallen, Judah will secretly seek protection from Egypt. In punishment for this, on discovery or even suspicion of treachery, he shall overflow and go over. The mixed metaphor of the river (Isaiah 8:7) is used, denoting Assyria’s great marching army as sweeping the hills of Judah and moving on Jerusalem. Even to the neck — Perhaps an intimation that though the Israelites would be greatly oppressed the kingdom would not at this time be wholly subverted. Stretching out of his wings — His army wings, right and left. Thy land, O Immanuel — The land of Judah, quite submerged, quite covered with soldiery, but not destroyed, because it belongs to “Immanuel.” “This passage supplies a point of connexion between Isaiah 7:14; Isaiah 9:1. Isaiah recollects the promise of the wonderful child, and seems to feel that this not exhausted by the overthrow of the Syrians and Ephraimites; he already sees dimly the triumph of the Messiah over Assyria. This seems to be involved in Isaiah 8:8, and the challenge of Isa 8:9-10, both of which are founded upon the word, ‘God with us.’” — Cheyne. 9, 10. In full prophetic knowledge of how the results will be, the prophet, with impetuous transition, defies the foreign partisans. Associate yourselves, etc. — Rather, (Hebrews,) Rage ye. That is, do your utmost, it will end only in your tearing yourselves to pieces; all ye world-kingdoms far away, look on and see the ever-doubtful odds of contest ye undertake with Jehovah. These seem all but ironical commands, like Isaiah 6:9-10. They imply that though those world-kingdoms may have partial and temporary successes over Judah, their utter overthrow of its holy remnant is an impossible thing. Take counsel together — Devise whatever plans ye may on this head of destroying God’s people; it shall be entirely vain.Speak the word — Give forth your order; it cannot be carried into execution, for God is with us. It is Immanuel’s land. To Isaiah’s vision the antitypical Immanuel was already born. All the banded nations of the world could not dispossess Immanuel of his own possessions. Psalms 2. In the next verse Isaiah gives the reason why. 11. The Lord spake thus to me with a strong hand — With strength of hand, that is, with mighty inspiring power. Passages in Ezekiel 1:3; Ezekiel 3:14; Ezekiel 3:22; Ezekiel 11:5; Ezekiel 33:32; Ezekiel 37:1, offer the same or similar usage of the word “hand,” — “hand of God upon,” etc., — and justify this interpretation. God imparted to Isaiah on the matters stated above, an especially strong prophetic impulse. And instructed me — Warned me against walking in the way of this people in their distrust of Jehovah, in their inclination to the court policy and to popular factions, or clamouring for foreign human aid. And for persuading this people to trust in Jehovah only, and to sever themselves from those rejecting Jehovah, a cry was probably raised against the prophet and his adherents. In this crisis, imparting a mighty influence to Isaiah, Jehovah spake thus, that is, what follows in the next verse. 12. Say ye not — Rather, Ye shall not say, a prohibition. A confederacy — ëùׁ ?ø, (kesher,) “conspiracy.” In other places, (2 Samuel 15:12; 1 Kings 16:10; 2 Kings 11:14, etc.,) this word means treason. Most commentators, since Jerome, do not apply this to the arts of Pekah and Rezin, for theirs was a real conspiracy against Judah. Jehovah could not refer to this, but to the charge of disloyalty to the king, Ahaz, upon Isaiah and his friends. This charge they were to disregard utterly, and go on in the performance of duty boldly. To all them to whom — Rather, concerning every thing of which this people shout, “Treason!” Neither fear ye their fear — Or, that which they fear. The fear that ruin will follow if Judah rejects foreign alliance and trusts in Jehovah alone. 13. Sanctify, etc. — Regard Jehovah as immutably true. Let him be your fear — Literally, He is your fear and your dread; one whom alone you have true occasion to fear as your sovereign, and love as your protector. 14, 15. He shall be for a sanctuary — The context and its scope require this word to mean here, refuge, place of safety — a figure for the MESSIAH himself. Stone of stumbling — A stone against which one dangerously strikes; over which, too, it is perilous for one to fall. Similar is the meaning of the next phrase. A gin — The figure is changed — a trap — to express another side to the peril of Israel and Judah in neglecting to make Jehovah their absolute trust. Many among them — Many, by the invasion which the Assyrian shall make. The repetition, here, of figures synonymous as to meaning is to be regarded as a strong poetic emphasis, and by such emphasis certainty of peril to unbelieving Israel and Judah is intended. 16. Bind (thou) up — The Septuagint and the Targum, and the greater majority of commentators, regard this verse as God’s command to the prophet, and Isaiah 8:17 as the prophet’s answer. The reason for the command is, that warnings to the ungodly factions and the duty of Jehovah’s adherents have been sufficiently presented; the divine voice, inwardly heard by the prophet, now urges to close this strain, and to seal up the roll containing the preceding truths — the testimony — which the mass of the people, in their blindness, do not apprehend, and, in their self-hardening, despise. See note at Isaiah 6:9-10. It is as if God was now saying to Isaiah, “The prophecy is complete; close it up.” Seal the law — The mode of sealing rolls was, by uniting the end to the body of the roll by adhesive paste or glue, then tying the volume with a cord. Daniel 8:26; Daniel 12:4. “The law” is the inspired communication within the roll. Among my disciples — The roll thus bound was to be kept with the adherents of Jehovah and the prophet, who were composed of the few believing people, and the members of the prophetic school at Jerusalem, of which, no doubt, Isaiah was the head. These were witnesses, like those in Isaiah 8:1-4. 17. And I — The person “I” is Isaiah, (not Messiah, as Henderson, Alexander, Cowles, etc.) The prophet, at least, will wait upon the Lord; that is, he who had been seized by “the strong hand,” (Isaiah 8:11,) the mighty inspiring power of Jehovah, and whose will and thought are in complete union with him, “will wait upon”… and… look for him. Such a one surely is prepared to trust God absolutely, and to inspire such trust in others who are but faintly cleaving to Jehovah. That hideth his face — As God had said he should, in case of their rebelling. Deuteronomy 31:17-18; Deuteronomy 32:20. From the house of Jacob — From all his descendants, the houses of Judah and Israel. 18. The prophet points to himself and family as signs of the rightfulness of relying on Jehovah rather than looking to Assyria. The import of the name Isaiah is, Salvation of the Lord; and thus in his name the prophet becomes a type of Christ, and this accounts for Hebrews 2:13, where there is a blending of type and antitype, as the abstract meaning of both is the same. Behold — A call to a momentous wonder. I and the children — As expressed in their several names, (Isaiah 7:3; Isaiah 8:3-4;) signs predicting certain deliverance, already coming, and sure to continue to the last. These facts were wonders, and challenged the gravest attention and examination of Judah. Whom the Lord hath given me — The Psalmist, the Evangelist John, and the Apostle Paul interpret this passage of the Christ and his spiritual progeny. Dwelleth in… Zion — instead of Assyria’s gods, that dwelt in Nineveh. Isaiah’s exalted virtue, profound sincerity, and remarkable genius must have commanded respect and secretly exercised great restraining power. Ewald (in History of Israel,) vol. iv, p. 174,) says, “He was an absolutely immovable refuge in the tempest.” And again, (p. 202,) “At this crisis the eternal and glorified expectation of the kingdom of God was… placed in antagonism to all heathen dominion by violence, and nothing is more marvellous than the undaunted attitude of Isaiah in encountering the fury of the dreaded king [of Assyria] with the calmness of this blessed hope.”“No adequate explanation of this wonder,” says Kay, “can be given except that which Isaiah himself assigns. It was the result of an express communication to him of a divine word, accompanied by a divine action upon his spirit. 19. Distrusting Jehovah, and afraid of Assyria, some of the people were resorting to sorcerers for counsel. The blended folly and impiety of this our prophet now exposes. Familiar spirits — These were necromancers, conjurers, supposed to be able to call up the dead, who could give information of the future world or future events. Obhath is the plural of a word meaning hollow, and in its secondary or concrete tropical sense it means the conjurers themselves evoking, as with ventriloquising voice, spirits from the regions of the dead. Deuteronomy 18:11; 1 Samuel 28:8, etc. Wizards — Knowing ones, or sorcerers, magicians, adduced along with obhath, and spoken of lying prophets, Leviticus 19:31; Deuteronomy 18:11. That peep… mutter — In the original, chirp, whisper, tricks of ventriloquism, no doubt. Should not a people seek unto their God — This is the reply which the believers in Jehovah. who “wait upon him” and “look for him” in times of peril, are instructed to give to the half-idolatrous ones tempting them to consult necromancers and the like. The prophet says to his adherents: “When they call you off to such responses by means of their miserable tricks of spiritism, [for this is not a modern invention,] should you not seek answers from your own living, almighty Jehovah?” For the living to the dead — A continued expression of the prophet’s astonishment. “Go to the dead to inquire in behalf of the living!” The meaning turns on the preposition áòã, (bead,) instead of, or better, in behalf of. The best critics adopt the latter; so, literally, the phrase is, In behalf of the living to the dead! 20. Instead of resorting to such forbidden and abominable sources, to the law and to the testimony resort ye, continues the prophet. If they speak not according to this word — If they, if any one. This word — The law of Moses, and the testimony of Jehovah’s true prophets. Whatever lines of action deviated from these prescriptions are to be avoided as leading to ways prescribed by counsels of darkness. Because there is no light in them — Or, surely no morning dawn is in them. No dawning hope of salvation for the land against her confederate enemies can spring from sorcery. It must come from Jehovah’s law and testimony alone. 21. They shall pass through it — “They” — the king, the court, and their supporters among the people, who have gone to necromancers for light. Hardly bestead — In great straits — disappointed, oppressed with anxiety. Hungry — As the effect of calamity from not looking to God, “to the law and to the testimony.” A moral famine befalls them, more grievous than the temporary one in Ahaz’s time. Look upward — Seeing no light they look to heaven in vain. They despised the true God, and he is shut off from their view. 22. Then from looking upward they look to earth again; to enchantments and sorcery they look, only to feel woes more bitter, and to see forever no dawn, NO dawn. Trouble… darkness… dimness… anguish — Accumulated images. Each one, as it rapidly flits before Isaiah, deepens the horror of gathering gloom and darkness. So fearful are God’s moral judgments on men when they to the last refuse to look to him for aid and guidance. 1. Nevertheless — A transition word from the dark picture of Isa 8:5-22, describing the woes from Assyrian predominance to the bright dawn and consummation of the Messianic era. The dimness shall not be such as was in her vexation — It shall not always continue dark where there is now distress. When at the first — Literally, as the former time, namely, the time of the invasion by Assyria, under Tiglath-pileser, which had already taken place as described in 2 Kings 15:29, where we are told that he took “Ijon… and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.” Great contrast between Tiglath-pileser and the Messiah. See note on Matthew 4:15. He lightly afflicted — Rather, he brought contempt upon those regions, Zebulun and Naphtali. These sections were in the pathway of all invasions, Syrian and Assyrian, and so suffered extremely. Afterward — That is, in the later times. Did more grievously afflict — The verb in Hebrew may mean this or the reverse, as brought, or brings honour upon; and the apodosis of the sentence certainly requires the latter. As the former time brought distress, so the later brings glory. The way of the sea — The sea of Galilee; upon the north of which Zebulun and Naphtali abut. Beyond Jordan — And upon the other side of Jordan, also formerly distressed and depopulated. Galilee of the nations — The circuit of the Gentiles, is better. The description here is of the northern parts of Israel bordering on the little sea; which country, after its depopulation by Tiglath-pileser, was colonized by foreigners, forming ever after a mixed people, partly Israelitish, partly heathen, despised by the purer Jews in Judah, but more ready, though imbued more or less with the heathenish spirit, to receive the Messiah when he should come. And this is the honour brought upon them in the aftertime. This mixed people received, for the most part, the Jewish religion; yet during all the ages they were more liberal in thought and more free from bigotry than were the southern Jews. 2. The people that walked in darkness — The “darkness” of commingled Judaism and paganism. Upon them hath the light shined — The light, namely, of Messiah’s own presence and preaching. 3. Hast multiplied the nation — What nation? The true spiritual Israel — all adherents to Messiah — who come in place of the old Israel, undoubtedly come now into the prophet’s foreground. And not — Better, to him, as marginal reading. For the true Israel thou hast… increased… joy — This spiritual joy is compared with joy in harvest. The Hebrew word for “joy” is in the construct state. “Joy of” — — , and the ellipsis is thus filled: “Joy of the people,” etc. See Gesenius’s Grammar, § 116. Hilarious joy is still a common usage in Palestinian festive seasons after harvest and after vintage; and spiritual joy in the text is, in its outward manner — not in its quality or kind — compared with this; also with the joy which occurred in old time in the division of spoils of war after great victories. 4. Thou hast broken — In speaking of Messianic times the prophet sees things prospective as though past: but facts of those times he sees in a group, and all in the present tense, as in verse six. Yoke of his burden — “His” refers to Judah. From the Assyrian tributary burden upon him, the thought here rises to the complete unburdening of the future true Israel. Staff — Or, stick, for the yoke Oriental is merely such — a pole across the neck of oxen. Rod — The symbol of the oppressor’s power, as the ox-goad (as the word may be interpreted) is the implement with which the driver asserts his power. All are broken together. The ground idea is, that of complete deliverance from the Assyrian rule for the time being. But the antitypical idea of the Messianic deliverance is that which mostly fills the prophet’s vision. This deliverance is to be the counterpart of the Egyptian, in which the whole of Israel was redeemed, though here spoken of the “remnant” only. But the result shall be as in the day of Midian. See Judges 7. In a worldly view, the delivering force is small, but it is God’s force, as it was in the days of Gideon. But who is Gideon’s antitype, through whom all this is to occur? It is not stated. But the reason for the cessation of Assyria’s oppression is given in the next verse. 5. For every battle of the warrior — Others render it, “Every boot of tramping warrior,” or this in substance, for the words “of battle” and “warrior,” occur in the original only here, and their meaning has to be made out from the context. With confused noise — Or, “in battle fray.”The boot, or greave, may be generic for battle accoutrements, and all these shall be destroyed. Both the greaves and garments, or martial cloaks rolled in blood, bespattered and soaked, shall in the Messianic era of peace (Isaiah 2:4) be with burning, as of no use whatever except for fuel. The scenes, so often witnessed on these Galilean fields, of war and of bloodshed, shall cease forever, and war weapons shall be no more. And as on these once dark regions, so shall it be in that era in all the earth. 6. For unto us — Jews first, then all the world. A child is born — The antitype of the child of chap. vii; a child of the Davidic house, as asserted in next verse. Unto us — Or for us — for our benefit. A son is given — In chap. vii the child is given as a sign, but here as a gift of grace. He is the anointed Son of God. Psalms 2:7. It would seem, according to Hebrews 2:14, that he is partaker of the same nature with the children of Isa 8:18. Government shall be upon his shoulder — Princedom unlimited better accords with the original. Unlike Assyrian tributary rule, it is not oppressive to his people. Unlike all earthly potentates, he wears sovereignty as a robe everlastingly befitting him. His name shall be called — Literally, They shall call, etc. By universal admission he is Wonderful; rather, a Wonder; arresting the whole world’s attention by his incarnation, words, and acts. Counsellor — A supreme teacher and guide to men, collectively and individually. Mighty God — ΰμβαεψ, (el gibbor.) Gesenius renders this, strong hero; and De Wette adopts the same rendering. But this is a case where a parallel phrase close at hand must settle the meaning. Now in Isaiah 10:21, the same phrase is applied to deity, and the context will bear no other sense. The remnant of Jacob shall return unto the “mighty God,” — same words in the original. In Isaiah 10:20-21, (which see,) the parallel to “Holy One of Israel” — which indisputably is the Lord Jehovah — is ΰμβαεψ, (el gibbor,) and this, if not to be regarded fully as strong, yea a stronger expression for deity, is violently opposed to the laws of parallelism in Hebrew poetry. It would be nonsense to regard it otherwise. Everlasting Father — Or, Father of eternity. So the words and order of the Hebrew; and this, in Hebrew rhetoric means eternal, or he is eternal, or the eternal One. Prince of Peace — Having absolute command of peace, to whom all willing people shall be subject. That all these predicates belong to Messiah has, with little dispute, always been conceded. The earlier Jews and the Targums explained them as referring to Messiah; the later Jews (in order to parry the Christian view) as referring to Hezekiah. Modern rationalists concede them to Messiah, but emasculate them of their strong, divine sense, so as to reduce Messiah to a mere, but exalted, creature. Such shifts in interpretation, in the face of the ancient view of this passage, confirmed by later unprejudiced exegesis, but too plainly show greater partisan-ship for theory than for simple truth. 7. Of the increase — More literally, To the increase and prevalence. Of his government — His princedom, sovereignty, rule, and peace. The essence of his universal rule is peace and harmony and love. No end — No limit. From Zion, as the figurative starting point, over the whole earth and the whole universe it shall extend. 2 Samuel 7:11-16; Luke 1:32-34. Upon the throne of David — As explained by the above texts. To order it — The type of its construction is seen in 2 Samuel 13:13; Psalms 89:2. The heavenly antitype shall far exceed this. To establish it — Give it its eternally fixed character. With judgment and with justice — These are favourite terms with our prophet, (see Isaiah 1:27; Isaiah 11:3,) denoting pure truth, and power and righteousness.Such shall be the character of Messiah’s kingdom as the only proper spiritual succession to the Davidic kingdom. 2 Samuel 7:12. And for this will the zeal — the earnest care, even jealousy — of the Lord of hosts — of Him who commands all agencies in the universe — be manifest. Hitherto, Davidic sovereignty among the true Israel had been matter of faith and hope only. But prophecy now sees the zeal of Jehovah in earnest for its realization. The word “zeal” is an earnest word. Literally, it seems to mean glowing fire, from ÷ðà, (kana,) to be deep red. Delitzsch regards it as containing one of the deepest ideas of the Old Testament. It is two-sided. When used as here, it implies that Jehovah intensely loves his nation. But the fire of love has for its obverse side the fire of wrath. And upon this side the prophetic discourse is about to turn. 8. The Lord — Not Jehovah this time, but Adonai, the universal Lord and proprietor. — Furst. Sent a word into Jacob — “Word,” is a direct revelation, by prophets and by Moses. It… lighted upon Israel — Urgency of menace now enforces the broken divine law upon rebellious Israel. 9. And all the people shall know — Or, the people shall know all of it. Shall experience the full meaning of divine threatenings. Ephraim and the inhabitant of Samaria — The particular people intended in this prophecy. That say in the pride and stoutness of heart — The people of the northern kingdom, as against those of Judah and Jerusalem, haughtily utter what follows in the next verse. The prophet here seems to see Israel in its attitude toward Jerusalem before Tiglath-pileser has yet humbled Ephraim and Samaria. 10. Whether yet chastised by the visitation of Tiglath-pileser or not, the people of Israel remain defiant and contemptuous toward the capital of Judah. The bricks are fallen down — An admission on the part of Israel of its own apparent weakness but stern resolution; its strength being seemingly but as a wall of mud-baked bricks, which had become disintegrated, and were already crumbling away. We will build with hewn stones — And so make their position stronger than ever. This expression displays the audacity and self-confidence of backslidden Israel. Sycamores — A mean timber for strong and finely finished buildings. Cedars — A wood of much greater strength and durability. The thought is another illustration of the undue self-confidence and pride of these Israelites. 11. Therefore — A consequence fearful to Israel opens up. The Lord shall set up — The expression means, Hath exalted against him. Adversaries of Rezin — These were either the Assyrians, or the allied Syrians, (now subject to Assyria,) after the overthrow of Rezin their king. 12. The Syrians before — All enemies to Israel were to be combined: Syria (as above explained) on the north, fighting now as subjects of Assyria; and the Philistines on the southwest. With open mouth — The figure is strong. See the full description of the array against Israel in 2 Kings 16:9. Hints of Syria’s old enmity are seen, also, in 2 Chronicles 28:22-23. For all this his anger is not turned away — Here is resumed the refrain of Isa 5:25. It means that their impenitence still continued, and, to appearance, was likely to become unalterably confirmed.But his hand is stretched out still — God inflicts one stroke after another, and waits for penitence; and it failing, he revisits with still another stroke to the same end. 13-15. For the people turneth not — One trial passes without result, except continued hardening; and now a new crime is suggested: the people know the object of the judgment, and they still repent not. Unto him that smiteth them — The “unto him” means, as far as him; so as fully to recognise the Smiter, and why he smites. Deuteronomy 4:30-31. Neither do they seek the Lord of hosts — This parallel member balances the former, as poetry; but there is broader meaning in it. Not simply should they repent thoroughly, but they should be in heart-sympathy with and dependence on him. And the extra judgment now impending for this is the cutting off from Israel the leaders to evil ways. Head and tail — High and low. Branch and rush — The former term denotes a palm branch; the latter a marsh production, a weak stalk of one of the grasses. The Palmyra palm had been called, twenty-five centuries previously, “The king of grasses.” Sanscrit, Trina zaja. Isaiah 9:15 explains these proverbial appellations. The false teacher, trimmer, and timeserver, are the meanest of bad leaders. This is always true. 16. The leaders… led — See Isaiah 3:12. The “leaders” and the “led” are both swallowed up in misery: the former because of their bad leadership, the latter as the result of their wrong following. Numbers 16:30. 17. No joy in their young men — God, because of the perversity of even their “young men,” can take no delight in them; for they are not, as they should be, the hope of the nation. And if due judgment is to sweep through the nation, it will take all. Fatherless and widows — The Old Testament religion enjoins extreme care of these classes; hence the expression that he will have no mercy on these implies an utter exhaustion of divine forbearance. Every one… a hypocrite — There is no sincere recognition of God among them, but every so-called service of him is a pretence. Folly — Wickedness. For all this — Because of all this: Israel’s resolute impenitence. Stretched out still — Notwithstanding severe judgments already, more will follow. 18. We have passed two strophes, and here enter on the third, which closes the chapter. They are apparently artificial and antiphonic. Possibly the prophet pronounced the grave causes of judgment upon judgment, and his disciple-adherents added the gloomy refrain. The scene may have occurred in the temple court, where were gathered, as by appointment, the king, nobles, false prophets and leaders, and the people. More gladly did they this time listen than if themselves were the immediate objects of the denounced judgments. They were, however, familiar enough with them as of their own deserving; and, probably, in their minds were likely to be yet more. There can be little doubt of Isaiah’s large indirect influence on the affairs of state. But Ahaz was so committed to an Assyrian policy, and so entangled by it, that the prophet’s statesmanship was less apparent in his reign; but obviously more in that of Hezekiah, his son and successor. For wickedness — Prevailing impiety and blasphemy. Burneth as the fire — Extends as fire does among thorns and thickets. Or, it smoulders, when long pent up, then bursts forth irresistibly. See Hosea 7:6. Wickedness produces its own punishment. Briers and thorns — An image, probably, of the lower grades of the population, where the fires of corruption and punishment are first seen. Thickets of the forest — Among ranks grading upward, till high and low receive the conflagration together. Mount up like… smoke — The “smoke” of their destruction ascendeth to heaven. 19. Through the wrath — Prophecy breathes an intense ethical spirit, expressing how God feels toward wrong in itself. Land darkened — Or, blackened by fire of judgment — the besotted people being the fuel thereof. No man… spare — When humanity loses all pity for itself the extreme of judgment has come. 20. Snatch on the right hand — This figure is a famine view, as the result of inordinate self-will and cruelty in times of anarchy. 21. Manasseh, Ephraim — The close tribal relationships in Israel are represented as broken, and each tribe as preying on the other, even of the same federation, while they are together scheming to break up Judah. The two tribes named are occasionally put for the whole of the northern kingdom, (see 2 Chronicles 30:1;) so here. Their territory lay beside each other, among the rich hills and plains of middle Palestine. The illustrative tropes of this strophe exhibit the nation of Israel in the last throes of dissolution. 1. Decree unrighteous decrees — Unjust lawmakers. “Making of Eastern decrees differs from ours. They are first written, then the magistrate authenticates or annuls them.” So is the Arab manner. “When an Arab wanted a favour of the Emir he applied to the secretary, who drew up a decree according to the request of the party. If the Emir granted the favour he printed his seal upon it; if not, he returned it torn to the petitioner.” — Sir John Chardin, in Harmer. The above may help to explain the remainder of the verse. That write grievousness… prescribed — Iniquitous decisions prescribing oppression, injustice, and the like. 2. This verse specifies some of those decisions. See further on chapter Isaiah 29:21. To take away — Or, tear away, the right. Or, as rendered in Ecclesiastes 5:8, violent perverting. 3. Day of visitation — Jeremiah 13:21. A coming inspection with a view of ascertaining the character of the case. And in the desolation — In the sudden loud crash of ruin. Proverbs 1:27. Come from far — But certainly and swiftly. Where… leave… glory — So as to find it again. “Glory,” here, means that which is weighty and valuable: money, possessions, any thing placed on deposit for safety. The answer implied is, nowhere. 4. Without me — Apart from my help. The moral is, Leave all else, and flee to me. There is no other door to safety. They shall bow down — Sinking for very shame and self-reproach lower than other captives, or even to lie beneath the slain in war. The refrain is again chanted, and the series of strophes pointing to the captivity of Israel closes. But black as the prophecy is for Israel, it becomes blacker for Assyria, its foe and captor, in the next piece recited by Isaiah. However dark the shades settle on Israel — God’s own chosen but erring ones — somehow they retire, measurably in virtue of a better few still preserved among them. ASSYRIA’S ; JEHOVAH’S KINGDOM UNDER MESSIAH; AND A HYMN OF PRAISE THEREON, Isaiah 10:5 to Isaiah 12:6.5. The pieces of prophecy beginning here and closing with chap. 12 are with fair reason thought to belong to the period of Ahaz. The objections to this, found in Isaiah 10:9-11; Isaiah 10:28-32, will be considered in the comments there. High and miraculous prophetic power in our seer is assumed throughout, of course, as hitherto.Judgment upon Israel has been fearfully depicted as seen in vision; and now upon Assyria, the instrument of Israel’s calamities, (Isaiah 10:15,) like judgments are denounced. O Assyrian — Woe to, or, as some suppose, Ho, what ho! address in the second person rather than in the third. Rod of mine anger — The instrument to execute it. The staff in their hand — The sceptre he wields over punishment-deserving Israel is the sign of my indignation. The general term “Assyrian” includes king and people. 6. Against — Or, upon. A hypocritical nation — Israel is meant, but Judah is not to escape. The Assyrian knew not that God sends him, or allows him, with far different purpose from his own, to invade his fallen people, the people of his wrath who have persistently become objects of divine disfavour. To take… spoil… prey — Literally, To spoil spoil, and to prey prey. The Hebrew has a strong, though meagre, vocabulary. To tread them down — Hebrew, To lay them a treading. Psalms 18:42. 7. He meaneth not so — The Assyrian is unconsciously God’s instrument in inflicting punishment. He thinks only to build himself up. No thanks to him for executing the divine judgments. Woe to him, rather. His motives are worldly, selfish, and impure. 8. For he saith — He fully exhibits what his spirit is — absolutely that of worldly ambition. My princes — Satraps, vicegerents, generals. Are they not equal to the greatest of kings elsewhere? Assyria, Babylonia, and Persia were great empires, consisting of great numbers of provinces far and near, over which were placed governors called satraps. 9. Is not Calno as Carchemish — Rawlinson puts Calno, or Calneh, sixty miles southeast by east from Babylon. Carchemish, he thinks, is not the classical Circesium, but lay higher up the Euphrates. Hamath… Arpad — Both were in Syria; the former is the present Hamah on the Orontes; the latter is not now identified, but it lay probably near Hamath. See Smith’s Dictionary of the Bible. Samaria as Damascus — Both capitals, one of Israel, the other of Syria. The latter was the first to be taken, hence the comparison. All these were easy to take by such an overgrown power. The very question, “Is not Samaria as Damascus?” (that is, is it not as easy to take?) implies the former as yet untaken; hence the time is yet within the reign of Ahaz. 10, 11. If Samaria is yet untaken, the conqueror is seen advancing toward it; nor will he stop at that conquest, but will aim to cripple Jerusalem. But Isaiah has once and again assured Ahaz that Jerusalem shall not be harmed if he only will look for help to Jehovah, not to Assyria. As I have done unto Samaria — Only a prophetic past time; the usual commingling of the tenses in facts and events seen in groups, not in time, but in space. 12. To the boastful speech of the Assyrian succeeds a prediction of his fate. The limit of divine permission in inflicting judgments on Israel and Judah is reached. The answer of God to these boastings is, that when Israel, (first in captivity,) and Jerusalem, (next, by a siege,) shall have had due judgment inflicted for disregard of Jehovah, the arrogant Assyrian himself shall suddenly lose, in the case of Jerusalem, the game almost within his grasp, and his haughtiness shall receive its just judgment and rebuke. Hath performed his whole work — Of disciplinary correction. Zion… Jerusalem — People originally intrusted with the true religion, with Jerusalem as its central seat. Israel and Judah are seen in juxtaposition in this expression, and the same may be true of the Assyrian in these passages. That is, in perspective prophecy here the whole historic career of Assyria and Babylon may be in view, though the chief features of Assyria, on its nearer side to the prophet, mostly occupies his mind. Stout heart — His hauteur, pride, and arrogance. Glory of his high looks — This defines the other member of the parallelism. 13. In what he further says, the Assyrian is represented as acting in accordance with his proper character. By the strength of my hand — Being a successful great world-power, Assyria is seen as always confident of her strength. I have done it — All the verbs here are to be taken as expressing customary action — the Greek and German imperfect tense. “I do it,” or “I am,” as a habit, as is customary with me, and in accordance with my ability and my character, doing it. And I have removed — Or, and I remove. Have put down — I bring down, as a mighty one, them that are on thrones. 14. The same self-glorifying goes on. My hand hath found — Has only to reach out and seize. As a nest — As easy as an undefended bird’s nest. Riches of — The wealth of the peoples whom I attack, so powerless are they to resist. Eggs that are left — Abandoned by the parent bird. That moved the wing — “None fluttered the wing, or opened the beak, or peeped.” The figure is carried here to eggs hatched, and young birds, which also had abandoned the nest. The word chirped or peeped is the same as in Isaiah 8:19, where it means the low cry of false soothsayers, here it is the cry of young birds whom the spoiler’s hand snatches away. In Isaiah 38:14, the same word means (Authorized Version) the cry or chatter of a swallow or a crane. The boaster means, that such everywhere is the dread of his name there is universal silence. None dare to resist his terrible assaults. 15. The representation next given is that of a most foolish sin. The Assyrian’s bragging is like that of an implement, such as an axe, saw, or stick, against him who uses it. Him that shaketh it — “It,” is the saw.The verb is Hithpach, and denotes, “moving to and fro.” No wood — One word, not-wood, which is man. God stands to the man as the not-wood, or man, stands to the wood. The boasting Assyrian forgets that he, a small cause, a small power, is placed in a small sphere of free action by Him who is the Cause of all causes, the Power of all powers. Assyria shall certainly fall some day by the sword of Not-man, that is, of one who is very different from man. Deuteronomy 32:21; Jeremiah 5:7. 16. Therefore… the Lord — Haadon, a term implying supremacy, supreme judge, sovereign ruler. The Lord of hosts — The term denoting commander of all agencies. Shall… send — Will commission one to inflict upon the fat ones, or well-fed Assyrian magnates, (observe the masses of flesh in the men of the Assyrian sculptures,) razon, a withering disease, like a galloping consumption. This word is among the diseases named in Leviticus 26:16; Deuteronomy 28:22. And under his glory — The Assyrian’s glory was his army. A burning like the burning of a fire — The Hebrew alliteration is, Yekad, y’kod, cicodish, painted tones, such as almost makes audible the crackling, spluttering, and hissing of fires burning all within their reach. Storms of lightning, plague, and such like agencies were at God’s command in destroying the Assyrian armies. See 2 Kings 7:6; 2 Kings 19:35. 17. The light of Israel — The word “light,” means light, whether literal or figurative. Here it is figurative, and applies to God as the enlightener of Israel by his word and Spirit, and as having possible allusion to the pillar that guided Israel through the desert. Shall be for a fire — While he is a “light” to Israel, he is a “fire” to Assyria. His Holy One for a flame — Israel’s “Holy One,” often called the Holy One of Israel. Shall burn — This fire and flame shall fall in consuming judgment upon his thorns and his briers. (The Assyrian’s army so denoted.) In one day — That is, very suddenly. 18. The glory of his forest — The army, compared to a forest for the great number of men, their compact body when in array, and their upraised lances. His fruitful field — Parallel to “forest;” denoting a park stocked with noble trees; or else, antithetic to “forest,” and meaning a cleared and cultivated field, but applied still to the army in its apparently prosperous state, though soon to be destroyed. Both soul and body — Literally, from soul even to the flesh; beginning at the vitals and working to the outward frame; that is, the consumption shall be total. As when a standardbearer fainteth — And in consequence the whole line of battle melts away in panic. (Kimchi.) 19. And the rest of the trees — The few men that are left after the consumption of the army, the “forest” figure being still kept up. That a child may write them — Or, number them. That is, the “trees” are so few as scarcely to exceed the digits; in poetry not an extravagant expression.Thus much concerning the divine judgments on Assyria in return for its selfish part in the punishments of Israel, but probably a prophetic description in the gross; that is, genuine account of all punishments that ever came on the great world-kingdom in the East. The picture is seen in spaces, with its nearer parts distinct, but its remoter, shaded, yet clear enough for a full and complete end, or limit, to be observed. Still other views of this picture are to be given, and many details presented. The Remnant of Israel — a parenthetic section — Isaiah 10:20-23.20. With the small remnant of an almighty avenging power on Assyria, the prophet now compares the remnant of Israel. Here too is a picture in space of the truly good in the whole of Israel, perhaps prominently of Ephraim, (as with this section of Israel the prophet began this chapter,) but of Judah as well. The remnant… escaped — See 2 Chronicles 30:6. When Ephraim was despoiled as a nation there were still remaining many Israelites whom Hezekiah invited to join in worship at Jerusalem. These may be intended in the above words. Yet Isaiah 11:16 shows that brief period of repentance to be an historical type of a larger restoration. Stay — Depend for support in national emergencies. Israel looked to Syria as against Judah, and was foiled in its object. Had it stayed on Jehovah it would not have had the catastrophe from Assyria. But the lesson is even more important here for Judah at this time. Both the prophetically-seen remnants of Israel and Judah will have so heeded the lesson as no more again to stay upon him that smote them, but henceforth on the Lord. In truth — Honestly, sincerely, never again to be inveigled into disregard of Jehovah. Assyria’s judgment on Israel, and Babylon’s on Judah, yet to come, will thus become Israel’s salvation. 21. The remnant — They shall return to Jehovah, who in the past was the Mighty One (El Gibbor, see note on Isaiah 9:7) to Israel. They shall return to God in Christ. See Hosea 3:5, where Jehovah and David’s Son are placed side by side. Isaiah’s son, Shear-jashub — the fact of whose birth and the significance of whose name (Isaiah 7:3) no doubt are still familiar — brings up this doctrine of the “remnant,” etc., with vividness. 22. The use of the word remnant, though connected with a threatening, is attended with promise. Though thy people Israel be as the sand of the sea — So numerous as to be impossible to count them, yet only a “remnant” shall return — This is the threatening. But they, the few, shall certainly “return,” and in penitence. This is the promise. A visible Church shall remain, even on the plains of Babylon. And St. Paul (Romans 11:12) reveals a mystery contained in this promise, namely, its enlargement in the upheaval of the Gentile world, whose destiny was so long unexplained. Israel’s abasement becomes thus the occasion of the riches of the Gentiles. Israel revolts. Its consumption is decreed — determined on in the divine mind — and through the fidelity of the few a great world of new people shall be brought in. The consumption is the result of an overflow with righteousness. 23. Shall make a consumption — Rather, a final work, namely, of impenitent Israel. Even determined — The work of cutting off the larger part of Israel for persistent disobedience, is a decisive work; or, as St. Paul interprets it, Romans xi, “it is cut short in righteousness,” or as the principles of eternal justice require. All the land — The “land” of their oppressors, and cutting off at the same time many of the rebellious and captive Jews. The rest of the Jews — a small number, but persistently obedient — shall return. These last four verses possibly were not a public declaration, but a private one to disciples adhering to Isaiah in his school at Jerusalem. Delitzsch, indeed, regards the whole section from Isaiah 7:5-12, inclusive as esoteric, that is, addresses to disciples merely. 24. More public, probably, was the following encouragement. O my people… Zion — The inhabitants of Judah and Jerusalem. Be not afraid of the Assyrian — As regards the Assyrian, the destinies of Israel and Judah were involved, though differently; the former, to be at once crippled and finally overthrown, the latter to be, for the time being, threatened only. Hence this encouragement. He shall smite — Better, though he smite thee, or inflict partial chastisement as thou deservest. With a rod… staff — These are equivalent figures for oppression. After the manner of Egypt — The best exegetical authorities favour reading this — not, as on the way to Egypt, alluding to Sennacherib’s inflicting a blow on Judah when he was on the way to conquer Egypt, but, as in the manner, or after the example of Egypt; the same formula (proverbial) is also found in Amos 4:10. 25. Yet a very little while — Time not definite, as in Isaiah 16:14, nor does it date from the present — but it is very soon. The indignation shall cease — Whose indignation? — the Assyrian’s or God’s? To be parallel with the next clause, it is God’s — executed, however, by the Assyrian. Hence the indefinite expression. After due chastisement of Israel and Judah by the hand of the Assyrian, indignation is at an end. Then the anger, of which he was the executioner on others, shall tend, or turn, to the Assyrian’s destruction. 26. The Lord shall stir up a scourge — When that “scourge” comes it shall be sudden, like that of the Midianites by Gideon, and like that of Pharaoh in the Red Sea. The rock of Oreb — The place where the Ephraimites slew Oreb, a king of Midian. Judges 7:25. Jehovah is imaged as swinging a whip over Assyria, and as stretching forth his staff or sceptre over the sea of troubles (such, no doubt, is its meaning) into which Israel and Judah were driven; and that sea is seen to divide for escape to Israel and for destruction to Assyria. After the manner of Egypt — That is, just as Pharaoh was overwhelmed in the Red Sea. This is a judgment occurring in prophetic time. 27. In that day — That is, the day when this prediction, uttered in ideal time, shall be actually fulfilled. His burden — The imperial subjection on the true Israel. His yoke — The yoke, as borne by oxen, is always in Scripture a metaphor for subjection. Shall be taken away — Shall depart as if spontaneously. Shall be destroyed — Or, shall vanish, as into nonexistence. Because of the anointing — Literally, from before the oil:— in the presence of an anointed new king of Israel, of whom David was the type. Chap. 11 treats of these times in more glorious fulness. 28. Meanwhile another episode of the towering cedar — the Assyrian in his menacing march upon Jerusalem — must come in. All recent commentators admit this to be a scene in vision. It scarcely can be history, for the route described is impassable to so large a body loaded with accoutrements and luggage. The plan of the picture is that of a large army coming as in a straight line from Assyria, spreading terror on the villages near to Jerusalem, and having the city itself quite within its grasp, when suddenly it vanishes out of view, as by the sudden and unseen might of an irresistible providence. Delitzsch says, that esthetically considered, the description is one of the most magnificent human poetry has ever produced. 29-34. The towns or villages lay within from two to twelve miles (English) north-northeast from Jerusalem.“He comes from Ayyath; (Ai, probably ten to twelve miles from Jerusalem;) passes through Migron, (a place not now identified.) In Michmash (two miles south of Ai) he leaves his baggage; (hills and gorges here are impassable to carriages:) they go through a pass. Let Geba be our quarters for the night. (This is a command to the army.) Ramah trembles; Gibeah of Saul flees; (both places are three or four miles bearing north.) Scream aloud, O daughter of Gallim; (twice mentioned in the Old Testament, but site unknown.) Only listen, O Laish. (The course is now doubtless zigzag.) Poor Anathoth! (Jeremiah’s home, a priestly city quite near to Jerusalem.) Madmenah hurries away. The inhabitants of Gebim rescued! He (the Assyrian) still halts at Nob today, (close upon Jerusalem;) swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. (Almighty providence now interferes.) Behold, the Lord Jehovah of hosts lops down the branches with terrible force, and those of towering growth are hewn down, and the lofty are humbled.” Branches… lofty… towering growth. (These terms imply the leaders of the army. Some crushing blow is seen to strike down the forest of leaders, nobles, commanders.) And he fells the thickets of the forest with iron. (The “thickets” are the serried battalions, cut down as by the sword of an unseen or unnamed army.) And Lebanon, it falls by a majestic one. (Assyria is the towering cedar, collectively named Lebanon, the mount in the north on which it grows.) Thus the fate of the imperial power of the world is given in this short, quick, and awful description. For geographical names the reader will be instructed by Smith’s Dictionary of the Bible. It is quite the habit of commentators to apply the above picture to Sennacherib, the great Assyrian king. Even those who claim this prophetic section, from chap. 7-12 inclusive, as belonging to and as having been delivered during the period of Ahaz, find it convenient to see Sennacherib as the foremost character in that scene. It may be so. But if so, the prophet overleaps dates and defined periods in the pictures he draws, and makes anachronisms of small account. And this is easy to believe. He sees things perspectively in juxtaposition, yet in some sort of succession, indeed; and some things may loom up and brighten on his vision, though beyond and out of range with the particular period about which in specific detail he may be treating. Sennacherib was in the last years of his troubling Syria and Egypt, and king Hezekiah; according to the canon of Ptolemy, in the last seven years, according to 2 Kings 18:13 and Isaiah 36:1, in the last fifteen years, of Hezekiah’s reign. But it matters little. The chief object of the above picture was not to place Sennacherib as a great figure in it, though the prophet, for aught we know, may have seen him there according to laws of prophetic vision. The great object was illustrative instruction to Israel and Judah — to the latter, certainly, to Ahaz and those around him and the remnant, the better few — to trust in Jehovah and not to trust in nor fear the Assyrian, who, after his aid to Judah in quelling Syria and Ephraim, had turned to subject Judah to himself. And now what follows? Joy, indeed, to the true Davidic royalty, but not through any incumbent or successor then having title to the throne. Isaiah even passes by David. It is no longer royal lineage, but a going back as if to begin anew the line of Jesse, the sire of David, the farmer of Bethlehem. The apostatized house of David is like a tree become dead, first at the top, then at the branches, then at the trunk, till it falls, leaving vitality only at the stump; leaving the root still fresh, but without stem, branches, or crown. When the great world-kingdom, Assyria, is at its height of strength, like the glorious Lebanon forest, the fleshly house of David is in its uttermost depth, according to the prior warning of Isa 6:9-13, mutilated and reduced to its low Bethlehem origin. But the tables will turn, and the Eastern great imperial power is to fall, and the house of David is to start anew with glorious renewal of its youth. 1. There shall come forth a rod out of the stem of Jesse — The “rod” is a branch, a shoot, a sucker. The “stem” is a stump, or a nucleus of rootlets, either below or above ground. A branch shall grow out of his roots — Netzer, “a branch,” is a verdant and vigorous shoot. The chosen remnant of the royal house of David, which has sunk down to the insignificance from which it sprang, is the twig, shoot, branch, or whichever of the terms here supplied be taken, and is to build up by the new growth another trunk and crown. Delitzsch and Kay think they see in the insignificant Netzer the figure for the despised Nazarene; despised now, but in the sense of the applied figure bright, verdant, growing, he is to be hereafter the universally acknowledged King of glory. Also, in the verb phara, to grow, to be fruitful, reference is supposed to be made to Ephratah, or Bethlehem, so that in this verse allusion is thought to be made by divine intent both to Nazareth, where Christ’s birth was announced, and to Bethlehem, where it occurred. Both places are humble, and, to worldly Jews, of little account. Such etymologies are of use chiefly in homiletic exegesis. There is coincidence of sound and sense in the words referred to; but beyond this there is vague uncertainty. 2. The Spirit of the Lord — The Holy Spirit of Jehovah, who communicates the whole creative fulness of divine powers. Shall rest upon him — In dove-like descent, as at the Jordan, with fulness of miraculous powers, and upon his person as the true temple. Three pairs of virtues now follow. Wisdom and understanding — These are poetically joined, but perhaps as equivalent expressions. They relate to the intellectual life. Counsel and might — Corresponding, as in Isaiah 9:7, to “Counsellor and mighty God.” These are combined with “wisdom and understanding” in Proverbs 8:14. They pertain to the practical life. Knowledge and… fear of the Lord — These have direct relation to God. Knowledge is founded on fellowship of love, and fear of Jehovah is absorbed in holy reverence. Virtually, “the Spirit” is used seven times. Is this accidental? Theosophy says, No; and seeks its “mystical symmetries” among examples like this, of “sacred sevens,” “triple pairs,” etc. For sacred numbers see Whedon’s supplementary note to chapter vi, of Commentary on Luke. Also Delitzsch’s Biblical Psychology, Mahan’s Psalmonia, and Stuart on the Apocalypse. App. 2. vol. 2. 3. Shall make him — The Spirit of Jehovah is still the subject. Of quick understanding — This is a peculiar expression. Literally, Of quick smell, or his fragrance. The meaning seems to be, that he breathes in the fear of the Lord, as in a sweet fragrance, the element natural to him. Normally he takes delight in it. Gracious deeds are to him the greatest pleasure. Not judge after the sight of his eyes — After the external appearance.Neither reprove — Nor shall he decide or judge. After the hearing of his ears — Or, by what sounds to the ear plausible merely. If the fear of Jehovah is fragrance to him, all his faculties are quick discerners for him of what is true, right, and good. 4. With righteousness shall he judge the poor — Shall see that their cause is not repressed, but dealt with exactly right: “the poor” who cannot commend their case to the eye. The meek — Who use no adroit nor eloquent words to win the ear. The rod of his mouth — The words of his mouth are the rod which shatters. Psalms 2:9; Revelation 1:16. He needs no visible sceptre: his is a fearful presence to the guilty conscience. 5. Righteousness… girdle of his loins — That which is spotlessly just in his dealings with men is, by figure, the cincture or band which shall engirdle him. Girdle — This essential article in the dress of the East, both among men and women — worn about the waist, or, if loose, the loins — was of leather or linen, cheap or costly, and was used to hold in place or gird up, as might be needed, the outside flowing garment which it enclosed. It was common to represent the better habits under the figure of clothing; the meaning of which was, that they adhere to character as inseparably and closely as the garment did to the body to which it was bound. Job 29:14; Psalms 109:18; Isaiah 61:10.Nothing is more clear than that the new succession out of Jesse is the Messiah, with features in the description here much like those belonging to the humble and holy Jesus of Nazareth. “The root of Jesse” is a figure which answers to the lowly remnant-reduction of Israel, who become, instead of a worldly Davidic house, a lowly body of true adherents to Jehovah despite of all vicissitudes and tribulations; and become, also, the genuine stock out of which the incarnate and true David is to arise. As a ruler and administrator he is, in the last five verses, set before us as making earth as peaceful a realm as is heaven, the ideal realm divinely intended for king David to build up, but in respect to which himself, but more particularly his successors on the throne, had made a shocking failure.The verses following (6-9) present in a strain of allegory the results of Messiah’s righteous and peaceful government. 6. Of commentators, most rationalists, and some who were not, have written of these texts as if they are to be taken literally. Not one particle of interest to the cause of truth seems to be served by so understanding them. The whole is so obviously a stream of metaphors, or an allegory, that the plain thing to do is to find what rich truths are taught under such a garb. The wolf… shall dwell — Or, shall sojourn; as it were, to stay for the night or longer. The wolf in Palestine, as elsewhere, is the most uneasy, untamable, and ravenous of animals. To sojourn with the lamb, instead of devouring it, is so unnatural that it is necessary to take it as an imagined possibility, not a physical one; hence it becomes a very strong figure to represent the greatest moral change in nature. And this is true of all the other cases in these verses. Wood’s Bible Animals points out that while a wolf attacks sheepfolds, a leopard can follow a kid along precipices where no wolf would venture, and the lion will carry off oxen which neither leopard nor wolf can move. This settles the appositeness and congruity of the metaphoric material of the passage. A little child — He needs not to be a grown man. Shall lead them — Relative superiority of man over the animal world is retained. 7. Shall feed — Or, graze. Eat straw — “No hay is made in Palestine.” — VAN LENNEP’S Bible Lands, p. 83. The fodder for cattle, horses, and camels in that country is straw broken and mashed at the threshing floors. This is fed in connexion with barley. (Van Lennep.) The doctrine allegorized here cannot safely be carried (as by Gill and others) beyond the general one of the greatest possible moral change wrought by Messiah’s reign. 8. To express the doctrine still more strongly, venomous serpents are represented as innoxious. The asp — “This is thought to be the cobra.” — ’S Natural History of the Bible. Precise discrimination of the serpent species is, however, of no importance to exegesis here. Cockatrice — The viper Daboia. (Tristram.) Sucking… weaned child — The point is, quite the most helpless are safe among most deadly reptiles.Stronger figures could scarcely be used, though drawn from the entire field of nature, to express the wonderful effects of the coming great moral changes under the true Davidic-Messianic rule. 9. The figures are changed almost to literal terms. Still the tropical peculiarity lingers. They — Indefinitely, men in general. Shall not hurt — Literally, shall do no evil; shall not deal corruptly. In all my holy mountain — The holy land of the redeemed earth. There shall be no more a rapacious world-empire (lion, bear, leopard, Daniel 7:4-7,) to annoy the Church struggling into life, and working up its energies through the infused spirit of the Messiah. Knowledge — True religion shall fill the earth. The sea — Literally, the depths of the sea; as waters fill the deep sea basins. For illustrating the effects and the prevalence of the effects of Messiah’s reign, more ample statement is not needed. The prophecy is in our day being fulfilled, though its complete fulfilment requires still most wonderful moral changes. 10. The reign of the Messiah (Isaiah 11:1-5) and its peaceful effects, (6-9,) are already described. Other points now arise. The first is, the extensiveness of his reign. In that day — The future time of the establishment of his reign. A root of Jesse — Hebrew, the root-sprout of Jesse. A scion of that ancient and honourable family, still flourishing to amazing growth. An ensign — He shall serve for a standard. Of the people — That is, Gentile peoples, as the definition in the other parallel member shows. He will, in his own person and doctrine, be as it were the stationary banner on Mount Zion, waving to all nations to rally under his sway. Restrictions are removed. The proud old tree of earthly Davidic sovereignty is hewn down, and only the living root has survived, but this will increase in strength to a tree overspreading all peoples. It will be sought unto. And his rest shall be glorious — Literally, his resting place shall be glory. Like Jehovah’s “rest” in the temple, with shechinah hovering with celestial glory over the ark of the covenant. Numbers 10:33. The point settled here is the universality of the spread of the Gospel. The original restriction was but to be the means for the unlimited extension of Messiah’s blessed fulness. 11, 12. The next point is, how this shall be, with Israel scattered to the four winds before Messiah comes. Come to pass in that day — Some future time, as in last verse. Shall… again… the second time — To what does this refer? Literally, the Lord shall add his hand a second time to recover. At no time before have his people been signally recovered, or redeemed, as the verb properly means, save in their recovery from Egyptian bondage.The prophet foretells a redemption here, as a second redemption, and that, most seemingly and suitably, the counterpart of the Egyptian. As he once purchased or delivered Israel out of Egypt, so will he redeem it, recreate it, as from the seed-corn of the remnant out of all the regions here mentioned. From Assyria… Egypt — These are first named as the chief world-powers of Isaiah’s time. Appended to these are: — 1. Pathros — Commonly agreed to be Upper Egypt, as distinguished from Mizraim, or more strictly, Lower Egypt. 2. Cush — A land still south of Upper Egypt. These are attached to Egypt in general land divisions. 3. Elam — Or Persia, or lands beyond the Tigris. 4. Shinar — Lands lying around Babylon. 5. Hamath — Regions to the north of the Lebanon. 6. Islands of the sea — The lands within and coastwise of the Mediterranean. These held appendage to the northernmost great world-power. But Israel was not scattered among these when Isaiah wrote. The description is, therefore, prophetical, not historical. Israel is, indeed, yet to be scattered, and the Gentiles, ideally under the above names, are in Messiah’s time to be converted, and to be the means of Israel’s recovery and redemption. So St. Paul in Romans 9. So also our prophet in Isaiah 6:11-13. He shall set up an ensign, etc. — The Gentiles, in consequence of the marked will of God, will at their own conversion afford all means for the reception of the dispersed Israel into Messiah’s kingdom. 13. Envy… of Ephraim shall depart, etc. — Here the enmity once existing between the two kingdoms is selected in poetic phrase to denote all old jealousy and envy as coming to an end. All are to be united in harmonious and happy society, and to become true subjects of Messiah. This settles the third point, namely, that the continuance of the rent in Israel is to cease in the fulness of the Messiah’s time. 14. But, fourthly, how about Israel and unbrotherly tribes and nomads around? But they — Undivided Ephraim and Judah, now one under Messiah. Shall fly — From the land of exile, or even from Central Zion, whither in spiritual union they have in figure betaken themselves. Upon the shoulders of the Philistines toward the west — “Shoulders” — either hills fronting the Philistine plain, or frontier regions from Zion as the starting-point for activity seaward. Spoil them of the east — Symbolical words taken from David’s conquests over Ishmaelites, Midianites, etc.; and the same symbols apply as over Edom, Moab, and Ammon. Spiritual conquests alone are intended. 2 Samuel 8:11. The prophet figures here the supremacy of the future spiritually united Israel and Judah over all its old enemies. As to geographical notes, Edom lay south of Judah, between the Dead and the Red seas; Moab, east of the Dead Sea and lower Jordan; Ammon, east of Judea, between the Jabbok and the Arnon, and Philistia in the southwest, on the Mediterranean. 15, 16. The wonders which Jehovah wrought for Israel in his escape from Egypt, and will yet work in his deliverances from Assyria, are to be repeated essentially, but in the spiritual sense, in behalf of the dispersed of Israel, or at least the Israel that shall return to Jehovah in those lands. The whole description is exaltedly figurative and the poetry wonderful, considering the small physical scope from within which the terms and vocables are drawn as signs of the prophet’s overflowing conceptions. And the Lord shall utterly destroy — Shall lay the ban upon the Sea of Egypt: — that which lies between Egypt and Arabia, the Gulf of Suez or the Red Sea, which the children of Israel passed. Jehovah smites it with the ban; he makes it dry again for passage to converted ones out of Egypt toward Zion. With his mighty wind — With his heated, glowing breath, and wave of hand, as employing mediate agency over the Euphrates. Observe the attention, as before, first on the two great world-kingdoms. Smite it in the seven streams — Jehovah splinters the great river into seven, or an indefinite number of shallow streams to become, through God’s heated air, dry wadys for an unobstructed highway to the saints from Assyria, as well as in old time there was to God’s typical people out of Egypt. In these terms no literal history is asserted for the future Messianic people, but merely a gradual disappearing of the whole circle of heathendom comes to pass, and tropically the Holy Land is the centre of Messiah’s kingdom. Now the scene shifts, and the prophet addresses the ingathered redeemed ones. Messiah receives joyful homage, as did Jehovah at the Red Sea redemption and deliverance. I will praise thee — Literally, confess unto thee. Thou wast angry — The contrast from a sense of wrath to that of peace and joy is noticed. Anger now is passed, and comfort from Jehovah is experienced. 2. I will… not be afraid — The reason given is, The Lord Jehovah is my strength and my song. In the Hebrew it is, Jah Jehovah. The word “Jah” is prefixed to intensify, to denote the extraordinary. It is but a fragment of Jehovah, and, according to Furst, simply serves this office for it. Used again by Isaiah only at Isaiah 26:4. The meaning is, The very great Jehovah is my song. Exodus 6:3. 3. Draw water — What gift so welcome, so precious, after experience in the Desert of Sinai? Wells of salvation — The inexhaustible riches of the Holy Spirit — so the figure clearly means; so the ancient Jews applied it. Water, wells of water, or fountains, rivers, are terms indisputably used in the Old Testament for the satisfying gifts of the Holy Spirit. 4. In that day — The wonderful day is the day of the glorious Gospel and its wholesome truths; its peace and the heaven it brings. 5. Sing unto the Lord — Praise Jehovah by singing, perhaps with instruments, is intended. It is the same as in Exodus 15:1. 6. In the midst of thee — To have God’s dwelling in the midst of his people, making and fulfiling his promises without diminution or failure, for evermore, is the prophet’s grandest thought in this closing of his book, very appropriately called the Book of Immanuel. PART 3.The collection of prophecies in regard to the heathen, — chaps. 13-23. .In Jeremiah and Ezekiel, as well as in Isaiah, the prophecies in regard to the heathen are placed together by themselves. They are arranged here, possibly not in chronological order, but probably as most suitably following the cycle of Messianic prophecies contained in chapters vii-xii, where the thought is, that all kingdoms shall, in Messianic times, be embraced in the kingdom of Immanuel; and in this collection the same thought is virtually expanded. These prophecies, relating to Immanuel, were given in the period when the great world-kingdoms, especially the Assyrian, were the occasion of alarm for the fate of Israel and Judah; and minor heathen kingdoms, having no love for these, were like to follow up advantages in their own interest against them. Though arranged in a series, the prophecies are really independent, yet the foregoing prophecy in chapters vii-xii forms a fundamental unity and substance for them all.The first in the series is embraced in Isaiah 13:1 to Isaiah 14:27.THE ORACLE THE , AND THE NATIONS TO THEM. Some of these prophecies exhibit a peculiar variety of style, and not a few of the German critics see in this a reason for Isaiah not being their author; as if such a versatile mind, capable of dealing in every imaginable phase of poetic representation, and having throughout his writings at ready command every several kind of style and every several change of delineation, is to be ruled out of authorship for a slight change of style and diction here and there! Such a canon rigidly applied would upset confidence in the now unquestioned authorship of half the ancient and modern classics; of Horace, of Virgil, of Shakspeare, of Racine, and indefinitely of others. The same critics are put to their worst because these two chapters prophesy and treat of historic facts implying knowledge of what happened hundreds of years after the lifetime of Isaiah. With them there is no such thing as prophetic inspiration; and, of course, with them the writer here must have written during or after the events. Of all their criticisms this is the most important issue. If there cannot be prophetic foresight, then, of course, the writing is ex even-tu. But if there be inspiration and prophetic foresight, as has been claimed by the title, the terms, and the immemorial uniform position of these writings — a position as old as the text itself — then, regardless of the assumption of varieties of phraseology, diction, syntax, and style, assumed as obvious to the delicate critical sense by one set of this school, though denied by another set of the same school — then, be it repeated, the claim that Isaiah cannot be their author fails entirely. The argument for prophetic inspiration may be waived here; it belongs to apologetic theology. Nor is it here legitimate, as the burden of proof falls upon its doubters and deniers.There is a difficulty created by even orthodox interpreters, which needs a brief notice. It is that of finding in this prophecy its fulfilment in the immediate and complete downfall of Babylon, as apparently predicted; whereas Babylon was totally blotted out only in a long course of ages. The true solution of this difficulty is, that this prediction, like some others uttered by Isaiah, is generic, not specific; “not a detailed account of one event exclusively, but a prophetic picture of the fall of Babylon considered as a whole, some of the traits being taken from the first and some from the last stage of the fatal process, while others are indefinite or common to all. The same idea may be otherwise expressed by saying, that the king of Babylon whose fall is here predicted is neither Nebuchadnezzar nor Belshazzar, but the kings of Babylon collectively; or rather, an ideal king of Babylon, in whom the character and fate of the whole empire concentrated.” — Alexander. 1. The burden of Babylon — The word massah, “burden,” is from a verb, meaning to lift, raise, and impliedly to bear; a secondary meaning is, to utter: hence the noun may mean a “burden” — mental burden — a verdict, or oracular utterance; or, a declaration prophetic and menacing — a judicial sentence upon Babylon. See 1 Kings 9:25. Did see — The whole vision was serious, substantive truth, pictorially enacted. 2. Lift ye up a banner — See Isaiah 5:26 and Isaiah 11:12, and the notes there. Upon the high mountain — Literally, bald mountain, from which the reared standard could be seen from afar, and a rally thither could be made. Unto them — The Medes. The Median power, with that of Persia, is to conquer Babylon. The point of time in the vision is, when Babylon is flushed with power and prosperity, and stained with crime. The Median mountainous country lay to the northeast, the Persian to the east. Cyrus, though not named, is the great instrument of God, who is now summoning. 3. My sanctified ones — Not inwardly and consciously belonging to God as designated for this work, but in God’s order actually but unconsciously executing divine retribution on the Babylonian power. See Joe 3:9-10; Jeremiah 22:7. The Persians destroyed idolatry. They were morally much in advance of the highest civilized powers in Mesopotamia. And it is quite probable, that at this conquest of Babylon, and their settlement over that country, the great moral recoil against idolatry was made complete among the exiled Jews. 4. Noise of a multitude — No sooner summoned than aroused. Armies in the mountains gather instantly. The noise of preparation sounds afar. In the mountains — The Median mountains. Kingdoms of nations — Medes, Persians, Armenians, possibly also Parthians, if the vision be of prophetic space, not of time, which, judging from the next verse, is probable. 5. From a far country… end of heaven — A region but dimly definite to the mind, so very distant is it, extending out to the lowest horizon. The prophet sees the mustering hosts actually coming from the remotest point of sight. The Lord… weapons… indignation — The armies are under his guidance, and unconsciously become instruments of punishing (literally, seizing) the whole land, — Septuagint, the whole world — which means Babylonia as a symbol or type of all human opposition to divine authority. Isaiah 14:7; Isaiah 14:9; Isaiah 14:16. 6. Howl ye — Ye Babylonians. Day of the Lord — See Isaiah 2:12; also Joe 1:15. At hand — Soon to befall; also, to be of long continuance; this from the perspective nature of the prophecy. As a destruction — The fall of Babylon was a judgment, and was accompanied with judgments upon all thereafter through the ages under Babylonian rule. From the Almighty — Hebrew, Shaddai; most powerful, omnipotent: an epithet of Jehovah, used by the prophets only here and Ezekiel 1:24; Ezekiel 10:5; and Joe 1:15. 7. Be faint — Hanging down in nerveless despondency. Shall melt — Both clauses describe bodily effects indicating despairing mental states. 8. Afraid — Dismayed. Poetic power is manifest in the figures here used, which are to the effect that contortions from agonizing pain fall on the people; men stare at each other in helpless fright; their faces are faces of flame — red as fire. 9, 10. Day of the Lord cometh — The meaning the same as in Isaiah 13:6. Cruel — Applied to “day,” etc., and means, rather, terrible, inexorable; a judgment so viewed abstractly, and to human view. Wrath… fierce anger — Predicates also applying to “day,” and characterizing it. If the preposition “with” is to be used, (which from the text is doubtful,) the sense remains the same. Sinners — They who in Babylon had incurred such fierce retribution. Stars of heaven — The Chaldeans were of note, far and near, as cultivators of astronomy; hence Isaiah’s use of this illustration. Shall not give their light — No metaphor so vividly represents calamity as extinguishment of light. (See Isaiah 34:4; Matthew 24:29, et plura.) Not Babylonians alone, but Egyptians and Phenicians gave much attention to astronomy, as evidenced by very early attempts at regulating time divisions by the solar and lunar motions and revolutions. Exodus 7:11; Leviticus 20:27; Leviticus 19:31; Deuteronomy 18:10. These passages show that astrology, which was interdicted to the Hebrews, was connected with their study of astronomy. 11, 12. Punish the world — The Babylonian world, the symbol (Isaiah 13:5) of all resisting human wills and kingdoms of the earth hostile to God. Here the prophet, as afterward elsewhere, resolves his figures into literal expressions. Isaiah 1:22; Isaiah 11:9. Arrogancy — Babylon’s prevailing sin. The terrible — Tyrants and oppressors. Make a man more precious — More scarce or rare than fine gold. Than the… wedge of Ophir — “Wedge,” λϊν, (kethem,) properly means “gold” — Ophir’s gold. For the probable location of “Ophir,” see notes on 1 Kings 9:28; 1 Kings 10:11. But the main point of the text is the scarcity of man, weak and frail, ΰπεωׁ, (Enosh,) and man ΰγν, (Adam,) men of the common origin. Both words would seem to include man exhaustively. Babylon’s defenders shall be so cut off that a single man will be more scarce than the finest gold. This is the common explanation. But Kay (Bible Commentary) hints another meaning. It is in substance this: “I will make a man,” the lowly man, in comparison with the “haughty,” “arrogant,” “the terrible ones,” of more consequence to me in caring, providing, etc., for him (Psalm viii) than the choicest gold. The lowly man, the man formed out of the dust, is the holy man of my “remnant” preserved in Babylon to be returned to Jerusalem. He shall be kept safe amid the terrible judgments upon Babylon by the army of Cyrus. This seems far-fetched, yet it has some plausibility. 13. Therefore — Rather, because; because of the wickedness described in Isaiah 13:11. Shake the heavens… earth shall remove — Strong figures are now resumed; and what the darkening of the lights of heaven before expressed is here denoted by the general commotion of the frame of nature. Similar examples in the use of such figures are in 1 Samuel 22:8; Habakkuk 3:6; Habakkuk 3:10; Revelation 20:11. 14. It shall be — That is, Babylon shall be. As the chased roe — The figure is, Babylon shall be as timid and panting when seeking an escape as a “chased” gazelle. Swift enemies from the east shall play the falcon and the dogs upon her, just as does the huntsman upon the trembling gazelle in the chase. As a sheep — Strayed in the wilderness. That no man taketh up — Alone, bereft of its shepherd, exposed to wild beasts, afraid of every thing. They shall… turn — Literally, Each to his people they shall turn, and each to his country they shall flee. Babylon was a great capital whither transient trading peoples gathered. And these are probably meant here. On the fall of the imperial city, this motley mass would scatter in wildest flight. Those who remained would be treated as described in the next verse. 16. Their children — Whose children? Either those of foreigners, or of foreigners and natives, according as slaughter was seen to be restricted or general. It was likely to be general, in which case all children are to be slain, every house despoiled, and every woman ravished. 17. Will stir up the Medes against them — That is, “I am he who causeth to arouse as out of sleep,” etc. The Hiphil participle is used of a verb having, according to Gesenius, three, according to Furst, six, several sets of meanings, of which one set chiefly uses the Hiphil with the above characterizing idea. Compare Zechariah 9:13; Son 2:7; Isaiah 10:26. The “Medes” are here for the first time mentioned by name, and are alone mentioned, as they were the chief nation to be used, with Persia, in overthrowing Babylon. They had been subject to Assyria till B.C. 708 or 703, or B.C. 650, according to Rawlinson, when they threw off the yoke and became a federation of small kingdoms in their country of mountains and valleys situated east of old Assyria, south of Armenia and the Caspian Sea, and north of Persia, from which they were separated by the desert running out southwest from near the ancient Aryan seats. They had no friendship for their old masters of Mesopotamia. Prosperity and power came to them after they became independent, and were finally organized under one monarchy, and so on till Cyaxares becomes, at length, the probable true founder of the Median dynasty, B.C. 633, and the one who appears to begin what is the truly authentic history of the Medes. See SMITH’S Dictionary of the Bible; SMITH’S History of the World; ’S Five Great Monarchies; ’S Herodotus; ’S Manuscript Ancient History, etc. In the final taking of Babylon the Median was chief over the Persian element of the instrumentality, (namely, Cyrus,) because it was really the chief power before Persia was connected with it as an empire. Hence the “Medes” constituted the chief foreseen figure with the prophet in the predicted event of the overthrow of the Babylonian power. Shall not regard silver — Was this a national characteristic? Xenophon (Cyropaedia) makes Cyrus say to the Medes that they did not join him from a desire of (χρηματων) money. 18. Their bows — Of very ancient use, generally made of wood, in a few instances of brass. Persian archers are spoken of with applause in profane history. See also Isaiah 22:3; Isaiah 22:6, and Jeremiah 49:35; Jeremiah 50:9; Jeremiah 50:14; Jeremiah 50:29; Jeremiah 50:42. No pity — Anciently, if the conqueror came in revenge of former wrongs it was the law of war to spare neither men, women, nor children. (On the subject of ancient war, see JAHN’S Hebrew Archaeology.) 19. Babylon… shall be as… Gomorrah — With such inhuman work of the foe, Babylon becomes like Elohim’s overthrowing judgment upon Sodom and Gomorrah. Glory of kingdoms — Because it became the centre of many conquered realms. Beauty of the Chaldees’ excellency — Babylon was the seat of the ancient Chaldean culture, in which respect writers of antiquity all concur in stating she was always superior to Nineveh. All Assyrian learning and science came to them from Chaldea; but in plastic arts the Chaldeans were behind their northern neighbours. In Assyria was the birthplace of the great school of ancient art which exercised so decisive an influence on the opening period of the Grecian school. (Lenormant.) 20, 21. Never be inhabited — This is a statement of certainty of the event, not its nearness, not its occurrence immediately after the capture by Cyrus. It did not become a perfect desert for five hundred years. The prophecy is seen in space, not in definite time. Neither… pitch tent there — The Arabian is mentioned as being the nomad of the ages past, just as he is now. It is stated by travellers that superstition or dread of evil spirits operates to make this statement still true. Some of them say that the Bedouins still have a superstitious fear of lodging near the ruins of Babylon. Wild beasts — Tzizyim, desert animals indefinitely, or whatever inhabits dry and desolate situations. Lexicographers find much difficulty in settling the import of the word. Owls — Or, literally, daughters of screaming. Ostriches are intended, as some think, but that is doubtful. Satyrs — Literally, shaggy creatures; perhaps a species of goat, though Tristram (Natural History of the Bible, page 132,) thinks the “goat-god” of Egypt, with which the children of Israel became acquainted in Egypt, furnished the popular myth of the satyr — half goat and half man — and poetically the prophet Isaiah painted horrible desert places with this ideal creature. Nevertheless, he countenances another interpretation of the word, namely, a creature of the dog-faced baboon, also an object of worship with the Egyptians, as shown from their monuments, like to the mocko, or maccacus Arabacus, a baboon which is now disseminated from Central Africa as far north as to the continence of the Tigris and the Euphrates.It is observable that our Lord, in Matthew 12:43, recognised the sentiment, current even in his day, that the desert is the abode of demons or unclean spirits. Virgil also calls them saltantes satyros, dancing satyrs. The Yezides of Syria and Mesopotamia are a sect of devil worshippers.Joseph Wolf, missionary, and traveller to Bokhara, saw pilgrims of this sect upon the ruins of Babylon performing strange and horrid rites by moonlight, dancing and howling, and reminding him of this passage. (Delitzsch.) 22. Beasts of the islands — See note on Isaiah 11:11. Literally, the first idea is islands, then coasts, and, on further advance of the conception, some desolate place. Shall cry — As in responsive wailing, like that of jackals. Dragons — The word may mean serpents, and when the idea is fitted to the conditions of the place, it probably does mean this. See further in notes on Job 7:12; Job 30:29. No man ever excelled Isaiah in painting deep, strong, tragic, thrilling words into a scene. Compare Isaiah 10:28-32.That Cyrus, at the head of the greet Medo-Persian army, is seen in the foreground as the commencing agency of this terrific desolation, there can be no doubt. Unbelievers admit this. But the point of chief importance in this prediction is, the thorough eventual desolation of Babylon. For hundreds of years the prophecy has been completely fulfilled. Travellers furnish a description quite well enough answering to a state of things presented in the prediction. It answers little for an objection to this, even if here and there, on the large tract once occupied by the great city, a miserable village or larger town like Hillah has now and then sprung up, for the main truth stands; and as to Hillah, a town of ten thousand inhabitants, (NEWMAN’S Babylon and Nineveh,) Rawlinson is authority for doubt whether it stands on any part of the ancient site. Be it that it does so stand, it occupies but a speck in the area of two hundred square miles or more of old Babylon. The prophet’s vision had “its appointed time;” but at the end it spake, and did not lie: it came and tarried not. Habakkuk 2:3. As already stated, this chapter, in great part if not in the whole of it, is but a continuation of the preceding. The closing thought there coheres specially with that of the first three verses here, namely, that providential dealing in this world is primarily with reference to God’s Church on earth. This judgment on Babylon was to prepare the way for Israel’s becoming the centre of the future of the kingdom of God on earth. Delitzsch says, we have in a nutshell the whole of chapters xl to lxvi in verses one and two of this chapter. 1. For — The word is a sign of a continued drift of thought from the foregoing chapter. The Lord will have mercy — In accordance with a perpetual covenant. It was a mercy to punish with captivity. The discipline was needed. On Jacob — Jacob and Israel are terms collective of the spiritual people — Jews purified through their afflictions in Babylon. Such carried the seeds of their religion with them, which grew to fruit-age. Thus the Lord has mercy on them and re-chooses them. Strangers shall be joined with them — Proselytes in Babylon to the true religion. In like manner, from Esther 8:17, we learn that “many of the people of the land became Jews,” as the effect of evidences that God had mercy on them and chose them. Many probably accompanied them back to their land. 2. And the people — Literally, peoples; they of Babylon; heathen turned friends; Cyrus and authorities under him. Bring them to their place — They shall attend them to the land of Judea. The house of Israel — The Jews. Possess them — As converts from heathenism. In the land of the Lord — In the low sense, this means in Judea. But the prophecy sweeps, as usual, into the times of the Messiah, the spiritual realm of the Church. Take them captives — Into the true religion. Shall rule over their oppressors — Under laws and truths of the Messiah’s kingdom. There are here predicted exchanged conditions, external and internal. The chosen people and the other peoples change places, the Jews to their own land, with heathen in a willing sense subject to them; but the full accomplishment of the prophecy is to be fulfilled when the Church of Christ shall become prevalent in the earth. 3, 4. The state of deliverance and rest expressed in the third verse is intensified by the contrast of exchanged positions between recovered Israel and the fallen oppressor, who poetically represents the whole series of the oppressors of Israel in that empire of the east, now crushed and ruined forever. Thou shalt take up this proverb — Rather, This song. The meaning is, Thou shall raise in a musical sense, including the ideas of commencement, utterance, and loudness. “Proverb,” (mashal,) a word variously rendered; in Isaiah 24:3, a parable; in Ezekiel 12:23, a proverb; in Joe 2:17, a song of derision; in Ezekiel 17:2, a symbolical discourse, etc.; in Psalms 69:12, a by-word. Here the tenor of discourse requires its meaning to be a derisive song or discourse.Golden city — From ξγδαδ, (madhebah,) a word formed in the manner of a Hiphil participle from ζδα, (zahab,) the first radical interchanged with its cognate γ, (daleth,) and its own proper meaning, therefore, becomes gold maker, or gold exacter, all which terminates tropically in the feminine abstract idea of oppression: How hath oppressor and oppression ceased! 5. Staff… wicked — This means the imperial power of Babylon. In this verse is apparently the answer to the exclamation of the preceding verse. Rulers — Who claimed absolute dominion over all minor kingdoms of the East. 6. The oldest and the latest writers, with few exceptions, make this verse descriptive of the Babylonian tyranny. He who smote the people — Nebuchadnezzar, no doubt, the loftiest king of Babylon, who “smote” not only the Jews, but other nations contiguous to his own territory.Continual stroke — Never intermitted. The tyrant’s sceptre smote nations with incessant blows and persecution. The phrase, ruled the nations in anger, is persecuted, and none hindereth, is better rendered: Subdued nations in anger with a pursuit unrestrained. The expression refers to Babylonian tyranny, yielding to no pity, nor restraint of conscience. 7, 8. Earth is at rest — Better, Hath gone into rest. Is quiet — Has become quiet. The verbs are inchoatively past. Break forth into singing — There being no subject to the verb, great generality is given to the rejoicing. Yea, the fir trees, etc. — Indeed, cypress and cedar join the chorus. By these, some suppose the usual symbols for rulers, leaders, generals, etc., are intended. Now that they are safe from an all-crushing opposer, they too rejoice. But a better sense is, that firs and cedars are conspicuous parts of the one great scenery, or picture, representing all nature as rejoicing. These almost imperishable timbers were used by the tyrants for ornamental building, for siege apparatus, for fleets and ordinary ships, and they also share the general joy. Tristram, (Nat. Hist. Bible,) regards the “fir” of the Bible to be the Aleppo pine, and for strength and durability to be only inferior to the cedar of Lebanon. 9. While it is all quiet on the earth, it is all excitement in the regions below. The bold personification goes on, but in the world invisible, and a good reading of this verse is as follows: Hell from beneath — Or, The kingdom of the dead below, is all in an uproar on account of thee, to meet thee at thy coming; it stirreth up the shades for thee, all the he-goats of the earth; it raiseth up from their throne-seats all the kings of the nations.” Hell — On this word see notes on Isaiah 5:14. There is something awfully grand and fearful in the sheol, the underworld of the Hebrews, the hades of the New Testament, and the “hell” of the English Old Testament: an immense subterranean kingdom, (Isaiah 14:9; Jeremiah 5:14; Job 26:6,) thickly dark, (Job 10:21-22,) deeply gullied, (Proverbs 9:19,) closed with strong gates, (Isaiah 38:10,) and a place whence there is no escape, (Job 7:9-10; Luke 16:26;) all which passages, too, describe the popular conceptions of the Hebrews and Jews poetically embellished, as well as express what to the Hebrews contained an indisputable doctrine, namely, that of life after death. Stirreth up the dead — The “dead” — Hebrew, øôàéí, rephaim — rendered, in Isaiah 26:14, “deceased;” in Deuteronomy 2:11; Deuteronomy 3:11, giants; (so the Septuagint and Vulgate;) either from being long time dead, or because shades or spectres may be conceived as actually larger than living men. Chief ones of the earth — Literally, he-goats; bellwethers, leaders. Isaiah 3:6; Zechariah 10:3. Their thrones — The personification retains for the shadowy souls of the great, their relative positions, even in the underworld. 10. Shall speak — The scene is as if, before his coming, they stood in dread; but his approach revealing his weakness, they become bolder, and venture the expression, on his advance toward them, “Thou art weak as we.” Delitzsch is of opinion that this is all the shades say; that what follows does not belong to them. And on the ground that surprise naturally, after an expressive burst, says but little, this is probably true. 11. If so, the triumphal elegiac song begun at Isaiah 14:4 is here resumed; strong ethical sentiment, not thoughts of propriety as to condition or place, being dominant with the restored Jews, the chief actors in this scene. Thy pomp — Thy pride. Down to the grave — To the underworld. Isaiah 14:9.Thy viols — The same word is in Isaiah 5:12, where see note. They are now a poor accompaniment to downcast pomp. The worm — The idea is, as Kay puts it, “Beneath thee is spread the maggot for thy couch, and for coverlet is spread the worm,” not the vermilion derived from it. Lamentations 4:5. The original word for “worm” denotes the worm which gnaws grapes and other plants; (Deuteronomy 28:39; Jonah 4:7;) also corpses, (Isaiah 66:24; Isaiah 14:11;) and is, according to Furst, the coccus worm, from which the scarlet or vermilion colour is produced. When used for the latter, as in several places in Leviticus, the adjunct word, ùׁ ?ðé, (shani,) the light-giving, is used with it. But both functions of this insect may be supposed to be here employed in poetic association in contrast. 12. Fallen from heaven — A new image is now introduced, but felicitously appropriate, on account of the early date of Babylonian culture, reaching into far primeval times, and of a predominant astrological character. From heaven — That is, from the sky. Lucifer, son of the morning — The epithet “Lucifer,” coupled with a phrase which defines it, is from a verb which means to shine, to give forth, to radiate; hence its proper meaning is light-bearer, radiant one, son of the morning dawn, so called, probably, in virtue of Babylon’s having, from ages immemorial, shone forth in the dawn of the world’s history with surprising lustre, first in culture as the world’s teacher, then in perverted power. Cut down to the ground — Literally, hewn down. As if this Babel-power were the impersonation of the impurest idolatry, whose asherah, or groves, need an utter cutting up. 13. Ascend into heaven — Or, I will climb the heaven. Perhaps an allusion to the old time tower of Babel. Genesis 11:4. Above the stars of God — The Babylonians connected the several constellations with minor kingdoms over which they claimed dominion. Mount of the congregation — Two interpretations have been given to these words. One is, that the mountains of Jerusalem are meant, and that the great eastern world-kingdom strove long to make there its dominion complete. The other is, a reputed widespread eastern notion of a very high mountain in the far north, where gods were believed to reside, as in northern Greece they were thought to have their abode on Mount Olympus. The one makes the words to come as the prophet’s own; the other, as quoted (not endorsed) by the prophet as from the king’s mouth. The latter accords with facts of the Eastern theology as found in the old Zend books, and may be the true explanation. And it more easily explains the remaining words of the verse. 14. Heights of the clouds — The simplest sense of the words is doubtless their true meaning. To climb above the highest clouds is an expression of the highest ambition and arrogance. Like the Most High — This completes the climax. The wall sculptures of Assyria show, it is said, symbols of deity assigned to kings. 15. Down to hell — To hades, as in Matthew 11:23. To the sides — To the recesses — the side burial places. The image is taken from the shelves and recesses of sepulchres. 16, 17. The scene is now changed from sheol to earth; from a shadowy personage to an unburied corpse. Look upon… consider thee — Intently examine thee as some strange sight. Is this the man — Hardly a jibe, as some think, but a serious reflection on man’s feebleness. Made the earth to tremble — By his former power and tyranny. But now how fallen! Made the world as a wilderness — The world which would otherwise have been fruitful and habitable. Opened not the house — Set not his captives free to go homeward. 18. All… kings… lie in glory — This is the ordinary fact; and it is a great mark of dishonour not to be buried, even for a private person, (1 Kings 13:22,) and how much more for a sovereign. 2 Chronicles 21:20; 2 Chronicles 34:24. The language is not that of derision, but of astonishment. 19. Cast out of thy grave — A neglected carcass, far from thy grandly-built sepulchre. How horrible the contrast in this case! Abominable branch — A shoot or branch cut off as an abhorred thing; cast away for burning. Stones of the pit — A place of burial either excavated or built up with stones. Even common soldiers, when slain, were not denied this. 20. Shalt not be joined with them — Not even with the slain herd of men who have a decent burial. Hast destroyed thy land, etc. — To the Oriental such a judgment was the harshest conceivable; but in this case it is pronounced deserved. 21. Prepare slaughter for his children — Such is the impulse of inexorable sentiment with the Oriental to this day; and such, too, the reasons for it as are here given. In this case the iniquity of their fathers was judicially visited upon their children. This is considered as prophetically addressed to the Medes, if to any people in particular. 22, 23. 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Cut off… name… remnant… son, and nephew — Every trace of the old empire is to go out of existence. This was literally fulfilled through Cyrus and his successors of the Medo-Persian empire. And finally the population was swept away, and the city was exterminated; so hedgehogs took the place vacated by men, and marshes the place of palaces. 24, 25. A change is here made from the prophetic scene in the distance, to a nearer view: to that of the Assyrian power with which Judah is more or less to be concerned for a hundred or more years before reaching the Babylonian era. This is done either to make the events predicted of Assyria accredit those predicted of Babylon, or to assure the prophet’s own generation of Jews that God is as interested to protect them from Assyria as he is to deliver the coming generations from Babylon. I have sworn — To this God’s oath is interposed. I will break the Assyrian — To Isaiah this event is quite in the near future, and Sennacherib is the prominent sufferer. In my land — So claimed Leviticus 25:23. Immanuel’s land, Isaiah 8:8. My mountains — Isaiah 49:11; Isaiah 65:9. Yoke… burden — Same as in Isaiah 9:4; Isaiah 10:27. In this land and upon these mountains Assyria virtually fell to pieces for a season, so far forth as Jerusalem was concerned, in the destruction of Sennacherib’s army. See the vision of this event in Isaiah 10:33-34. If further words be necessary as to the allusion again to Assyria, and just in this place, they may be to this effect: The fate of both Assyria and Babylon were, in the absolute sense, in far future to Isaiah. The prophecy against Assyria had, in partial form, already gone forth. The foregoing prophecy against Babylon is complete. As a pledge of its fulfilment the matter of these two verses is placed here, in accordance with assurances common to the prophets, as appears in Jeremiah 50:18, “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.” The purpose and certainty against Assyria are a pledge for the purpose and certainty against Babylon. There is another view less probable, but having plausibility, namely, that Isaiah quite survived what seemed the assured fate of Assyria, and then himself confidently appended these verses as God’s pledge against Babylon, thus reaffirming predictions against Assyria formerly made. 26, 27. This is the purpose — The sense of these verses is, That the “purpose” formed against Babylon and Assyria is also formed against all peoples who deserve punishment, and it must be executed. Rules of justice control the Almighty in regard to all nations, and they cannot be changed. 28. The year… Ahaz died — About B.C. 726. Burden — An utterance, an oracle, a threatening message, a sentence denounced — in this case denounced in the year that Ahaz died. 29. Rejoice not… whole Palestina — Rather, Philistia, a territory in the southwest of Judah, and which the Philistines, a people from Caphtor in the Mediterranean, though of Egyptian origin, had long occupied, and from which they were never dislodged, though much of the time kept in subjection. Because the rod… that smote thee is broken — “The rod” is a symbol for dominion; and probably refers here to the former Jewish power. Some commentators, however, refer it to the Assyrian oppressers. Serpent’s root — This is argued to be Uzziah, the grandfather of Ahaz, who had subjected Philistia, but from which subjection she had recovered under Ahaz. Cockatrice — Hezekiah, who again subjected Philistia. The “root” was of the ordinary serpent, not over venomous; but its offspring, the basilisk, was very venomous. And his fruit… a fiery flying serpent — Poetically intensive of the basilisk. The warning is to Philistia not to exult because of denounced Assyria; she has yet to drink of a bitter cup from the hands of a lesser enemy — Hezekiah. 30. Firstborn of the poor — Or, sons of the poor, God’s own — the lowly; here, his true people in Judah. Feed… lie down — The figures are from a flock of sheep — shall feed quietly, undisturbed by Philistine skirmishes. Thy root — Compare Amos 2:9. Slay thy remnant — Make a radical destruction of thee. 31. Howl, O gate — Ye who throng the gates; the chief place of concourse for trials of justice, for news, and for business. The gates here are those of Philistia’s fortress-towns. Dissolved — Possibly, this word is used in allusion to another panic stricken Philistian scene, recorded in 1 Samuel 14:12-16. The word is well illustrated by it. From the north a smoke — From Judah, north and northeast. The passage, literally translated, reads: “Out of the north cometh a smoke,” as of a marching column of cloud or flame; symbol of Jehovah’s lead of his own to battle. None shall be alone in his appointed times — Most commentators now agree in the main with Lowth’s rendering: “There is no straggler in his levies,” or “in his appointed places.” That is, all the portions of his host are at their appointed posts of duty, and reach their places of rendezvous in good time and accurate order. 32. What… answer — What answer shall be given to the messengers of the nation — The ambassadors sent from a nation, (âåé, goi, collection of peoples.) From what nation, what people? There is no article, and no indication as to any nation meant. It may be intended to be indefinite. Any people may send to know what is the outcome to Israel from surrounding complications, from Philistine revolts or restiveness under subjection; or from dreaded Assyrian invasions. The answer is the most important part of the passage, and that is always the same; the same now, that it was to Rabshakeh in his argument with Hezekiah’s servants against trusting Jehovah, (Isaiah 36:4-10,) and in effect the same as this text has it, namely: That Jehovah has founded Zion, and that in it the afflicted of his people shall seek refuge. They shall trust in Jehovah, and never be moved. This is the answer which may be given to inquiries made from any quarter. In close connexion with each other, chapter xv and xvi apply to Moab. As seen from the western hills in Palestine, Moab seems a high and level table land, with a cliff wall abutting precipitately down to the eastern water edge of the Dead Sea. As seen, however, in the land itself, this wall begins to fall off some five to eight miles back from the sea. The chasm of the Arnon, running westward to the sea, divides the plain in the centre, and south of this lay Moab proper, though the nation so often occupied the northern half as well, that the whole land went by its name. AR, in the south division, was the capital; and KIR was a strong fortification on the extreme south. Moab also shared possession of the cities north, even in the nominal region of the allotment of the tribe of Reuben. The people of Moab, unlike their neighbours, the Ammonites and the Reubenites, tilled the soil as well as raised flocks and herds. Moab was tributary to David and Solomon, but fell to Israel in the schism under Jeroboam. From the death of Ahab of Israel to the accession of Uzziah of Judah, Moab held a quasi-independent position, but, with Ammon on the north, and Edom on the south, it was then made subject to Judah, but under later kings this subjection was feeble and precarious.The prophecy here is no doubt generic, covering the condition and character of Moab for at least two centuries. The prophecy in Jeremiah xlviii is a copy and an amplification of this. Because of admitted archaisms in the prophecy, interpreters generally, at the present time, allow that Isaiah may have built on the groundwork laid by an older prophet, even a hundred years previously. It required but a small modification each time to be applicable to the state Moab was in, in both Isaiah’s and Jeremiah’s times. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2, 3. He — The collective people of Moab. Has gone up to Bajith — This was probably not a town, but a high place for a sanctuary. The word is so near to Beth — a house — as to indicate only a temple, the house of Moab’s gods. Dibon — Gesenius reads here, Dibon is weeping upon the high places. Dibon lay some fifteen miles north of the Arnon, and Nebo still farther north, to a point due east of the head of the Dead Sea. Medeba lay a few miles southeast from Nebo. Some went up to Nebo, some to Medeba, and some, through streets and on tops of… houses, all bewailing the catastrophe befalling them. Gird… with sackcloth — In Eastern countries to this day similar exhibits of grief are made in days of calamity. 4. Heshbon, and other cities north, and back to the south again, join in the cry. Heshbon, an ancient royal residence of the Amorites, (Numbers 21:26, seq.,) on falling into the hands of the Israelites, was assigned to Reuben, (Joshua 13:17;) then to Gad as a city of the Levites. Jahaz — This place would seem to have lain eastward toward the desert, as may be inferred from Numbers 21:23, and Deuteronomy 2:32, for it was from there that Sihon marched down into the wilderness against the Israelite warriors who conquered him. 5. My heart shall cry out — The prophet himself enters into sympathy with the affrighted people, whose stampede is even to Zoar, with a terror like that of the bellowing heifer. Zoar was for long held to be at the south of Moab, or at the foot of the Dead Sea. So Josephus, Jerome, and Dr. Robinson. But more recently its location is thought to be identical with Zi’ara, near Mt. Nebo. But see , Land of Moab; also, SMITH’S Bible Dictionary, pro and con. 6. Nimrim — For “Nimrim” see Numbers 31:35-36, and Joshua 12:27, whose indications are that this was a well-watered valley. Tristram, with some hesitation, locates it at the southeast end of the Dead Sea. The text shows that the waters here give out, and every green thing is parched — a figure of devastating war. 7. Brook of the willows — Probably a wady in the vicinity of Nimrim, where are remains of a former town site; not a place in Edom, as held by some. To this place they take with them in their flight all gathered stores. (Land of Moab, pp. 72, 82.) 8, 9. The cry is gone round about — Moab becomes in this picture the prey of the enemy throughout. The wail extends from one extreme of the land to the other. Eglaim — A double fountain. Eusebius says it was eight Roman miles south of Ar. The place was probably a town site. Beer-elim — Was to the northeast, if Numbers 21:16-17, be an indication to judge from. Waters of Dimon — By easy change of labials, áfor î, this was Dibon, already noticed. So Gesenius. But this is scarcely better than the theory which makes Dimon come from ãî, blood, the same word, less the final letter, appended, perhaps, to mean place of blood, and so named, it may be, from the facts in the scene described in third chapter of 2 Kings. There it is shown what part blood played in the defeat of Moab by the allied kings of Judah, Israel, and Edom, who swept around the south end of the Dead Sea to attack Moab, and how appropriately the place of attack was called Dimon. The waters of Dimon shall be full of blood — The morning sun-glare upon newly-opened waters on the plain below, led the Moabites to suppose the confederate enemy had broken with and fallen upon each other, with pools of blood as the consequence. This gave courage to Moab to dash after booty into a supposed abandoned camp rather than an ambush, which it was. Thus Moab met the lions (allied kings, or at least Judah and its government; see 2 Kings 3:21-26) and was driven back to his stronghold, on the walls of which he desperately sacrificed to his god Chemosh his son and heir. Such a horror was too much for the invaders, and they retired from the contest.Does not the celebrated Moabite inscription found in Dibon, in 1870, refer to this scene? Tristram believes the Moab stone, or the monolith of Mesha, to have been brought from the south and walled into the latter structure at Dibon, and thus the ancient Phoenician record was so long preserved from being effaced. (See Land of Moab, page 149.)It is worthy of note, that the description in these latter verses is apparently of scenes about to occur, if not of some, also, already past, and quoted from the ancient prophecy before assumed as the basis for this prophecy, and of that in Jeremiah, chap. 48. The subject of the preceding chapter is continued in this. In that is described the horrors of war upon Moab — probably such as were executed by the allied armies for non-payment of the customary tribute to Israel, and soon were to be repeated by Judah for a similar reason, and possibly by yet others in the future. This chapter opens with an exhortation to seek refuge from such horrors by coming over again to Judah, and by seeking protection from their liege lord in Jerusalem. 1. Send ye the lamb — Collective for lambs, the traditional yearly tribute due to Judah. It appears from 2 Kings 3:41, that when Moab was tributary to Jehoram, king of Israel, this tribute amounted to “a hundred thousand lambs, and a hundred thousand rams, with the wool.” From Sela to the wilderness — That is, from along all the foraging region for Moab’s flocks. Sela means rock, a city built into an amphitheatre of rocky hills. It was the capital of Edom, and was afterward, under Roman rule, named Petra. It lies about a journey of a day and a half southeast from the southern end of the Dead Sea. The ruins of the city are frequently visited, and its dwellings, tombs, and temples are found to be cut out of the soft red sandstone. Its ingress and egress is by a two-mile valley, very narrow, called Wady Mousa. This Petra seems to have been in the hands of Moab at the time of this prophecy by Isaiah. Underneath the outward expression in the text is doubtless a reference to true relief and salvation through offerings of the sacrificial lambs. Jehovah is the speaker through his prophet, who here appears to sympathize and mourn with Moab. 2, 3. For — Not for, but and, it shall be — If they comply, then this shall follow: that, as a wandering bird cast… nest — Moab must acquire favour from Israel or Judah right early, (Isaiah 16:1,) for soon she would stand a restless fugitive on the borders of the latter, and implore protection. Fugitives, here, are compared to fluttering birds, routed from their nests, and left in timid indecision. Daughters of Moab — Usually, and especially as applied to Judah, Babylon. etc., the word “daughters” of a place are the inhabitants of the place. But here the women seem to be the suppliants. They stand at the ford of Arnon, the ancient border of Moab. Numbers 21:13. The exhortation to them is, Take counsel — Apply counsel given by the prophet. Execute judgment — Rather, decision. Decide at once to pass the stream. No delay is admissible. Flee for help to the mount in Jerusalem, Mount Zion. Shadow as the night — Seek protection from divine wrath, such as the shadow of night is, from enemies. Let the Lord be thy shadow and pavilion, and be secure as much in noonday as in the night. Hide the outcasts — In turn make secure the exiles from Judah in your midst. Often had Moab been such a refuge. Bewray not — Reveal not the place of the persecuted exile. 4, 5. Be thou a covert — Who the object of address here is, is matter of dispute. Some make it Moab, others, Judah. The sense depends on which it is. If it be Moab, as the older and later but best accredited writers hold, the “outcasts” here are those of Israel; if it be Israel, those of Moab. The exhortation may be appropriate either way. Give the fugitives, whoever they are, shelter; they will not need it long. The extortioner will soon cease. Oppression will soon be over. Trampling invaders, whether here or there, will in judgment be consumed. Not unlikely the reference is to invading Assyrians. Possibly, also, a comprehensive extension is made to oppressors, at one time of Judah, at another of Moab, covering the whole history of both. The transition from the one to the other, if it exist, is sudden and obscure: yet as an appeal it might well enough apply to both. Applying to the Jews as affording shelter to fugitives from Moab, the promise is that their own government shall be strengthened by this exercise of mercy, and their prosperity promoted by the coming of a king in the family of David — the Messianic king — who shall judge and seek justice and be prompt in equity and truth. And this means not Hezekiah merely, but all good kings to come, but chiefly the high antitype of David, the Messiah. 6. Whether Moab or Israel, or both, were intended in the promise, Moab will give no heed to it. We — Probably Jews. Have heard of the pride of Moab — We all have heard of and know his “pride;” he is so very proud that he will reject both counsel and promise. See the parallel in Jeremiah 48:20; Jeremiah 48:29. His lies… not… so — Shall not be confirmed or established. Impotent and vain shall they be. 7. Therefore — As a certain result foreseen in the fate of Moab. Shall Moab howl for Moab — One part for the other parts shall mutually mourn. It shall be a universal “howl.” Foundations of Kir-hareseth — The strongest fortress of the nation shall be overthrown. Kir was on the southernmost limits. The word means a wall, a strong wall. Hareseth — Used of bricks, potsherds, glazed tiles. Some (as Vitringa, Delitzsch, Alexander, and others) hint at another meaning to the word here rendered “foundations.” They render it grapes, cakes, raisins, or pressed grapes, an article of refreshment to wearied ones, thus changing the thought entirely, yet making it congruous with the thought of the verse following. 8. Fields of Heshbon — The region around Heshbon on the north, noted for choice vineyards. Languish — Or, wither. The locality lies near to the former sites of Sodom and Gomorrah, on the plain north of the Dead Sea, not south as heretofore believed. The vine of Sibmah — This place has not been identified. Jerome speaks of it as only about half a Roman mile from Hesh-bon. The why the vineyards stand withered is, the lords of the nations have broken off, or down, the principal plants thereof. Either Moab’s own masters, princes, or Assyrian warriors, were wantonly making havoc in the land: the action is the perpetual present of prophecy — proleptic. They — The vine plants. Come even unto Jazer — So luxuriant are they. The same wandered — or trailed — through the desert eastward. They are gone over the sea — Westward, to the sea or pools of Jazer, or even to the Dead Sea. The fruitful, extending vine is a favourite symbol with Old Testament poets for a populous and luxuriant nation. 9, 10. I will water thee with my tears — The prophet turns to mourning again for the woes of Moab, with a sorrow, however, not patriotic. It is because the wrath of Jehovah falls thus on that guilty people. He joins the people of Jazer in their weeping for their loss of rich vintages by means of the enemy. The loss upon Heshbon and upon Elealeh (near to “Heshbon”) is shown by the fact that the shout of the harvesters has ceased. In times of harvest and grape gathering joyous shouts are heard in all Oriental lands. Now all is silent in fields and at wine-presses in the land of Moab, and tears of sympathy gush from even the eyes of a denouncing prophet. 11. Wherefore my bowels — An expression of deepest grief. The viscera above the diaphragm, including heart, lungs, liver, are here called “bowels.” Shall sound like a harp — Grief was capable, it was thought, of causing the heart to beat and the nerves to tremble; and such sensations were fancied to resemble low harp sounds. 12-14. From times long, long past, Jehovah denounced calamity to Moab. Poole refers to Numbers 21:27-30, as intended. To the nation as a whole there was no relief. Moab is weary on the high place — “Weary” with offering unanswered prayer to Chemosh, his god, in his sanctuary, always on hills. “Weary,” also, with calamities. Word… since that time — Or, hitherto. “Word,” here, signifies former predictions respecting Moab; other prophets uttered them. They embodied the same principles contained in this entire prophecy. Isaiah now reiterates them as still applicable; and while his prophecy is in part generic, there is a reference in the fourteenth verse to a specific time when the ruin of Moab by some northern power shall be completed, and but the smallest remnant left of the people; they being chiefly those who abandon Chemosh for the worship of Jehovah. “The clause, as the years of a hireling, here, and Isaiah 21:16, must render the designation of time somewhat more definite, inasmuch as the hired labourer serves out his time but no more. Hence the sense is, ‘No longer and no shorter.’ See Isaiah 18:25.” — Gesenius.The prophecy, as a whole, is very obscure. The theory of it as a generic prophecy, covering conditions of Moab at different periods, helps to some solution of it, but its comparative historic relations are so slight as to keep it still obscure. No chronologic order seems to be observed in the arrangement of these chapters. This prophecy was probably delivered near the beginning of the reign of Ahaz. As to time, then, it belongs with chaps. vii and 8. Its occasion — remotely, at least — was the alliance between Damascus and Ephraim. It is arranged herewith as belonging to prophecies relating to the heathen. The prophecy but barely touches Damascus, Isaiah 17:1-3. It consists of three parts, Isaiah 17:1-14. The first is a prediction against Damascus; the second is one respecting Ephraim; the third, one respecting the Assyrians. Damascus is a very ancient city, and is in flourishing condition at the present time. It lies on a vast and fertile oasis just east of the Anti-Lebanon range, forty miles southeast from Beyroot as the bird flies. In its history it has been several times captured and reduced to comparative ruin, but as often rebuilt, having ceased “to be a city” each time for only a brief period. 1. Burden — An oracle, a declaration, or a conviction moving to utter a threat. See Isaiah 13:1. Later critical scholars reject this phrase here, as added by copyists. Damascus is taken away — It shall be or is destroyed; its name shall be or is erased from the list of cities. It did become ruined by Tiglath-pileser about B.C. 739; then by Shalmaneser, B.C. 723. 2. Cities of Aroer — Cities round about “Aroer,” and under its jurisdiction. (Gesenius.) Aroer was a small territory not far south from Damascus. There were, however, two trans-Jordanic cities of this name — one in Moab, another near Rabbah-Ammon; the latter at this time may have been subject to Syria, captured from Israel. Flocks — Peacefully lying down amid abandoned ruins; a telling reproach, but at the same time a fine picture. 3. The fortress… shall cease from Ephraim — During their confederacy, Damascus was the defence of Israel or Ephraim — so called because this tribe was the chief of the ten tribes of Israel. In the fall of Damascus this defence comes to an end. So does the glory of that city, and of the chief part of Syria, cease. Its inhabitants are removed. Ephraim loses its bulwark, and Damascus its position as the capital. Syria throughout becomes as miserable as depopulated Israel. One cannot but see bitter irony in the comparing of the glory of Damascus with that of decayed Israel. 4. The glory of Jacob — That of the ten tribes, to which the prophet now turns. This is humbled indeed, when the Assyrian power shall carry away its men in crowds. Shall wax lean — Poor, attenuated, sick Israel! The Chaldee has it: “The riches of Israel shall be removed.” 5. Harvestman gathereth the corn — The figure used here denotes that the people and wealth of Israel are collected and removed by the Assyrian, just as the husbandman gathers the wheat or barley in his arm to reap down with his sickle; a common fact observable every season in the Valley of Rephaim, near Jerusalem, just south of the city, veering westward of Bethlehem: the largest area of harvest land in the vicinity. 6. Gleaning grapes shall be left — Similar to what remains of lingering olives — two or three in the top and four or five in the lateral branches, after the hard beating with sticks in the late harvest of the olive trees. The deportation of people will be so thorough that only here and there will an occasional poor family be left. See THOMSON’S The Land and the Book, (vol. i, page 74,) where present practices in that land exhibit the aptness and beauty of the figure in the text. 7, 8. At that day — The day when calamity comes on Damascus and Ephraim, and the Assyrians carry away the people. It is matter of history, that after the Assyrian conquest and the deportation of the great body of Israel, many that were left accepted Hezekiah’s call to return to the worship of Jehovah at Jerusalem. 2 Chronicles 30:11. Shall not look to the altars — Israel and Judah were both enticed to Syrian and Phoenician worship. Ahaz had ordered a copy of the altar at Damascus for the temple at Jerusalem. 2 Kings 16:10-12. Either the groves, or the images — Both these had usurped the place of Jehovah. The one, Asherim, are called “groves” by the old writers; they were used for idol and licentious worship. Modern writers regard them as images of the Phoenician Venus, serving essentially the same purpose. The other, Chamanim, are supposed to be sun-gods representing Baal, the male deity. The “images” were figures of the sun standing upon the altars of Baal. More precise information cannot be given, owing to the danger of confounding the many local varieties of Shemitic mythology. See WILKINS’S Phoenicia and Israel. 9. Shall his strong cities — Those of Ephraim in the day of Assyrian capture. Be as a forsaken bough — Rather, as the abandoned thicket, or forest. And an uppermost branch — Or, mountain height, which men left or abandoned of old, as the Israelites under Joshua compelled. The Septuagint reads: Thy cities shall be “forsaken” in the way the Amorites (mountaineers) and Hivites (lowlanders occupying plains and groves) did forsake (or flee) before the children of Israel. To this rendering essentially most writers now accede. For sins not unlike those of the old races before them is Ephraim also to be punished, and in like way punished, namely, driven from their land. 10. Because thou — Ephraim, Israel. Hast forgotten… salvation — Explanation of the preceding verse. The Israelites were to be punished as there described. But the other result was to follow first, namely, they fell into idolatry. Not been mindful… Rock of thy strength — The Lord, Jehovah. Weary of the wholesome discipline of serving him, they pandered to the lustful pleasures of a false religion. They plant pleasant plants, or pleasant plantations, perhaps groves for illicit pleasures connected with idolatrous worship, for to this view the next phrase allies itself. Set it with strange slips — In the midst of their idolatrous garden-grounds they inserted vines from Syria and Damascus. Ephraim sought help and protection from Damascus and Syria rather than from Jehovah, his own covenant God. 11. Make thy plant to grow — On the very day of (or, quite at the immediate) planting of his pleasant garden-ground, (of his overture with Damascus,) he assiduously guarded it by a hedge. He turned away totally from Jehovah. In the morning — On the very next morning he found what he had sown in full bloom — his agreement respecting alliance with a foreign power was hearty, he was ready to take the sensual worship of Damascus as his state religion; and the blossom was rapidly advancing to fruitage, that is, to a place of united attack upon Judah. But this plantation, so promising at first to Israel, and succeeding, apparently, so well, was all at once a harvest heap for the day of terrible judgment. 12. Woe — The word is more properly, Ho, or Ha; a word of surprise; something suddenly turning up to the attention, and wholly absorbing it. The scene is now changed, as in Isaiah 8:5-10, to the fate of the destroying world-power. Assyria itself is broken. Multitude of many people — Ho! The uproar of many nations yonder! Avengers they are of backslidden Israel, coming to execute judgment on peoples this way; but destruction, also, is ultimately destined upon them.These last verses are seemingly separated from the preceding; the leap of thought here is considerable; but, as heretofore noticed of Isaiah, such abruptness is not unusual. In this case, the scene is as if, on a pause at the conclusion at the eleventh verse, the prophet’s thought respecting the instrument to crush Damascus and Israel had darted like lightning through Assyria in all the extent of her provinces, over her territories, and through all destinies attending these, and was arrested, as in vision they were seen generally mustering for a final judgment and overthrow, with the words following: —“Hark! The noise of many nations! Like the noise of the sea, they make a noise! And the rush of peoples! Like the rush of mighty waters they are rushing! Nations, like the rush of many waters, rush; and he (God) rebukes it, and it flees from afar, and is chased like the chaff (or thistle-down) of hills before the wind, and like a rolling thing (probably rolling dust) before a whirlwind.”The translation is Alexander’s. Delitzsch says, “The many surging nations (or sub-kingdoms of Assyria) are kneaded together, as it were, into one mass. It costs God simply a threatening word, and this mass flies all apart, and falls into dust, and whirls about in all directions, like the chaff of threshingfloors in high places, or like dust whirled up by the storm.” All literature may be challenged to show a passage of greater power. 14. And behold… trouble — The different renderings are, terror, trouble, consternation, horror, the shriek of death. At eveningtide — At the time of evening. Before… morning he is not — Some suppose a proleptic allusion here to the swoop of destruction upon Sennacherib’s army. Possibly the imagery is purposely suited to that slaughter, yet the language will apply to many other deliverances and judgments. Judgment upon the imperial powers began in the evening, raged through the night: in the morning all were destroyed. This power had finished Damascus and Ephraim; it essayed to demolish Judah; but was itself swept, as it were in a moment, out of existence. So went, ultimately, the whole empire, broken, scattered, and swallowed up by other powers. Of the several theories respecting this prophecy, the most approvable to sound judgment is that which, in a prophetic way, connects it with the last three verses of the preceding chapter. The prophet herein “announces the overthrow of Sennacherib’s hosts, and desires the ambassadors of Ethiopia now in Jerusalem to take word of it to their own nation, and calls on the world to witness the event.” — Jamieson, Fausset, and Brown. Sargon of Assyria had humbled Ethiopia, and Sennacherib was on his way to complete the work of his father when he was met with a providential defeat. One word more in relation to Ethiopia. It is known that Ethiopia, with Egypt, constituted, in the prophet’s time, the great rival empire to Assyria in the northeast. Sabaco, of the 25th, or the Ethiop-Egyptian, dynasty, was the Tirhaka of the Old Testament. His Ethiopic realm extended above Egypt southward; covering, probably, the present Nubia, Sennaar, Kordofa, northern Abyssinia, also Upper and Lower Egypt, as one empire. 1. Woe — Not minatory, but salutatory: Ho! Land shadowing with wings — Or, land of the clanging sound of wings; the buzz or rustling of insect wings; or, as some interpret, referring to the rustle and clatter of marching armies; as if it means, “Ho, land that sends forth armies to the aid of invaded Egypt below.” Beyond the rivers — That is, regions lying south of Egypt around and beyond the head-waters of the Nile. 2. By the sea — The Nile. Any distinguished waters were called seas. Saying — This is useless. The word is not in the original, nor is it essential to the sense of the passage. Go, ye — This is addressed to the vessels on the Nile made of papyrus (bulrushes) bark. This plant, now seldom found, anciently abounded along the Nile and its branches, and from its inner bark the earlier writing material was obtained, as well as from its strips coverings for boat frames; thus making “ships” light for sailing on the level Nile, and portable for its cataracts. To a nation scattered and peeled — A description of the Ethiopians. Better, tall, or drawn out, and smooth. So the original. To a people of smooth skin, lithe, active, and terrible, or much to be feared, for their fierceness. From their beginning — From that time and beyond, or from long ago; referring, perhaps, to an antiquity sufficient to account for the constitutional difference in blackness, smoothness of skin, etc. A nation meted out — Still the Ethiopians. The Hebrew is, ÷å ÷å, (kav, kav,) line, line. The English translation implies a measuring line thoroughly used. (The repeated words imply this.) The measuring line was in war used upon buildings devoted to destruction. By figure it may here mean all destroyers, and hence the term is of active signification, not passive; and if this be active, so the next word. Then it is not trodden, but treading down; a people treading and crushing; an all powerful and victorious people. Spoiled — This also is an inadequate rendering, and was made on an incorrect theory of the passage. It rather means, dissects, cuts up. The branches of the Upper Nile divide the country into many sections. 3. See ye, when, etc. — The picture takes in the prophet as saying to all the people in those far lands, “Be ready when ye shall see the signal raised on the mountains; note it, when the trumpet shall sound; listen, and be on the alert.” The prophet’s alarm is in the interest of Judah, or, which is the same thing, of Jehovah’s cause. The passage-way of the armies of the rival empires lay through Judah, now a dependent of Egypt, on account of which dependence Judah is to suffer if Assyria prevails. The implied prediction is, that God is about to deliver the world from the all-conquering might of Assyria. 4. All being thus ready, Jehovah comes now into the scene. In his watchful providence he looks on calmly from the high heavens, and waits up to the right time. Like a clear heat upon herbs — “Clear heat” is serene, continuous heat, suited to ripen herbs, grasses, wheat. Like a cloud of dew — Moisture combining with heat to hasten the harvest. The Hebrew particle ëkaph, here twice used, is a particle of comparison, not of time, and the meaning obviously is, that God not only does not hinder the operations of the enemy against Egypt and Ethiopia, but he even favours his success to a certain point, as dew and sunshine promote a ripening harvest. 5. But God does interfere at the last and right moment. For afore the harvest — In this case the grape harvest, as the defining terms following indicate. In the interval between the two harvests God has looked calmly on. The Assyrian’s answer to the figure of the “grape harvest” — the pruning and nipping off of shoots to facilitate ripening by letting in of sunheat — symbolizes God’s own forwarding of the enemy and his plans unto destruction. 6. They… be left — The branches cut off for the fowls and beasts represent the carcasses of the enemy laid prostrate on the field, as the Assyrians were arrested in their march against Egypt. Both Judah is saved, and Egypt and Ethiopia are relieved from the dreaded foe. This is the message the Ethiopian ambassadors of Isa 18:2 were summoned to send off to their country. The message relates to the destruction of the enemy, and said destruction was a marked wonder, worthy to be known at the farthest places of the earth. For the enemy just ready to pounce upon the Egyptians, and with them upon Judah also, was itself pounced upon by the Almighty One. This event is the ensign on the mountains, and the trumpet sound (Isaiah 18:3) to which the prophet invites Ethiopia’s attention. The mustering of their hosts in self-defence is not now necessary. God has come to their defence, but chiefly in behalf of his people in Judah. 7. In that time shall the present be brought — Now that Ethiopia is delivered by the fall of her enemy, the usual offerings of submission and gratitude are due from her. The proper offering is, that of herself to her deliverer, making herself over to him and to his religion as established on mount Zion. The terms characterizing Ethiopia are the same as in Isaiah 18:2, where see explanations. Was this call to the Ethiopians unheeded? Did this wonder from Jehovah — the Assyrian destruction — prove a vain event in directing the world’s attention to Him as its almighty Creator and Sovereign? “This particular case has already thrown forward some foreshadowing of its future fulfilment in the scenes briefly sketched in Acts 8:26-39, when the prime minister of a celebrated queen of Ethiopia found Christ, by the aid of Philip, in reading this very book of Isaiah, and went home to his country rejoicing. Also in the further fact, that some vestiges of Christianity — traces of its early power, and perhaps prophecies of its later — have lived in that remote land unto this day. Assuredly ‘Ethiopia shall yet stretch forth her hands unto God.’” — Cowles. The three chapters — 18, 19, 20, — are each essentially upon the same subject, namely, Egypt; but each is a distinct prophecy, though the three together make up one historic and poetic picture. In this picture the first is the introduction, without special leading, and there is pathos in what it speaks of Ethiopia. The second speaks in calmer mood of Egypt; and the third speaks historically of Egypt and Ethiopia. Doubtless Egypt is made the subject of prophecy because of its old time relations with Israel, and because Judah has present need of warning against too much dependence on Egypt. 1. The Lord rideth… into Egypt — Not the first time, not a strange visitation. The colour of the expression shows a plain recalling of the old events of Moses in Egypt. Exodus, chapters x-xii. Upon a swift cloud — This time the manner of Jehovah’s coming is beset with no hinderances, no hand-to-hand contest, as in old time. The almighty Providence glides easily, though swiftly, on to retribution. But retribution here is intended discipline. See Isaiah 19:22. Idols… moved… presence — The first effective inroads upon the idols of Egypt were made by the Persian Cambyses, (SMITH’S History of the World, vol. i, page 287,) B.C. 525. Later, Jewish settlements in Egypt gradually effected a reaction upon the whole idol system. Judaism, still later reinforced by the new power of Christianity, and Mohammedanism later still, quite demolished the old Egyptian religions.The chief of the Egyptian idols were the bull, crocodile, etc. These are said to be moved, that is, agitated, stirred up, at prospect of destruction. 2. Egyptians against… Egyptians — One district or nome against another. So the Septuagint: or, Upper, Middle, and Lower Egypt against each other. The former is the more probable meaning. In all Egypt there were at various times from thirty-six to forty-two of such divisions. Or, the immediate thought of divisions may be that of the Dodakarchy, or the twelve provinces, from B.C. 695 till Psammetichus. (See SMITH’S History, vol. 1.) 3. And the spirit of Egypt — That is, Egypt’s wisdom, its customary wisdom, shall fail, or, as in the literal Hebrew, shall be emptied or poured out, in that while overwhelmed in their troubles they look not to Jehovah for help, but to their idols. To these, rather, did they seek; and to the charmers, persons who pretended to imitate the softly suppressed voices of the under world, and to them that have familiar spirits, who employed themselves in invoking the manes of the dead by magical incantations, and to the wizards, that is, lying prophets of every kind. 4. A fierce king — Rather, a strong, powerful king, but such as proved a cruel master. As without much doubt the prophecy is general, this one character may apply to several rulers — Nebuchadnezzar, Psammetichus, and Cambyses — the most merciless of whom, however, was Psammetichus. See SMITH’S Dictionary of Biography. 5. Waters shall fail from the sea — The Nile river, the life of Egypt, is still called el Bahr, the Sea. But little rain falls in Egypt, and that only near the Mediterranean. The Nile, therefore, is the entire dependence for fertility. Drouth in the south mountains is hence the destruction of Egypt, and this forms the ground for the figures of the following verses. See also Nahum 3:9. 6, 7. Shall turn the rivers — Many famines have occurred in Egypt owing to failure of the rains in the south. The river becomes low and stagnant and putrid. Instead of “they shall turn the rivers,” the Speaker’s Commentary renders, “The rivers shall become loathsome;” and Lange, “shall become a stench.” Brooks of defence — The Nile canals were a “defence” in two ways: the first, in giving fertility and defending from starvation; the second in being unbridged moats against invading hordes; but being dried up, they would allow a foe to approach the walls of the city. Reeds… flags…paper reeds — The first two of these mean the papyrus, doubtless; (see chap. Isaiah 18:2;) “paper reeds” is from a different word in Hebrew. Gesenius supposes, from its root, that bare places along the banks covered with grass are intended. The meaning is, the Nile is unavailing to the people. It brings no food by its fertility. It brings no commerce, on account of the half-anarchical condition of the country; but it does bring stench, disease, and death by its stagnancy. 8. Fishers… they that cast angle… spread nets — Arts and manufactures, and the fishery trade, all suffer. Fish and vegetables were the food of the people on account of their superstition respecting animal food. The lower classes were greatly affected by famines, cruel labours, and civil disturbances. Spread nets — The net is not used at this day; anciently it was used, as proved by the fishnets found on the monuments. 9. Fine flax — In Hebrew, hatchelled flax. Networks — White linen. — Gesenius. Proverbs 7:16; Ezekiel 27:7. 10. Broken in the purposes thereof — Their strong men, their higher castes. The pillars of the land are crushed to pieces. So the Hebrew. Strange translation in our version! The ruin is general. Both high and low suffer. All that make sluices — Dam makers across canals to overflow the lands. Workers for wages, these especially suffer. 11-13. Princes of Zoan — “Zoan,” the ancient Tanis, the present Tsan, was the capital of the northeastern kingdom, as Noph, (Isaiah 19:13,) or Memphis, was of Central Egypt. These are representative cities for all Egypt in this prophecy. Pharaoh was a name, not of a person but of the royal house, personified in the ruling head at the time. His princes or counsellers are a stupified cabinet in these prophetic times, though they boast royal descent and great wisdom. See Herodotus. 2:141. They were the priestly caste out of which kings were chosen. Where are they — A sarcastic asking what they amount to as pretended wise-men. Let them know — If they cannot tell, then let them learn from the Lord of hosts, and so obtain certain knowledge what is designed upon Egypt. In themselves the whole priestly class are very fools. The stay of the tribes — Literally, the corner-stone of her tribes. Still the priestly class is meant. They probably assured safety as against Assyria, or as against their only dreaded foe in the far northeast. 14. Perverse spirit — All such acts attributed to God are but declarations of the general fact, that if men will dash their heads against a stone wall their brains will come out. This is the part God performs in his sending moral infatuation among men. His laws cannot be broken with impunity. God was no further responsible than this for the bad counsel which caused Egypt to err. 15. Any work for Egypt — Any plan or invention devised for Egypt’s extrication from difficulty by any class, or all classes combined, as expressed in the familiar proverbial designations, head or tail, which means high or low castes. Branch or rush — The same thought under figure of lofty palm branches, representing the high castes, and of the humble reeds along the Nile, denoting the lower classes — the fellahs of this day. 16. In that day — The day when these calamities come. Like unto women — A figure expressive of timidity and fear. Used also by other prophets. Jeremiah 51:30; Nahum 3:13. Shaking of the hand — A gesture, not here of summons, but of menace — menace of judgments by invaders. Isaiah 10:5; Isaiah 10:32; Isaiah 11:15. Hopeful amendment appears at once from such gestures. 17. Land of Judah… terror unto Egypt — Not because of possible invasion from Judah; the Jews were never equal to this; besides, at this time they were at peace with Egypt; but because the author of the calamities of Egypt was the God of Judah. Thereof — Judah. It — Egypt. 18. In that day — “Day” has here, probably, the large meaning of the whole period included in this prophecy. Five cities — Probably meaning several — the definite number being used for an indefinite. Only a very few centuries later than the date of this prophecy, many of the large towns of Egypt were witness to a copious use of the Hebrew language and of the Hebrew worship; and it is probable that many Egyptians became proselytes to the Jewish religion, as was the fact elsewhere, wherever the Jews made settlements. City of destruction — Respecting one of these five, or several, cities, there shall be the name or designation “City of Destruction,” or, Ir-Haheres, “City of the Sun.” Many excellent critics suppose a play upon the Hebrew Heres and Hheras, (consult Furst, Gesenius, SMITH’S Bible Dictionary, and all the best commentaries.) If the word means sun, the city referred to was Heliopolis, where the sun had once been worshipped, on account of which comes the name Heliopolis, and still on account of which the doom of destruction was to come upon it. Literally, this did come, and there is now nothing left of it but walls crumbled to earth, and a single obelisk. On my visit to it in the winter of 1870 the whole level area was a flourishing wheatfield. Ewald explains the difficulty here somewhat as follows: “At first there are, perhaps, only five cities in Egypt in which Jehovah was worshipped by Israelites already settled there. One of which was so placed under the divine care that it was called the city of Fortune or Protection, (supposing the Hebrew word really to mean this, and not destruction;) that it was intended to be a place of resort for God’s people in the future, as one of the cities in Egypt (and probably this one) certainly did afford protection to the infant child Jesus.” 19. Altar — The word “altar” literally supposes the offering of sacrifices. Here, however, its meaning may have the confined sense of memorial, a memorial of the conversion of the Egyptians to the true religion. Pillar — A monument of the same fact. In the prophet’s conception God (possibly) decrees to this end a conversion of the symbol of the obelisks so common in Egypt. Another illustration of this general meaning may be offered here. In this district or nome of Heliopolis, but in the city of Leontopolis, Onias IV, (see Josephus, Ant., xiii, chap. Isaiah 3:1-3,) disappointed in obtaining the highpriesthood at Jerusalem, B.C. 149, on fleeing to Ptolemy in Egypt, received permission to build a temple for Jewish worship resembling that at Jerusalem, but smaller and less splendid. Onias is said to have pleaded this very nineteenth verse as propriety and authority for his doing so. This temple and its worship lasted over two hundred years. The “altar” and “pillar” may have had exemplification here also. A sort of fulfilment of this verse may also be found in the fact of so many synagogues being erected in Egypt from Alexander’s time on, and in the fact, too, of the Hebrew Scriptures receiving a Greek version — the Septuagint — by command of Ptolemy. 20. And it — The “altar,” or the “pillar.” The idea of salvation and deliverance in this verse is, without doubt, the moral rescue which the land received on being delivered from its old time besetting idolatries. 21. Egypt shall know — The above idea continues and is expanded, as usual with the prophet when he sees the grand results of the prevalence of the true worship of Jehovah. From the small beginning with five cities, one “altar,” and one “pillar,” the whole of Egypt comes to know Jehovah, and this knowledge soon shows itself in acts of worship. 22. Smite Egypt — Egypt’s allegiance to Jehovah will still be very mixed, calling for smitings to amend and correct the people. 23. A highway out of Egypt — In like manner with “Egypt,” Assyria is to be humbled. Both these great powers are to go down, and the trampling upon Judah by their great armies is to cease. Peace between them is simply the work of divine chastisement causing both, in some degree, to acknowledge Jehovah as the mightiest ruler of the earth. 24, 25. In that day — Here, doubtless, the Messianic “day.” The language here is but the prefiguration of great moral changes. Shall Israel — The Israel through whom, according to God’s covenant with Abraham, “all nations shall be blessed.” The third with Egypt and with Assyria — The three nations shall be at peace, and Israel shall be the instrument of spiritual revolutions in their midst. While Israel was untrue to Jehovah he was crushed between the great hostile world-powers; but repenting and returning, he is to become the means of bringing both Egypt and Assyria to the feet of Jehovah to become his people.Much of implied reference is no doubt made here to the far and wide dispersion of the Jews, diffusing influences preparatory to the incoming gospel age; of which influences the first noted instalment was brought to view at the day of Pentecost. The view of Egypt’s future in the preceding chapter — extending far into its better ages — is here followed by a view of some prior calamities that are to befall Egypt and Ethiopia. 1. In the year that Tartan came unto Ashdod — There is uncertainty as to date, but it lay probably between B.C. 727 and 720. “Tartan” is an official name, like captain-general. Of the Assyrian kings mentioned in the Bible, Sargon’s name occurs only here. According to the present state of decipherments of the Assyrian texts, it is probable that Sargon was a usurper of the throne during the three years’ siege of Samaria by Shalmaneser. 2 Kings 18:9-12. It is likewise probable that he completed that siege and himself took Samaria; that he was the father and predecessor of Sennacherib; that his reign began in the same year (B.C.721) with that of Merodach-Baladan in the then subordinate province of Babylon, and that his reign was long and prosperous. “Ashdod” was the key to Egypt, and when laid waste only Lachish lay much in the way of unhindered passage into that country; hence Sennacherib afterward laid siege to and took that city. See these facts stated more fully at chapters xxxvi-xxxix. 2. Loose the sackcloth — An outward garment, and not unfrequently worn as a badge of humiliation, and symbol of unwelcome tidings. It was the habitual covering of the prophet, especially in the dark days of those sieges in the vicinity of Jerusalem on the Philistine plains below. Isaiah, divesting himself of this and of his sandals — thus stripped of all clothing save his undergarment or tunic — was a symbolic prediction, or picture of some unusual suffering. The “sackcloth” was probably of goats’ hair; it was the covering of Elijah, and usually of other — even of false — prophets. Zechariah 13:4. 3. Like as my servant — “My servant” was a term of honour applied to Abraham, Job, Moses, David; afterward to regenerate Israel; then to Messiah, in the latter chapters of this book. Walked… barefoot three years — This time of Isaiah’s imposed extra humiliation on public occasions, was intended as an impressive portending spectacle before the people. For a sign and wonder — Especially in relation to Egypt and Ethiopia, on which the people of Judah relied for defence, whenever Assyria’s armies, moving Egyptward, should also menace Jerusalem. 4, 5. So — Thus, in like manner, as the prophet in his comparative nakedness. Shall the king of Assyria — In this expedition Assyria’s success is assured by the prophet. Precisely when this occurred is not easy to settle, as some imagine. Not even Rawlinson, in his Five Great Monarchies, vol. ii, page 416, (which see,) does this satisfactorily. Nor is it, as regards prophecy, very material. Lead away the Egyptians prisoners… Ethiopians captives — This picture of naked captives taken in war, is found on the monuments in Egypt. See Isaiah 47:2-3; also Nahum 3:5; Nahum 3:8-9. The doctrine of the prophecy is: Vain is the reliance of Judah on Egypt and Ethiopia. 6. Of this isle — This coastland from Gaza to Phenicia, and northward, how insignificant this compared with the thousand miles up the Nile covered by the great powers of Egypt and Ethiopia combined, on which Judah depended for help. Judah can now see her land all open as a foraging highway region for the conquering Assyrians, who are only too ready to take revenge for her alliance with the conquered countries. Well may the people cry out, How shall we escape? “We?” “We know the barbarities of war. We know the retributions laid on conquered dependants.” Nevertheless, during these direful wars, Jehovah did in considerable measure interfere for Jerusalem, on account of the theocratic fidelity of pious Hezekiah. See chapter 37. The chapter seems to contain three prophecies, with headings corresponding. The first relates to Babylon, which, though then at the height of its power, is foreseen to be near its downfall. 1. The desert of the sea — Babylon lay on an extended plain of its own, and this was contiguous to the great desert of Arabia on the southwest, from which violent winds often rush. Artificial checks preserved the Euphrates from becoming a sea in its overflowings, like the Nile during its inundations. The word “desert” seems to be used in anticipation of what this great plain will become in the fall of Babylon, when all the embankments of the great river shall be removed. Terrible land — This, according to Isaiah 21:2, is Persia and Media. Media, especially “terrible,” because of its wild mountain warriors. A rush of these is to be made upon Babylon, like to the hurricanes from the southern deserts. 2. A grievous vision — A sad and most afflictive prophetic view is shown. The treacherous dealer — Babylonian tyranny overreaches itself in its cruelties. Go up, O Elam: besiege, O Media — Persia and Media are summoned to execute terrible judgment upon the insolent empire. God ordains that the sighs of the oppressed shall cease. This prophecy is uttered probably two centuries before its fulfilment. 3, 4. Loins filled with pain — In these verses is described the experiences of a mind frenzied by a prospective view of Babylonian wrongs. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 5. The scene of the wildest agitation continues, but it is not unsystematic and insane. There is brevity, rapidity, life, and system in the description. Prepare the table, watch in the watchtower, eat, drink — This is addressed to the Babylonians. The phrase “watch,” etc., is better rendered, Spread the carpets. It describes a banquet scene. However, the usual guard is probably around, and an alarm may have been sounded. Arise, ye princes — Princes of Persia and Media — address, as it were, of the prophet. Anoint the shield — Besmear the “shield,” a practice among the ancients, to aid the glancing off of lances and arrows. See VIRGIL’S Eneid, 7.626: “Pars leves clypeos… arvina pingui” — shields smooth with fat oil.This was practiced, some say, for the preservation of the leather. 6. Go, set a watchman — As if a degree of languor was already coming on the scene. The watchman, to look, apparently, into the distance, then to report the on-coming of Persian troops, and of successive events of the war upon Babylon. 7. Chariot… horsemen… asses… camels — The first report is, the approach of a long procession, headed by horsemen, seen in perspective as two, a column of two, or two abreast, then successions of chariots drawn by asses and camels, which animals were used in ancient campaigns for different purposes, as both Herodotus and Xenophon testify of the Persians. (Xenophon, Cyrop., Isaiah 4:3.) They not only carried baggage and provisions, but were taken into battle to throw the enemy into confusion by fright, etc. The watchman not only saw, but he listened — listened with intense listening; yet he heard nothing, so still was the approach. 8. And he cried, A lion — This may mean that the appearance in the distance was formidable enough to be represented under the figure of “a lion;” or, more probably, it means that from long listening with no result, but rather, perhaps, even the vanishing away for a time of the processions before seen, the watchman himself, impatient at fruitless results, cries out, as with a lion’s voice, that is, roars or growls out, “Lord, I stand every moment watching, day and night, but see nothing more than this inexplicable procession, and scarcely that at present.” The watchman was not necessarily at Babylon, but probably near it. 9. But soon his complaint is hushed, and then bursts on his view the cavalcade, coming as it were from out of Babylon itself, shouting, Babylon is fallen, is fallen. This is Delitzsch’s explanation, who says of this part of the scene: “It is now clear enough where the procession went to when it disappeared. It had entered Babylon, made itself master of the city, and established itself there, and afterward came forth announcing the downfall.” This is ingenious, and neither the grammar nor the rhetoric of the passage is adverse to such an explanation. That Cyrus was to act as the anointed of Jehovah in this scene is more fully stated in Isaiah 41:2-3; Isaiah 45:1. 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21bd7b4e5b3fcbf3931e4302a9e1fe5eca7b9fb42ac23b6b7520de38b4d07748ef29c550d0afcbdc5b20a160462d9c7db080 960335912cd5a20bd3b7046a527c6340abe930d40027ce200a1935fde1457f5910d1597ad86002eb68a11030cb9ad5e3d035 4dfb911da77e81eea410ab2a50bcc9ecd4d5f2e0bf4d392e2ac0fc0c80269ffde1bdf1cd422db49f12356771e42a751be239 644e46d632ef066dbb1fdeebd2dc07e7b470ba55d3a777145e79a64b3beca74098796f50c3c1edd69daa4455046d738ecc1a b80fd9e562bf358776d4e08ceeed4d3151d09e3ab2f109bb0795bf74061aa5e9ad5139501b9f98736abf0b79e81466099c53 eadc1ed1d98acc6a1655da73e2d7a085a2737655711679520d0a2bb3669e2f6bf096eb29f4e1b89fecdaa0797befe9a512d8 1c548f70f2c0b455633f9ef66586a5f4468294394dd9e35f251e08aec60b9f755af2541975b58e4222b5a326942950b3aff3 47ef53cf7298fe22625059b9ebe47a9aeef1e9ee7b3dca8829807610a9fa26146d8f7d6b163e36a1ddfc2b135d45905ca751 1c44e5da36e75815b2a432ebc34a2235d6184a8df4afdd01f6cd69c144cfb95516935f326dacd6c0ae33efc75968aeb21652 5c86bbf3e2c31bb98f1f130e958fc1541275e2d4a6b18d57edcd2a06bd66d2a103f14f12969f30cc68e1e7ee36a5d02d54d5 589ec6a9e40ce0d08b07b4e9fa6472cf5b955bb63d74b0ad45cad64dfb664693312f699defcc268bfa558b10d884ae7eaf36 7fefec32df527933990463c947ce801aedb3f96a50af86af7df7eedfa4c59b1f277a2faafef6d9bac676031adbc96d23059e d20206075573c4c4810d26bcdfbce33cabf42c66c5bef9e3879ed47591231a6ff9d0e7d895e6cb00b282a3157dc6ddeecd9a ccf09ebcb3c006dc96d66e3d373fd9d8aec5e11a9c7e21585c9bfeadc59f7b5dba13e02fc9b2a2fe986678fdf1d6694130aa 5efedebe0226e451eadeab85d881e3062f7e248252959d5d9b46bae7618b2fa627c49e3dfd806d81a0b48b2c83e029bd8f6c fc24796a913ffa33e9d1eb3c2de40957567bf419dc0fb93ff5b3f7bdca08f10475f974da924fba510cd832e6b3ceefa3fff5 86a4f81fe00bddf1bfb1243ab7e1793adbcc43128e79ae1cdd73f3ed0a641549a30d16c9e851a88147195816b8c6eb9b4d7e e150a2e827955b633f9a4a918bcb590ef46604b659cfb2460b0af1e7d49e0db7503290b5c5c82ac313ea8fda8b1f3bfe0764 84be4ee1bbad0229654bdba192ea753a030e67108176c521eeb15220cd489f595e6d33c11a436dcec228d6b548352aceba01 59d3258d021dec4b17a97ed1c17a2024da8bf74d376bfc9fa0c5b73fd8a1b39016d5aa2a1a1824da3dcb56c7f670a12e06d5 fe6a4b0706ba11c2d403db810898a626925a5e69d63a1602a4bd6d9cefc97161c12176b6ed17ec5af9f669a16892fd7b9b4e 52e80747af51c0c7d9a3f12d99cc22d3f914b465a574ceb80fd14ba358bf2c200bf0b41b15a7e82255b3594892c88ed97572 91450b12dace88f68bbeb3e3add38205a114e53bdfd848c69e3a521d0e45d69d8500025527d33715d0172bd02fa9bd81bee6 4862c900e5dbb03d79556cc5edb4e920213b74e3adaaf3414e565025423f246dbafe6672f23fa03b399989f0b787837dcd91 73df0d5d76f6583823f7ceb374fdd577444aac3a487476f7ab384989eda266677b4f6aaf34068118ea9e95591d85aed0ecb5 5791615d7fa36f587cebb4d0dc9ab6f05c71ba05349fa2640edddacda177f5711b74edca960468ae260e8292e670a5bd1eb3 1aa2ac773750e64c56c6a83b79881c5dd55bb7c137282e51d3f4e28670f28602fc4ff61dffbbc75ba7857d30fc5979611c01 3d912eefab4d419b60b59e5d32a6be14be0098a9810f580ecd40883c489423995074db4175a6652957b250151c8b46a15a67 815b7dab74a878bb5f02f7f665c40c7f422fff7d7b448dca7f2a2540c5f2172785abb5a3a7c9efd11e5d5c204a7db3ff32db fa1ba7fc85a4416975055aef3057a4a1ee10bbaefe3ba8554b510ba4ff05f802da74f1ed1d6f9f16a2fa193af59f80c7553b b42eef3c1a46c892db44f4522d1dd4c276b6673da0248f4a38e743ca24b65774f564be37c05617be19d83a409321b0bf91c6 2768c344a1d5f3b73ad2b74f0b2eef5c2194e7d98b9f43dd759dd320fdce13e4f574108a5979d30df65d19c0b2fb4ea4a0eb 883298c327b10d593456c8427975db2fd9f6fb671f6f9d16ac168e1a83f5576a0fb1632d6b0023dd6f22b703085cbedaf4Deuteronomy 485b41bddac8929329566da2a2cc3a707e73e2ffb775271e750c81534ed620cbb4513618c5579f305b4954220469a242b957 9b4970ba996d45c17aed89123c50dbdb4f7c99d3bf7fbc755a50ac87a026d5d00b4e6081584861c09967bbcf82f33b299c40 826217d657bb88b30e7b4d653883f599bee5efe9fe7f0130bf5b161381350a0000000049454e44ae426082 10. My threshing — My crushingly oppressed ones; a sympathetic utterance from the prophet for his chastised brethren. Now appears the bearing this prophecy has on the Lord’s people. Corn of my floor — Rather, son or child of my threshing-floor, the sanctified results of a long disciplinary affliction. The captivity in Babylon was the judicial separation of grains and husks in Israel. Babylon was the threshing floor of God; love now restrains the wrath. That which I have heard — The revelation from God in relation to Israel’s sore providential handling. Declared unto you — Is now made all clear. 11, 12. These verses contain a single prophecy, one entirely distinct from all others. Burden of Dumah — Strictly, “Dumah” means silence. The word is used here probably as emblematic of the long silence that is to come over Edom and its capital, and hence here means Edom. He calleth to me out of Seir — “Seir” was the mountainous tract of Edom. In a rocky defile within this mountainous tract was the capital city, Sela; a name taken from its houses, temples, sepulchres, etc., being cut out of the rocky mountain sides. Its later name was Petra, noticed in chap. 18. The call is, as it were, to one stationed on a watchtower at a distance, not improbably at Jerusalem. Watchman, what of the night — From urgent anxiety the question is repeated. Edom never had kindly feeling toward Israel. Hatred dates back to Esau and his descendants. It was shown in its denial to Israel of a passage through Edom to the land of Canaan. See Numbers 20:17-18. The question may be a taunt to Judah in ideal affliction during a foreseen captivity, when its city is desolate, and its people are at Babylon; or it may be an agonizing inquiry in Edom’s own behalf. The morning cometh — The answer appears as if it were the latter. “The morning cometh, and also the night.” Edom has a short prospect of a returning day of prosperity, but a night, a long night, of adversity, is soon to succeed it. How faithfully true in Edom’s history! The Assyrian period darkened it.The Chaldean, the Grecian, the Roman, followed each other. Then the light of Edom went out forever: its very capital was unknown for ages till discovered in this our own century. Nevertheless, the watchman’s word encourages. If ye will inquire after the true Jehovah, inquire ye; inquire at once, your chance is not lost. Return, come — Repent, seek, and regain at least your spiritual birthright. The oracle, like the Gospel to impenitent sinners, closes with a yearning entreaty. 13-15. Burden upon Arabia — On critical grounds, both Ewald and Delitzsch make it doubtful that Arabia, as a whole, is meant, but rather think that the oracle relates to the sandy desert, the Arabah, the region over which the ancient caravan trade was carried. Their opinion is not simply plausible, it is reasonable. It is still Arabia, though a specific part. The caravans are called Dedanim, a mixture of Cushites and Ishmaelites. Their roads or camel routes to and from Tyre, and probably Gaza, are invaded by a foreign force, possibly the Assyrian, in its foraging parties, as the army passes toward Egypt or toward Tyre; and the caravans are dispersed from their accustomed track of travel far out into inhospitable deserts. Forest — Forests, properly so-called, do not exist in Arabia. In wide and moist wadies thickets grow, and in these the caravans could conceal themselves when pursued. 14. Tema — If this place has been identified, as is claimed, it lay on the present pilgrim road from Damascus to Mecca. Its people are commanded to supply provisions to the caravans, who were fleeing from “the drawn sword, the bent bow, and the grievousness of war.” 16. Years of a hireling — The desert carriers had probably become rich, and plunder was the object of assaults upon them. The prophet sees that God is to permit them, that is, Kedar — the representative term for all Arabian carriers — to be impoverished. These, and all their glory of wealth and protective guards are to be ruined within a year, as the hireling figure runs — hired for one year. This prophecy is against the carnal security and heathenish hilarity of the people in Jerusalem at a time (or at several times, for many believe the prophecy to be generic, appropriate to several perilous conditions) when a serious siege is about to occur. Its place here, among prophecies against the heathen proper, is due to the fact that the people as a whole take on essentially the heathen character. 1. Valley of vision — Jerusalem itself, the seat of prophecy, the residence of Isaiah and his school of disciples. It is called a “valley” because, though on hills, it is surrounded by hills higher than itself; and because on three sides valleys steeply sloping to the city run into one running to the Dead Sea eastward. What aileth thee — A question occasioned by revelry resounding from all the housetops in a time of real peril, and this, from a daring, defiant sense of security. The question is a rebuke. The housetops were flat, and used as places of resort. 2. Thy slain men — Or, men destined to perish, as the prophet sees a dire siege at hand. Not slain with the sword — Not to have this honour. They will die inside, not in battle; or, they will die as captives, far away. 3. Thy rulers are fled — This verse describes conquest and captivity. 4, 5. Therefore… Look away from me — Advice to let the prophet alone, to obtrude not on his sorrow. No consolation can reach him. Daughter of my people — Inhabitants of Jerusalem. Trouble… treading down… perplexity — Mental anguish extreme to the prophet, while the thoughtless people are insensible to coming woes. Terrible day in prospect, but Jehovah sends it as the last recourse with a view to correction. Crying — Wails which reach to and echo back from the mountains, allusive of the valley whence they come. 6, 7. Elam — Not Persia, as a whole, but a district within it, supplying soldiers that used the bow. Kir — A province in Assyria on the river Kuros, which furnished men with lances and shields, (shields were in cases when not used.) However, Rawlinson locates “Kir” near the mouths of the Euphrates and of the Tigris.In either case, the siege of this chapter may be that of Nebuchadnezzar, B.C. 605, or it may cover the character of several sieges, then future to Isaiah. Thy choicest valleys — That is, those passable to chariots near Jerusalem. These were Rephaim on the south, and the plateau north. 8-11. He discovered the covering of Judah — “He” is indefinite, but from the verses following it is quite evident that it refers to the Jews. The expression means, “The covering of Judah was removed.” The Jews become conscious of their own condition, and are alarmed. Look… to the armour — To the arsenal of shields, etc., in the house of the forest, so named from its Lebanon cedars of which it was made. Breaches — They look also to the bad condition of the walls, and to gathering from the outside lower pool adequate water supplies in the city. Numbered the houses — To see which can best be spared to take down, the stone to be used for repairing the walls. Estimating expenses and asserting materials for wall building may have had something to do with this numbering.Between the two walls — Or, pair of walls. This must mean that a basin was formed for collecting additional waters, a parallel wall to one then standing being reared for it. Old pool — The upper Gihon, probably three fourths of a mile outside, west, and higher than the city within the walls. To all these preparations the Jews looked, on awaking to their condition. But unto the maker… him that fashioned, etc. — They did not look.These words are to be taken as poetical equivalents for the Efficient Cause of all things. They were looking to arsenals, etc., but not to God. Long ago had God foreseen this, and ordered such a siege to punish and correct the Jews. 12-14. And now God calls to repentance, to weeping… to mourning… to baldness, etc. — Signs, all of them, of bitter repentance. But the people have gone too far into error of life to obey. The prophecy seems to touch on the last days of the kingdom; for though repentance is commanded, no promise, no consolation is offered, and the people seem incredulous; certainly they show no desire to obey, for the prophet sees them either confident still of security, or else thinking their situation a lost one, and so they rollic in heathenish revelry, and say, “Let us eat and drink, for to-morrow we die.” This piece of prophecy seems thus far really generic, embracing points applicable to all the sieges the Jews endured. Yet the 14th verse can scarcely apply to any other than the last one suffered by that people as a kingdom. 15, 16. The “Burden” now passes from the character of the people to that of chief individuals, and of their characters in contrast. Unto Shebna — This is not a person’s name, but an official title; not that of treasurer, for the original means, dear friend, but that of prefect of the palace — over the house. The name appears again in Isaiah 36:3, thus making this prophecy to apply in part to Hezekiah’s time. What hast thou here… whom, etc. — What right, what claims, for making a family sepulchre in Jerusalem? The tone of the questions implies that this officer was a foreigner as well as a wicked man, using also, quite probably, the public funds for a personal object. Sepulchre on high — At a height in a cliff, to be secure from depredation; hence an extravagant and presumptuous use of public funds. 17-19. Behold — The doom of this faithless heathen officer, also a leader away of the people, now follows. Carry thee… mighty captivity — The words of these verses are violent words, and indicate sharp, indignant, violent feeling and action in executing punishment upon this man. There is scarce power in any language to translate them. Cover thee — Wrap thee up, (as by straps and thongs.) Violently turn and toss thee — Some translate: “Bind thee with head band into a ball, then whirl thee round and round and cast thee away.” Into a large country — Perhaps Assyria; there is nothing certain as to what country is meant. The Jewish comment is, that Shebna was tied, as a traitor, to horses’ tails in Assyria, and so died. 20-23. I will call my servant — A very different character enters Shebna’s place in the person of Eliakim, a native Jew, because his father’s name is given, which was not done in the other case. He is invested with the robe — badge of authority; and the girdle — in which was the purse, and from which the sword was suspended; also the key hung over the shoulder — denoting civil authority next to the king himself. Isaiah 9:6. In his administration he is truly father to all the people. 24. I will fasten… as a nail — As a peg or spike fastened in the wall in Oriental houses, on which family ornaments were suspended. The sense is, all that is valuable to the nation rests on him. Glorious throne to his father’s house — It seems idle to suppose, with Delitzsch, that here begins an intimation of Eliakim’s gradual fall from his integrity to the government by observing nepotism in appointing his relatives only to offices. The expression rather indicates fidelity. He is to the government as the tentpin in a strong setting, or nail firmly fixed in the wall. He is the faithful prefect of the house, the palace; the seat whence issue all government advices. 25. Shall the nail… fall — Delitzsch, of course, supposes the reference here is to Eliakim, and grammatical considerations are on his side. But the altogether better logical view is, that of an abrupt return (not without like examples with Isaiah) to the treasurer, who was a failure in the government, a heathen, without doubt, smuggled into office probably by the heathenish Ahaz, and unfortunately retained in office by pious Hezekiah, till, in the order of divine providence, he was ignominiously thrust out. BURDEN OF TYRE. This is the last of the prophecies by Isaiah relating to the heathen. Tyre and Zidon, cities of Phoenicia, were associated, being only twenty miles apart. Tyre was the chief city, the commercial mart of the world, at that time. By her maritime wealth she had become proud and oppressive. She cultivated base idolatries, and thus needed reproof such as this prediction offers.A slight notice of Tyre’s history and fate must suffice. Sieges against her were made by different enemies: by Shalmanezer B.C. 720, without success; by Nebuchadnezzar, with no known result; by Alexander, with temporary conquest, though he struck gradual death into her commerce when he built Alexandria; finally by the Saracens in 1290. Much of the chapter will be hard of explanation unless scope for the fulfilment of its prediction be assumed. 1. Ships of Tarshish — The Mediterranean fleet, especially the larger vessels which plied between the Phoenician coast (for all cities and towns on the coast were sea-faring,) and Tartessus in Spain. Is laid waste — This is spoken of Tyre. It is so seen in vision. From… Chittim it is revealed — Cyprus, or Citium, a chief port in Cyprus. The vision takes in seamen returning and hearing from the colony at Cyprus bad news of Tyre. 2. Be still — Or, dumb with astonishment. Isle — In Hebrew, this word applies to the coast, whether of island or mainland. Therefore, the inhabitants of the towns on the Mediterranean are here addressed, who were enriched by commerce with Phoenicia. Zidon was a city of honour, not because greater, but because more ancient, than Tyre. 3. By great waters — Across the sea to Egypt. The grain of the Nile land (called here Sihor, black, the black deposits of yearly fertile mud) is Tyre’s revenue. Egypt was the great emporium of the nations. 4. Ashamed — Zidon, or the whole Zidonian coast, is called to be confounded, mortified, because the sea… the strength of the sea, or Tyre — the rock fortress of the sea, the sea’s objective point in commerce — has waned in population because of wars, and she is for the future as good as barren. 5. Concerning Egypt — The translation seems better thus: “At what time the report cometh to Egypt they shall bewail at the report of Tyre.” For the loss of Tyre is the loss of Egypt’s market for her products. 6. Tarshish — Tyre’s remote colonies, especially Tartessus, near the Straits of Gibraltar. In the stress upon Tyre her people are advised to seek refuge there. The siege by Nebuchadnezzar, and still more by Alexander, was sufficient occasion for such advice. 7. Joyous city… ancient days — The question form here is from poetic fervour. Joyousness is supposed to imply luxury, recklessness, and pride of antiquity. Undisturbed prosperity for many years made them exultant and even arrogant. Feet… carry — Tropically, cities are sometimes called mothers, and Tyre is presented here as wandering (by means of ships) to her far-off children. For history of the Phoenicians see Smith’s Bible Dictionary, Kenrick, Renan, and others. 8, 9. Who hath taken… counsel — Of whose purpose come results such as these upon great Tyre? Is it possible any one can bring such things about? The irony is withering, yet solemn and stately. Jehovah, to stain the glory of man — not at Tyre alone — hath done it. So always. The honourable — Solid men and families, as society calls them, sooner or later come down. 10. Pass through… as a river — As freely as a river flows, overflows, and rushes, so let the population go hence. Daughter of Tarshish — Dependent, henceforth, on the colonies for existence and a home. No more strength — Girdle is the word — a figure of strength. No more home girding of the loins or fortifications. The cincture of beauty and strength is gone from Tyre. 11. He stretched out his hand — The subject of the verb is Jehovah. The gesture here, quite a common representation with Isaiah, intends punishment and correction. Over the sea — Over the domain of Tyrian commerce, more especially Phoenician cities on the sea. Shook the kingdoms — The whole of Phoenicia, by means of noted warriors whose selfish aims at conquest were divinely overruled for correction. 12. He said — Jehovah said, as in Isaiah 23:9. No more rejoice — Because doomed to be crippled; yes, nearly destroyed. Daughter of Zidon — Zidon was the older city, hence addressed as the mother city. To Chittim — To Tyrian colonies in Cyprus. Yet even there they would find no rest, because too near and too accessible to the conquering power. 13. Behold — Something important to be said. Land of the Chaldeans — Originally these were wild tribes in the mountains of Armenia. (Gesenius.) Was not — Had no existence as an organized nation. Till the Assyrian founded it — That is, transplanted colonies of them on the plains of Babylonia. If this be the meaning, the event was in the very earliest days of Assyrian power and conquest, and remnants of those ancient tribes have survived to this day under the name of Koords. Xenophon, in his Anabasis, says these primitive tribes followed a nomadic life in Armenia. By some they are held to be of Cushite origin. Set up… towers… raised… palaces — They established, or were blended in with, Babylonian civilization, and became, under Nebuchadnezzar, warriors to set up siege “towers” in Tyre and to destroy her “palaces.” He — The Chaldean general and army. Though the results of that siege are not historically known, this verse declares the city crippled, and for the time being destroyed; destroyed beyond immediate regain of her old prestige. 14, 15. Tyre shall be forgotten seventy years — Shall be of comparatively no account as an object for re-conquest. “Seventy years” is a compact series of decades, denoting at least a full long time; possibly, the figure here is a symbol for the period of a strong dynasty. Prophetic vision takes in things as wholes, be they as to periods longer or shorter. Historically there was nothing to hinder Tyre going on in her commerce, in unostentatious ways, under the Persian rule, till Alexander arose, some two hundred years later than Nebuchadnezzar. Alexander then attacked Tyre, but completed the ruin of her and her commerce more by establishing a great commercial rival, the city of Alexandria, in the western delta of the Nile, B.C. 332, than by his mere conquest of the city. 16. Take a harp — This verse indicates the continuance of the city, but so humbled, that, to make herself believe that she is something like her former self, she is told to put on extra simulations — to sing, play the harp, and make a big show of happiness and prosperity. 17. After… seventy years — Return of commercial prosperity is here really promised after a time, and she is again to makes large figure in the world. Commit fornication — Why is this figure so much used by our prophet? Because harlotry and whoredom were terms applied to idolatry, and expressed the extreme contempt felt by the pious Jews for that abomination. In her coming again into prosperity Tyre would re-enact her old practices. The Lord will visit Tyre — Under divine providential auspices she is to become rich again, but, through her own renewed excesses, to be only again doomed to more overwhelming calamity. 18. Her merchandise… be holiness to the Lord — The diffusion of the good seed of Messianic truths must produce not a little fruit among the Phoenician populations. Christ in a solitary mission there found the soil good for scattering that seed. Seagoing communication to all parts of the Gentile world was another overruled result of Tyrian commerce to carry the Gospel messengers to far off ports. The trade of commerce, first learned in Phoenicia, is now transferred to all parts of the world. All men are made near neighbours by means of it. See chapter 60. PART 4.An Apocalyptic Section of Prophecy, 24-27..The four following chapters (24-27) apparently treat of the last things to Judah, and, comprehensively, of the whole old dispensation. After prophecies against all the nations thus far treated, it forms an appropriate apocalyptic sequel to the series commencing with chapter xiii and closing with chapter 23. Those who deny the supernatural in prophecy, deny, of course, authorship here to Isaiah; but they cannot determine, or even plausibly suggest, by whom, for what, and when, this series of pieces was written, all of which differ from each other in some marked particulars. Calvin, Lowth, and Alexander think the prophecy is best explained by considering it as generally covering Judah’s entire bad fortunes, followed by judgments to the wicked, and by the predictions concerning the glorious period of Messiah and the Gospel. 1. Behold — Here, as always with Isaiah, pointing to something future. The earth — The land of Judah. The prophet plunges into the midst of his subject, seizes its radical idea, and makes it an emblem here of far off events; as it were, those appertaining to the last days. The subject here is judgment. 2. As with the people, so with the priest; as… so, etc. — Judgment is entered upon all alike. There is no favoured class. All fall under the one doom, which is utter and final. 3, 4. The earth — ΰψφ, (aretz,) earth, or land, occurs over twelve times in this chapter, and applies to the whole land of Israel. But its parallel, ϊαμ, (tebel,) the inhabited world, may apply to all known nations. Haughty people — High in social position and proud in spirit. Princes, alike with the lower classes, have no escape. 5. The earth… is defiled — The land consecrated to Jehovah is profaned by practices of the people. 6. Therefore hath the curse — The prophecy moves on from sin to punishment. The curses denounced (see Deuteronomy xxvii and xxviii) fall upon transgressors. If the term earth covers the land of Israel and more, the law covers commands revealed and commands of conscience; it is alike the law written and unwritten. 7-9. New wine mourneth — Isaiah 5:11. Sensuality is personified to intensify the felt sense of misery. Exhilaration fails; charms of music are quenched; there is gall to the taste; amusement mocks. 10. City of confusion — “Confusion,” not in respect to social order, but external unplacement: thohu, like that in Genesis 1:2, chaos; every thing in amorphous fragments and impalpable ruins. No house to enter, no shelter from sun or storm. 11. Crying for wine — Not to cheer, but to drown thought. Joe 1:5. 12. Desolation — Not a trace being left of the city as it was. Gate… destruction — The “gate” is the most noted of all city resorts; its “destruction” is a crash. So Gesenius. 13. The people — But little is said, up to this, about “the people.” The picture of so utter a desolation is now touched up with here and there a straggler out of all the once vast population. For the comparison see Isaiah 17:5-6, and note. 14. They shall lift up their voice — Here is another of Isaiah’s lightning-like transitions. The humble gleaned ones — the remnant — the returned escaped ones, of Isaiah 24:13 — the representatives of all the delivered faithful ones of Israel — the sifted and purified Church of Jehovah. They — In the original the pronoun is locatively emphatic, designating the righteous few as a special class. They shall sing — Shall celebrate by loud acclamation. The majesty of the Lord — In overpowering oppressors, and in bringing deliverance to the meek and true children of God — “the remnant.” They shall cry aloud — This verb is what in Hebrew is called the preterite present. The people have shouted aloud, and do still, as a habit. The verbs preceding this are in the future present: They, from this time on, shall cry, as a habit also. Cry aloud from the sea — Which may mean for deliverances from the sea, or, more than the sea; that is, than at the sea, namely, the Red Sea, under Miriam:see Exodus chap. 15; or, from the direction of the sea, that is, from the west. This last is to be preferred, as will be seen from the next verse. 15. Glorify… in the fires — This is a doubtful translation. Better, in the east, or, in the regions of the east. So lexicons by Furst and by Gesenius. Evidently the meaning is: “Wherever ye redeemed, ye tried and delivered friends of Jehovah, come from — whether from the west (Isaiah 24:14) or from the east, shout ye God’s praises.” Even… isles of the sea — A poetic, but not logical, transposition. In straight prose the sense is: “All ye of the east, and all ye from the isles of the sea in the west,” etc. 16. From… uttermost part of the earth — From every point of the compass, far and near, the shouts of praise are heard. The same strain continues. But I said — The dark side now looms up to the prophet. In the same instant that he sees glory covering the delivered ones, a new view comes to him of impending calamity on the rejected inhabitants of earth. My leanness — This is another rejected rendering. It should be, Destruction to me; that is, Woe to me! The Septuagint and Vulgate most unsuitably have it, A secret to me; mistaking the true original word.Isaiah’s mind suddenly takes in a view of destruction to oppressing nations, Babylon especially, as the phrase treacherous dealers unerringly suggests. 17-20. The foundations… do shake — From the statement of these verses it would look as if the new view of the prophet was but a sudden shift in an ecstatic scene. The rush of invaders and the fleeing of the pursued are represented by images taken from the deluge and geologic earthquakes. The final scene is apocalyptic, and the earth is removed from existence. 21-23. In these verses the view is also apocalyptic, but the visitation is of punishment to the host of the high ones… on high. Rather more than possibly, this means, fallen angels, acting as guardians to evil powers on earth. The scene is too much lifted from earth to merely mean men, wicked men, distinguished for high position and pride. Alluding to the practice of conquerors with their captives, these are imprisoned — reserved for judgment. Shall they be visited — But probably for inevitable punishment. Whether wicked angels or wicked men are intended here, the same principle applies: wickedness cannot go unpunished. The vision is of scenes in the heavens antecedent to the day of Messiah’s glory and power. In the presence of such a day all previous light is dim. The apocalyptist of the Old Testament sees here all providential government condensed into one fact, namely: Jehovah enthroned in a new Jerusalem, the Messianic day, with his people surrounding him, before the light and glory of which the white moon turns red, and the glowing sun becomes pale, each being as an unperceived lamp at noonday.The contest of ages has revealed God’s majesty, justice, and mercy; his Church planted on Zion is jubilant, and a new glory covers her. In the vision already introduced Isaiah is transported to the end of days, and commemorates in song what he has prophetically seen. But he sings not in his own name merely, but in the name also of a delivered people. 1, 2. He sings in words familiar to him from Psalms 118:28; Psalms 77:15; Psalms 72:12, etc.; also, from Exodus 15:11. For — Sufficient occasion is it that Babylon (as the vision gives it) is destroyed. Palace of strangers — Either a place of traffickers from all regions, or of its own people alienated from Israel’s God, or both. 3. Strong people… terrible nations — People outside of Babylon, even wild, idolatrous tribes, seeing such divine judgments on that great city, and recognising Israel’s God as the avenger, shall fear Him. 4. For — Another reason for a song of triumph is, that God came down to the low estate of his own suffering people. Of this, also, shall the nations take note. The people of God in captivity are the poor and the needy. The figures of heat and the storm are used to indicate persecutions which God’s people suffered. Blast of the terrible ones — These words express the violence of the persecutions from Chaldea’s tyrants. 5. Noise of strangers — The roar of a battle engagement. The “strangers” are the hostile ones, probably Chaldeans, the same as the “terrible ones.” The branch, etc., should read the song (strange, it was rendered “branch”) of the terrible ones — their triumphal song of the battle. The parallelism here is peculiarly inverted and difficult. We may properly read it thus: “As heat with natural stillness comes down into a dry place, so shalt thou, Jehovah, bring down, or make more quiet, the battle roar; as heat is lessened by an overshadowing cloud, so wilt thou lessen the boasting song of victory.” 6. Will destroy… the face of the covering — The fulness of the Messianic times will remove the veil that rests on the Gentiles, hitherto living in darkness. Isaiah 9:2; Isaiah 42:6-7; Luke 1:78-79; Acts 26:17-18. 8. Swallow up death — Death, here, comprehends the various ills of this life, or sin and its consequences. These become, under gospel influences, of the smallest account in comparison with the glory that is, and is to be, revealed. In victory — This means glory, brightness, and the like, in the original; and it is to be eternal, as most versions render the word — a brightness that never ends. Will wipe away tears — Exegetical of the phrase preceding. (Note the comment thereon.) Rebuke of his people — Not rebuke deserved, but reproach undeserved, which the world casts on God’s people. In the fulness of gospel times the tables shall be turned. To the saints of the Most High all that can possibly be contained in the idea of death shall be utterly done away. 9. Lo, this is our God — All the ransomed from all the earth use this language. We have waited for him — Revelation has dawned slowly, but it comes in this prediction to its perfect and eternal clearness. The truth comes out that He alone can and will save, and everlasting rejoicing ensues thereat. This foreseen joy is that of the whole redeemed Church. 10. In this mountain — Zion, symbol again of God’s located presence and power, namely, his Church. Hand… rest — The term “hand” is usually employed as an emblem of active power; it is here used as the pledge of the Church’s security from hostility without a protection, and that hostility to Zion the Jews more readily and keenly apprehended when it was expressed in connexion with a “household” name of an ever bitter enemy to the Jews. Usually that name was Edom or Moab. Here it is Moab. Moab’s hostility is to have the fate of the refuse, dirt, and filth of each Palestinian town — removal to the dunghill, which to this day is everywhere in the villages a conspicuous object. 11, 12. He shall spread forth his hands — The subject “he” is supposed by some to be Moab; by those especially who take αξε, b’mo, Isaiah 25:10, (a poetic preposition,)as the incorrect reading for πξι, (in water.) I prefer to think the subject here is Jehovah. His hands are put forth as the swimmer puts out his hands both ways, and he sweeps Moab on the right and left and lays him sprawling. So the Chaldee Targum, also the Septuagint and the Vulgate. The figure is that of the complete prostration of the enemy. Moab, as seen from the hills of Judea, looks like a very high wall abutting on the Dead Sea and capped by a broad plateau beyond. And it is as if Jehovah extended his hands to level this wall to the lowest ground below, thus to accomplish its irrecoverable desolation. So shall all enemies of Zion go the way of the lost Moab. So shall all arrogance taking on the likeness of a fortress, and pride, that of a towering wall, be leveled forever. The apocalyptic vision continues into times when the world-kingdoms, Assyria and Babylon, are conquered, never more again to invade and destroy, and when the last mystic scoffer, Moab, is trodden down. Redeemed Judah takes occasion still further for a triumphal song. The song is based on the foreseen return of Israel from exile; but the prophet soars above earthly deliverances into Messianic freedom and safety, of which the return to the Holy Land is but the type. 1. In that day — Continuous with, or immediately successive to, the period spoken of Isa 25:9-12. This song — This joyous acclaim. We have a strong city — That is, we too, as well as those of the world-kingdoms now prophetically thrown down. Ours is impregnable, never possible to be destroyed. Salvation… for walls — God himself is set in our defence and safety, in place of man-made walls and earthworks. 2. Open… gates — The choral style of the twenty-fourth psalm appears here, but the responsive chorus does not here, as there, appear. The picture is of Zion’s city purified and made ready to receive the reclaimed and purified nation. 3. Keep… in perfect peace — The original has it, Peace, peace. Psalms 112:7-8, is the source of the thought here. The new Israel knows that Jehovah preserves him in enduring and intensified peace, because he knows his trust in Jehovah is perfect. 4. And as if from heaven comes the encouragement to Israel to trust in the Lord for ever, to permit it on no occasion to fail. For in the Lord Jehovah — Original, Jah Jehovah. On this combination, see note at Isaiah 12:2. Delitzsch regards the two names as the proper name of God the Redeemer in the most emphatic form. 5-7. He bringeth down them that dwell on high — The argument is, Why not trust such a One who has overwhelmed imperial oppressive cities, and abolished nearer gainsaying peoples. A more free rendering here, but giving the true sense is, “The dwellers in high pride he hurled downward, the towering fortress he tumbled to the ground and pulverized it to dust. Feet of common people, feet of the poor and lowly, are treading it in very scorn.” But to the righteous how otherwise the result! Their way is straight and even. The word weigh, in Isaiah 26:7, is used in the sense of to make even, to level. The course of the just is smooth and unimpeded. 8, 9. In the way of thy judgments — In the song allusion is here made to the long discipline of the Judahites in Babylon, perhaps also elsewhere. Waited — We waited in patient, trustful hope. Thy name — Our desire was to thee, for the word “name” means all that belongs to the divine personality. In the night… early — From night till morn, was our desire intense toward thee. 10. Let favour be showed — For a moment the song takes on the preceptive character. The idea is, the wicked will not learn that God’s goodness is bestowed on them to lead them to repentance and to do righteousness. The land of uprightness — That is, in a situation the most favourable, among a people whose example is right. The wicked still do not amend, nor see the goodness and majesty of God. 11. When thy hand is lifted up — The “hand” is the symbol of power, and when raised denotes power in exercise. Though divine power is conspicuous, the wicked recognise it not. But they shall see — Non-recognition of it shall not long last. Ashamed — They shall be put to confusion. Envy at — In observing God’s zeal for his own people. Fire of thine enemies — That is, “fire of” judgment, which “thine enemies” deserve and shall receive. 12. Peace for us — “Peace,” here, is comprehensive. It is future safety from all the evils suffered under Jehovah’s enemies. Wrought all our works — Ground for trusting that God will secure to them future peace, inasmuch as his high hand has wrought complete rescue from the evils of captivity, etc. 13. Other lords — Some suppose idolatry referred to, of which the Jews were forever weaned in Babylon. More likely, rulers in Babylon are prominently intended. But by thee only — Better rendered, but only thee will we henceforth mention. 14. They are dead — That is, kings and tyrants just referred to. They shall not rise — That civil state, that God-defying power, shall have no resurrection. Therefore — Equivalent to so then. The result is certain, that all celebrity of that base people shall be blotted out. This is expressed in high figure, but its intention merely is an eternal, ethical truth; nothing can succeed against God. 15. Increased the nation — The nation of reclaimed and purified Jews. Their enlargement was by successive colonies from the East for a hundred years after the first return from Babylon. Also, as the next clause asserts, (thou hadst removed it far unto all the ends of the earth,) by growth from proselytes made outside of Judea; though the law of parallelism requires “the ends of the earth” to mean the farthest limits of the literal land of Israel. So Lowth and Noyes. But this is too mechanical for poetry. Frequently the prophet contemplates the new Israel as extending to the converted of all nations of the earth. 16-18. Back to Israel’s night of affliction — perhaps before, and certainly during, the captivity — is the glance again taken. See Isaiah 26:8-9. In trouble… they visited thee — “They,” the then faithful of Israel, sought to find thee. They poured out a prayer — Not an audible, but a whispered, prayer: like Hannah’s prayer, from the heart’s depths. So the word here means. Its object was the nation’s salvation from overthrow and captivity. So felt the prophets and holy ones of Judah. But in vain. Calamities would come, because Judah’s sin, now socially and poetically crystallized, required them. The prayer was an agony, like that of women near to birth-giving. The prayer continued long into the night of the captivity. In ineffectual praying they almost gave themselves up as dead. 19. But in strong contrast with the preceding despair, the cheering word comes. Thy dead men shall live — Civilly, nationally, dead in Babylon, is the primary meaning. The tone changes from sorrow over the long national subjection to exultant joy in view of a speedy return to a higher national and spiritual life in Zion. My dead body — The Lord is speaking. “Subjected Zion being ‘my dead body,’” that is, being the dead of Zion, shall arise, shall have a spiritual as well as a civil resurrection. Alexander thinks this phrase to be unauthorized. For thy dew… herbs — The Lord’s “dew,” such as he sends upon herbs to refresh and make them thrive. “Dew” is ever the emblem in Scripture of a divine quickening — an animating figure — as in the East, where rain falls seldom, copious dews largely supply the deficiency. See Hosea 14:5. Earth shall cast out the dead — “Cast out,” a rendering of ùׂ ?ôéì, (taphil,) is a strong way of saying, “The earth shall precipitate, as by a convulsive act; that is, bring to the surface the dead;” a meaning which the verb necessarily bears here, as most expositors, even the rationalistic, agree. Such language could scarcely be used, except in view of the doctrine of the resurrection, not unfamiliar at this time. The language is clearly figurative, and borrowed from this doctrine. It is applied here to the Church, as good as dead in Babylon, but soon to have resurrection life in Zion. Figures are formed, not from things unknown, but from things or ideas before conceived of and familiar. Because Moses said little of a future life, and urged motives to obedience upon the Israelites from sanctions drawn from this side of eternity, is certainly no proof that he knew nothing of the doctrine of a future life. He dealt with people whose obedience to the law should rest first upon the essential righteousness of the law itself, and upon the reality of a holy, all-powerful Sovereign immediately ruling them. In like manner other doctrines — the resurrection of the dead especially — were held from direct statement and revelation till it should be practically seasonable for such statements and revelation to be made. In favoured minds — in minds inspired and commissioned to teach the world, as were Moses, Isaiah, and the like — no doubt doctrines latest needed in the world’s history lay at least in a dim premonitory outline in connexion with the whole scheme of redemption; and this outline came out in marked clearness as fast as the world’s mind should comprehend and need it. Numerous are the hints in the Old Testament that Abraham, Jacob, Moses, Job, David, Isaiah, and other prophets, knew of future life with its rewards and punishments, and of the resurrection of the dead, long before Persian Zoroastrianism had existence, from which rationalists allege the resurrective idea originated. The air of familiarity with this idea in our prophet’s easy allusion to it in the expression and figures here in question, leaves, so far forth, little opportunity for cavil. 20. The foregoing song now ends, and Isaiah again speaks as a prophet. While judgment passes on the world hostile to Israel, Israel, restored to Zion in vision, is called to silent adoration and prayer. Come… into thy chambers — The last great victories are not achieved. Not yet is the time for final triumph. The rage of the enemy is not yet over. Be circumspect, cautious, prayerful, till the trial ceases. Indignation — God’s wrath against the Babylonians and all enemies of his people. The Jews, though confident of ultimate triumph, are not to be jubilant prematurely, but to wait till the retributive storm be overpast. 21. Out of his place — The Hebrew idea of God’s residence, namely, the heavens; an idea simple, childlike, unmetaphysical as to the divine infinitude. Inhabitants of the earth — Such were the people of the lands, belonging to the great world-powers, accounted — the people of Chaldea. Blood — Guilt is here meant — guilt for the shedding the blood of the righteous. See Genesis 4:10. Cover her slain — The same idea expanded. They shall no more conceal their guilt for shedding righteous blood.The people of God are ever avenged for wrongs done them. See Exodus 14:13-14. “Fear ye not, stand still, and see the salvation of Jehovah. Jehovah shall fight for you and ye shall hold your peace.” This chapter is connected with the three preceding, and closes the prophecy, or series of prophecies, concerning God’s true Israel and the fate of Israel’s opposers. 1. In that day — The same time as that referred to in the preceding verse, when the Lord should come “out of his place to punish.” This verse should have closed the preceding chapter. Sore — An epithet applied to the “sword” with which the Lord efficiently enters the contest, meaning hard and well-tempered. Great and strong sword — Triple epithets completed, denoting no failure of providential turnings in the adjustments of this war. Leviathan… dragon — Really the same sea or river monster, thrice named. There is but little doubt that leviathan the piercing, or fleeing, (or, if Arabic etymology is a help to its meaning, as Gesenius thinks, cross mailed, referring to the twisted mailed covering of the crocodile,) applies to Assyria on the rapid Tigris, and leviathan the crooked, to Babylon, on the winding Euphrates, where the stream is stagnant and marshy. The dragon — Referring to the same beast, probably, applies to Egypt on the Nile sea, including thus the three great representative world-powers which had more or less always harassed Israel. The meaning here is difficult, and has been explained variously; this, however, seems the best explanation. 2-5. God’s work of overthrow and vindication being accomplished, what more appropriate than the ode which follows? In that day — The day or period in which leviathan is destroyed. Vineyard of red wine — Lowth turns the sense into lovely, pleasant, wine; to the ancients, meaning joy. Jehovah is the keeper of the vineyard, or the Church on Mount Zion, which assures its complete preservation. It is watered and guarded night and day. Fury is not in me — God speaks and says, I entertain no longer any anger toward my vine. My people have been punished as they needed for discipline. Purified, they need it no more as in days past. Briers and thorns — To whom do these refer? The foes of God’s people, most likely, in defence of which people God would go through, that is, against, the said foes; which would be equivalent to burning them. Or — Alternative, else, otherwise. To be safe from this, let such foes take hold of my strength. Let them become reconciled and at peace with God. 6. The song of the vineyard is here explained. The posterity of Jacob, the true Israel which God owns, shall, as this divinely nourished vine, take root, grow, extend branches, send down new roots, and spread blossoms and fruit to all parts of the earth. Romans 11:12. Israel becometh thus “the riches of the Gentiles.” 7, 8. Him — That is, Israel. The question, in form, calls for a negative answer. Not to the degree God has punished his enemies has he punished Israel. He has punished in measure, only moderately. αρΰρΰδ, (b’sassah,) composed probably of two words, and to be translated in measure, measure, which means, very moderately. The word is used in no other place in the Bible, and has occasioned a world of difficulty. But interpreters of approved character come together in the explanation above given. When it shooteth forth — A translation not intelligible. Literally, it is, In sending her forth, that is, God’s vineyard, or Jewish people. Thou wilt debate — Or, enter into contention with this vineyard. With these clauses, “in measure” is to be construed. Then the meaning of the verse is: “When thou didst send thy people into Babylon, thou didst punish them very moderately, considering, first, their deserts, and second, the fruits of this captivity.” He stayeth — Showing how he punished only moderately. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 9. By this — By this sending away to Babylon. Purged — Of idolatrous tendencies forever. The fruit to take away his sin — The object or overruling purpose of the captivity. As chalkstones — The old idolatrous altars in Judea are to crumble down as chalk crumbles in long weathering. The limestone of Judea is what, in geology, is called cretaceous, and easily crumbles or wears away. Likewise the old idolatrous groves, in which licentious rites were enacted, shall be cut down, and the sun images (Ashtoreth and Baal) destroyed. 10, 11. The defenced city — Which some think means Jerusalem, some Samaria, and some Babylon. Samaria, at least, may be ruled out; but the question hangs in doubt as to the other two. In favour of Babylon is the natural conservation of Isa 27:12. In favour of Jerusalem is the easily-supposed figure of a vineyard at the close of this verse, and so still kept up through the next verse. The interpretation is not materially to be changed, whichever is meant. During the captivity all the figures of desolation here apply to Jerusalem, and when Babylon shall be overthrown the stone description will apply to it, though the desolation is not so complete here as in Isaiah 13:19-22; (where see notes;) but there total desolation was the work of ages, not of a single short period. If it means Jerusalem, the prophet speaks from the foreseen captivity as a point of time. The city ruins are overgrown with grass and thickets, where stray cattle browse. When the shrubs decay, the women (a custom still in the East) gather them for fuel. The lowest class only were left behind — the class of least character, and of least regard to Jehovah, apparently uncared for of their Creator, as indicated by their destitution. 12. But on Israel’s repentance all this is to cease, as to Jerusalem. Shall beat off from the channel — Of the Euphrates to the river of Egypt (Wady el Arish) the Rhinocolura of the Septuagint, ancient boundary line between Egypt and Palestine. Over the whole extent of the original land of Promise, Jehovah shall order the growth and beating, or threshing, of grain for the sustenance of the returned ones of Israel. This is one view of the imagery employed here. Another is, that the beating implies an extensive growth of olives or other fruit to be carefully beaten off and discriminated as to the good and the bad; the good then to be gathered together; the whole signifying that the true Israel shall be discriminately gathered. One by one — Rather, one to another, or, one after another, in colonies, to their home in Judea, from the different directions where their exile has been. Perhaps this meaning better suits the idea of the text. 13. The great trumpet — An image taken from the trumpet blown to summon the people to holy convocation. Leviticus 23:24. Jehovah is, as it were, to summon his righteous ones to worship him on Mount Zion.Ready to perish — That is, those who, in the region of the Euphrates, had not enjoyed religious opportunities, and those who, amid national trouble in Judah, had fled in consternation to Egypt. All these shall hear the call to return, and, purified from old vices, with intense zeal to serve Jehovah shall they come.Thus closes these four chapters respecting the destiny of the true Israel, not alone of Judah, but the sincere and true of all tribes of Israel, who, one after another, were to be gathered as individuals or in colonies to Mount Zion.PART 5.Historico-prophetic discourses relating to Assyria and the Egyptian alliance, chapters 28-33. AGAINST ISRAEL.Here commences a series of prophecies ending with chapter xxxiii, and appropriately called, by Delitzsch, a book of woes upon revolting Israel. THE FIRST WOE.This chapter was probably written in Hezekiah’s reign, and its utterance is against Samaria, the capital of the northern kingdom, before its downfall and depopulation under Shalmanezer, king of Assyria.1. Woe — A calamity pronounced as impending. Crown of pride — A poetic figure describing the site of Samaria, a beautiful, oblong hill, fertile to its summit, rising from the centre of a fertile plain or valley, behind which is a circular range of mountains. The whole is verdant with grass, grain, olive groves, and vineyards. Upon this place and people serious events are about to fall, for reasons in part contained in epithets characterizing them, namely, their pride and intemperance. Drunkards of Ephraim — So the people of Israel are called from the name of its strongest tribe. On the head — On Samaria’s heights, overlooking valleys below rich and fertile, but producing chiefly that which only made the people worse. Drunkenness, however, is mentioned, not as the only prevalent vice, but as the crying one. 2. A mighty and strong one — An invading army, no doubt, is meant. Ravages which this should make on the country would surely have a fiercer description than that furnished in the picture given below. Tempest of hail — At times furious in that land, and occasionally lasting two or three days.(This remark is from personal observation of the writer at Shechem, seven miles distant from Samaria, in the month of March, 1870.) Cast… with the hand — The “hand” is the emblem of force, power, violence. 3, 4. Trodden under feet — Thrust violently down so as to be trodden under the feet of the invader, (the Assyrian army under Shalmanezer in this case,) in the sixth year of the reign of Hezekiah, king of Judah. As the hasty fruit — Denoting the early fig. The first crop of figs in Palestine comes in June, is comparatively scanty, and is used up as soon almost as it is ripe enough to eat: plucked as a dainty to be at once eaten. From August to November the later and larger fig crops come, and are stored for subsequent use.The woe uttered will consist of the utter destruction of the city, the deportation of the people to Assyria, and the extinction thus of garlanded revels at Samaria. This actually took place, B.C. 721. 5, 6. The subject partially changes here. In that day — Referring to the time when events above predicted should occur. Crown of glory, and… diadem of beauty — The events at Samaria are to present two lessons: 1. The Lord Jehovah is himself concerned in permitting Assyria to conquer Israel. He sees it best to do so, for Israel’s and the world’s good. 2. He shows that the fear of Jehovah, not the natural loveliness of Samaria with her gross vices, is the true “crown of glory” of a nation. And the remnant left in Israel and all of Judah shall learn these lessons. He also shows that himself only can inspire truth and justice in one sitting in the magistrate’s seat, and himself only can impart true courage, and render a people when invaded or assailed able to repel attacks and drive the enemy back to his own city gates. 7, 8. But they also — With these words the prophet passes from Ephraim to Judah. He had just said that Judah should be spared while Ephraim should be sacked and destroyed. But even Judah is guilty of drunkenness. Those of them who are of the anti-reform party, false prophet and priest, even these err or stagger in vision, that is, while prophesying; and stumble, that is, blunder grievously, in giving judgment, or adjudicating cases, and all through strong drink. Priest and the prophet — Both these classes were to be found in the worldly, anti-spiritual party, which also absorbed the higher classes of society in Jerusalem. The true prophet was in the minority, hence unpopular and persecuted, though even a king, as did Hezekiah, might favour his cause. Tables are… vomit — The terms here are used of the extreme effects of drunkenness. Hyperbole is common among orientals, and is allowable for reaching the depths of the thought in hand, and to present a mirror before real baseness. 9, 10. These verses appear to imply an interruption on the part of those against whom the prophet is inveighing. They seem to reply scornfully.Whom shall he teach knowledge — “He, the intolerable moralist: does he mean us, already advanced in understanding? We need it not. We are through with our tuition in the schools. We want no more of precept upon precept… line upon line… here a little and there a little. We want no more of his elementary teachings, his petty teasings; no more of the many repetitions of his excited, high toned addresses.” Perhaps they attempted to mimic him, but were only able to speak (hic) (being then well drunken) in stammering (hic) words. Among the several explanations of these verses, this, which was first hinted by Jerome, and later accepted by Lowth, Ewald, and Delitzsch, seems the best. 11, 12. For — One explanation of this is, that the wicked prophets were about to continue, and got as far as “for,” when Isaiah snatched the word from them and proceeded thence himself: “Yes, for,” etc. Another translation is, “Yea, or truly,” the prophet’s own commencing words. Stammering lips — “Yes, with a stammering tongue,” that is, with another dialect, “will God speak to this people.” That dialect shall be the semi-Semitic patois of the fierce people beyond the Euphrates. It is said that the Assyrian Semitic was to Jewish ears much the same as the provincial lower Saxon (Platt-Deutsch) is to the pure high German language — said patois being mixed perhaps with Iranian, possibly with Tartar elements. See 2 Kings 18:26-28; Isaiah 36:11. It is proper to suppose, from the exigences of the text, that exile to Assyria is here threatened in consequence of such scoffing, which was alarmingly becoming the rule, not the exception, in the conduct of the Jews. To whom — The scoffing Jews. God had repeatedly said, This is the rest, namely, trusting in Jehovah of Hosts, and not in Syrian (chap. 7) nor in Egyptian (chapter 37) alliances. Yet they would not hear — God’s fruitless patience and teachings will not always be continued. 13. Word… unto them precept — God’s method of training this people is described, namely, by the most patient, ploddingly-repeated, lessons. That — Two things are meant by this word. 1. The consequences to the people for their disloyalty to Jehovah, namely, ruin to them as a nation. 2. Intention to maintain the majesty of the divine law of righteousness. Scoffing men are long and patiently endured, to the end that, if they will not hear, their guilt shall be punished, their example shall be a warning, and the divine honour shall be maintained. 14-16. Scornful men — The debased, drunken priests and false prophets in Jerusalem, (Isaiah 28:7-8,) scorning the message of the true prophets. (Isaiah 28:9-10.) Because ye have said — Have said by your actions. If their actions were translated into words, their actual language would be as stated in this fifteenth verse. Covenant with death — A metaphorical representation of their having made terms with the king of terrors not to be too soon called to die. With hell — The underworld — place of departed spirits — a poetic equivalent with death. With this the same terms are supposed to have been made, not to be too soon called to the spirit world. Overflowing scourge — A mixed metaphor, probably referring to the Assyrian army invading and passing through Judea on its way to Egypt. Lies — The prophet’s definition. They acted as if a sufficient refuge was to be found in falsehood and deceit — in the false notions and doctrines on which their whole conduct was transacted. 16. Therefore — To the evil ones a terrible threatening follows, to the good a glorious promise. As, on a former occasion — Ahaz refusing to ask a sign — Jehovah selected his own for him, so now Jehovah opposes to the false confidence of these evil ones, a foundation stone laid in Zion — a firm foundation which nothing can move; (1 Peter 2:6;) a king mighty and morally terrible; no doubt the Messiah. A precious corner stone — Tried and unfailing, and sustaining the whole grand spiritual edifice. Who rests on this is sure never to fail. Shall not make haste — The sacred stone played an important part in the very early Semitic religions. Its influence lingered among the Jews, and lingers still among the Mohammedans. Modern travellers, too, are struck with the eminent figure here used, by the immense stones still remaining at the foundation of ancient walls. (See, especially, ’S Researches, vol. i, pp. 343, 351, 422.) Some New Testament quotations from the Septuagint render “shall not be ashamed,” shall not lack confidence, which comes to the same thing. Gesenius thinks both these ideas are in the Arabic cognate word, hence doubtless in the Hebrew word itself, and this accounts for the Septuagint translation. 17. Judgment… line… righteousness… plummet — This means that the rule of God’s dealings is one of the strictest justice. “He makes justice the rule of his proceedings, just as the builder regulates his work by line and plummet.” The figure of the builder is continued from the previous verse. Hail — A mighty destructive agent; a figure importing visitations of divine justice upon systems of falsehood built up by wicked priests and compromising prophets. See notes on Isaiah 28:2. 18. Covenant — Covenants secured by outside sorcery, black art, and oracle, shall be obliterated. So the literal word, in allusion to erasures of waxen tablets. Death and hell (original, sheol) are ghastly impersonations; very proper parties of the second part for such covenants and arguments. Scourge — See on Isaiah 28:15; a mixed metaphor; — an invading army using blows heavily laid on, and trampling under feet as it advances. 19. From the time — Or, as often as it sweeps along, it shall bear you, false Jews, away. Morning by morning — Literally, morning, morning; a Hebraism for every morning, continually. Vexation — Alarm, consternation. Report — The thing heard or the meaning of what is said and heard. A thing of awful import. Some terrible calamity announced. The marginal note has “doctrine” — denoting some smiting truth. 20. Bed is shorter — A proverb whose core of meaning is, insufficiency, no rest; hence, it implies no security in their plans of defence. 21. As in Mount Perazim — See 2 Samuel 5:20-21, where, with trust in Jehovah, David burst through and defeated the Philistines. 1 Chronicles 14:11. So shall be the rising up and bursting through of Jehovah in his wrath. No light, no fringe of promise, lines this dreaded woe. Is there not something more than Syrian invasion here? What means the strange work which God will do other than this? As he had often punished Israel’s enemies with a furious “bursting through,” so now he will in same way punish Israel itself. 22. Yet he so loves his own people, and yearns over them, that this fearful “work” may be at least partially averted. Otherwise the prophet could not remonstrate in terms as follows: Now therefore be ye not mockers — Repentance is still open. Change of base in your lives, policies, and teaching is yet possible. Pursue not your mockeries further, lest your fetters (bands) be strengthened. At present we are only tributary to Assyria. If we succeed, which we shall not, in gaining effective alliance with Egypt, a consumption, a judgment of destruction, is determined upon the whole earth. Upon the whole of the Lord’s land, as well as upon Egypt also. 23. Give ye ear… hear my speech — It might seem, and properly, that the prophet’s address has closed, and he enters here on a new view, a relieving side to the woe. He calls attention to a parable taken from the common work of the husbandman, to illustrate that it is not always God’s way merely to punish. He does this only to the wholly incorrigible; these he destroys. Those less so, he corrects simply to benefit. 24-26. Doth the ploughman plough all day — That is, does he plough interminably, never cease? To sow — In order to sow, in order to make the ground ready for sowing. The parallel number is of the same meaning. Common sense deigns not an answer. Made plain — Level. The face thereof — The surface of the fields. Fitches… cummin — Garden seeds, the one Nigella sativa, used both as a condiment and as medicine, sprinkled upon loaves; the other, of warm, bitterish, aromatic flavour — a plant umbelliferous like fennel, used with salt as a sause. The Maltese are said to grow cummin and thresh it at this day in the same manner as described by Isaiah. — Bible Dictionary. Principal wheat… appointed barley — The Hebrew is obscure in meaning, and critics conjecture it has been corrupted. “Wheat” and “barley” were always, as now, prime staples.The “wheat” is supposed to have been sown in the inner parts of the field, and surrounded by spelt, or rye as a border, and the barley was sown in a field by itself, appropriate to it, or “appointed” for it. This may explain the text as to these terms. The “plough-man” is cited as acting in a sound, common sense way, as God has made him to act in these practical matters. So God acts in perfect accord with the highest wisdom and justice in his treatment of men. He saves all who will permit him to save them: he punishes forever those who hate him and will never yield to him. This is the lesson taught by the parable of the ploughman. 27, 28. So in the harvest. The harvester treats the different crops raised in the same common-sense way. He carefully beats with a stick, or rod, the smaller, finer seeds; over these he does not foolishly send the threshing wain. Nor over the larger grains does he drive the cart, or the oxen, or the rolling rough thresher, interminably. He uses these till their proper work is done, and then ceases. Now, Israel is God’s field and God’s threshing floor. But all are not alike roughly threshed. God discriminates the kind of seed to be planted and harvested. He adapts his method of separation to each. So right methods are employed in the distribution of discipline and punishment. If this treatment fails of its purpose, the responsibility is placed where it belongs. He strikes some with a rod; others, who need it, he threshes roughly with the wain; but, unless deserved, he does neither interminably. THE SECOND WOE.As the preceding chapter began with “the garlanded summit of Samaria,” so this opens with Ariel.1. Woe to Ariel, to Ariel — Referring to Jerusalem, of course, but may mean, “Lion of God,” (1 Chronicles 11:22,) or God’s champion, (2 Samuel xxiii, 20;) or, it may mean, “Altar-fire-hearth;” (Ezekiel 43:15-16,) a tropical name, as Bochart supposes, (Hierozoicon,) because the altar devours sacrifices as the lion devours its prey. Gesenius finds the meaning of “fire-hearth” in the Arabic cognate word for lion. Delitzsch decides for this meaning, and the Chaldee paraphrase renders the repeated word, “O altar! altar!” Jerusalem is the place where altar fires are ceaselessly burning, and a woe is pronounced upon her, at least for a period. Add ye year to year — One year to another; that is, go on heartlessly in your yearly sacrifices if ye will. Such dead formality is cause sufficient for a fearful visitation. 2, 3. Years may roll on, and sacrificial routine may be continued, but not long hence this shall be interrupted. I will distress Ariel — Jerusalem shall be severely besieged. Heaviness and sorrow — Appalling affliction shall befall her. The expression is as if the prophet had vision of all the siege troubles of Jewish history concentrated in one view, from Sennacherib to Titus, so far as the intensity of the distress is considered. The sieges, however, of which we have here a prophetic forecast, included, probably, only those experienced prior to the fall of Judea and the captivity. I will camp — Will bring to pass that an army shall, etc. With a mount — An elevation on which to erect battering rams, and on which to place marksmen to shoot their arrows into the city. Raise forts — Walls, citadels, towers. 4. Shall be brought down — Jerusalem, accustomed to feel secure from its strength, is personified as lying flat to the ground, like a man prostrate. Thy speech shall be low — Its utmost humility is meant, reduced by starvation till so weak as to speak only in low whispers, or with low undertone, like ventriloquists who feign to speak with the dead. The whole city is in this condition, unable to speak above a breath. 5-8. Now there is promise. At the close of Isa 29:2 it is stated that Jerusalem shall become God’s altar-fire-hearth — indeed, the burning place of wrath upon her enemies. These verses expand this meaning. Thy strangers — Foreign invaders. Small dust — Suddenly the fierce besiegers shall become as dust, or like chaff blown away. Thou — The enemy. Shall be visited — Physical agencies shall be employed for a sudden annihilating stroke. The distresses of “Ariel” will pass away as in a moment. The suddenness will make the events seem as a dream to both the besiegers and the besieged. The besieger believed the prize of Jerusalem’s wealth was his; as he was passing his hand to grasp it, it evaded his touch as a flash. The besieged awoke in like manner to find the distress of dreaded capture wholly gone, and himself a free man again. There is scarcely so vivid a picture, in so small a compass, in all literature. It is the experience of nightmare that is given.Thus far extends the promise attached to the woe-text of Isa 29:1-4. As will soon be seen, however, the people of the city of God’s altar-hearth are still stupid and dull. 9-12. Stay… wonder; cry — The original, and our version from it, in this verse are obscure. Credibly the meaning is: “Stare with amazed look at the prophecy just given, if you will. [Isaiah is addressing the nobles and priests and prophets of Jerusalem.] Revel in sensual pleasures if you will. Deeper blindness will be the certain result. Cling still to your policy of rejecting Jehovah’s aid and seeking Egypt’s.” They stagger, etc. — Here the prophet apparently soliloquizes: “Here they stagger and are stupefied by something quite different from the usual wine.” Isaiah 28:7. What this something is he now states to them. Jehovah hath poured… deep sleep, etc. — God creates not moral evil; but when projected from the creature, he causes it to react upon and punish itself. Sin stupefies the moral nature. It works “a deep sleep.” It makes dull, or even blind, the intellectual and the spiritual eye. Since, therefore, ye will blind yourselves to divine prophecy, Jehovah allows you all the results of your wilful blindness. The prophets — They are not God’s prophets. Pretending to be prophets they are not true men. They pander to popular vices for popular favour and applause. Your rulers — Your head men, men who have wickedly attained to leadership, claiming to be seers, that is, statesmen. Hath he covered — Covered as to the eyes. They see not the plain truths of God. (It is the same over again in all ages, down to Christ’s time, down to these times.) God leaves them in their blindness. “Like priest, like people.” The vision of all is become… as… a book that is sealed — Parabolic words, these, which teach that what God reveals avails the people nothing. Prophecy by God’s true men is thrown away through the corrupting influence of such leaders. 13, 14. Thus spiritual teaching is rejected, though formal adherence may be observed. In this way moral blindness is self inflicted. It follows the law which God has established, that, abusing so delicate a thing as conscience, it must be blinded. They keep up the form of sacrifice and worship in Jerusalem, not from heart-assent to it, but because Hezekiah, the truly pious king at this time, has prohibited idol worship absolutely. They see no help against Assyrian invasion but from Egypt. So spiritual a thing as help from Jehovah alone they cannot appreciate. A marvellous work and a wonder — Our Lord quotes these words as applying to the scribes and Pharisees. Matthew 15:7-9. Does Isaiah forecast the times of Christ? Yes, by stating a law of the Spirit and conscience applicable on the same point at all times. Perverting truth is followed by blindness always. 15. Seek deep to hide — Irony on the conceit of these leaders, in impiously supposing even God did not see their intent as to Egypt, and the motive of their disloyalty to him. Their absurdity is exposed in the next verse. 16. Your turning… things upside down — Or, “O such perversion!” Fools! to suppose God knows no more than to put your profane, formal pretension of piety on a par with genuine religion; to suppose him easily deluded by you. This means the proverb-like comparison or illustration in frequent use among the Jews. See Isaiah 45:9; Isaiah 64:8; Jeremiah 18:5; Jeremiah 18:7; Romans 9:20. 17. Is it not a very little while — Equivalent to a declaration that the schemes and plans of Israel should soon come to naught. Lebanon shall be turned into a fruitful field — Rocky and comparatively barren as was this noted mountain, even it should, metaphorically, soon become as a fruitful field, and in place of its thinly scattered cedars should be a crowded forest. To drop the metaphor, the time was not distant when Israel, now as barren of the products of righteousness as rocky Lebanon was of fruit, should become luxuriant in goodness. 18, 19. That day — The period of moral changes to be wrought by Jehovah, mentioned in the preceding verse. The revolution is to be complete. Hinderances to teaching the law, through blind leaders, shall be removed. The moral blindness of Isa 29:11-12, is here put in antithesis to the docility and consequent joy in God and his Gospel among the Gentile converts, and the people, now blind and deaf so far as the word of Jehovah is concerned, shall be changed into a people with open ears and seeing eyes. Words such as those the prophet in vain now holds forth, shall then be heard with willing distinctness, and their truth be clearly discerned. The poor… rejoice in the Holy One of Israel — Poor men, the pious poor who fear God, and had been subjected to oppression. 20, 21. For the terrible one — The haughty and overbearing among the worldly Jewish leaders. Watch for iniquity — For opportunities to commit it. That make a man an offender for a word — Hold a man criminal, perhaps, for a reproving word; the prophet, for example, who was faithful to announce the truth front God, or any pious, uninfluential man, whose modest remonstrance they would not endure, and whom they would have condemned in a mock trial at the gate, the place for holding court. Turn aside the just — The man who had a just cause, by a decision that was a mere mockery of justice. 22-24. Jehovah, who called Abraham out of heathendom, says, that in consequence of this happy change, which shall take place in the nation when the oppressor shall be removed, and the poor and meek shall rejoice, and the ignorant shall be properly instructed, the holy ancestry of Israel shall no more blush in shame nor wax pale as aforetime on account of the base life of their descendants. But they shall look out of heaven upon the whole body of purified Israel sanctifying the name of Jehovah, who hath wrought in them this great change. They shall see those of formerly erring spirit now learning true wisdom, and the hardened ones accepting sound instruction.From the foregoing we may fairly infer that the prophet sees just before him in the future, during the improved times of Hezekiah, the beginning of this happy change; and that, with prophetic ken, he leaps on to the better days beyond the captivity, and thence to the glorious period of the Messiah. At least, in other prophetic pieces, such appears to be the law under which the soul of Isaiah was wrought upon. \rtf\cf0\i0\b0\ulnone\nosupersub THIRD WOE.A few months later, when plans of stricter alliance with Egypt, conceived by the rulers at Jerusalem with the greatest secrecy, (see Isaiah 29:15,) were matured, this prophecy was uttered.1. Woe to the rebellious children — The woe to these rulers, so disobedient as darkly to cover — that is, to keep secret — intricate plans, and to mature them without consulting Jehovah, is equivalent to saying that such plans are an exasperating folly and failure. No help can come from sending ambassadors to Egypt, from taking refuge in her resources against Assyria. Every successive thought thereof is adding sin to sin. 2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful. Their trust in Pharaoh’s protection shall, however, prove to be to them a shame, a confusion. The folly has already gone so far that ambassadors are already at Zoan, (the present Tsan,) the royal seat in lower northeastern Egypt, and at Hanes, (a name perhaps contracted from Tahpanhes, so Grotius thinks,) another royal seat in middle Egypt, to both of which it may be assumed applications were made. 5. They were all ashamed — That is, the ambassadors, probably because their application for alliance and aid was not entertained. 6, 7. Burden of the beasts of the south — Animals carrying southward to Egypt treasures to buy an alliance. Land of trouble and anguish — Egypt, so called either because it was such once to the children of Israel, or because it was such to its present subjects, or because of present confusion to the Jews from rejecting their application. In every conceivable sense Egypt was a “trouble.” The south — By this term is here meant the interjacent land on the way to Egypt. What a bootless errand, to carry presents over this stretch of desert land to Egypt! Has Israel forgotten her desert horrors? Is she again desirous to go among lions, adders, and leaping serpents, to seek for help and protection? Egypt will not help.Egypt is øäá, (rahab,) a “braggart, sitting still,” (Gesenius,) boasting in promises, but doing nothing. Beginning with warnings at folly so great, the prophet ends with ridicule. 8. Go, write it… in a table — On a waxen tablet. Having delivered the foregoing prophecy, the prophet is bidden to make record of it, for a witness on its fulfilment of its truth. Note it in a book — The tablet is for a witness to the disbelieving people, on the prediction coming to pass; the parchment is probably for the prophet’s school archives — a witness to all coming time. 9-11. The thing witnessed to is, that this is a rebellious people, lying children, etc. See note on Isaiah 1:2. They were a people unwilling to know any thing about the will of Jehovah; who desired their prophets to speak flatteries, not truths: or to adopt another line of thought, such as should encourage worldly plans, and utter no more of the eternal din, (as they wickedly deem it,) about the Holy One of Israel. Cause the Holy One… to cease — They would that the prophet should “cease” troubling them with God’s denunciations. 12-14. Instead of complying with their desires — see above — the prophet again repeats the message from the very holy Name they so much dread to hear. Because they reject this word, “the law” of Jehovah, (Isaiah 30:9,) the consequence to them is utter ruin; unseen, indeed, in its oncoming, yet rapidly approaching with sudden and crushing disaster. As a breach… swelling out — The similes are striking, like an unseen “breach” causing a hitherto unnoticed swell in the outward high wall, till suddenly the whole breaks and tumbles into ruin irretrievable; like the poor man’s pot broken with so complete a smash that not a serviceable piece remains for holding a coal of fire or a drop of water in domestic uses. The broken piece of a potter’s vessel is more commonly in our version called a potsherd. 15-17. The same Holy One continues. On condition alone of your turning back from Egypt and resting in my commands and counsels, can you be saved. In returning… shall ye be saved — This means change of mind from relying on Egypt and a “returning” to their duty to God. In quietness — Resting in calm trust on Jehovah alone… Herein is your strength… ye said, No — Utter rejection of Jehovah’s proposition. They aspired for the glory of conquest after the manner of other nations. To the horses of Egypt, then, Go ye, was the reply; their swift steeds ye may have; not as the pursuers, but as the pursued — as the routed and overwhelmed, shall ye have them. One thousand of you shall flee from before the threatening attitude of even one, and your whole fleeing army shall scatter wide before even five of the enemy; so that because of the fewness of the number left they may be compared to a solitary beacon or tree on the top of a mountain. 18. Therefore — Alexander deems this a term of conclusion. Better thus than moreover, (Gesenius, Lowth, Barnes, Delitzsch, et al.) The sense is, You should, if rightly dealt with, be at once punished; yet, as God will mercifully wait for your return to him, “therefore” is your salvation still conditionally awaiting your decision to return. This doctrine is everywhere to be found in the Old Testament. The patience and compassion of Jehovah are on every page. God’s pronounced mercifulness throughout cannot be overlooked except by wilfully blinded eyes. Judgment — Jehovah is a God of “judgment.” What! to punish and destroy? Yes, even this, when it is right for him to do so; and he alone knows when it is right, for being of mingled love and justice, he can make no mistake. The words, then, mean simply, Jehovah is a God of right doing. His ways “are true and righteous altogether.” 19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah. 27, 28. The transition here is sudden. The name — The “name” of Jehovah is Jehovah himself, that is, Jehovah in absolute and distinctive personality as revealed in word and act. Cometh from far — The revelation of God’s righteousness cometh from all his works and providences. Manifestations of divine judgments are everywhere. God is judge. Nations are brought before him. Evil doing is condemned, and monuments thereof cover the world. The judgments now to be rendered are upon Assyria, the persecutor of Judah. The storm, ready to burst, is hovering over the world-power, but the description applies in principle to all judgment scenes. Jehovah comes in deliverance to all his trusting people through awful but necessary calamities to his enemies. His anger — His felt moral outrage against defiant independence of him. Burden… is heavy — Literally, Grievous is the flame. Possibly this means, “Tremendous is the bursting lightning which darts from the blackened heavens.” And his breath — His Spirit moving, now gently, now in tornado force, as occasion calls; in this action it is violent, destructive. As an overflowing stream — Rushing forth as such a stream rushes. Neck — Or, divides at the neck. Only the head is yet out of peril. Perhaps meaning Assyria, not yet completely doomed. Sieve of vanity — Divine judgment sifts the nations, and what remains is emptiness, nothingness, destruction. Lowth calls it the winnowing fan of destruction. Bridle — In the jaws of unwilling nations, leading them into ways they did not intend. See Assyrian inscriptions.Here are metaphors jumbled, but of striking force and of clear meaning. The figures melt into each other. A storm is conceived rising from the farthest horizon; the black cloud is turned into a sea of fire, or lightnings consuming where they strike, and raising volumes (burden) of smoke, all of which symbolizes the divine wrath, swelling as it were into a stream, covering men up to the neck, the same as in chap. Isaiah 8:8, which see. The judicial effect is the same as sifting chaff to the winds by the winnowing fan, common to this day in Palestine. All that is worth saving is left, the rest cast utterly away. Nations are destroyed, or diminished and held as by a “bridle” from pursuing and compassing their utterly selfish ends. 29. Ye shall have a song — The “song,” as indicated by the emphatic article in Hebrew. It shall commemorate divine deliverances as does the song at the holy passover solemnities. If it be the destruction of Sennacherib’s army in one night (2 Kings 19:35-37,) which here flits across the prophet’s mind, how appropriate is this song occasion! How would all Jerusalem have resounded with hallelujahs the whole night long had the people known the work of destruction then going on in the plains toward Egypt! But it is the same always. Isaiah here pictures what is ever true of God’s people in extremities. They “shall have a song,” celebrating Jehovah’s grand deliverances. 30, 31. Isaiah 30:27-28, depict the approach of the great judge; here the description of the judgment begins. Voice… heard — God’s “voice” is “heard,” also, as the delivered ones shout their song, and the action of his arm is seen — image of corporal chastisement. Indignation… anger — Manifested as fury, under figure of an animal snorting, with flames bursting from its nostrils, leaving behind a scattering, the work of a tempest, and stones of hail. Here, again, our prophet overrides modern rhetorical refinement, and mixes fire and hail together. The Assyrian can stand no such a rush of destructive forces. Which smote with a rod — That is, the hitherto persecuting Assyrian. The smiter is now himself smitten with a vengeance. 32. The grounded staff — This rendering is generally rejected as unintelligible. It is generally agreed by scholars that it means “rod of doom,” that is, the rod appointed to punish. The text may read thus: And it shall be that every passage [stroke, Henderson] of the rod of doom which Jehovah shall lay [cause to rest] on him [the Assyrian] shall be with tabrets and harps [accompanied with music on the part of the delivered ones] and shakings of wars, [or shocks of war, conducted in judgment by Jehovah.] While God visits furious judgments upon all defiant peoples, his own people are to join in songs of thanksgiving and fidelity to their deliverer. God governs the world. In all cases divine care “turns the tables” in behalf of the good and against the enemies of the good. Tabrets — Drums of one head, or tambourines, beaten to music sung at festival entertainments, and many other occasions. 33. Tophet — This word occurs here possibly because “tabret” had just been used, from a habit of our prophet of indulging in paronomasia. Both words are from the same root, or from roots nearly identical. Originally “tophet” probably meant a music grove, or a place where the tambourine was prominent in the music. The king’s garden, near by in the deep valley, just southeast of Jerusalem, may have had some relation to the music grove or tophet. The place afterward became abominable by being made the place for consuming the offals of animals offered in sacrifice on the altar. The worshippers of Moloch are also said to have made it still more abominable by the sacrifice of children in the burning furnace into which the huge image of Moloch in that place had been constructed. The perpetual burning loathsomeness, from the consuming offal, made the place an image of eternal torture in the New Testament associations of the spot. Its name in Greek is gehenna, from the Hebrew word rendered valley of Hinnom. For a full description see SMITH’S Bible Dictionary.The figure here is, that “tophet” has been prepared to receive the king of Assyria; that for this purpose it has been enlarged, made deep and broad, with a mouth vast enough to swallow up his whole army. Wood has been massed for a huge burning; the breath of Jehovah is to fire this mass; which, like a stream of brimstone, is to burn with an intense and inextinguishable heat. The figures of Rev 21:8; Revelation 21:10 are hence derived, to signify the everlasting torments of hell. \rtf\cf0\i0\b0\ulnone\nosupersub THE FOURTH WOE.Differently presented, and perhaps better, the same subjects respecting alliance with Egypt are here continued. Perhaps a space of time intervened between the two presentations.1-3. Stay on horses… trust in chariots — Horses abounded in Egypt. Solomon had filled his stables from that country. The ancients thought more of cavalry than of infantry in war. The Hebrews, denied of it by their law, on becoming worldly under the monarchy were distressingly uneasy without cavalry. This gives occasion for the prophet to denounce it as a vain help, and he hurls his woes upon it uncompromisingly. He still preaches dependence alone upon Jehovah their God as a sufficient safety. But the princes did not look to him. Hezekiah himself, good king as he was, was timid, at first sight, of the approaching Assyrian strength upon him. The prophet insists that God knows best whether Judah needs foreign aid; that he has the people in his own guidance and care if they will; that he will discomfit all outside aid, and punish Judah for seeking it; that divine help is indispensable; that Egypt is deceitful, weak, and untrustworthy; and that in depending on such help, both the helper and the helped shall be overthrown. 4, 5. The prophet, as if from a new assurance from Heaven, reasserts Jehovah as their only protector. He illustrates by two comparisons worthy of Homer. (See HOMER’S Iliad, 18:161, 162.) In quite close rendering Isaiah says: “As a lion growls, and a young lion, over his prey, against whom a multitude of shepherds is called forth, at their cry is not frightened, and at their noise is not humbled, so will Jehovah of hosts come down to fight upon (or over, or in behalf of) Mount Zion, and upon his hill.” Just so cool and unconcerned will Jehovah be at the loud threats and dashing movements of the approaching Assyrian army upon Mount Zion. Another kind of protection is implied in the other simile: “Like fluttering birds, so will Jehovah of hosts screen Jerusalem, screening and delivering, sparing and setting free.” The weak bird defends its young with courage to the death ere surrendering them. How infinitely more will God defend his people. 6. The children of Israel have deeply revolted — The remarks to be made here are: 1) Monotheism was the fundamental idea of their religion. 2) A covenant between Israel and their God was a covenant which the latter never broke. 3) Priests and prophets held the whole nation solemnly and organically bound to that covenant. Based on these facts, the prophets, when they spoke, spoke to the whole nation. None was to be excused. The part of the people who broke the covenant could not be exonerated. They determined the external, national destinies of all. The fate of all hung on them. The external theocracy was overthrown by them. Hence the few who, as individuals, were true to God — who never broke covenant — constituted the theocracy, the remnant, the true Israel, the only Church in Israel. (See Romans 9:11.) The protection implied in these verses implies a return to God of the revolted children of Israel of the sixth verse. The condition then made, “Turn ye unto him” is responded to. Doubtless the prophet was sure the casting away of idolatry was never likely to take place till the utter overthrow of the nation, and the great trial of the people in captivity. Idolatry never appeared after the great captivity. 7, 8. In that day — The day of the surrender of idolatry. Idols of silver…of gold — By such means idolatry was raised to precious attractiveness. 9. His strong hold — Sennacherib, as some commentators hold, but better, the historic absolute power of Assyria concreted in all her great kings. This is a powerless refuge if Jehovah should rise upon it, as he surely will. The consuming fire of God’s presence in Zion, the burning heat from the great altar-hearth in Jerusalem, shall certainly devour that old boasting foe of Jehovah. God proves himself the only one in whom to trust. He is the only great conqueror. The sword of no mighty man shall subdue Assyria. Jehovah has means for victory which mortal man’s hand cannot command, nor wield if he could. As if the previous exhortation (Isaiah 31:6) has been heeded, and the opposing great world powers like Assyria have been overcome, the sifted, purified Jews now, in the eye of the prophet, enter into a new kingly organization, including not the idolatrous elements of the nation, but only the reformed, obedient, and holy remnant. Over this kingdom reigns One, the essence of whose being is truth and righteousness. Those whom he employs as his vicegerents shall be inspired to rule with inflexible right-doing, and in himself shall be protection unfailing, and at the same time satisfying, refreshing, and invigorating.The figures here used are but the expansion of those used in Isaiah 4:8 and Isaiah 25:4. Only the traveller in an oriental desert can fully appreciate what these figures imply. See The Lord’s Land, by ; also The Land and the Book, by THOMSON. 1. Behold, a king shall reign in righteousness — Who is he? Possibly the good, but yet imperfect, Hezekiah stands in the prophet’s foreground; but more probably he is depicting the surroundings of the expected Messiah. 2. A man… hiding place — One greater and every way more competent as a protector than a merely human person. Jehovah in the person of the Messiah. 3, 4. Eyes… not be dim… ears… hearken — Under which Messiah the process of heart-hardening will not be the rule, as in the prophet’s time, but the exception. He is speaking of times when the present moral order shall be reversed in a large degree: when conscience shall be normally educated, and false views and tendencies will not prevail. 5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth. Radical moral changes are not wrought in an hour. Steadily the changes go on, until they end in universal righteousness and peace. The prophet here gives persons, qualities, and things their right names. The fool, or “vile person,” cannot, in that day, as now, pass for a noble man. The niggard or “churl” shall have no name for being generous, for making small gifts go for much giving.The instruments also of the churl are devices for making himself richer at the cost of the poor. On the other hand, the noble man is the liberal man; kind to all, he supplies wants with generosity, and by such a name shall he stand. TO THE FOURTH WOE-ADDRESS TO THE WOMEN.9. There is an abrupt change here. From men in high life to women in high life the prophet now turns. All aglow with views of the glorious coming time in his closing address to the men, he comes suddenly back to the real state of things for a separate admonition to the women. Rise up, ye women — Not a physical rising up is meant, though the form of address is like to that of Lamech to his wives, (Genesis 4:23.) but an inward rousing of the conscience. At ease… careless ones — Women at ease, and self-secure in luxurious living, not dreaming of calamity and unprepared for it. 10. Many days and years — Literally, Days upon a year, or many days added to a year, as if answering the question, “When shall these troubles come;” and the time given is, More than a year hence, but not two years. The light-hearted confidence is to be dashed, and timely warning is here given. 11. Strip you… sackcloth — This means to put on signs of grief. “Sackcloth” instead of daily gay apparel. 12. Lament, etc. — Better rendered, Smiting the breasts, as on funeral occasions. Pleasant fields — The loss of these, and the loss of successive vintages, are the ground of lament. Desolation generally is to befal the proud daughters of Zion. 13, 14. Upon the land… thorns and briers — Recurrence again to what is yet to happen to Judah and Jerusalem makes the language of the prophet in the original grammatically complicated, just as is common with the sacred prophetic writers when, almost with the fiery spirit of indignation, they dilate on the lawlessness and disobedience of the people, and the retribution that is sure to follow. On Judah throughout grim desolation is to come. In the place of harvest fields and vineyards will be “briers and thorns.” Upon all the houses of joy — Even the aforetime populous Jerusalem is to be thus covered; that is, its desolate streets and broken down walls and houses are to become as a shapeless, entangled thicket. The homes where women so thoughtlessly lived, never dreaming of an end of their gayety and pleasure, and the strong towers and palaces, are all literally to be laid waste, and rooms and cells therein to become hiding places for wild animals, or for use to the scattered peasantry in enclosing their flocks by night. All is to occur in a short time — “in days added to a year,” a short period hence: margin of Isa 32:10. 15-17. Until the Spirit be poured upon us — Then shall begin the dispensation of the great moral changes referred to in Isaiah 32:1-8. The captivity will sift the just from the unjust and disobedient. The remnant shall return. Morally, the land shall become a fruitful field, where righteousness shall flourish, and peace, its result, shall abide with quietness and assurance for ever; that is, for a long, long time. 18. A peaceable habitation — At such a time the moral influences shall be so great that God’s people shall tranquilly pass their lives in peaceful homes, sure dwellings, and in quiet resting places; that is, faith gives sweet rest in God and blessed association with him. 19. It shall hail, coming down on the forest — That is, the fierce storm shall overthrow it. Hail storms in Palestine are fearful agencies of destruction. Note the scenes under Joshua at Beth-horon, and at Megiddo under Barak. Joshua 10:11; Judges 5:20. And the city, etc. — If this verse is in its right place, it is another case of a sudden mental association, in the mind of the prophet, with the destroying power, Assyria. Assyria is to destroy Judah as an event ordered to precede this beginning of spiritual renovation of redeemed Israel. “The forest,” then, denotes the degenerated children of Judah, and “the city,” is destroyed Jerusalem. In the same mental association, Assyria, as a destroying power, covers the seat of that power throughout the Euphrates valley; it ideally includes the same power transferred to Babylon. The verse would seem to be a parenthetic interruption to the course of thought in this place. 20. Blessed are ye that sow — In the coming happy times, when great activity shall be among God’s people in planting his principles everywhere. Beside — Better, upon all waters. The allusion may be to the practice in overflowing river countries, like Egypt and Mesopotamia, of sowing rice in the still waters at each overflow, and then sending cattle — the ox and the ass — freely to tread in the grain. The idea is — still using the above practice as a figure — that the passage relates wholly to moral cultivation; that the planting of the truth is to be universal; that these truths are free as the air for all men, just as “the ox and the ass” are free to range in patches of planted rice lands, or in extended pasture lands. No doubt the verse implies the happy moral condition of coming times, and the free activity of enterprises to improve mankind generally. THE FIFTH WOE.The poem or prophecy here introduced closes the series of woes which began with chapter 28, each woe forming a text for discourse respectively, concerning the destruction of Samaria, (chap. 28,) the impiety and folly of Judah, (chap. xxix,) the danger of its league with Egypt, (chaps. 30, 31,) and the present one, against the Assyrian power and the enemies of God’s people generally, chap. 33. This last was written continuously with the preceding, and probably about the fourteenth year of Hezekiah’s reign, at the time when danger to Jerusalem seemed greatest; that is, when (2 Kings, chap. 19) Sennacherib would make no terms. He had devastated the land generally, and now threatened Jerusalem if unconditional surrender were not made at once. It is interesting to observe that in each of these woes the element of promise to Judah gains. This is due to the gradual reforms under Hezekiah, despite of some mistakes he made, as well as of the almost desperate odds he had to contend with in the early part of his reign. Woe to thee — The spoiler, whose turn to be himself spoiled is just at hand. Little does the Assyrian king think this. Little hope is now left to the people of Jerusalem, except earnest, importunate prayer, to which, in the words (or the like) of the prophet, they resort. 2. Be gracious unto us — As the prophet puts it, the prayer is calm, but full of assurance. There is no vagueness or uncertainty of hope. Their arm — Thy people’s and my own (Isaiah’s) “arm,” every morning: for danger presses every additional day of the invasion. Our salvation — That is, our complete deliverance. 3, 4. The prophet is not left in doubt. He sees the answer. The deliverance is yet future, but he sees it as if it were past, or now transpiring. At the noise of the tumult the people (Assyrian) fled; at the lifting up of thyself — Words figuratively expressing the silent power of Jehovah in destroying the enemy. See Isaiah 37:36-37. A demonstration of thunder and great noise from the heavens is unnecessarily assumed by some. Your spoil — That of the destroyed and routed armies. Shall be gathered — By the inhabitants of Jerusalem going to the evening’s abandoned camps, and, like hungry locusts and caterpillars, (as they sweep clean every thing on which they light,) hastily seizing every thing they find. 5, 6. The Lord is exalted — A paean of joy. It suits the connexion well to regard these verses as forming a chorus opened by the Jews. They praise Jehovah for their remarkable deliverance. Filled Zion with judgment — Destroying the Assyrian is the same as to fill Jerusalem with reverence for His name. Thy times — Is supposed by some to mean the time of Hezekiah; by others, that of the Messiah; and by still others, the sincere believer’s times. It matters little which, as in any case the sense is quite the same. 7. Notwithstanding the great occasion looked for in the choral strain above, there is occasion also for grief. Their valiant ones — The lion-like heroes, messengers sent to Sennacherib or his officers (see 2 Kings 17:14) with the silver and the gold demanded as condition of peace, but which availed nothing with the truce-breaker. These deplore the state of things that would follow, namely, Jerusalem’s destruction, to all earthly view most probable. 8, 9. The highways lie waste — In disregard of his covenant the enemy still would ravage the country, render impassable the usual highways, cut off travel, break up villages and cities, and show mercy to none. Such treachery called for the world’s detestation and Heaven’s speediest retribution; this is a sense in which the earth, or the land, mourneth; in which Lebanon, noble in its cedars and towering heights, blushes in very shame; in which Sharon, the Shephala, or flowery plain on the sea, wilts to desolation; in which the east Jordanic Bashan, with its rich pastures and oaks, and Carmel — the synonyme for greatest fertility — forget their rightful glory and hide away through mortification at such stupendous treachery. 10-12. This iniquity is now full. The day of judgment to Assyria has come. As though indifferently sitting still, Jehovah has looked on long enough, and says, Now will I rise… now… be exalted; now… lift up myself — The thrice repeated “now” denotes earnest business. On hearing this the prophet knows what is to come, and cries out as if to the enemy, Ye… conceive chaff, ye… bring forth stubble — Your vainglorious swell and threat amounts to utter nothing. Your furious, snorting menace is turned back to you, an inward, self-consuming flame. God’s purpose is to make the nations here represented in this your devouring army to become utterly consumed, as the burnings of lime; speedily consumed, as thorns, or dead brushwood, cut and dried for immediate heating. 13-16. And then, as if this judgment were accomplished, the prophet turns to the sinners by whom himself, as counsellor to the pious king, has been so long baffled in Jerusalem. These he addresses as the near ones; those living to witness the power of the Almighty in breaking the Assyrian yoke. Hitherto they had scouted Isaiah’s theory of deliverance from such a source, and they sought aid from Egypt. The far-off peoples are also called to witness this almighty power in behalf of Israel. The sinners in Jerusalem are now struck dumb, and they are forced to say, Who among us shall — rather, can — dwell with the devouring fire… everlasting burnings — That is, in such a fire as that which has so signally destroyed the Assyrian forces? The parallel member states the same thing, only with more intense emotion. The answer is, in substance, the same as Psalms 15. He that walketh righteously, etc., in all the relations of life; despiseth the gain of oppressions, hazarding every thing to be just, absolutely just, etc: only such can endure the presence and power of a just God, and they, seeking to be entirely righteous, shall, in all events, be secure. Spiritual plenty shall abound to them. Those who are of this character in Jerusalem now realize their own more exultant fortune over the sinners that have counselled opposition in civil affairs in Judah. 17. The good king, Hezekiah, hitherto so depressed by apparently inevitable destruction before him, puts on an aspect humble, yet cheerful and gladsome, and thine eyes — all eyes in Jerusalem — shall see him thus elevated to grander faith through Jehovah’s victory wrought for him and the people. The land that is very far off — Possibly a typical view, this, of the future oppressed Messiah’s victory and of the glorious land of promise yet to be seen extended over all lands, all cleared of enemies, and the sovereignty of Messiah remaining undisputed. 18, 19. Meditate terror — So joyous may the people now be, that the dreadful past is a fact to be thought of (meditated upon) as long since having transpired, and to be recalled by effort of memory. Thoughts recently so engrossing about the scribe, or manager of funds for the war — about the receiver, or the weigher of the moneys — or about him who counted, that is, examined the strength of the towers — are now all vanished amid the present joy. Not see a fierce people… stammering tongue — No more are the rough Assyrians, a people of barbarous dialect, or a wretched, ill sounding Semitic patois, to be seen around Jerusalem. 20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders. There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us. 23, 24. Thy tacklings are loosed — By curious prophetic association again, the intuition of war galley and ship turns the mind back, as it were, to the wrecked Assyrian ship, which, with its broken ropes, (“tacklings,”) and loosened mast-base, can no more spread sail. But the Jews now have their opportunity. The heretofore plunderer is now the thoroughly plundered one. All the spoil of his ships the wreckers may seize. This is the view of most interpreters, but not of Drechsler or Delitzsch. The Jews need not now say I am sick; the oldest and most infirm may go after the enemy’s abandoned spoil and be enriched thereby. They may do so freely and with impunity, for their iniquities are forgiven. The calamities of the invasion are overpast.PART 6. ON ALL THE WORLD, MORE UPON EDOM, chaps. 34, 35.The contents of these chapters form one prophecy, which closes the series written in Isaiah’s active prophetic life, the second series, from Isaiah 40-66, having been prepared more privately for the use, probably, of his disciples, in the prophetic school at Jerusalem. In this chapter the enemies of God generally — of whom Edom is the representative — are denounced. The prophecy, as a whole, repeats the truth of Israel’s ultimate, entire deliverance from all enemies, and its happier times (Isaiah 35) under Messiah. 1-3. Come near, ye nations — All mankind is summoned, including all creation in the high poetic ideal, to witness the final fate of all Jehovah’s foes. The deliverance is apocalyptic, and the usual imagery in such compositions (see Ezekiel 39:11) is employed. God’s foes are doomed to an utter curse, their corpses are cast out unburied, and are washed away (melted) as with a descending torrent. 4. The language here relates to the last things in the wicked human world. It is not symbolic, for symbol relates to an idea; it is not typical, for type relates to an antitype in persons or things; it is simply poetical, intended to indicate terrific revolution; sudden, total, appalling change. In the same way is the reference 2 Peter 3:10-12, to be understood. Also, Revelation 6:14. The dissolving of the stars of heaven may come from the idea of their burning out like a lamp wick, and all becoming suddenly dark. The rolling up of the expanse of the heavens is easily conceived from the scroll, or ancient book, (like our map,) being rolled up and removed out of sight. 5-7. For my sword — Poetical instrument of vengeance, and its use an ethical necessity against conscious wrong doers. Be bathed — Or, made drunk, (Septuagint and Vulgate;) a figure from Deuteronomy 32:42, and kept up in Revelation, from wine of the wrath of God. In heaven — The seat of the divine plans upon Idumaea, or Edom, representatively, used for all peoples and nations warring against Jehovah’s cause. Nothing can expiate their crimes of incorrigible rebellion but their sacrifice. As all sin requires this, through use of the blood and fat of victims, so Edom, in one of its chief localities, Bozrah, for example, situated in its eastern hills, (not the “Bozrah” of the north, in the Hauran,) shall witness a great sacrificial slaughter, thorough, final, making clean sweep of men and animals, even wild, fierce, strong, young and old animals, all representing every class of men ranked among God’s potent and malignant foes. Unicorns — Is of doubtful meaning. Delitzsch and Gesenius translate it buffalo; Bochart, gazelle. Neither is satisfactory. The original word, R’em, means a roaring, untamed animal of great strength and fierceness, and answers as much to wild bull (possibly buffalo bull) as to any thing else which present knowledge of the ancient natural history in of Palestine can supply. The rhinoceros may have rarely touched that territory in the warm jungles of the Ghor near the Dead Sea, but of this there is no other knowledge than what is possibly implied in the word itself. All these go down together, and in this way does Jehovah avenge Edom, a people figuratively comprehending all his enemies. 8-10. Day of the Lord’s vengeance — Sure as the pillars of God’s throne stand, divine judgment must overtake wrong and wrongdoers, and Zion, or the Church of God, must be vindicated and defended. The ideal of most terrific punishment is found in the terms brimstone and burning pitch; in the unquenchable fire; in the smoke forever ascending, and in the desert gloom and the impassable waste, that befall the land thus visited. These terms, used as mere figures here, are expanded into symbols in the Book of Revelation; symbols answering to the real idea of awful retributions which will fall upon sin, sinners, and all sinful agencies in the world’s last days. Emblematically the land of Edom becomes a wilderness, and, as an antagonistic kingdom, is destroyed forever. 11, 12. The picture of a solitary, foul, and marshy land, and of disgusting animals and birds, taking complete possession thereof, is a favourite one with Isaiah, (see Isaiah 13:20-22; Isaiah 14:23,) and others copy him. See Zephaniah 2:14. The cormorant is possibly the pelican, though it be a sea fowl; the bittern is, in the opinion of most, the crane, or heron, though some read hedgehog. And this is the condition of the punished Edom. The line of confusion — And he, or one, stretches a line upon it — an architectural idea denoting exact measurement of justice upon Edom. Stones of emptiness, may mean waste stones, desert stones, stones of dark flint, with which the whole desert land there is strewed. These were picked up and used as, or for, a plummet, with the measuring line. So desolate is every thing there that one visiting the region, either in mockery or in mournful seeming, calls out, Where are the once great nobles, or dukes, (Genesis 36:40,) that ruled here? But no answer. Only the same sad question is mockingly echoed back. 13. The natural consequence of Edom’s depopulation follows. In her palaces, and over all her ruined walls of fortresses, there grow up thorns, nettles, and brambles. Thither also the wild beasts of the desert congregate. Wolves, or wild dogs, (not dragons,) have their homes there, and the court, or grassy plots among the ruins, are resorted to by ostriches, (not owls.) 14. The desert animals, (ziim,) hyenas, for example, (’S Natural History,) there come in contact with the howlers, (ijim,) jackals, called an island creature from its dwelling near the coast, and all inhabited, fertile spots. The satyr — Shaggy, fabulous animals, supposed to inhabit desert thickets, and hence called wood devils — objected to by Alexander only because fabulous, but without reason here, for Isaiah employs the term poetically, basing his use of it upon Leviticus 17:7, “And they shall no more offer their sacrifices unto devils,” as the Hebrews had been accustomed to while resident in Egypt. It is the same word in the original, ωׂ ?ςιψιν, (s’irim,) rendered here “satyr,” and, in Leviticus 17:7, “devils.” The word means the hairy ones, shaggy animals. The goat was an object of worship in Egypt, according to Herodotus (ii, 46,) and from the shaggy, rough he-goat, sprang those ideal beings supposed to bear a resemblance to the goat, such as figured in the mythology of Greece at an early period, (when the Egyptian and Grecian religions began to mix,) under the names Pan, Satyr, Selene, etc. Real they doubtless were to the ignorant Israelites when in bondage, but ideal, hateful, and forbidding, both to Moses and Isaiah. No doubt Isaiah gave not the least countenance to them as facts in nature, but poetically used the word to express what was ideally horrible to every mind he addressed. The same is to be said of the screech owl, or some nightly sounding creature, though many expositors, and Delitzsch among them, favour the meaning of nocturnal spectres. The superstitions brought from Egypt lingered with the people of Israel till Monotheism in a large measure expelled them from the popular mind. Nevertheless, later in Jewish history, a crop of legends sprung out of them, and were easily moulded into those of Persian origin; and to this day, with the Arabs, the idea is persistent of still existing devils or ghuls and spectres in the desert. The mirages, the exciting air, and the monotony of desert landscapes generally, are very favourable to the persistence of such superstitions. See ’S Leben und Lehre des Mohammed. 15. There shall the great owl make her nest — Bochart regards the rendering here “great owl” as entirely wrong. It is from a word which means to dart, to spring, and most interpreters at present join with him in calling the animal an arrow snake, which springs like the rattlesnake. Lay… hatch… shadow — This reptile shall make its nest in the ground, or among the ruins, lay eggs, hatch them, and cover its young by its own shadow, or, rather, by its own coiled body. The desert of Sinai, and as far north as Hebron, is full of reptile holes in the ground. Vultures — Tristram thinks these not to be what we call vultures, but generally a smaller bird of prey like the kite, possibly also including the buzzard. The desolate ruins of Edom shall make a secure and undisturbed retreat for these doleful and dreaded creatures; a sad picture of the consequences — not in Edom only, except as a figure, but in all the world — of fighting against God. 16, 17. Seek ye out of the book — From the recorded prophecies delivered by Isaiah from Jehovah many a time heretofore, declaring judgments the like unto this one, and read, ponder. Not one of the creatures here alluded to shall fail; not one shall “want,” nor be without, its mate; not one shall miss the other: for, commanded by Jehovah, the prophet assuredly believed what he had declared. He also is to write it down, for other prophets after him to attest its truth by observing its fulfilment in the due time. The creatures named shall surely be gathered by the breath or command, the providence, of Jehovah, into that doomed land, and the “satyr” and the “screech owl,” names used by the prophet for poetic, spectral expression of effect, but which he endorsed not as fact, they too shall be there, fit place for the gathering of devils — as the popular belief would have it — and as a seclusion truly most appropriate for them in point of fact. He hath cast the lot — Such an allotment Jehovah has accurately, as by a measuring line, laid out for them. It is their legitimate home for ever.The desolateness of this so graphically described region is also emblematic of the spiritual desolations that shall yet sweep over all nations, and peoples, and individuals who, like ancient Edom, join themselves in hostilities to the overthrow of the truth and kingdom of God. All these shall fall, never to rise again. But the next chapter — the contrast to this — and the closing part of the prophecy commencing with this, presents an opposite destiny for all who are the friends of God. They pass, as through a dark and sad desert of tribulations, to an entirely new change of scene, when Messiah is fully come, and God’s foes are overthrown. 1. The wilderness and the solitary place — “The solitary place” spoken of in the previous chapter, but now the home of the wild beasts no longer. See on Isaiah 35:7. The change is described under the still-used figure of a desert, but a desert now clothed with a luxuriant growth of blooming vegetation. Shall be glad for them — Aben Ezra, Furst, and Delitzsch deny that “for them” is a correct reading; they claim the verb to end with a strengthened form only, not with a suffix requiring “for them.” This relieves the difficulty as to the meaning. Then it reads, Desert and waste shall rejoice; desert shall rejoice and blossom as the rose, (or better, as the narcissus, or crocus, or the anemone.) Passing north from the Sinaitic range over the blanched and broken, yet generally level, plateau et-Tih, one is cheered on reaching the “South Land” by the sight of bulbous plants of the genera Scilla — squills, iris, narcissus, etc. — which cover frequent localities from as far south as the travel of a day and a half to Beer-sheba. The anemone blooms beautifully as the travel in March is continued northward, and this, by Tristram, is believed to be the “rose” — the “rose of Sharon.” 2. The glorious moral transformation is continued under the figure of extreme physical changes occurring in the desert and parched land. Shall blossom abundantly… rejoice… with joy and singing — The words express the intensified conviction of the prophet that triumphs grand and complete are to come to the friends of Jehovah in place of the powers of evil hitherto ruling. Nor can the rapt mind of the prophet cease its utterances till it has exhausted its glow of expectation and joy by combining every appropriate object of nature around him into a glorious physical picture. The strong and spreading cedars of Lebanon, and the luxuriant plains of Sharon and hills of Carmel, in the prophet’s eye are seen to extend over all that but recently was a waterless waste, gloomy, fearful, terrific. In view of moral changes so great, and so soon to occur, the prophet exhorts the afflicted people of God to bemoan their condition no longer. 3, 4. Strengthen… hands… confirm… knees — The officials of the nation are here addressed. They are to infuse new life into the desponding, and to “strengthen” and “confirm” them by holding up to them the promised hastening blessings. With such prospects, it is no time now for discouragement. It is none other than Jehovah of hosts who is interposing. Vengeance for foes, and recompense for his hitherto suffering ones, are both lodged with him, and he is now coming to exercise both. To the prophet these things seemed not far in the future. The validity of these promises was by him undoubted, though his vision did overleap centuries. His was a present faith. 5, 6. Then — In that glorious future time. Lame… dumb — The physical imperfections in these verses are also images of moral disease and infirmity, which in the coming Messianic days are to be removed, as indeed they were removed in Christ’s earthly mission, and as they have been and ever will be in these ends of the world. All nature around us, animate and inanimate, yearns for the deliverance of the sons of God. Romans 8:19-23. 7. And the parched ground — This means the mirage, which shall really become a pool, or lake of water, as to the traveller over the desert it appears. From ten to twelve o’clock every sunshiny day the present writer witnessed, in the month of February, 1870, the phenomenon of the mirage in the desert et-Tih, between Sinai and Palestine. It seemed a pool or lake receding with each advancing step of the camels which our party were riding. Wherever it was not level, the hummocks and elevations seemed as islands. The figure of the sharab — that is, the mirage — is most true to nature. Grass… reeds… rushes — That is, all kinds of verdure suitable to such spots, shall exist where now all is blank desolation. Amid miracles like this, by which all nature shall be glorified, the people of Jehovah shall be redeemed. 8-10. And they shall be led home to Zion. A highway shall be there, and a way — The one a cast up, well-prepared road, in distinction from the faint camel tracks of the desert, and the other a more general term characterizing the whole thoroughfare. Way of holiness — No impure person, either of desert Bedouins or of the unreformed Israelites, shall travel over it. Such will have no desire to do so, for it is a holy way. Only the redeemed will be found thereon, travelling as pilgrims to the better land. Wayfaring men — Any redeemed ones walking this road. Though fools — Though ever so humble, ever so wanting in the world’s esteem, shall not go astray while on this blessed thoroughfare. No lion… there — On this elevated pathway no beast of prey nor ravenous adversary can harass the joyous traveller. He, unlike the lone desert wanderer, is high and secure above this trouble. Lions abounded in the regions adjacent to Palestine, and the sacred writers often referred to them as objects of dread and alarm. The scene of these glorious times is yet in this world. The Church is militant: yet, under Messianic rule, triumphant. Redeemed ones ever walk in this highway “of holiness.” After dreary trials and captivities, they shall come out with shoutings, and return to the Lord’s courts in Zion with the joy of permanent victoriousness. This joy is in their aspect — upon their heads. It lights up the countenance. Possibly the allusion is to the anointing of the head in a time of joy, in contrast with ashes on the head in a time of mourning; or possibly, to the wearing of chaplets on the head in times of festivity. Sorrow and sighing shall flee away — The enemies of God shall no more give trouble, they shall be scattered and destroyed; that is, evil shall diminish in power till, in the full coming of the Messiah, at the last days, it shall be no more felt. In this closing prophetic summary all the Gospel promises are included and summed up in that of complete redemption.In the foregoing portions of prophecy the people of God were seen to be in danger respectively from Syrians, Egyptians, Assyrians, Moabites, Edomites, and Babylonians; and from each and all their deliverance was achieved, and their enemies destroyed as predicted. Now the conclusion is, that all God’s foes shall ultimately and forever be put to naught. The rule of Messiah shall be universal and eternal; and security and joy shall come upon God’s ransomed ones. A close most fitting to this prophetic series. PART 7.Prophecies Fulfilled in Hezekiah’s Fourteenth Year, and Redemption of the People of Jehovah, chaps. 36-39.THE FIRST ATTEMPT TO COMPEL THE OF , chapters 36, 37.The first part in the series of Isaiah’s visions closed with the preceding chapter, and the next four chapters form an historical appendix to it. They relate chiefly to Sennacherib’s invasion and the slaughter of his host; to Hezekiah’s sickness and miraculous recovery; and to the friendly intercourse between him and the king of Babylon. Isaiah’s authorship cannot justly be questioned. With unimportant additions, the same narrative is found in 2 Kings 18:13 to 2 Kings 20:19, which, with fair reasons, may be considered as prepared subsequently to this account in Isaiah. Two reasons, among many others, may be stated. First, the account in this place is marked almost throughout with the prophetic style and additions, and not with the annalistic style; and, second, there is express, though incidental, testimony to this end in 2 Chronicles 32, where substantially the same main facts are related; the passage in point is chapter 2 Chronicles 32:32 : “Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the visions of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.” 1. Now it came to pass — The parallel passage in 2 Kings is preceded by a summary account of Hezekiah’s reforms, the extirpation of idolatry in Judah, and the complete apostasy and consequent capture and deportation of the ten tribes of Israel by Shalmanezer of Assyria. In the fourteenth year of king Hezekiah — Rawlinson (Monarchies, 2:161) asserts a discrepancy of date from the fourteenth (here and in 2 Kings) to the twenty-seventh of the Assyrian Inscriptions. (See SMITH’S Bible Dictionary, art. “Sennacherib.”) But nothing is more common than mistakes found in Scripture numbers; nor, from the cause (generally that of transcription) of such mistakes, is the matter of them very material. Sennacherib — The son of Sargon, and the second king from Shalmanezer IV. He was among the mightiest of the Assyrian kings. (See George Smith’s Tables in his Assyrian Inscriptions of 1874, according to which Sennacherib reigned from B.C. 705 to 681 — twenty-four years.) He came up against all the defenced cities of Judah, and took them — That is, the numerous cities or villages between Lachish and Jerusalem, on the southwest and west of the latter. For the occasion of this, see the comments of Terry in 2 Kings xviii, 19. 2. Sent Rabshakeh — In 2 Kings 18:17, Tartan and Rabsaris are added. These are not personal, but official, names; Rabshakeh means cupbearer. The Jews have a tradition that he was a renegade, or apostate Jew, as he spoke their language. With a great army — Probably only a portion of Sennacherib’s army. By the conduit — The aqueduct of the upper pool — The upper Gihon “pool,” just a little northwest of the present Jaffa gate. [See illustrative map on page 158. This was the place of conference on the terms of the city’s capitulation to the Assyrian. The highway is still in its old place, passing, as of old, the Gihon pool; and the washing places are also there. Roads in Palestine at present are little better than bridle paths. They have never changed in plan or condition since the Roman occupation of the country. 3. Only the confidential ministers of Hezekiah went out to Rabshakeh at the upper pool. He had been sent from Lachish, a frontier town southwest from Jerusalem, in Judah, in the fruitful hills just above the western plain. A slab from Kouyunjik, now in the British Museum, represents it as a large fortified town. In the case of Shebna, see fulfilment of Isa 22:19. 4. The great king — Sennacherib was so called because he had under him subordinate kings or provinces. Notice Rabshakeh’s affected contempt of Hezekiah in withholding his title as king. What hast thou, a pretended king, to confide in? But he puts a royal swell upon thinking of Assyria. 5. And the contempt is kept up through several verses. Instead of the interpretation given in italicized words in this verse, a better meaning of the original is this: “I, Rabshakeh, say, A mere word of lips [foolish talk] is your counsel and strength for the war which you are vainly urging upon your armed men and followers.” The speaker feigns that this counsel and strength is what Egypt has promised. 6. And he in effect continues: “What height of folly in you to trust in this broken reed, Egypt. Leaning on such a staff is only to be pierced by it. Pharaoh has ever proved false to those who have depended on him. He is a reed staff that first pierces, then breaks. His first essays of resistance are daring and sharp, but they soon yield in very weakness.” This may have been conceived by this Assyrian leader as about to follow in the invasion soon to be made upon Egypt by Sennacherib. 7. The tantalizer turns now to the claim of a religious reformation on the part of Hezekiah. You trust in Jehovah, you say. But you have taken away his altars and high places, and restricted worship to Jerusalem, thus plundering the people of their broad privileges and liberal religion. The heathenish address is crafty, for it was spoken in Hebrew, and was intended for the people, listening in great crowds from the walls near at hand. 8. “Now try your hand,” continues Rabshakeh. Give pledges — Hostages, securities, to the great king, for two thousand horses, if indeed you can mount such a wonderful number. A contemptuous comparison, yet of keen edge, because cavalry was not an arm the Jews could boast of. The sense of the phrase “give pledges,” is, to make an engagement with, strong and well secured. 9. How… turn away… one captain — How will you, even then, figure in a hand to hand fight with the least one of my satraps or small governors? Which do you think would first take flight? And put thy trust on Egypt — Can Egypt come to you with any more glorious rescue with her cavalry? 10. Am I now come up without the Lord — The adroitness of Rabshakeh’s speech is still manifest. It is to terrify the outside hearers on the walls. To disaffect them, and the whole population of Jerusalem through them, is his entire drift. His last dodge is a religious one. He claims a commission for Sennacherib from Jehovah, the Jews’ own deity, to sack and destroy, and thus aims to incite the people to revolt and surrender. Except the better class of Jews, who held to pure Monotheism, all the nations at this time held to the divinity of each other’s national gods, which explains Rabshakeh’s claim of Jehovah’s support. 11-13. Then said Elliakim… Shebna… Joah — The alarm of Hezekiah’s officers is now aroused, and they are thrown off their guard. It is singular that they had not seen the trick before. They could understand Aramaic, the language of Rabshakeh, which the hearers on the wall could not. Possibly this dialect was the court language, as the surrounding civil relations required a common language for diplomatic intercourse. Hath my master sent me to thy master — The suspected intent is now avowed, and Rabshakeh demonstrates his sole interest with the people by straightening up and speaking louder, after having pictured to them the disgusting results of a prospective siege and famine. The repeated use of the king’s name — the great king, the king of Assyria — shows to the people his own ambassadorship, and they realize a direct authority in his words. But Hezekiah is contemptuously never mentioned as king. The aim is to inspire in the people a like contempt. In the person of Rabshakeh “the great king” speaks now. 14-18. Special pleading begins here against Hezekiah’s influence; also, so far forth, against the people’s fealty to Jehovah. Striking down one makes both to fall. Make an agreement — He calls upon them to come to pleasant terms with him, to make a blessing, probably a mutual blessing; (so the original;) that is, to leave Hezekiah, ignore his assurances of divine aid and deliverance from the great king’s power, choose sustenance from figs and oil and wine and wholesome water, outside the walls, rather than the revolting extremities of a siege and famine inside. Prepare also to go to a similar land of plenty beyond the great river Euphrates. Until I come, means his return from conquering Egypt. He is now at Lachish, subduing that outpost and others lying in the way of his advance upon Egypt. His confidence that he can break Egypt to pieces, like the reeds of her river banks, seems now as strong as his purpose to do so. This accomplished, his purpose is to overthrow the government at Jerusalem and to transport the people, as Israel had been, to Assyria. This device of Rabshakeh is apparently to reconcile the Jews toward this probable result. 19. Where are the gods — Rabshakeh had, in the previous verse, appealed to his success as to the petty northern nations. Their gods failed them, so will Jehovah, the Jews’ deity, fail them. For Hamath, Arphad, and Sepharvaim, see notes in Isaiah 10:9. The defeat of Samaria is another argument. 20-22. Rabshakeh continues his impious, Jehovah-defying argument, but to no avail. They, the Jews, held their peace, according to the instruction of their king Hezekiah. Rabshakeh’s eloquence was spent in vain. The God-fearing Hezekiah had succeeded well in his reformation of the masses.A few worldly or false ones at court had not reformed, and they doubtless had caused the king to fall in with their temporizing policy of securing a promise of help from Egypt. It is fair to believe, with Delitzsch, that the commissioners, on Rabshakeh’s turning to the people on the wall, retired at once to Hezekiah, rending their clothes in grief at the disgrace they had experienced.The second attempt of the Assyrians to force the surrender of Jerusalem begins at Isaiah 37:8, and closes the chapter. 1. When king Hezekiah heard it — The narrative continues, but the scene is shifted, and what occurs inside the walls of Jerusalem is brought to view. On hearing the report of his returned commissioners, the king Hezekiah acted his grief in the accustomed way — rending his garments and putting on a mourning garb of coarse linen. A deep sorrow is thus expressed; such as, in this extremity, he thought only Jehovah, whom he truly honoured and loved, could assuage. Went into the house of the Lord — Where, according to the prayer of Solomon, (1 Kings 8:29,) sincere prayer should be heard. As this was done publicly, it could not well fail of suitably affecting the people. 2, 3. He sent Eliakim… Shebna — Two of the previous commissioners, together with the elders of the priests, or heads of Levitical families, unto Isaiah, whose sacred teaching, as a great prophet in Jerusalem, was of vast weight with him. The kind of embassy to Isaiah is proof of this. The proof, too, of the king’s extreme sense of the need of divine help is the strong metaphor which closes his message to the prophet. 4. It may be — Peradventure, possibly, perhaps. The Lord thy God will hear — Jehovah will not fail to inflict vengeance on the blasphemy poured on his name this day by Rabshakeh, in behalf of his master, Sennacherib. The king puts this timidly, as though he hardly dared to hope; yet he does, and opens the apodosis of the sentence with a wherefore, or therefore, lift up thy prayer, namely, to Heaven. The idea here is, not merely a mental prayer, but one of deep struggle, of importunity and strong utterance. For the remnant that is left — Namely, Jerusalem and its people. This city only had been prepared to resist invasion. All the villages round about were open to sack and overthrow. 6, 7. Isaiah replies — He lives closer to God than his king assumes to; this is implied by the king himself in his appeal to him. Thus saith the Lord — Direct communion with Jehovah brings to the prophet a revelation favourable to the king’s hesitating hope in the case. All the braggadocio of Rabshakeh occasions no fear. Send a blast — Bring a spirit upon him; — some supernatural force that shall influence his thought and plans. He shall hear a rumour — Something that shall produce terror, and shall disgracefully scare him homeward, where his career shall end in his being murdered. 8, 9. Seeing no fruit of his commission, Rabshakeh returns to find Sennacherib, for some reason, not now at Lachish but invading Libnah, a city of the plain southwest of Jerusalem. It was assigned originally as a city of refuge and residence of the Levites. See Joshua 21:13. Only Rabshakeh is mentioned as going down, probably to report to Sennacherib, while the other officers and the great host, (see Isaiah 36:17,) doubtless remained encamped against Jerusalem. He heard say — The rumour or report, referred to in Isaiah 37:7, of powerful preparations made by Tirhakah of Egypt to meet him. Respecting Egyptian monarchs at this time, the perplexities are not yet unravelled. But Tirhakah, one of the three constituting the twenty-fifth dynasty of Manetho, is the principal figure here against Sennacherib. (See ’S Monarchies, vol. ii, and GEORGE SMITH’S Assyrian Inscriptions, page 311.) On hearing this report, and before Hezekiah should hear of it, and so take advantage to hold out with increased courage, Sennacherib sends back to Hezekiah to surrender, in terms very like to the first message by Rabshakeh to the people on the wall. 10-13. Sennacherib, in his arrogance and ignorance, again insults the God of Israel by lowering him to the grade of the national gods around, and boasts of the great things his predecessors had done. Gozan — Situated on the Chaboras — the river Chebor of Ezekiel — which flows from the north into the Euphrates. Haran — Farther west than “Gozan.” From here Abram went to Canaan. Children of Eden — If by this is meant the tribe of Eden, (see Ezekiel 27:23,) situated on the border of Media, which is not unlikely, then a long curve of territory was made by Sennacherib to denote the extensiveness of Assyrian conquest. Nobody now knows where Hena or Ivah lay. 14-20. The insulting message above noted was in the form of a letter, which Hezekiah piously spread before the Lord in the temple — an act of prayer passing at length into vocal utterance, (Isaiah 37:16-20,) recognising the unity, majesty, and supreme glory of the Infinite One, and asking help for the chosen nation. The argument of his prayer is this: “The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the work of men’s hands. But do Thou help, and show that Thou art the only Lord in the universe.”What a prayer! and what an answer through Isaiah, Jehovah’s true prophet! The prayer had been offered at the most holy place — perhaps in it — unto Him who representatively dwelt between the cherubim by the fact of his glory, or Shechinah, hovering over the mercy seat. The answer was a revelation to Isaiah at his school residence in the city, and brought by one of his disciples to the king. The prayer and the answer have a sublimely official air.[ Because thou hast prayed concerning Sennacherib’s daring outrage upon Jehovah’s sacred name, this is the answer which he hath returned to thee. The virgin, the daughter of Zion — This is Jerusalem, looked at by the prophet, in her always intended and now actually, sacred and pure character as the seat of the true worship of God. Hath despised thee — It is absolutely safe from Sennacherib’s attacks, and is prepared to defy his ineffectual attempts, also to exult over his own prospective overthrow. “Shaking the head” is possibly a gesture of negation, in effect saying, “He has no power to hurt me.”] 23. Whom… blasphemed — Not a senseless idol, like the gods you boast of as being superior to Him, as you will soon know to your harm. Against whom… exalted thy voice — That is, by Rabshakeh’s speaking to the people on the walls, in a loud and confident tone. Lifted up thine eyes on high — Descriptive of the haughty and arrogant air assumed against the living and true God. 24. By thy servants hast thou — Thus Sennacherib is properly held responsible for the insult his servants had given at his command. The reasons seem good which consider Lebanon, here, with its accompanying figures, as referring to Jerusalem. The kingdoms above mentioned, with the kingdom of Israel, have all fallen by Assyrian power; now the kingdom of Judah and its capital shall go the same way. So Sennacherib thought and said. 25. Each verse along here shows a strophical character — parties speaking in turn. Sennacherib is now the speaker. Yes, indeed, I have digged, and drunk water; and with the sole of my feet [steps of my feet] have I dried up all the streams of Egypt — The best views respecting the confusion of Hebrew tenses in this verse and the preceding, make good sense as follows: It is as if it were already done, that I have digged and drank water with my great army across the northern et-Tih desert to Egypt. My power is adequate to do it with the utmost ease. Likewise, as if already in Egypt, subduing all before me — it is as good as done — that with the step of foot of my whole army upon water tread mills I have completely exhausted all the Nile arms and canals of Egypt. Some favour is due to another sense, that of an hyperbole, in the last clause, namely, “The Nile was nothing but a puddle to him, which he could trample out with the sole of his foot.” — Delitzsch. 26. Through the prophet God now speaks to Sennacherib. Hast thou not heard — Is it real ignorance on thy part, that Jehovah is the only true God, and has control of Assyria; that she is his instrument, the rod of his anger, (Isaiah 10:5; Isaiah 10:15,) to lay waste peoples who submit not to warning and correction? Thou dost boast that it is all by thy command and might, but it is I, who long ago… have done it. (Isaiah 22:11.) Because I so ordered it, the people were of small power before thee. Of ancient times… I have formed it — The idea of overruling evil men and their acts is eternal with God. How the Eternal consists with the finite historical, or the absolute with the relative, is doubtless to be forever unknown to men. 27. When, in the order of events, a greatly superior invader comes upon a weak people, the statement that the latter is of small power, literally, short of hand, unable to reach to an equality of fighting force, is very plain. The comparison, as… grass of the field… on the housetops… as corn blasted, etc., under the scorching sun — this adds essential force to the powerlessness of the invaded. 28. The expressions, thy abode… going out… coming in, are commonly agreed to mean all the actions of life. Psalms 139:2. These, Jehovah says to the Assyrian general, he has always known. 29. Because thy rage — Thy violent carrying out of thine own will. This gives the hithpael sense of the word — a moving to and fro, an active insolence. Thy tumult — Arrogant self-confidence. Is come up into mine ears — Denoting good knowledge from hearing. Hook in thy nose — The figure of the nose-ring (Ezekiel 38:4) for leading wild, intractable animals, is applied to this untamed man, showing to what humiliations he is to be subjected. The Assyrian is to be led home like a wild beast, without having conquered either Jerusalem or Egypt. 30. The turn of discourse is now to Hezekiah. The main point in it is of a sign. Ye — Hezekiah and the remnant of the people that shall be left. Ye shall eat… such as groweth — The Assyrian depredations have prevented agriculture the last year. All that can be hoped for in the next year is from the spontaneous but scanty harvest derived from grain casually dropped in the previous season. The year following, or third year, the land will be altogether delivered from fear to cultivate to the fullest extent. The invaders will be clean gone, and the ever-to-be-preserved remnant will be here. Another view, possessing considerable weight, is, that this was the year previous to a jubilee, and consequently a sabbatic year. By law the land was to rest, no ploughing or sowing being allowed, consequently no reaping. The same law regulated also the next, or jubilee year. It may not, therefore, have been because of the ravages of the Assyrians, past or present, that the people were to eat, these two years, of such as should grow “of itself.” A somewhat curious calculation, confirmatory of the above suggestion, is given by the Speaker’s Commentary, as follows:“That the year 710 was sabbatical may be seen, 1) By reckoning backward from data supplied by Josephus, who makes the years B.C. 164, 136, 38, to be sabbatical. Now if we add 78+7 (or 546) to 164, we get 710. 2) By reckoning onward from the date of the first occupation of the land, B.C. 1444. For fifteen periods of 7+7 years amount to 735; and B.C. 710 is the 735th year from B.C. 1444. It follows, therefore, that the next year, B.C. 709, was a jubilee year. 31, 32. The remnant — Literally, the escaped: the context seems to imply these were few. House of Judah — In this invasion of Judah large numbers of the inhabitants perished. Though not mentioned, the pestilence had possibly begun its ravages. The remaining survivors are now to be undisturbed, to flourish and prosper, or, in the words of the prophet, to take root downward, and bear fruit upward. This with the prophet is a settled fact, — wrapped in the remnant is the Messianic kernel. He repeats it with emphasis to assure Hezekiah. The zeal of the Lord of hosts — His intense interest in behalf of Judah, will accomplish this. See Isaiah 9:7. 33-36. Thus far strongly assuring Hezekiah, Isaiah here gives definite details of the grounds of this assurance. The king of Assyria… shall not come into this city… nor cast a bank — A familiar mode of describing an ancient siege. By the way that he came… shall he return — Without even an attack on Egypt, though that was the chief point of Sennacherib’s intended assault. He shall keep to the thoroughfare on the plains, over the pass of Megiddo, onward northeasterly, etc. This is said in pursuance of God’s plan, on that very night, (2 Kings 19:35,) to smite with death from plague or otherwise, one hundred and eighty-five thousand of this great army. The history of this event is so fragmentary that facts are wanting to decide where, how, in what proportions — whether united in one body again or still separated in parts — this army received this catastrophe. 37, 38. The same lack of facts leaves it uncertain how long Sennacherib survived his mortifying return to Nineveh. The book of Tobit, (i, 21,) Josephus, (Antiquities, Isaiah 10:2; Isaiah 10:2,) and Rawlinson, all clash. See ’S Ancient Monarchies, vol. ii, page 169, where he claims that Sennacherib lived seventeen years after his return, made other wars, and left his power and territories undiminished for his son and successor, Esarhaddon. In this case, it must be suspected that some other hand than Isaiah’s added these last verses. In any case, the snatches of history furnished by the monuments, as yet only throw the subject into confusion rather than give the light required to explain some facts and apparent dates here presented. ’S ILLNESS.1. In those days — Probably about the time Sennacherib and his host were providentially routed from out of the land: but see Isaiah 38:6. Sick unto death — With a sickness to all appearances fatal. Some conjecture that the plague which proved so destructive to the Assyrian army was still lingering in the neighbourhood. Such a mortality, necessarily without adequate burial, would taint the whole atmosphere, and produce, at least, sporadic diseases without discrimination over the land. Set thine house in order: for thou shalt die — Such was at first the Lord’s determination — graciously turned aside by Hezekiah’s plea. The command implies, Make due arrangements for thy succession, and whatever else is left incomplete in thy plans. The king was not yet in his prime, being but thirty-nine years old, and had not prepared against an unanticipated death. 2. Turned his face toward the wall — Upon his divan, his bed; and gave himself up to reflection and prayer. 3. Walked before thee in truth — Hezekiah was conscious of entire rectitude. He had broken with idolatry against great odds. His plans were large for the future. To leave them unfinished was a deep grief. Manasseh was yet unborn, (Isaiah 38:6, and 2 Kings 21:1,) and, so far as appears, the king had no lineal heirs. 4, 5. Go… say to Hezekiah — Isaiah lives in holy communion with God. A divine conviction seizes him before he has even crossed the outer entrance of the middle court, as is shown 2 Kings 20:4, to go back and give a contrary announcement to the king. Hezekiah was duly tested by the announcement that he must die. His grief was not on his own account, but for the peril he foresees to the kingdom. On Isaiah’s return Hezekiah was promised an addition of fifteen years to his life. 6. This verse has been taken by some to imply that Hezekiah’s sickness was at the beginning of the Assyrian invasion. This seems gratuitous, or assumed without adequate support. See Isaiah 39:1. I will deliver thee and this city out of the hand of the king of Assyria — This is a promise of assured protection from Assyria forever hereafter, as comments further on will show. 7, 8. The corresponding narrative in 2 Kings xx, is more full and circumstantial, for comments on which, see Terry, WHEDON’S Commentary, 2 Kings 20:1, etc. A sign — A token of the truth of Isaiah’s prediction of lengthened life. This “sign” was the backward movement of the shadow on the dial, or degrees, or steps of Ahaz. Ahaz borrowed as much as he could from other nations — note his Damascus altar. It is known that astronomy was early cultivated beyond the Euphrates, and that Ahaz, being an idolatrous vassal to Tiglath-pileser, adopted at Jerusalem the eastern altars on the roof of his house for the adoration of the sun and the stars. A blameless result of all this was the measuring of time by the degrees, or advancing steps, of the sun on the dial, which may have consisted of a column or obelisk placed on the top of a terrace, so casting a shadow upon steps or stairs îòìåú (ma’aloth) ascending on either side, as to mark spaces of time. Several devices are given by Terry (WHEDON’S Commentary on 2 Kings 20:11,) to whose excellent comments the reader is referred. 9. The writing of Hezekiah — A psalm celebrating God’s goodness in restoring him to health. By some it is supposed to be Isaiah’s composition for the king. The latter, however, was a writer of proverbs; (see Proverbs 25:1;) several psalms also are supposed to be his; he was a most devout man; why should he not, therefore, be accounted most fit in heart and intellect for authorship of a grateful song like this, on a recovery from what was at first pronounced a fatal sickness? 10, 11. I said — In my heart, my thought. In the cutting off of my days — Of all the opinions on these very perplexing words, that seems the best which renders them, In the meridians, in the high noon, of life, just as I had attained the summit of my best years. I shall go to the gates of the grave — Of sheol, the under world. No more of life here remaining to me. Shall not see the Lord — Or, Jah, namely, in his working and providence on earth. Shall no more have demonstrations of his power and goodness in this state of being, but shall die and go away among the dead. With the inhabitants of the world — The “world” here, (in the Hebrew çãì, chedel, the land of stillness, of cessation from activity,) is a state sometimes dreaded even by the good. The import of the whole phrase, then, is, “I, with those in the land of stillness, shall no more see man.” 12. Mine age is departed — “Age,” from ãåø, (dor,) which, besides meaning a period, a generation, also means a dwelling; so here body, the dwelling of the soul. It has this meaning from being round, like a nomad tent. Thus the parallel with next phrase is complete. Is removed… as a shepherd’s tent — The same idea runs in the words, I have cut off… cut me off, etc., as a weaver cuts his threads of warp when he has finished his cloth — has cut the web which fastens to the loom. From day even to night — During all the day, life seemed to wane. Make an end of me — Finish me, cut off existence; as the weaver loosens the cloth from the loom when it is fully woven. 13. Night came, but no relief. Till morning — The disease wrought hard, like a lion, to break all my bones — To kill outright. Then all the following day. From day… to night — Pain was so great, so resembling a lion crushing all my bones, that I thought a quick end must be certain. 14. Like a crane or a swallow, so did I chatter — Mournfully twittering. So Furst, decidedly, and Gesenius with wavering views. I did mourn — I sorrowed vocally as a dove does when it has lost its mate. The attempt here is to indicate the sounds made by him in his extreme pain of body and mind. Mine eyes fail — Because weak from constant looking upward for help. In his pain the poor man cried, I am oppressed — Overwhelmed. Undertake for me — Be surety for me. Hezekiah seems not to have surrendered all hope. 15. And hope grew with each hour. What shall I say — Perhaps the second announcement of Isaiah comes in here. Despair leaves Hezekiah entirely. He turns to praise. I shall go softly — This probably means, I will humbly pass the rest of my life. Submission to God shall mark my days in the future. 16. By these… men live — God’s virtual promise in the preceding verse is referred to. In consequence of this, “men live,” and in them shall my life be. Thou hast ordained to recover me, and cause me still to live. 17. Behold — Hezekiah here challenges attention to an important fact, namely, In place of my former healthful, peaceful life, I came to have extreme anguish. But God has saved me from the dreaded sheol, the pit of corruption, as it was held by the ancients in its first intention. With all Hezekiah’s rectitude he yet was sinful, and this was his chastisement, meant, however, for his good; and it bringing its appropriate results, no longer were his sins remembered. 18. The grave cannot praise thee — The idea of sheol, above mentioned, is here recognised. See Psalms 6:5; Psalms 30:9; Psalms 88:11-12. The removal of this sad idea was effected only by the progressive history of salvation. There was, indeed, beyond this, a vague belief of a future state, ever growing more receptive of strength and vividness, till, by Christianity, “life and immortality” were brought fully to light. But Hezekiah’s age saw principally the dark, natural images of the future state, which fact explains the words of this verse. 19. The living, the living — Intensive of those who were conceived as alone able to render active praises to God. One generation of the living to another, was the order in which those of old held that praise to God could be continued. Does this give the clew to Hezekiah’s ground for great mental agitation during his sickness? (He had then no children, if Manasseh was his firstborn.) This granted, we see his anguish to have been because of his pious interest for the religious future of the kingdom. 20. The Lord was ready to save me — Did not delay when the king’s moral condition of submission was to all obvious. The king proposes a public rejoicing — praises set to music on stringed instruments, (see Isaiah 5:12,) to be given in the temple. 21, 22. For Isaiah had said — Introduced thus, these verses give the occasion for the previous song of gratitude. But their proper place is between the sixth and seventh verses, and they are so arranged in the corresponding narrative in 2 Kings 20. A lump of figs — A cake of bruised figs to be applied to the ulcer. Boil — From a word implying heated, inflamed; thus quite likely denoting the disease to have been the remains of the pestilence in the land. This kind of plaster was not known, or is said to be not now known, as an efficacious remedy; but it was ordered and it did its work. Hezekiah also had said — An additional reason for composing the above song of praise. What is the sign — The sign of a divine interference in the use of natural agencies, effecting a most remarkable change of the apparent course of the sun on the dial of Ahaz. What is its import? That I shall go up to the house of the Lord? Communion with God, the first thought and design of the prolonged life. .1. At that time — Soon after the recovery of Hezekiah; for Merodach-baladan, governor or king of Babylon, had heard that Hezekiah had been sick and was now recovered. Much difficulty exists as to the time of this message. The most natural meaning of the biblical account of the time, is, that it was a short time after the complete rout of Sennacherib’s army. The invasion of Sennacherib was in the fourteenth year of King Hezekiah’s reign. Isaiah 36:1. The expression, “at that time,” therefore, as the Scriptural account runs, means probably but a few years after the destruction of the Assyrian army, and but a few years before the end of Hezekiah’s reign, which was about 698 B.C., a sufficient time at least for the replenishment of his treasures, (2 Chronicles 32:23,) with which he had before purchased peace of Sennacherib in his first invasion. 2 Kings 18:15-16. This view of chronology is, according to Josephus and Jerome, and the fragments of Berosus in Eusebius’s Chronicle, so far as that chronicle relates to the case of Merodach-baladan. The name of Merodach-baladan is located by both the Assyrian Inscriptions and the Canon of Ptolemy between 721 and 709 B.C.; and Polyhistor gives him a short reign as king of Babylon, in 702 B.C. (See Dictionary of the Bible.) These authorities all concur with the biblical indefinite date at that time, and make the period of Hezekiah’s sickness to come easily after the Assyrian army had departed. Rawlinson’s dates (Monarchies, vol. ii) are against this by many years, but the conclusion results from insufficient determinations in respect to the history as yet furnished in the Inscriptions. 2. Showed them the house of his precious things — Hezekiah was flattered by an embassy from so great a distance as Babylon: he showed them all he had of treasure, armour, spicery, beaten oil, and all the wealth he had collected at Jerusalem. He had prospered greatly since his sickness, perhaps he had greatly enriched himself from the valuable plunder left in the sudden retreat of the Assyrian army. From numerous resources, at any rate, he was again rich and powerful, and possibly he looked to an alliance with Babylon against the great power which had so annoyed him. OF THE BY , Isaiah 39:3-8.3, 4. Then came Isaiah — Who was an ethical terror to ill-doing monarchs and their false flatterers. What said these men — The answer elicited did not satisfy the faithful prophet, who saw through the guise of the king’s flattered, perhaps wily, heart. Good as Hezekiah was, prosperity had elated and beguiled him. On the questions being pressed, however, he candidly told all, and submitted meekly to whatever should follow. 5, 6. Hear the word of the Lord — The prophet’s soul was surcharged now with a coming of explicit, definite affliction upon his own people. The king’s imprudence was, for the first time, the occasion of such an utterance. Babylon now rises to his view as the next great engulfing power against the nation. Behold, the days come — Days of captivity. In one hundred and twenty years they did come. All that is in thine house — Which Hezekiah had himself gathered since he was plundered by Sennacherib. And that which thy fathers have laid up in store — Possibly of this Sennacherib got nothing. Was it not in keeping with the prudence of this people to preserve in most secret store, large wealth never to be touched but in extreme emergencies? Shall be carried to Babylon — But preserved, as a fact of history, (Ezra 1:7,) to be used again in the restored temple at restored Jerusalem. The divine principle, a remnant shall be saved, extended to all that pertained to the symbols of the spiritual life of that people. Nothing shall be left — The old national life was to expire utterly, to be resurrected in the spiritual remnant. 7. Of thy sons — Descendants. The king was childless till three years after his recovery, when Manasseh was born. “He wept sore,” (chapter Isaiah 38:7,) most probably because he was childless. God gave him a son, but what a son he proved! Shall be eunuchs — Household vassals of oriental royalty: a retribution for the sins, not of Hezekiah, most probably, but of Manasseh and later descendants. 8. Good is the word of the Lord — Noble submission! Hezekiah was the purest and best royal character since King David, and he had his reward, for his own days were ended in peace.This chapter is an appropriate historic close, preparatory to the dying song of the great, but now old, prophet of the glorious Messianic times in the far future. THE LATER OF ISAIAH. 40-66., 40-41.We enter now upon the division of Isaiah’s prophecies usually called his Later Prophecies, about which many questions have arisen — the chief ones being whether Isaiah or some later though unknown prophet was the author, and whether this collection was written and delivered in Isaiah’s last days, or in or near the time of the Babylonian exile. In both questions the former alternative is, in these comments, deemed the true one, while it is admitted that much honest criticism assumes the latter as true, and not the first — solely on critical grounds. These grounds will receive more or less attention in the course of the following comments: but we notice here chiefly the affirmative side of the question, namely, that they constitute the last memorials of Isaiah’s teaching; a section by itself, written in his last years, when, saddened, possibly at the failure of Hezekiah’s best efforts at reform, and seeing the nation, despite all effort to the contrary, sinking at the opening reign of the child Manasseh into a hopeless idolatry, he turned aside from the sickening sight of human sacrifices offered to devils, and wholly gave, as often before he had partially given, himself up to the view of the glorious times of a certainly coming Messiah.It is certain that in the New Testament throughout, Isaiah is accounted the author of this section of these prophecies. The writers of the Gospels are witnesses to this fact: see John the Baptist’s witness referring to Isaiah 40:3, as given Matthew 3:3, and our Lord’s testimony, referring to Isaiah 42:1-5, at Matthew 12:18-24. St. Luke, in his Gospel, records the opening of our Lord’s ministry in the synagogue at Nazareth, (Luke 4:18,) when he says, referring to Isaiah 61:1-4, “The Spirit of the Lord is upon me,” etc. Again, John bears his witness, when, in John 12:37-41, he quotes Isaiah’s language, (liii, 1, etc.,) when he says, “Who hath believed our report,” etc. It is said of Philip the evangelist, (Acts 8:26,) that he finds the Ethiopian eunuch reading “Esaias the prophet,” at Isaiah 53:7-8, when the eunuch asks, “Of whom is the prophet speaking?” etc. St. Paul, also, refers (Romans 10:15) to Isaiah as author of these chapters. Isaiah 10:16; Isaiah 61:1-2, are pointedly ascribed by Paul to this prophet to confirm a great doctrine of Christianity.Before Isaiah’s authorship of these chapters can be impugned, the testimony of the Gospels, the Acts, and the Epistles must also be impugned, together with Isaiah 40-66. Matthew, Mark, Luke, John, Philip the Evangelist, the angel of the Lord to Philip, and St. Paul, nay, our Lord himself, and the Holy Ghost, are liable to the charge of having made mistakes together, for they all bear witness in respect to the genuineness of these chapters as Isaiah’s own writings.Such, too, is the witness of Jesus, the son of Sirach, the writer of the apocryphal Ecclesiasticus, and of Josephus, in his Jewish Antiquities, xi, Isaiah 1:1-2.The modern hypothesis, that Isaiah 40-66 was written by some unknown, nameless prophet, near the close of the exile in Babylon, is discountenanced by external and internal evidence, positive and negative, and especially by the absence of features which such an origin requires. The prophet or author is wanting; he is called the Great Unknown; the hypothesis furnishes no name or title to this body of prophecies; the date and place of writing is lacking as well as the name or title; the prophetic call or commission is wanting; contemporary persons and names are wanting; the prophetic structure is also wholly absent. Later date is also disproved by the strong assertions of divine foreknowledge respecting the victories of Cyrus, chapters 41, 42, 43. The transfer of these predictions to the days of Cyrus himself robs them of their force and plain meaning.The structure of this body of prophecies is very like to that of the earlier prophecies, and so hints to nothing else than real unity of authorship. — Birks. This unity is further shown by most fitting consolations of the later to the discouragements of the earlier prophecies. The latter abundantly offsets brilliant promise to revive the hope lost from failures so numerous to be seen in the former. Nevertheless, it may be seen that in the close of the former prophecies hope did not entirely die out. The last six historical chapters of the former series have this closing: “Then said Hezekiah to Isaiah, Good is the word of the Lord which thou hast spoken. He said, moreover, for there shall be peace and truth in my days.” Isaiah 39:8. Hezekiah, the reformer king, it seems, did not leave the world wholly dispirited. But Isaiah, at his death, retired from all further civil struggle, and in the spirit of the glorious hope still lingering with the unsuccessful and dying Hezekiah, he beautifully and fitly matches this new series of glorious Messianic compositions with the shrill, swan-like, dying cry of the old. More strikingly may this matching of the two series be seen if we regard — as properly we can — the last six chapters of the first as interpolated history, and the real close of the first series to occur at the thirty-fifth chapter. There the point of connexion with the later series is marvellously appropriate. Observe instances as follows of striking correspondence. Chapter 35, with chapters 41-45, and Isaiah 42:6-7; Isaiah 42:16; Isaiah 35:5-6 with Isaiah 43:19-20; Isaiah 35:8 with Isaiah 42:16, and Isaiah 43:19; Isaiah 35:10 with Isaiah 51:11, etc. Almost indefinitely may others be added. Not the thirty-fifth chapter alone, but every Messianic passage in the former series of prophecy finds its correspondent Messianic sentiment in the later.Nothing supernatural is allowed in prophecy by the negative critics: and for this reason the thirty-fifth chapter, alike with chapters xl-lxvi, is by them rejected, as Isaiah’s inspired foresight or prediction of the far future, is with them utterly discounted. They have no spiritual level higher than the merest earthly sight or seeing. Their criticism is on this plane. Isaiah, as author, is mutilated and in large part rejected on this account. But the canon by which they work — non-supernaturalism — is no rule of judgment for believers in supernaturalism; hence little or no authority and respect can be accorded to results reached simply on that inferior plane. Criticism on other grounds, if not over tortured, may and always will command respect, because criticism, unless aiming at the overthrow of things fundamental, is entitled to a large and free field for the extension of certain knowledge in the earth. OF THESE .In bodies of prophecy some consideration of structure is advisable. All schemes are to some necessary degree artificial; yet it is clear that a ruling idea, or plan of arrangement, must have been prelaid, or else have grown in the progress of the writing of the following compositions of prophecy.It is suitable to adopt here that scheme of structure which is presumably the most simple and nearest to correctness. The scheme of Birks, modified from Delitzsch, is chosen.FIRST SECTION, chaps. 40-48.Preface.1. Comfort to Zion, chap. 40.First Trilogy.2. Controversy with Heathen, Isaiah 41:1 to Isaiah 42:16.3. Controversy with Israel, Isaiah 42:17 to Isaiah 44:5.4. Cyrus and Immanuel, Isaiah 44:6-28.Second Trilogy.5. Woe on Idols, chap. 46.6. Sentence on Babylon, ch. 47.7. Rebuke and Warning of Israel, chap. 48. SECOND SECTION, chaps. 49-60.First Trilogy.1. Messiah’s Voice to the Heathen, chap. 49.2. Messiah’s Voice to Israel, Isaiah 50:1 to Isaiah 52:10.3. Messiah and the Gospel, Isaiah 52:11-15.Second Trilogy.4. Woe on Idolaters, ch. 56, 57.5. Sentence on Formalism, chap. 58.6. Rebuke and Promise to Israel, chap. 59.Peroration.7. Zion’s Final Glory, chap. 60. THIRD SECTION, chaps. 61-66.I. MESSIAH’S WORK OF MERCY AND , chaps. Isaiah 61:1 to Isaiah 63:6.1. Messiah’s Ministry on Earth, chapter 61.2. His Heavenly Intercession, chap. 62.3. His Work of Judgment and Redemption, Isaiah 63:1-6. II. THE LAST WITH ISRAEL, Isaiah 63:1 to Isaiah 65:25.1. Review of God’s Past Mercies, Isaiah 63:7-19.2. Israel’s Confession and Prayer in Last Days. chap. 64.3. Messiah’s Answer of Reproof and Blessing, chap. 65. III. THE LAST AND , chap. 66.Section First. — CHAPS. 40-48. .§ 1. COMFORT TO THE FEARFUL IN ZION, chap. 40.In the preceding chapter, Isaiah 40:6, is a specific prediction of the breaking up of the Jewish nation and of its exile in Babylon; and this prediction, with fairest reasons, is regarded as the text or main theme of the prophecy that follows — a prophecy of promise and consolation. 1. Comfort ye — This chapter proleptically opens the scene, as it was laid in Babylon during the exile, of God’s coming deliverance to his people. The interminable ring of “a remnant shall be saved,” still sounds loud and clear. The voice is to the prophet and his partners and successors, — “Comfort ye.” The charge to “comfort” is re-doubled, denoting no cessation, no letting up, of this duty, for God is in earnest, and his promise means continuance of consolation till the exile is over. My people — The humble remnant, who are to be purified wholly of every idolatrous taint, and who shall be worthy of complete deliverance. Your God — Emphatic of “your;” because the humbled people are, and shall be accounted worthy to be, his — a people to whom he twice commands to announce a perpetual consolation. 2. Speak… comfortably — That is, carry the message in the tenderest way to the very heart. This is a thrice-told charge, rendering the meaning still more intense. Jerusalem — Another name for God’s beloved Zion or people. Wherever they are the prophet is to give them cheer. Officially sent of God, he has declared that her warfare (öáà, tsaba,) — or the allotted time of her captivity — is accomplished. Here it is service and hardship implied in exile, of which God’s people have a double suffering, and for which there shall be provided twofold comfort in the form of pardon.Delitzsch calls their trouble “that unsheltered bivouac, as it were, of the people who had been transported into a foreign land, and were living there in bondage, restlessness, and insecurity.” See Job 7:5; Job 14:14; and Daniel 10:1.No doubt there is a Messianic idea underneath here — that of a gloriously better day at hand; and if allusion is also made, as some think, to a past ritualistic hard life in the word “warfare,” above, then the deliverance by Messiah is the freedom of the Gospel, which thought in the prophet’s mind underlies the Babylonian deliverance.These verses (one and two) open up the subject of the prophecies which now follow to the end of the book, and the two verses are the key words to them all. 3-5. The voice of him that crieth — Rather, A voice crieth, though the Septuagint and the Vulgate translate as in our version. It is rhetorically suitable to read, “Hark! a crier.” So Delitzsch. Who is the crier is not given; nor is it important. More important is what follows. In the wilderness — Not unlikely the allusion here is, as if to a voice across the desert five hundred miles from Babylon toward Jerusalem. The scene is dramatic: Jehovah heads a column of exiles returning to Zion, as he did of old when, across from Egypt to Canaan, he conducted Israel. Both are sub-type and type of John the Baptist heralding the great coming One at a stage which completed the then pending preparatory dispensation. Prepare ye the way — The meaning, spiritually applied, is clear. “Prepare the roadway (of a custom immemorially far back is this an oriental picture) for the coming retinue of redeemed believers; remove rocks, level up gorges, excavate hills, and straighten crooked courses; Jehovah’s glory of victorious leading shall be seen by all.” Of this the last of Isa 40:5 is the solemn voucher. For reference of this scene to John the Baptist, see Matthew 3:3; Mark 1:1, and Luke 3:4-6. See also remarks at pages 169, 170, showing Isaiah’s authorship of this chapter. 6-8. Cry — Isaiah again hears a voice crying. Not the same voice. That was the herald’s cry. This one belongs to another subject. He said — åàîø, v’amar, is the true pointing of the text, according to the best authorities, though Lowth, Noyes, the Septuagint, the Vulgate, and a few Hebrew manuscripts read, And I said, and this apparently helps the sense of what follows. But it is, too, apparent, on the other hand, that it is the prophet who is here hearing, and the voice seems to be that of God, or of an ideal person in behalf of God, to the prophet, because when the latter asks, What shall I cry? the answer is such as to exalt the divine Word above all that is conceivable of man. The answer is, therefore, the theme of the entire passage. He is commanded to proclaim the perishable nature of man and of all flesh, and the imperishable nature of the word of God. Why such a proclamation? Possibly for preparing the way in men’s minds to see the absolute nothingness of idols (as shown in chapters following) when compared with the infinite exaltation of the almighty God. But more probably, and more directly, to assure the confidence of men in the reliability of God’s word of promise that Zion, or the believing ones in exile, shall surely have the deliverance promised. The grass withereth, the flower fadeth — Grass is “all flesh,” or man in the abstract. Then these predicates of man show him in infinite contrast with God. Man is impotent, limited, perishing: the blast of God’s breath upon man is his destruction. Whatever such an infinite One says, therefore, can never fail. His promise of consolation and comfort is sure. This is clearly the sense to Isaiah 40:9. See Psalms 10:15; Isaiah 1:10-11; 1 Peter 1:24-25. 9. O Zion — The English Version makes Zion the announcer of the message; in the margin, (backed by nearly all commentators,) Zion is the receiver of it. So the order is in the Hebrew, and so in the Septuagint. That bringest — Rather, thou that receivest. Good tidings — To Zion, to Jerusalem. The one speaking is the “voice,” — perhaps in the person of the prophet — hitherto proclaiming comfort to exiled ones, now uttering good news to a voice from the high mountain — an ideal elevation between Babylon and Jerusalem. Lift up… with strength — Fearlessly ring out the words. Behold… God — Speak to the people to be returned to their native land and native cities in Judah: speak with bold, confident strength of voice: speak with full knowledge of the case — “Behold your God!” Why so speak? Because this watchful, mighty God of Israel does at last restore his remnant people back to Jerusalem. This, indeed: but more than this. Merely for this result the language is too strong. Superadded is the idea of the coming One, the Messiah, whose power to save meek and submissive ones shall be to the end of days! No doubt the outlook takes in unlimited ages. This typical restoration involves victories unnumbered till error and sin are put away, and holiness and truth are forever established; else the terms here used seem strained and extravagant. 10, 11. Behold — Serious attention is again challenged. Amplification of last words in preceding verse. With strong hand — The Lord is coming “against the strong,” (see margin;) — soon his great power shall appear — “hand” is evidently implied, and is in itself the symbol of power: “strong hand” is extra power. “Behold” him and trust in him. He is, as it were, commended here as a trustful and safe leader to his returning people; as himself the Almighty Strongest One, and will show himself to be such. Adversaries, earthly or spiritual, shall not stand before him. His reward — “Reward,” taken in a good sense, is freely to be bestowed on his purified ones returning from exile. His work — Taken in an evil sense, “his work” is to be exercised in the way of punishing those who antagonize him. Though absolutely strong, and a powerful ruler, he is gentle as a tender shepherd to the weak and dependent of the flock which he is to conduct across the arid wastes to Jerusalem and Zion. Lambs — Children. With young — Tender women soon to be mothers, or who have lately become such. How beautiful the image!The theory respecting the turn which the thought now takes (Isaiah 40:12-26) is that of Nagelsbach, and it is one most easy to approve. It is this: “The exceedingly comforting introduction, (Isaiah 40:1-11,) does not at once cheer up Israel. Doubts arise. Is the Lord in earnest when he promises? and, Can he do it? Shall He that did not uphold us when we stood, lift us up again when we have fallen?” The thought is, God’s infinite incomparableness with any other being possible to conceive of; and hence his infinite ability and willingness to do what he promises leave no ground for doubt. 12-14. In the presence and hearing of the Jewish people, the prophet asks, Who hath measured… meted… comprehended — The verbs are in the past tense, and the last is better rendered as here written (comprehended) because it, on the whole, expresses not what is physical, as do the other terms employed, but what is spiritual or mental. Who hath directed — To the question respecting God’s omnipotence, is one added respecting his omniscience: who, besides himself, can regulate the movements of His will, intellect, boundless power, and matchless wisdom? This general idea runs on, showing God’s infinite sufficiency in himself, and how vain human assumptions of being in possible communication with God as his counsellor. This thought is referred to by Paul, (Romans 11:34; 1 Corinthians 2:16,) to show in both cases, as here, the inconceivable absurdity of attempting comparison of man with God. 15. The nations are as a drop — So far the omnipotence and omniscience of God: — now his exaltation as governor of the universe. Necessarily, all expressions of God’s natural attributes are anthropomorphic, after the limited human way of speaking; and, whatever metaphysicians may say, or attempt to say, Isaiah, the greatest of the prophets intellectually, never attempts to get beyond this. The thought here is, that the great nations of earth are no more a burden resting upon the King of the world than a drop hanging from a bucket is a burden to the man carrying it — no more than the weight in the balances is perceptibly increased by the smallest sand atom that lies upon it. Isles — Or fragments of the solid continent on which the heathen world is scattered, are to Him who carries the universe like the smallest dust rising in the air. — Delitzch. 16. Lebanon is not sufficient — To express adequate adoration of such a Being, all the “cedars of Lebanon” — the most massive timber to be found in that land — are not “sufficient” for the sacrifices that should be offered. Nor are there animals enough for such sacrifices. 17. All nations… are as nothing — The thought of Isa 40:15 is resumed. In weighing comparisons of such a Being all nations of the earth “are as nothing.” 18, 19. To whom… will ye liken God — The conclusion is, the impossibility of adequately conceiving Jehovah’s greatness and exaltation. Likeness of him to any thing is beyond any human conception. Hence image representation is a thing in the highest degree absurd. An image! an image of metal! (not wooden as yet, and so cut and carved, as the idea is in English!) the smith casts it; the melter plates it with gold, and forms silver chains for it — a process picture, with the describer as spectator; — this thing to be a likeness of the incomprehensible God! So much for the metal image. 20. Chooseth a tree — Now for the wooden idol, and the most cunning workman sought for graver! See Isaiah 44:14. 21. Such absurdities fit only for the sharpest sarcasm. Have ye not known… heard… from the beginning? — Addressed to those still inclined, among the doubters, to idolatry, and equivalent to saying to them, “Ye know better, and why are you guilty of such consummate folly?” Of the four verbs of this verse, the first two are, in the Hebrew, future, the second two in the past tense. The former imply what is possible, the latter what is fact. Have ye not known and heard, what has always been possible to know from reason and conscience, (Romans 1:19-20; Romans 2:13,) that only the infinite God can create worlds? “From the beginning” this has been set before the eyes of all men. 22. He that sitteth — This verse contains the fact that should have been known by all men. It is He alone that is enthroned above the vault of the earth, etc. In the old cosmogony of the Hebrews, the heaven was a circular arch which rested on the waters that surrounded the flat, round (not globular) earth. Are as grasshoppers — The comparison is, as the weak locust is to man, so is weak man to God. As a curtain — In Eastern houses the court is sometimes sheltered from heat by a veil of tent cloth, which may be folded and unfolded at pleasure by means of ropes from one side of the parapet wall to the other, and the image is thus furnished of God’s spreading out the veil of the heavens. 23, 24. Princes… judges… vanity — Other predicates are here added respecting God, the ruler of the universe. He annihilates the potentates and judges of the earth when they displease him. In various ways hevisits them. They are scarcely planted, (to use the figure of the verse,) scarcely sown, etc., ere the hot eastern blast withers them, and carries them away. The meaning is plain, though the figure is mixed. 25, 26. To whom… shall I be equal — As compared with miserable idols? The prophet calls for answer. To whom, of all they know, will they now compare the great Jehovah? Saith the Holy One — A new epithet, perhaps a new attribute, occurs here. Holiness also exalts Jehovah. Job 15:18. He bids them look into starry space, and challenges creator-ship above his own. There is no reply to that challenge from idol worshippers. No one who, besides creating, can know, command, and dispose of all things, is able to be brought forth as competitor with Jehovah. And this Almighty One is likewise the Holy One, the Holy One of Israel. Inference: Let no half-doubter, then, among exiles in Babylon, fear the ability and willingness of such a God to convey and restore his people to Zion. 27. Why sayest thou, O Jacob, and speakest, O Israel? — Amid such proofs, as above, of the infinite incomparableness of Jehovah, the promiser and comforter, what ground for saying, My way is hid from the Lord? To the exiles, long brooding over their afflictions, temptation to fear and doubt was a most easy matter. The long hidings of God’s face from them led to assurances and re-assurances through the prophet that Jehovah had not forgotten to be again gracious. 28. Hast thou not known — The words here go on with the same reassuring intent. After the first pair of questions of Isa 40:21, the affirmation is: This eternal, all-perfect God does not tire of the humble supplicant’s appeal. Fainteth not — To search the depths of his wisdom baffles all effort, but proof is found therein of goodness that fails not. 29. He giveth power — So far from becoming faint himself, as the God of power and wisdom he giveth strength to the fainthearted always. 30, 31. Youths shall faint — Young men chosen for war or other hard service, even, lose all their vigour. But they that wait upon (or for) the Lord, however weak physically. Shall renew… strength — Become spiritually strong. Their waiting has the sense of expecting.In general, the Old Testament gives not the full glory to come, but Isaiah has here caught the view. Starting from the exile condition and deliverance from it through trustful waiting, expecting, he sees spiritual victories under Messiah. Souls rise by faith, like eagles by their pinions. The imagery here is strikingly correspondent to Christian experiences. § 2. WITH HEATHEN, chapters Isaiah 41:1 to Isaiah 42:16.God will protect the true Israel till the ends of redemption are accomplished. In the preceding chapter (Isaiah 41:25-29) he has shown to Israel the absolute impotence of idols, and his own sole greatness and sovereignty. He now calls nations devoted to idolatry to test the virtues of their religion in a fair contest with his claims. 1. Islands — Poetical variation for lands — all maritime lands and countries round about: here, the whole heathen world. It had just transpired, (Isaiah 40:31,) that those trusting in Jehovah “shall renew their strength,” etc. The summons now is, to the heathen world also to gather as best they can, and come into controversy with God. 2, 3. Ideally, the parties in controversy are now together, and Jehovah opens. Who raised up the righteous — The verb is in the prophetic past tense — not as actually past, but actually certain to take place. Righteous man — Literally, righteousness; but denoting quality, and hence a righteous man, the hero man; undoubtedly referring to Cyrus the Mede; not here and now, but in Isaiah 44:28; Isaiah 45:1, actually so naming him. The argument starts with proof of the divinity of Jehovah in predicting, many years beforehand, that this hero is certain to appear, and on in the argument he twice names his hero Cyrus, who for Israel wrought, though a quasi-heathen, yet wrought under providence in this righteous cause. Observe how the description rushes! Succession of events there is, but so rapid that the time element is scarcely noticeable. Cyrus looms on the horizon for a moment, then disappears. Those who ignore the supernatural in prophecy, may with as little difficulty recognise Isaiah author here, as some other prophet nearer to, but not at, the event. The laws of Hebrew grammar permit, in lively description, scenes yet actually to occur to be transported in thought to a simultaneous past, (or, as some have it, an ideal present,) as here and often in these chapters. It is now rare to find expositors agreeing with Grotius, Lowth, and others, and with former Jewish commentators, in supposing Abraham, and not Cyrus, to be here meant. The great majority adhere to Cyrus as the intended hero, or the coming one. “The coming one first approaches gradually within the horizon of the prophet’s ideal present, and it is only little by little that the prophet becomes more intimately acquainted with a phenomenon which belongs to so distant a future, and has been brought so close to his own eyes. Jehovah has raised the new great hero ‘from the east,’ (mimmizrach,) and, according to Isaiah 41:25, ‘from the north’ also. Both of these predictions were fulfilled; for Cyrus was a Persian belonging to the clan of Achaemenes, which stood at the head of the tribe of the Pasargardae. He was the son of Cambyses, and, according to all ancient accounts, he was connected with the royal house of Media; at any rate, after Astyages was dethroned, he became head and chief of the Medes as well as of the Persians.” “Now Media was to the north of Babylonia, and Persia to the east.” — Delitzsch. 4. Who hath wrought and done it — That is, hath raised up such a conqueror, and from the beginning, from the far past, has had the fact predicted? With august authority the Lord claims himself as the sole author. I the Lord, the first, and with the last — “The first,” before any other being existed: “with the last,” or to the last, in all the movements of history. 5-7. Some suppose the idolatrous party of the heathen world respond at this point. But it seems more suitable to consider Jehovah’s argument not yet ended. Isles saw it, and feared — Still speaking, Jehovah says the preceding facts affect heathendom with consternation. Yet the idolaters run to each other with the rallying cry: Be of good courage. The prophet puts the case with keenest sarcasm. The craft of idol-makers confusedly appeal to each other to rush up the work; caster, melter, anvil-smiter, solderer, all bustling to finish the idol till it shall be able to stand complete and firm. Such is the picture. 8-10. The sarcasm is now that of silence; the idol does not speak. There is therefore no farce of waiting for a reply, but Jehovah turns his address at once to Israel, who recognises the sole invisible deity in his own Lord Jehovah of Israel. Thou, Israel, art my servant — The Lord’s address is in terms of affection. The collective body of Israel is God’s servant, chosen servant, in the person of their ancestor Abraham, Jehovah’s friend, or the one (literally) loving Jehovah. Special protection and care over Israel along his whole history is here asserted. Selected first from Mesopotamia, then rescued from base slavery in Egypt, now to be delivered from exile in Babylon, the people may well be said to be taken from the ends of the earth, the sides or corners thereof — not from chief men, as in our version. From all the places where the lot of Israel has been cast, God has hitherto rescued them, and there can now be no reason for fear, for the right hand — the power, in other words, of omnipotence — is underneath to uphold. 11. The tables shall turn. Israel’s persecutors hitherto shall come to mortification, and, like their idols, to nothingness. The usual conversive Hebrew past tenses here contemplate things yet future as already past. 13. The stated reasons continue for hope, and not doubt; they lie in God’s continually encouraging, Fear not. In all these verses God is the speaker. Time past and time future is always to him time present. 14. Thou worm Jacob — The term “worm” expresses feebleness, and is applied to give the hint that Israel’s predicted deliverance is not to be a thing of their own achievement. Thy Redeemer — See Leviticus 25:25-27. Jehovah is to stand in the relation of near kinsman to Israel, especially to the remnant in Babylon, to pay ransom, as it were, for their deliverance; a typical conception, somehow, of Him who is to be the coming incarnate Redeemer, the Messiah. Nearly universal is the argument with evangelical interpreters that Jehovah of the Old Testament becomes, “in the fulness of times,” the Lord Jesus of the New. 15, 16. I will make thee a new… threshing instrument — The remnant of Israel, when set free, shall be God’s threshing drag-net (see Isaiah 28:25-29) over opposers and idolaters; a frame of plank shod with rollers, or with stones or iron, here with iron, having teeth, sharpened teeth. All this means spiritual might. Mountains… hills — Opposers of fearful purpose and aspect. These are to be ground to powder, reduced to beggarly weakness through the mighty moral power with which the beggarly, weak remnant of Israel is to become endowed. Thou shalt fan them — The winnowing and the strong wind are put in contrast with God and his renewed people, as regards the once proud and boastful opposers and oppressors. 17, 18. Poor and needy — They of the now exiled ones, under the figure of crossing the desert toward Jerusalem and Zion, emblemizing all the dark desert journeyings which the good of this evil world are often called to take; but in which water, free, abundant, and flowing — the figure of grace and salvation, and all needed alleviations, to wayfaring ones who humbly trust in God — is provided. 19, 20. I will plant in the wilderness — Quite as ample shall be the protection from heat and sunstroke by means of overspreading shade from the trees which God shall plant in the waterless desert: the cedar, such as Lebanon grows; the shittah tree, or, acacia, which abounds in Arabia’s favourite valleys; the oil tree, that is, the wild olive; fir tree, or the cypress; the pine, or, as Gesenius renders it, the durable holm oak; the box, a species of cedar, (Gesenius,) — these are to cover the wilderness for the safety and refreshment of God’s people. Here is employed Isaiah’s accustomed imagery. See chapter 35. Here, too, is incidental evidence — from the nature of the trees mentioned — of Isaiah’s authorship, though the chapters in the earlier prophecies having resemblance to those in these later prophecies, are, by the negative critics, all alike thrown out. The description, however, is of trees familiar to all in Palestine; scarcely so to any Babylonian resident claimed to be necessarily the author. All these rich provisions are to show the difference there is between trusting in the Holy One of Israel (the other keyword of these chapters) and trusting to lifeless idols. 21. Produce your cause — Jehovah’s address is here again to the idolaters. He demands that they do their best in bringing proofs of the power of their so-called gods. 22, 23. Let them… show us what shall happen — The main challenge is, as to the power of idols to foretell events. But — either as if disgusted with such a proposition, or as if the false prophets, in their usual way, did attempt to answer by isolated, unintelligible statements, though this is not intimated — the whole thing was at once quashed by the virtual question. “Do ye know any thing at all — past, present, or future?” The conclusion is shown in the next verse. 24. Behold, ye are of nothing — Hebrew, worse than nothing. And your work of naught — Hebrew, worse than a viper. If this be the true reading, they are not only worse than nothing but their work is venomous. Let us leave it so, rather than tinker with the text to make it mean (as Gesenius and others) something else. Idol adherents are venomous in their arts, and so they are an abomination. 25. I have raised up one — Jehovah keeps the field as the moulder of history and foreteller of the future. In purpose he has “raised up one” from the north. In Isaiah 41:2 it is “from the east.” Both are true. The joint powers of Media and Persia lay in both directions from Babylon. See notes to Isaiah 41:2. This makes true God’s prediction of Cyrus, who is to come one hundred and fifty years after. From the rising of the sun — That is, from Persia, or even farther east, and may refer, not only to Cyrus, but concretely to the improved heathenism, but still heathen religion, which was to come to Babylon through Cyrus, namely, Zoroastrianism, a monotheistic religion, though crudely mixed, yet designed perhaps to play a part in palpably moulding the Hebrew religion in some additional items. (See ’S Five Great Monarchies, vol. iv, chap. 6.) 26. Who hath declared from the beginning — The questioned resumed as respects idols. Which of them ever gave a prediction at all? Which of them could even affirm as I, Jehovah, have affirmed of Cyrus? He is righteous — A better translation, at least of the thought, is that of Cowles: “Who has declared [any thing] from the beginning, that we may know [it,] and from before the event, and we will say, Right. [It is true.] Verily there has been no such revealer, no such publisher; not one who has heard your words — that is, real predictions.” 27. The first shall say to Zion — This verse is severely difficult. Who, or what is meant by øàùׁ ?åï, first? One explanation refers back to Isaiah 41:4, where “I the Lord, the first” is found, and reads in this verse, “I, the Lord, will say to Zion,” — I, the first and only great Being, am alone competent to make this prediction. Behold them — Behold it, that is, there it is, namely, the fulfilled prediction. Others, making “the first” the first fruits (as in Septuagint, and Syriac Version) of Zion, consider Cyrus as meant and personified in the word “first,” and as such he becomes the fulfilled prediction; he is the evangelist to Jerusalem. Nagelsbach, apparently, adopts this view, and finds some support for it in Isaiah 45:1, where Cyrus is called “the anointed” of Jehovah, that is, the Messiah: not the true Messiah, indeed, yet in an important sense the beginning of the redemption of the restoration of God’s people from exile, and so a pre-eminent type of the true Messiah, and civilly the first fruits of the prediction. I will give to Jerusalem one — A publisher of good tidings; in other words, an evangelist. See Isaiah 40:9. 28, 29. I beheld — All opportunities were given the prophets of idolatry, pagan priests, soothsayers, necromancers, etc., to furnish the first indication of predictive power; but not one ever appeared. There was no man — No one among all the pretenders, no idol divinity, could answer a word. They are all vanity — Nothingness. Idol and his worshippers are utter nothingness! All among them, when they attempt to speak, are wind and confusion.The address is thus rounded off in this last return to the idol priests and prophets with whom it first started. The first part, as some divide it, (Isaiah 41:1-24,) contains the judicial pleadings; the second part, (Isaiah 41:25-29,) recapitulates the evidence and the verdict. God’s controversy with the heathen world is continued, but in this chapter, to verse sixteen, it is represented as in the higher and last stage. Thus far in the description he has presented in contrast, first his omnipotence, and second his omniscience, of which attributes idol gods have absolutely nothing, and so are utterly discomfited; lastly, he here shows his almighty love — his goodness and mercy — in the gift of the promised almighty deliverer, the Messiah. 1. Behold my servant — Who is meant? Not Israel, as in Isaiah 41:8, nor the prophet himself, because what is affirmed of this “servant” transcends what any Old Testament prophet was ever called to, and what any mere man was ever capable of doing. The Targum adds Messiah to the words “my servant,” as explanatory of them. And Abarbanel, the Jewish enemy of Christians, says those who interpret otherwise are “smitten with blindness.” To the conception of a transcendent Personality the word must refer, from attributes following, which are applicable only to such a conception; in other words, to the incarnate Redeemer, looming up to the prophet’s eye from the far future. It may be asked what affinity has this word here with the same word in Isaiah 41:8, and in Isaiah 42:19-20, where it seems God’s true Israel is called his “servant.” The answer is, our prophet was of the broadest cast of mind; of loftiest spiritual conceptions withal; and was ever certain of victory crowning truth and righteousness as against idolatry and sin; and the conqueror was ever to be the Messiah, first of the Davidic type of kingly glory and righteousness, (Isaiah 17:12;) then Jehovah and co-workers, namely, the embodied idea of the true Israel as in these chapters, (41-47;) then the holy seed descended from Abraham, the indestructible germ, in which the continuity of Israel was preserved, culminating in the Christ, as St. Paul interprets in Galatians 3:16. The one true Israel becomes thus individualized in the person of the future great deliverer, the coming Christ. Delitzsch illustrates by a pyramid, of which the base is Israel as a whole; the central section Israel according to the flesh, but purified, and so the remnant Israel; the apex is the personal Messiah springing out of Israel. God has also his “servants” outside of Israel; of whom, in these chapters, is Cyrus, representing employed agencies from the Gentile world over whom he rules, as do typical Messianic agencies from Israel in whom he rules. 2. He shall not cry — Here is described Messiah’s work as unobtrusive and unostentatious. He seeks no publicity by crying or shouting for others to give attention to him. If he work, he works in silence; if he suffer, he suffers in silence. See Isaiah 38:7; Isaiah 58:4; Matthew 6:5; Matthew 12:16. 3. A bruised reed — In Isaiah 36:6, Egypt, impaired by Sargon of Assyria, was called a “broken reed.” Figuratively, the bruised and oppressed in Israel are compassionated by Messiah. Shall he not break — He will not bruise it more. His nature is to deal tenderly with all; not to command, but to give help more effective than individuals or peoples can obtain from other quarters. The smoking flax — The dimly burning and smoking wick, ready to go out for lack of oil, he trims and replenishes, thus imparting to it efficiency; whatever the exigency, he is at hand mercifully to give aid. Judgment — The true religion, with all it involves.Unto truth — Unto victory, to the ends of the earth and forever. 4. He shall not fail — His work, though unshowy, shall be efficiently done; shall be everywhere extended. Set judgment — Established his religion. Isles — Regions in and around the seas: heathendom shall tire of idols, and clamour for Messiah’s coming and religion.In these four verses are predicted attributes and doings which assuredly make out God’s “servant” (Isaiah 42:1) as more than a mere man, and more than Israel collectively. 5-9. The words of Jehovah here are not, as in Isaiah 42:1-4, so much about as to his “servant.” God the Lord — δΰμιδεδ, Hael Jehovah. This phrase is peculiar. It means the Mighty One, the Lord. The great Creator, the Mighty One, proclaims himself also the mighty Redeemer. But why announced just here? (1) To keep still in view the infinite contrast between the only true God and the miserable nothingness of idolatry. (2) To give solidity to the hopes and faith which Israel, and the concentrative idea of Messiah springing out of the true Israel, should have in the work now before Messiah to accomplish. And (3) to show, as the predicates expressing creation, etc., are all participles in the present tense, that God, in creating worlds, does not wind up the machinery, set it a going, and then retire, but that his omnipotent presence is as needful to preserve as his power had been to create. Hebrews 1:3. The language here is simple, phenomenal, and descriptive. 6. I the Lord have called thee in righteousness — “Thee,” Messiah. Faithful to my word of promise with Abraham; faithful also to my own intrinsic righteousness. Both are involved in the covenant. Covenant… light — These are terms equivalent to universal gospel blessings. 7. To open the blind eyes — That is, to quicken the intellect to discern moral distinctions — the conscience to feel, and the will to bestir itself, in view of them. To bring out the prisoners — Deliverance from the prison house of sin was another function. Messianic work is providential work, so-called; ordering, through its moral changes, physical changes. The Gospel and effects are an exemplification of these things everywhere. 8. I am the Lord — Rather, Jehovah, the immutable, the incommunicable Name. There is no disjointed chain of thought here. It is Jehovah’s right at every step in this dealing to guard well his sovereignty for moral impression on an idolatrous world. Messiah is no rival. He is sharer, rather, in his Father’s glory, whose will is, that all men “should honour the Son, even as they honour the Father.” 9. The former things — “Former” prophecies, respecting which some suppose earlier predictions are meant. This breaks the continuity of the present course of thought in these chapters, to preserve which the sense must be that the rise of Cyrus is here intended, with the agitation of the nations it is to occasion. The events, though yet future, are prophetically accomplished. As God sees them in historical succession they are essentially past, and the prophet so treats them; since, having once announced them, that they will occur is, in his mind, certain. The new things now foretold before visible development, concern the restoration of God’s people and the great gospel blessings which are bound up with that event. The simple return is, to what is visible; but springing out of this are also unseen spiritual effects. 10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south. Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west. The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range. The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isaiah 35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys. Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of Isa 42:10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness. 14. I have long… holden my peace — The tense of the first sentence is preterite; that of the sentences following is future. Alexander’s rendering clears the passage of the difficulty: “I have long been still, saying, I will hold my peace, I will restrain myself. But now, like the travailing, (woman,) I will shriek, I will pant and gasp at once.” The difficulty is in the second member; but if the word saying may precede, the difficulty is removed. Seeing sin in idolatrous forms the Lord had patiently forborne avenging it, long hoping amendment. But he will forbear no longer. Intense anthropomorphism is used to express the energy of his pent-up wrath against it. Divine judgment in an expressed form, fierce and awful, is legitimate when sinners become utterly incorrigible. Perhaps no language, no conception, can reach the reality of the wrongness of sin against God. 15. Waste mountains and hills — Extreme execution of threats against sinners under figures of utter desolation wrought upon comely landscapes. Islands — Dry land as opposed to water. — Gesenius. 16. And — Antithetic continuance, equivalent to but. The result of catastrophes in preceding verse is the redemption of God’s people, and of others not incorrigible. The blind — Such as have lost spiritual sight through sin are brought to the truth, though not in their own self-prescribed way. Jehovah alone knows the true way, and therein he leads them. This applies, not only to the blinded Gentiles, but also often to him who had been a better-instructed Hebrew. Sec. 3. GOD’S WITH ISRAEL, Isaiah 42:17 to Isaiah 44:5.The controversy with heathendom closed. Its period is from Abraham’s call ideally to the last triumph of Messiah. The message is now again to Israel. It began in Isaiah 1:2, and has been scatteringly resumed ever since. 18. General message. Hear, ye deaf… look, ye blind — The thoughts expressed in Isaiah 42:17-25 are all coherent, though quick leaps are apparent, as is usual with Isaiah under excited emotion. The words “deaf,” “blind,” imply quite the same moral state. They apply to less instructed Gentiles, but more to the wayward Israelites — both yet confused by the pronounced utter failure of the idol system. 19. Who is blind, but my servant? — Gentiles are now out of the account. The “servant” is Israel, still so stupid that Jehovah can scarcely think of the blindness elsewhere. “What could I have done to my vineyard that I have not done?” Isaiah 5:4. Still beloved, but still under discipline, is Israel. Not yet clarified to the degree required in the “servant” — the one embodied, accepted, co-working Israel, who has his highest antitype in the individualized Messiah. See notes on Isaiah 42:1. 20. Seeing many things — Not, therefore, left in entire darkness. Observest not — Because neglectful of using his sight. Opening the ears, but he heareth not — And this, too, at a time when the “ears” of the deaf heathen are being attent. Israel is thus keenly reproved. The prophet’s emotions become tumultuous; the proverb recurs: “Having eyes, they see not,” etc. The prophet, no doubt, thinks that by this time the great things done for Israel should have made him perfect. 21. This verse shows what those great things are. For his righteousness’ sake — That is, for the sake of his righteous cause, he will still be propitious to this swerving people. On Mount Sinai he gave the glorious law, the true religion, and he will still keep it so; he will not relax an iota of its claims; he will hold it over men as unremittingly exacting in its claims. The latter clause of this text is misapplied when made to refer directly and dogmatically to the atoning work of Christ. It should be so used only in the most incidentally illustrative way. It is entangled too much in a thicket of words — words, too, of censure — to be of service as a proof-text for such an important doctrine. 22. But — Better, notwithstanding. This is a people robbed and spoiled — They leave the worship of Jehovah; then enemies are sent among them, who unwittingly are God’s instruments of chastisement. All this is in glaring contrast with that condition which Jehovah’s mercies were intended to produce. Snared in holes — Possibly caves, whither, when pursued, fugitives fled. In prison houses — Perhaps they were often kept in their own houses by a besieging enemy. None saith, Restore — No one who can interfere says this; in other words there is no deliverer.23-25 Who will… give ear to this? Who… hearken — Calvin and Stier explain this clause as a reproachful exclamation; but Birks, with much truth, says: “It is rather a wondering search after the small remnant who will lay the message to heart amidst the general unbelief.” Who gave Jacob for a spoil… did not the Lord? — Jacob, having splendid opportunities, and using them properly, could have saved himself, but he did not so use them, and has himself wrought the “spoil and the plunder.”In retribution the Lord has sent the Chaldean as his instrument. The masses of Israel, down to and even through the Captivity, have suffered fury of God’s anger. The nation is overturned; temple and city are destroyed; exile and its mortifications are gloomily endured; but these have been a purifying fire to the remnant few only, while the masses still heed not the desolations thus made upon them as a whole people. In Isaiah 42:19-25 Israel is still the servant of Jehovah, chosen, yet unfaithful to his trust; instructed, yet dark minded; and at best improving but imperfectly the divine lessons given. 1, 2. The prophet returns to his usual consolatory tone. The first verse is inexpressibly tender; so, for the most part, is the entire chapter. But now — Hebrew, and now. Transition words suiting the change of tone in the address. Jacob… Israel — Both names, for poetic variety, intended for the one chosen body of people. Fear not — My love for thee, just now shadowed by my displeasure, returns in full power upon me. My work in calling Abraham, in multiplying Jacob, in delivering from Egypt, and in establishing in Canaan, is not to be for naught. See Daniel 3:17; Daniel 3:27. 3, 4. I gave — Prophetic preterit for I will give. Egypt for thy ransom — Ransom from exile in Babylon through Cyrus. At a later time Cambyses took Egypt and made her subject, along with Ethiopia and Seba, on the upper Nile. Seba being, according to Josephus, between the Black and the White Nile branches. For the value Jehovah set on his recovered Israel he gave the restoring world-power those peoples who, for deserved judgment, received humiliation. This is simple amplification of meaning to the words, “I have redeemed thee,” etc., in Isaiah 43:1. Ransom — An idea from a law of Moses requiring the firstborn to be ransomed. Israel was Jehovah’s firstborn. “Egypt,” rather than others who also became subject, from her connexion with the first slavery of Israel. See Exodus 1:11. 5-7. Fear not — Resumed from Isaiah 43:1, to add a second reason for Israel’s confidence — because God commands restoration from every quarter — from east, west, north, south. Not literal restoration of all the dispersed of Israel to the literal Zion, but a spiritual restoring, shall occur of every one… called by my name. Thus explaining why God has created… formed… made, Israel. Gentiles are hence intended as included with believing Jews. 8, 9. An excellent view, is that of Lowth’s. Opposed to interpreters who follow Vitringa, Lowth supposes the heathen world summoned to a grand convocation to test the claims of Jehovah against idols. The point to decide upon is, that of predictive power, as in Isaiah 41:20-24. Blind people that have eyes… ears — Such heathen as have improved natural faculties according to the light they have, (Romans 1:20,) let them be the judges as to whether idols can predict. Former things — A phrase not quite clear, but probably a list of fulfilled predictions. Let them bring… their witnesses — Their documents attesting such fulfilment, that they may be verified, or that they may be held veracious. If they have not such, let them hear from testimony or documents from the other side, and confess their own failure.But why is this subject brought up again, having already occupied two chapters? Because the prophet’s soul has not a little fear that tenderness to the supposed obsolete idolatry will be the means of reviving it again. He aspires for the last traces of this old evil to be utterly gone. He aspires for its burial out of sight for ever. 10. Ye — Israelites. Are — Or are to be. My witnesses — Emphasis on “ye.” God had often verified his predictions by the event, and had at numerous times manifested his power by his deliverances. And my servant — The sanctified portion of Israel — the chosen ones. These, when called to the stand, give testimony fit to be graven on the eternal rocks for the use of the coming people of God. I am he — The Being described in preceding verses — the only Being acquainted with future events. 11-13. The foregoing series of thoughts are here recapitulated with important additions and inferences. I am the Lord — Exodus vi: “I am that I am,” with, of course, no beginning, no ending. Before him was no god; of course no god will be after him, and no Saviour or deliverer beside him. The Jehovah-name ceases in the Old Testament, and the name of Jesus takes its place in the New Testament. To the ancients Jehovah was the ineffable, the unused name; Adonai, (Lord,) through sheer reverence, taking its place in pronunciation. Both the Septuagint and the Greek Testament render the name κυριος, (Lord,) which is equivalent to Jehovah, and in the New Testament refers for its meaning to the phrase, “The Lord Jesus Christ.” The Jews are witnesses that he is Jehovah, and that besides him there is no all-knowing and all-powerful One, and no Saviour. 14, 15. For your sake — Many a time the Jews had possessed signal proofs of divine interference in their behalf. In this Babylonian deliverance, Jehovah’s character occurs to their minds as more than deliverer from earthly enemies. He is the Holy One who spiritually redeems and saves. I have sent — Cyrus and the Medes are instruments sent of God to Babylon; so obviously sent in their behalf that it amounts to a sure token of God’s spiritual — not national — purpose in the case. Brought down all their nobles — Both verbs, here, are prophetic preterits, implying “nobles” in the sense of foreign merchants living in Babylon for a time — the crowd that naturally gathers at a great emporium. These, with the Chaldeans, become fugitives from the city on the invasion of an enemy. See Isaiah 13:14. Whose cry is in the ships — The rivers and canals at Babylon seem to have made the dwellers a maritime people. The cry of sailors conveying away the fleeing people seems referred to. 16, 17. A way in the sea… a path in the mighty waters — The Lord is to do here similarly to his doing at the Red Sea, in the exodus. And a similar destruction as at the Red Sea is likely to occur in the case of fleeing ones from Babylon. Then the pursuers were, here the pursued are, destroyed. 18. Remember ye not — An exhortation not to “remember” the fleeing dwellers, or that event, marvellous as that was: a more marvellous one is to come. 19-21. A new thing — As the former event was common in invasions, sieges, etc., to the unfortunate conquered, the marvel now to be spoken of is the certainly approaching spiritual restoration, not on Jews only, but also on Gentiles. A way in the wilderness… rivers in the desert — Certainly the same figures, almost the same language, as in chap. xxv, manifestly used of the great renovation under Messiah, and it seems quite to establish again the same authorship of both compositions. See notes on chap. 35. Of this great renovation, to come over all men, the literal restoration from Babylon, is the type. This people… formed for myself — Probably the exiles from Babylon prefigure here the whole spiritual Israel of the coming Messianic ages. It was a great thing that the exiles were so far spiritually restored as never afterward to relapse into their old idolatry; and that which this prefigured was “the new thing” of Isaiah 43:19. A glorious fruitage awaits the budding of Messianic germs which the changed wilderness is showing. One thinks of Luk 19:40 : “If these should hold their peace, the stones would cry out.” When Messiah shall reign as king and judge, all things will “show forth Jehovah’s praise.” 22-24. Sweet cane — A “reed of fragrance,” from which perfuming extracts and ointments are made; used also in costly offerings. It is said “sweet cane” is not to be found in Syria. Gainsaying this, I quote from my journal of route from Sinai to Hebron, date March 6, 1870: “Found to-day, sixteen hours from Beersheba, in Wady El Abriad, moist from recent rains, a very fragrant reed, resembling Andropogon calamus, but the genus and species of which are unknown. These stalks were three feet high, of last year’s growth, and very fragrant.”The tenor of these verses does not hold well with the preceding. The writer falls back to describing Jacob in another character than that which fits him for immediate restoration. How could this have been written by an unknown prophet at the end of the exile? But it tallies completely with Isaiah, through all these prophecies. From one subject to another he often leaps to the reader’s surprise. Then there is another difficulty for anti-supernaturalistic critics. The pious Jews were forbidden to offer sacrifices elsewhere than at Jerusalem. No remedy for the critics but to mutilate, as usual, the passage, and consign it to another origin. Yet this need not be done. The break here in Isaiah’s style of address, is in this wise explainable: His spirit had glowed in view of the grand Messianic outcome which the literal deliverance from exile suggested. But he at once bethought himself how unworthy, even yet, they were for so great a mercy, and he reminded them of it to show how great a gratuity they were to share, and how low in humiliation they needed to be. Failure of proper devotion to the temple was made an illustration of Israel’s habit of unfaithfulness. 25. I… am he that blotteth out thy transgressions — Love outweighs wrath still. Not for their merit, but for his own sake, he forgives. The lesson is: Be this a reminder of your unworthiness. 26. Put me in remembrance — If this be not so — if you are innocent — bring forth proofs of it. Omniscient inspection reduces Israel’s unworthiness to a presumably finer point than Israel himself can see or is willing to confess. This may be presumed from the tone of what follows. 27. Not so worthy after all, (so seems the answer,) though coming from honourable ancestry. Thy first father… sinned — Probably Abraham is meant; his sin was in the matter of Pharaoh and of Abimelech. Descent from him cannot screen you. Thy teachers — Some think this means nothing except to sustain poetic parallelism: but the passage is probably meant to show that even such leaders, prophets, and priests as were made great account of by the nation, were stained with sin. 28. Therefore I have profaned — Have esteemed less than sacred. The princes of the sanctuary — Because of the stains upon them. Your princes in themselves are of little honour to you. The so-called least sin is my abhorrence. It is such in the gross as sends Jacob to the curse. The curse of exile becomes a solemn anathema. Israel to reproaches — That is, such as are endured in exile life. The light of the promise breaks through again in very hopeful form, (Isaiah 44:1-5.) The prophet is permitted to share Jehovah’s ethical emotions quite to the degree possible to a human spirit. 1. Jacob my servant — The names Jacob and Israel, both synonymous, are used in these chapters to aid rhetorical effect by parallelism. They originally expressed psychological differences: The word Jacob meant a supplanter, and was changed to Israel, prevailer, when he who bore it wrestled and prevailed with God at Mahanaim, (Genesis 32:28,) and was ever afterward “a new man” and a faithful servant. 2. Fear not — Notwithstanding so many backslidings, God has intense love for his chosen, and to signify this he applies to them the name Jeshurun, which means, “people of my deepest affection.” — Gesenius. This name, with same meaning, is found in Deuteronomy 32:14; Deuteronomy 33:5; Deuteronomy 33:26. The name implies all that belongs to the designation elect people. 3. Water… thirsty… floods… ground — Of the two parallelisms here the second explains the first. “Here, the Lord says to the beloved people why they need not be afraid. In the judgment that is to consume the fleshly Israel, the spiritual Israel is to remain unharmed.” — Nagelsbach. Abundant water promised in drought symbolizes great spiritual outpourings upon the true Israel, as predicted in the second chapter of Joel. See also Isaiah 41:17-18; Isaiah 43:18-21. Floods, rivers, streams, waters, and the like, are staple terms with the prophet to illustrate copious outpourings of the Holy Spirit in Messianic times. 4. They — Jehovah’s spiritual seed, converted Jews and Gentiles. Spring up as among the grass — In Isaiah 40:6-8, grass was the emblem for perishable mankind. In the midst of a frail human race God’s people are to flourish in beauty and abiding strength. 5. When truth and holiness shall prevail among God’s people, then shall the latter be in such honour. Gentiles to the far ends of the earth shall vie to come into association with them. The triple parallels of this verse are picturesque; æä, (zeh,) thrice used, this, this, this. One shall proclaim his adherence to the Christians; another shall write it: and another shall add Christian as his surname. SEC. 4, (1) CYRUS AND , Isaiah 44:6 to Isaiah 45:23.1. The folly of idols, Isaiah 44:6-28. 6. Observe the same attributes are assumed by Christ in Revelation 1:8; Revelation 1:17; Revelation 22:13. This mission of the Lord Jesus in its outcome, as the New Testament presents it, is, that he is also Messiah, and that he is king and judge of Messiah’s kingdom, the kingdom of all the true Israel, whether of Jews or Gentiles. 7, 8. Who, as I — Who, except God, the King of Israel, is sufficiently all knowing to predict events future, and to declare the time and order of each? Shall call — That is, to proclaim openly the event, and to place its occurrence in exact order as it will occur. For me — God overrules events, so that in the end they turn to the furtherance of his plans. Ancient people — Either, since the first generations from Adam, or since the first covenant made with Abraham. As relates to predictive power, it makes little difference which. Things that are coming — Probably referring to the deliverance by Cyrus. Shall come — More remote, so commentators of highest repute; not unlikely Messiah’s coming. Fear ye not — Ye shall be disappointed in none of these things. Is there a God (literally, a Rock) beside me — An abiding foundation. Promises resting on such a Rock can never fail. There is no God — Not, other than me, but, none independent of me. I am the sole eternal Being. 9. They that make… image… vanity — The subject is, heathendom itself can be called and become, like yourselves, my witnesses. They make idols which they know to be nothing. They are their own witnesses — Or, Their witnesses are these things. That is, the heathen are fully aware that dumb idols can testify to absolutely nothing. “Their,” means, these makers and worshippers of idols. “These,” that is, the idols themselves. The folly of idolatry is a mark of fatuity in those engaged in it, and must lead to manifest shame. Not to shame merely, but to alarm also, when they assemble to put their system to the test. 12, 13. Notably, withering sarcasm is presented in these verses. Let the ridiculous farce come out in the translation following, that of Delitzsch: In the workshops, “The iron smith has a chisel, and works with redhot coals, and shapes it with hammer, and works it with his powerful arm. He gets hungry thereby, and his strength fails. If he drinks no water his strength fails. The carpenter draws the line, marks it with pencil, carries it out with the planes, makes a drawing of it with the compass, and carries it out like the figure of a man, like the beauty of a man, that it may dwell in the house.” Note the points: Great haste to have the idol made quickly. Some emergency. Hunger is neglected, and fainting occurs from thirst. Very eager to expedite the work while the iron is hot. Yet the god gives or allows no relief, except to hunger and thirst. Is such a god of any worth? Then the idol must be like a man — a beautiful man — and its divinity is on the same level. 14-17. Heweth… cedars… cypress… oak — Back of manufacture, the prophet now goes for the origin of idols. He seeks the trees from which they are made — trees which require rains long before they can be made into idols. He seeks the cedar, oak, holm oak. (Why seek trees of Palestine if this prophet is of Babylon at the time of Cyrus, and is not Isaiah one hundred and fifty years before?) The fig tree is used, too, but half of it — its chips — is taken for fuel to cook and warm by. Why such a material for the making of a god? Delitzsch quotes as follows, in loco: “Diagoras of Melos, a pupil of Democritus, once threw a wooden figure of Hercules into the fire, and said jocularly, “Hercules, come now, perform thy thirteenth labour, and help me cook my turnips.” With as keen a point does Isaiah virtually ask: “Is there a god in your cedar, holm, or fig tree logs or billets?” 18-20. The whole system of idol religion, in like manner, is simply foolish. Its votaries embrace it only to be blinded in conscience and reason. The makers and worshippers of idols are alike fools. And the sarcastic prophet cannot lament the dementing effects of the idol system in language more fitting than in the exactly literal words of Isa 44:19-20, which sufficiently explain themselves. 21. This sarcasm he turns into admonition of God’s people. For them chiefly he has drawn the foregoing picture, and from it he turns to the contrast. Remember these, O Jacob and Israel — Note your own condition in comparison. Thou art my servant — That is, one co-operating with me in establishing a kingdom of truth and salvation. 22. Blotted… clouds… sins — Two-fold figure of clouds obscuring the sun and of sins hiding the face of God. Clouds being removed, the sun, with the clear blue heavens, comes to view; so sins repented of, bring sense of approval from God, revealing the truth, I have redeemed thee. 23. Sing… shout… the Lord hath redeemed — Gospel hope is herein so full and assured, and Messianic prospect so grandly cheering, that a chorus of rejoicing is called for from the universe, the heavens, the earth’s depths, mountains, and forests. Such signs of victory and superiority — infinitely exceptional as to devils and created beings, and nothingnesses of the idol worship — are worthy of shouts through the universe in behalf of the Lord God Almighty and the Redeemer of Israel. 24-28. The remaining verses of the chapter virtually make a single paragraph, unbroken in sense; the sense being a confirmation of the divine promises to Israel — that is, to the Church — by instances cited of God’s omnipotence exercised in Israel’s peculiar behalf. They are the original forming of Israel by the Maker of all things, who made the heavens, (as well as man,) and phenomenally spread them out; and the earth also. By myself — That is, by himself alone, no one being in existence besides him. Frustrateth the tokens of the liars — Putting diviners to flight and shame; but, on the other hand, aiding his servants the prophets to foretell that Jerusalem shall be built, and Zion again occupied. That saith to the deep, Be dry — Removeth all barriers to the return, seas and rivers opening dry passages therefor, (referring to Israel’s history, first at the Red Sea and the Jordan, and last at the Euphrates,) and who, at last, names the deliverer, Cyrus, God’s fold-builder for the flock. IN REGARD TO CYRUS.The mention of Cyrus by name at the close (Isaiah 44:28) of an array of divine titles and perfections is no trivial circumstance — no dim prediction of this personage — one hundred and seventy years before his coming. There is significance in his coming and in his reign at such a time of the greatest importance to the world’s civilization. The character of Cyrus is variously drawn in the fragments of the old histories, but in none of them is there any thing otherwise than what, in the hands of divine providence, he could have been with full free will shaped to be a coadjutor of Jehovah — the Lord’s servant. Prior to his connexion with the Jews he is represented as a great conqueror and organizer, but not wanting in humane and noble feelings toward his subjects — to the Jews especially: who, both as colonists in Palestine and as citizens and residents in the East, adhered patriotically to him amid all attempted revolts.The liberation from exile was a thing small, indeed, in itself, when compared with the other great events of his reign, yet it ranks with the greatest events as seen in its issues to mankind. Naturally endowed with great special gifts, and these sanctified measurably by the divinity which rules over as well as in men, he was prepared to be thus “the anointed of Jehovah” in the special work of furthering the redemption of mankind.Speculations as to the name Cyrus, from Kur or Kuru, (Persian,) and this Hebraized in Koresh, may be waived; but the ancient references to him may well be noted as to his character. Eschylus (Persae) says, “He was naturally gentle;” Plutarch and Diodorus preserve traditions greatly favourable. Josephus also. Thus he was eminently fitted to facilitate the progress of the redemptive work of Christ. Melchizedec and Cyrus (both of them Gentiles outside the sacred enclosure from Abraham) were certainly proper to be called types of Christ at points in which they shadowed the Christ-like character. How came Cyrus to so touch at those points? By direct providential ordering leading to his consent to be so fashioned of God.God “raised him up in righteousness.” (Isaiah 45:13.) God chose him “to perform his will in Babylon.” (Isaiah 48:14.) See also 2 Chronicles 36:22-23, and first verse in Ezra 1. Not unlikely Cyrus was in direct communication with Daniel (So Josephus.) Doubtless Cyrus was not a polytheist. His religion, (if that were Zoroastrianism,) did not allow it as heathenism allows it. It is conceivable that, through Daniel, those chapters in Isaiah were exhibited to Cyrus. Daniel, though then, it may be, in his last years, could not but be serviceable and influential with the young conqueror; for Daniel was a sage, a statesman, a tried man as to his own religion, and so far himself also a conqueror. Sec. 4. (2) THE TIMES OF CYRUS AND MESSIAH.1. This subdivision of section four presents more in detail the relations of Cyrus to Immanuel. To his anointed, to Cyrus — Jehovah’s “anointed” in the typical aspect of kingship and royal command, relating to Israel in particular. For Israel’s sake Cyrus was anointed king. He subdued all nations within and contiguous to Babylon — Medes, Assyrians, Babylonians, Hyrcanians, and the nations of account in Asia Minor. I will loose the loins of kings — This means, to weaken, as “to gird up” the loins, means to put strength into one. To open… two leaved gates — By which Cyrus entered the city of Babylon. Herodotus speaks of the gate by the river (Euphrates) having been left accidentally unclosed on the night of the attack. To the same effect says Xenophon. (See 1:191, and ’S Cyrop., vii, Isaiah 5:10.) 2. Gates of brass — See preceding verse. The Lord, by his prophet, promises the removal of every barrier. A hundred years later, Herodotus speaks of great Babylon’s gates of brass that were destroyed. This helps to confirm Isaiah’s knowledge of their existence. 3, 4. Treasures of darkness — Perhaps “darkness” is to offset “riches of secret places” in the parallel member. These treasures were to be taken by Cyrus, or given to him in his various conquests. The amount received from Croesus in Lydia alone was said to be one hundred millions sterling. Added to these were all the resources of Babylon, the “exactress of gold.” Cyrus was to learn from such prosperity, first, that the Lord fulfilled his promise to the letter; and second, that he was the true God, the God of Israel. He had called Cyrus by name as Israel’s redeemer. By this and other facts, Cyrus could not but believe and accept the prophecy as really intended for himself. 5, 6. I girded thee — Rather, I will gird thee. The Hebrew is future. “Gird thee” means, I will invest thee with royal power and great dignity, a fact that occurred a century and a half later; an evidence of divine prediction that the whole idolatrous world could never gainsay. 7. I form the light, and… create evil — Zoroastrianism — the Magian religion — held God to be one and omnipotent, but he was derived from the light principle. The God Jehovah here assumes priority to and creatorship of light. He claims also to be no rival with Ahriman, the evil deity of the East. God himself rejects dualism absolutely. He is the one sole sovereign. “Evil,” as it exists in the world, is the result, not of God’s direct creation, but of actualized possibility likely to occur in beings free to choose the right or the wrong way; such freedom as is essential to moral responsibility. Jehovah lays down his eternal protest against the old Zend or Persian religion. 8. Pour down righteousness — The first sign of transition from Cyrus to Messiah’s days. God has been elaborately revealed as the true God; there is no allowing the idea, moreover, that he is a rival with the conception of a Magian deity born of the light, and a contender, half-and-half, in a system of dualism. Full conviction ought at this stage to have been furnished that he is the one pure, sole Sovereign of the universe, or there is none. And now the prophet goes off in rapture that Jehovah is, still further, the God of all righteousness, which distils like dew and pours like rain upon the face of the earth. The world, too, through divine ordering, is ready to receive righteousness whether in drops or showers. This transition is to Messianic times; and this figure shows provision for salvation to all, whether gradual or more rapid, and copious to all who are ready to take it as freely offered. 9, 10. The Lord chooses Cyrus — an outsider to the covenant — to be his servant and medium for forwarding mankind’s redemption, and he is both right and wise in so doing. Yet he knows the temper of his own people to criticise the proceeding, and he thus protests. Woe unto him — God’s yearning to console is often, in this way, at a break through these chapters. He frequently takes occasion thus to show how absurd for man to strive with his Maker — a strong way of putting human preposterousness. See chap. Isaiah 41:11. Potsherd strive with (or among)… potsherds — Let man be compared with nothing higher than his own kind, certainly not with the infinite God. The tenth verse varies the illustration, but with the same import. A “potsherd” is a dried fragment of a skin bottle, or else a broken piece of pottery, a worthless thing, with which helpless man is compared when he shows discontent with God’s doings. See Jeremiah 18:1-5. 11-13. Ask me of things concerning my sons — Very differently ought the true Israelite to do. He should ask the Maker of all what is to be the outcome of things in Israel at a time when they seem bordering upon ruin. I… made the earth, and… man — Is it unsafe to leave desperate affairs in his hands? No human workmanship can say of Him that made it, He has no hands. Much of this kind of rebuke can be detected in Isaiah 40:12; Isaiah 40:21; Isaiah 40:28; Isaiah 44:24; Isaiah 45:18; Isaiah 48:13. Have raised him up — That is, Cyrus. In righteousness — “In” is expressive of element in which, hence, causal. Rightness, on the whole, and from all considerations, has determined the choosing of Cyrus as a leader subordinate with God in setting Israel back into Jerusalem and Zion. Not for price nor reward — Here is God’s word for it, that Cyrus was not moved to co-act with God in relation to Israel from selfish motives. With character like this, Cyrus was worthy to be God’s servant. Add to the reinstating of Israel in Judea, that he restored the treasures and the golden vessels to the temple, which also he helped to rebuild. Shall a true Israelite complain of God? 14, 15. The labour of Egypt — The profits of labour upon her productive soil were the wealth of Egypt. See note on Isaiah 43:3. The restoration to Zion is here contemplated as if already accomplished. The idea of the verse, superadded to that of Isa 43:3, is as if it contained a promise of large portions of the Gentile world coming over to Israel when they shall be restored. And as they surrender they shall seem to say: “Only in Israel is God, (EL, Mighty One,) and there is none else, no God, (Elohim,) none for one moment to be called by that name. Verily thou art a God that hidest thyself — Namely, in thy mysterious but gracious providences. The good he designed to bring to his people was not yet made apparent; but his heart of love was yearning over them, and his wisdom employed in working out for them a great deliverance. God… the Saviour — So termed because of his purpose to redeem them from their captivity. 16, 17. They shall be ashamed… Israel shall be saved — A marked antithesis. The sixteenth verse states the disappointment and disgust with idol religion on the part of its old devotees, (Isaiah 42:17,) both among Gentiles and idolatrous Jews. On the other hand, both faithful and reformed Israel, and converts thereto, with confident mien shall rejoice in conscious salvation now and evermore. 18, 19. In substance, God repeats the great things he has done to encourage the true Israel, and all who become such, to trust him and forget forever the absurd idol system they countenanced. I am the Lord… there is none else — Still rings, as it were, the never-ending refrain. From this oft-recurring idea there branch two others. (1) Prophecy coming from God is a thing of light — true knowledge; no black art, no voice from the secret, dark place, so necessary to idol prophets. (2) God’s love, shown in creating all things and ruling all affairs, attests itself also toward all his true people. Obeying God’s order to seek unto him, Israel has not to seek in vain, nor long to seek, as do idolaters. God is a real Being, not nonentity, like base, dumb idols. 20. Assemble… and come — The challenge again (Isaiah 41:21; Isaiah 42:9)to try him and prove that he is an Infinite Reality. Escaped of the nations — The “escaped” are those who have survived the divine judgments which sweep over the idolatrous world. Have no knowledge — Silly idolaters have none. With such, reason and conscience are perverted, truth and error exchange meanings, good sense goes for nothing. The “escaped” ones seem, in this verse, invited to a convocation for a somewhat different object from the one in Isaiah 41:1, namely, to test the question of prediction, to reason with those demented ones yet in favour of idols. 21. Tell ye… this — This what? Whether any one of idol worshippers has had from his god knowledge that Israel is to be restored to Zion? From what date in the past has an idol predicted this? Have not I the Lord alone done this? The controversy with idols takes this shape now. Moreover, “I, the only one able to predict, am a just God and a Saviour; can carry out what I have predicted, and will do it.” 22. Look unto me, and be ye saved — The “just God” is of most tender mercy also, and here invites all the ends of the earth to be “saved” in like manner with Israel. 23. Unto me — To God as supreme. His claim cannot be set aside. Every knee shall bow — Thus acknowledging him as the only supreme One. Every tongue shall swear — Same idea made lucid to all. Every being in the universe shall make confession, having the character of an oath, that Jehovah is all-supreme, righteous, just, yet merciful. Angels, devils, and men, shall confess. The reader will recall St. Paul’s use of this passage (Romans 14:11) to show how all men shall confess accountability to God. 24, 25. In the Lord have I righteousness — This declaration will not be a forced oath of allegiance and homage. He shall know that God is so loving and just, and he so undeserving and lost, that he will come of his own hearty will to him. The incorrigible will be compelled in conscience and reason to confess also, but will hold out still in rebellion. Sec. 5. THE IDOLS .The transition is easy from Israel’s deliverance by Cyrus, and blessings which are to follow through the Messiah, to the downfall of Babylon and its idols. In mockery of idols, a vivid picture follows of weary beasts of burden bearing away packed-up idols, instead of the idols being borne in processions of triumph by devotees amid the prostrations of other devotees along the way. 1, 2. Bel — The same as Baal (lord or master) of the Phoenicians, and Jupiter of the Greeks. Used with Nebo — the Mercury of the Greeks — it indicates the worship of the sun and planets.As Hebrew great names took fragments of the names Elohim and Jehovah, for example, Joshua, Elihu, etc., so Babylonian monarchs and chief men were similarly named from “Bel” and “Nebo” — as Belshazzar and Nebuchadnezzar. The prophet here pictures these images as fallen, and being carried off to captivity. Tutelar deities are often so represented when captivity and distress come upon their worshippers. See Jeremiah 48:7; Jeremiah 49:3; Hosea 10:5-6. Carriages — This means, not vehicles, but things carried. See in Acts 21:15, “We took up our carriages.” Heavy laden — To wit, camels, asses, oxen, etc. 3, 4. I will carry, and will deliver — The prophet shows the nation very differently cared for by its Lord Jehovah, who attended “its birth at the exodus, its infancy in the desert, its manhood under David and Solomon, its old age under the later prophets, when the first covenant was ready to decay.” Idols do no such thing to their adherents and worshippers. See Numbers 11:12. 5. To whom will ye liken me — Compare with chap. Isaiah 40:18; Isaiah 40:25. Is the compassionate and infinite Jehovah to be compared with the contemptible idols of the heathen? 6, 7. They lavish gold — A more brief but substantially similar picture to the one drawn in Isaiah 44:12-20. The idols of the more wealthy are here, doubtless, referred to. But costliness in worship, whether that of idols or the true God, does not in itself make it the more acceptable. 8, 9. Remember this — The address is now, probably, to the Israelites. The impotence of idol gods was shown them in early days. See Deuteronomy 32:37-39. Show yourselves men — That is, learn the lesson of the impotence of idol gods to give aid; learn to stand firm, and resist staunchly the whole idol system. Know and assert who your true deity is. 11. Calling… from the east — Literally, from the sun rising. A ravenous bird — Cyrus was rapid in movement and execution; quick, keen sighted, strong. He is said to have taken for his ensign a golden eagle standing with outstretched wings. , Cyrop., Isaiah 7:1. 12, 13. Hearken… ye stout-hearted — The strong of heart, who are far from righteousness, are all who, despite of these almighty demonstrations, still harden themselves, whether heathen or apostate Jews. The Lord still entreats them, showing unwillingness to give them up. As usual, there is in him compassion as well as power. These show unalterable love on Jehovah’s part, and exhibit his character as one with that of our blessed Lord in the New Testament. See Matthew 2. I bring… my righteousness — “Righteousness,” here, has the elements of demanding and bestowing — demanding men to submit, and be-stowing pardon on submission. This attribute is in constant exercise. It shall not be far off — Salvation is the object for which it is in exercise, for which it is present. Zion is the seat of the devotions of the true Israel. The shekinah, or divine glory, shines within Zion and upon a regenerate people.This is the theology of Isaiah, and it is the glorious Gospel throughout the Bible. Sec. 6. OF BABYLON.First, (chap. 46,) it was, Down with the gods of Babylon; now it is, Down with the dwellers and city of Babylon itself. Judgment will not be complete till both are in the dust of captivity and destruction. The doom of idolatry is right upon the heels of the idolaters. The stout-hearted in Israel are herewith warned of their own guilt and its perils. 1. Virgin daughter — The proud city figured as a royal damsel (denoting city and inhabitants) stripped of her rich clothing, degraded from her lofty rank, and made a gazing stock of shame. For same figures see chap. xxiii, 12; Isaiah 37:22. Chaldeans — This is the name of the peoples composing the strong nation which once occupied the city and territory of Babylon; a people from among whom Abraham was originally called. Tender and delicate — Her queenly dignity is to be abolished forever. Under the Persians the seat of empire was removed to Susa. For description of the capture of Babylon, see , 1:191. 2. Grind meal — The figure here is that of servitude, with all the conditions of that state; the highest in rank, equally with the lowest, set to the meanest employments. Uncover thy locks — Rather, (Hebrews,) thy veil. In the East a token of immodest shame, except with slaves. This uncovering was a dishonouring of the person. The other phrases indicate a march of menial captives onward to exile, wading rivers and bearing burdens. 3. I will take vengeance — This, with the words following, has many versions. It is a divine threat against Babylonia; God himself is to execute it. I will not meet thee as a man — There shall be no appeal to man about it: or, “I will appeal to no man:” (Nagelsbach:) “I will run on none out of whose way I must get myself:” (Stier:) “No man shall resist me:” (Grotius:) or, in executing vengeance “I will encounter no man:” (Rosenmuller:) that is, I will allow no man to resist me. This agrees with Grotius, and appears to be the true sense, and Noyes’s translation does not essentially vary from it: “I will make peace with none.” 4. As for our Redeemer, the Lord of hosts is his name — This appears to be antiphonal, that is, the breaking in of a chorus of voices. So Lowth and Gesenius. If Isaiah be the author, which there seems abundant reason to believe, these last twenty-seven chapters were not recited in public, but in the presence only of the prophets in the college at Jerusalem, of which Isaiah was probably the head. This accounts for the strophical character of all this poetry. 5. Sit thou silent — The prophet spoke, in preceding verse, in his own person. He now speaks in God’s name. He uses imperatives. Hebraistically these are predictives, the same as, Sit thou silent: lady (or mistress) of kingdoms thou shalt no more be called. 6. I was wroth with my people — Angry with his people, Jehovah suffered them to be treated as polluted. I… polluted mine inheritance — Allusion is here made to Isaiah 43:28 : “Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse.” And given them into thine hand — Into the hand of the Chaldeans or Babylonians, who showed them no mercy. See 2 Chronicles 36:17. Upon the ancient — Meaning the aged ones of Israel, a class of persons for whose welfare Jehovah had usually tenderly cared. 8. Carelessly — In no anxiety about efforts of Cyrus to take the city. According to Xenophon, the princes and whole court at Babylon looked with contempt on Cyrus. She said, I am, and none else besides me — Literally, I am, and the absence of me there is none. Profanely she parodies the divine saying, “I am Jehovah, and besides me there is none else.” This strain of defiance and of self-security continues to Isaiah 47:11. 10, 11. Fancying thyself secure in thy wickedness, thou sayest, None seeth me. Therefore — As a reason for the chastisement about to fall on thee. Not know… whence it riseth — That day of thy woe shall come unexpectedly; because of thy untiring defiance, thou shalt not know how or whence it so suddenly comes. It hath no dawn to thee. In astrological divining the Chaldeans were expert, but it had no availing power in their extremity. When the morn appeared the Egyptians were destroyed; at sunrise Sodom and Gomorrah were overwhelmed; so, also, Babylon had no warning of coming evil. 12. Wherein thou hast laboured — Namely, in astrology, magic, or sorceries, through which Babylon might attempt to thwart the divine decree. 13. Multitude of thy counsels — The whole magian school. Astrologers — Rawlinson (Monarchies, 3:425) says: “Most of the astronomical tablets discovered at Babylon are of an astrological character, recording the supposed influences of the heavenly bodies, singly, in conjunction, or in opposition, upon all sublunary affairs.” Stargazers — The zodiacal system is supposed to be in a great measure due to the Babylonians. The object of astrology was mainly to bring to light on each new moon what was to happen, by dividing the heavens into sections, watching conjunctions, oppositions, etc., of the planets, and making out the horoscope or sign which arose at the time when one was born. 14. The prophet further says, They shall be as stubble — All the astrologers, or wise men, in whom Babylon trusted, and Babylon itself. Fire shall consume them; not, indeed, material fire, but what will be as destructive. The whole power of Babylon shall be consumed, as fire consumes stubble, and there shall be no help for them. Not… a coal to warm at, nor fire to sit before it — The original is somewhat obscure, but the sense appears to be: The consumption of every thing shall be so complete that not a coal nor cinder shall be left to warm one by, or to bake one’s bread before it. 15. None shall save thee — Babylon was well situated for traffic with the north, northwest, east, and south. But all her diviners, her arts of astrology, her science, her foreigners and commerce and fertile soil, her massive walls and brazen gates — not all these combined can save her. Her cup is full, and Nemesis awaits her destruction. She never recovered her ancient greatness. Sec. 7. THE FORMER THINGS AND THE NEW.The first cycle of the Later Prophecies closes in this chapter. The victories of Cyrus and the fall of Babylon are announced with another rebuke and another word of consolation to Israel… “Former things” (Isaiah 48:3) are contemplated as fulfilled. “New things” (Isaiah 48:6) have preparation made for them by still larger fulfilment of predictions respecting the times of Messiah. Rebuke makes the first part, and encouragement the second part, in the divisions of the chapter. Rebuke chiefly applies to times from Isaiah to the return from exile; and encouragement, from the return to Messiah’s literal coming. The whole exhibits a transition from the period of prophecy to the days of the New Testament. 1, 2. Hear ye this — Not something new, but already reiterated truths. House of Jacob — “Jacob” is the natural name of Isaac’s second son. Called… Israel — “Israel” is the spiritual name of the same person. See Genesis 32:2; Genesis 35:10. Both together is a circumlocution for Israelites or members of the ancient Church. Waters of Judah — After the revolt of the ten tribes there were, as the result of labours by the prophets in the kingdom of Israel, doubtless not a few there who constituted the remnant of the true Israel. (Elijah thought it was not so till it was divinely told him there were seven thousand of them. 1 Kings 19:18.) From among these, large numbers must have mingled with the people of Judah, so that in the exile the whole twelve tribes were more or less represented. Though the main body were of Judah, yet all vied with each on their comparative reform in Babylon and in countries thereto belonging. Which swear by the name of the Lord — Because this “swearing” did happen without living faith, such as represents the standard of life called for by Jehovah through his prophet, and explains the words, not in truth, nor in righteousness, herein his people deserved rebuke and warning. 3-5. I have declared — Or, have announced. Former things — Former events, before they came to pass; or, as some suppose, “and they have come to pass” Isaiah 42:9; Isaiah 44:7-8. Suddenly — They came to pass so unexpectedly that the prophecy could not have been fulfilled through human means; at least, human sagacity could not have foretold them. The argument runs thus: Through my prophet I announced in former times a certain prediction — for example, the destruction of the Assyrian army — and it suddenly took place. Isaiah 37:36. Human sagacity could not have foretold that event, nor could human means have brought it about. Not long past I predicted, not an ideal fact — namely, the raising up of a deliverer, Cyrus, for my people at Babylon — it shall prove an actual fact. Other instances of prediction and fulfilment could be given. No idol system is equal to this. The facts of the past cannot be disputed. Because I knew, etc. — I made former predictions and fulfilled them, because I knew that thou art obstinate, unbelieving, not easily convinced, with neck stiff as if made of sinews of iron. Thy brow brass — As hard and insensible to spiritual influence as brass. The fifth verse recapitulates, in order to confirm, the argument of Isa 48:3. 6, 7. Thou hast heard, etc. — The words are addressed to the Jews as if in Babylon. They have already heard enough from Jehovah. They have no need of more concerning the prediction of their deliverance through Cyrus. See all this — In God’s eye it is all fulfilled: see you the fact likewise. That is, believe Jehovah, the same as if its accomplishment were before your eyes. And will not ye declare it — Cause it to be known, testify to its certainty from perfect knowledge of God’s veracity? New things…hidden things — Perhaps among them Israel’s deliverances from Babylon, and their restoration to their own land and to God’s worship; not yet accomplished, but as certain as if they were. They are created now — Hence, they are the same as if already accomplished, and the Jews are to treat the prediction accordingly. The fulfilment is ideal but real. Babylon is to be destroyed, and Israel is to be delivered. Take these facts as made known by Jehovah, not by idol oracles or by human sagacity. No excuse for you to do otherwise. God’s veracity has often enough been proved to you. It is mockery of Jehovah to say, Behold, I knew them before. 8. Thou knewest not — The phrases in this verse are each and all of them denials of the boast, “Behold, I knew them.” Tried all his life by the subtle and culpable habit of un-faith in the Jews, the prophet foresees the same habit in them when they are just on the eve of actual deliverance from Babylon. He says: I knew that thou wouldest deal… treacherously… a transgressor. All evidence possible from the doings of the Almighty God does not fully convince you. You will still be doubters. 9-11. But if so perverse, why desire to restore them to Jerusalem and Judah? The answer is, For my name’s sake. I forbear with all the world: I forbear with the Jews especially, that in them, whom I have chosen morally to train the world, my name — my honour, compassion, method of severe and kindly discipline — may be shown to all. They are my people, the medium I have appointed through which the Redeemer and his salvation are to come to the whole world. Israel is of no account in himself. Silver is silver, though mixed with dross, which is easily purified by fire. But Israel, having more dross in his nature, I purify in the fiery furnace of affliction. The figure is taken from the ancient refiners, who subjected bullion more or less encumbered with dross to heats of varied degrees in the furnace. (Grotius.) The subjection of Israel to the fiercer heats was the more perfectly to purify them, for He cannot tolerate the slightest impurity in his own. He compounds not with an infinitesimal degree thereof. He is no compromiser. 12, 13. Hearken unto me — Renewal of the consolation. The second and brighter part of the message begins here. The chief elements compiled from chapters xl to xlvii, are brought together in these verses, and addressed to Israel with emphasis. My called — The double-called: from Chaldean Abram, first; the spiritual offspring from Abraham, next. The promise is re-settled by the oath several times before stated in terms. See Isaiah 41:4; Isaiah 42:8; Isaiah 43:11, etc. Mine hand… laid the foundation — The prophet urgently impresses on the people God’s eternity, omniscience, and omnipotence, as evidence the highest possible that what he predicts or announces through his prophet is entitled to confidence. The oath can be made by none higher. The greater includes the less. Ability to create certainly implies the lesser ability to foretell. No words can characterize the absurdity and stupidity of doubting divine predictions. 14. Assemble yourselves, and hear — A call to the people — most probably the heathen — to convene, and to consider the subject to be brought before them. Which among them — Among the idol deities, with whom is the controversy. Hath declared these things — The “things” heretofore predicted of Jehovah — the coming deliverance of Israel through Cyrus, and the destruction he should bring on Israel’s oppressors, the Babylonians. He will do his pleasure — The “he” we take to refer to Cyrus, God’s agent in this work; the “his” to God himself. His arm — That of Cyrus. Shall be on the Chaldeans — To punish and subdue them. 15. I, even I, have spoken… I have called — The Lord is here the speaker. The thrice-repeated “I” denotes the strength of purpose — the certainty of the fulfilment of the prediction. 16. This verse is hard to understand from ambiguity. Come ye near unto me, hear ye this — It is scarcely to be doubted that the party summoned is Israel, and that the subject to be communicated is, what follows to the latter member of the verse. But who is the speaker? Some hold it to be the prophet in behalf of Jehovah; but most of the commentators think it is Jehovah himself, summoning his nation to hear still further concerning himself. Moreover, from the interactions of personality in the Godhead of Jehovah in trinity, and from the well-settled facts as deduced from the two Testaments, that the transacting divinity, or the Jehovah of the Old Testament, is the Son of God of the New Testament, not a small number of expositors find a satisfying explanation of the verse in supposing the Second Person of the Trinity to be here the speaker. Among these may be named Basil, Augustine, Vitringa, Alexander, Henderson, Stier, Delitzsch, Birks, Nagelsbach, etc. I have not spoken in secret — The coincidence of resembling verbiage in texts known to bespoken by or applying to Christ, is taken as evidence of the truth of this theory, as in Christ’s words. John 18:20. From the time that it was, there am I — See Proverbs 8:27, and Christ’s words, “Before Abraham was, I am:” — “I am hath sent me,” etc: language quite coincident in expression with passages appertaining to facts and features of Christ. And now — Antithetic to the previous “from the beginning.” From the foundation of the earth (Proverbs viii) I was present through human history, as the Wisdom of God, aiding the plan looking to man’s redemption. And (or but) now the Lord God, and his Spirit, hath sent me — The prophet is the mouthpiece in these antithetic sentences, but for whom does he speak in this? For himself, as not a few hold, or for Christ, or Messiah, yet unincarnated, as the majority of expositors hold? Evidently, from lack of the conditions required, not for the prophet. The conditions are something more than being the recorder of these statements. The prophet elsewhere (Isaiah 6:8) speaks of and for the three Persons, and most probably here for the Second Person. See, for the same reference, Exodus 23:20; Isaiah 61:1; Malachi 3:1; John 3:34; John 7:16; John 17:18; John 20:21. From these citations the clause is by most settled as meaning Christ here, and should read, for this meaning: “The Lord God hath sent me, with his Spirit.” Sent me to Israel, with the Spirit’s aid, to enlarge in Israel’s mind (now about to close his exile) the great consolation, and (as Logos, or Word) also the revelation. Christ’s mission here, then, is not the incarnation, but the signal providence of the return from Babylon. By this interpretation the predicates of the Jehovah of the Old Testament are in nowise changed, who is throughout the divine Regent, the divine Wisdom and Revealer. Co-acting with Jehovah the Father, the source of all divine counsels, and with the Spirit who inspires leadership and prophecy, He, Jehovah the Son, administers, disciplines, consoles, and instructs.Some of the old reformed theologians have stoutly claimed, in this view of the Old Testament tenor and purport, that strong proofs of the doctrine of the Trinity can be made out. It is to be observed, however, that Calvin, the great exegete of the Reformation, was gravely conservative on this passage. He says: “This verse interpreters explain in various ways. Many refer it to Christ, but the prophet designs no such thing. Such forced and violent interpretations are to be avoided.” Barnes also says, with emphasis: “It would require more time, and toil, and ingenuity, to demonstrate that this passage had reference to Messiah, than it would to demonstrate the doctrines of the Trinity and Divinity of the Redeemer from unequivocal declarations of the New Testament.” No doubt this caution is extreme. In pursuance of a proper caution, this much may be admitted: In so far as the prophet speaks and sets in prophecy as the speaker and writer for Jehovah, who, in the New Testament, by various indications and proofs, appears in the incarnated divinity of Jesus Christ, so far only are these words to be regarded in a Messianic point of view. Further, whether the prophet himself apprehended this dogmatic view of the words is far from certain. The action of the Revealer upon the old prophetic minds in their deliverances was doubtless in proportion to their power at the time to apprehend. See Zechariah 2:7-9. 17-19. The exhortation continues. The Lord, thy Redeemer — As compared with any other, he is the right and rightful leader of Israel. He is comprehensively the Redeemer of accepted Israel, especially accompanying his deliverances first to last, from Egypt, from foes in Canaan, from Babylon, and from the powers of evil in all time. He is Redeemer and Deliverer of all God’s Israel. Did this Israel but know and act upon the knowledge that God truly is his Redeemer, present at all times for his deliverances, what peace would be his, or, as the original (shalom) means, what prosperity, soundness, wholeness, health! As a river — Full flowing, and, like the Nile, overflowing, bringing glory of verdure in a parched land.Righteousness — The “righteousness” of Israel means its utter freedom from idolatry; its purity and holiness, and many fruits of religion as their result; and these becoming more and more in abundance and power, like the waves of the sea! What an image is this! Isaiah could know the easy use of such a figure. The Mediterranean was, as it were, in his presence. Did “the Great Unknown” of the neologists see much of the waves of the sea in Mesopotamia? The figure is that of measureless abundance of righteousness. Thy seed — Posterity. Blessings physical are of great account with the Semitic peoples. The thought here is, of a holy and enduring nation, headed by Messiah, moving forward to victory till triumph is reached in the heavenly Jerusalem. 20-22. Go ye forth of Babylon — The message closes here. The exiled but redeemed ones get orders for a march to Zion. The word flee is not a note of alarm; the speed and joy of coming deliverance is the idea; or possibly Jeremiah 51:45, tallying with the idea in Revelation 18:4, may explain this part of the message. But the call is for the voice of song loud enough for the end of the earth to hear. The redemption of Jacob is the subject of the singing. Thirsted not… the deserts — The exodus memorial is called to mind afresh by this later deliverance; or, that is made the type of this, in that, wonderful as was the provision and supply of that departure across deserts, this shall be greatly more wonderful in these regards. All is spiritual; waters of salvation flowed forth from the smitten rock, and that rock was Christ, accompanying them with ever-living abundance of grace and prosperity. The section closes with a contrast. No peace… unto the wicked — No shalom — no sound health, no prosperity, to the loose, irregular, undevout sons of Israel, holding adherence half with Jehovah and half with idol or world worship. No peace — no joyful, solid hope — is pronounced to such in this final remonstrance.Thus the thrilling section ends. God is all, man in himself is nothing, idols are utter nothingness. With these truths divinely established this first series of the three concludes. It began with comfort ye, emphasized. No peace unto the wicked is its last word. Throughout, the struggle with idolatry and its effects has been a travail. This subject has been turned over and over, and viewed from every point with remonstrance and expostulation. It is now exhausted; it comes no more to the foreground. The prophet is also done with Babylon. Nor do we hear any more of Cyrus. From this on, the messages are of hope, not to redeemed sons of Jacob merely, but to all the world.The Times of Messiah. — 49-60. Sec. 1. MESSIAH’S MESSAGE TO THE .In this series (chapters 49-60) of the later prophecies, the Spirit of God carries the prophet beyond the captivity and the times of Cyrus — the main subjects of the former series — to the coming of the promised Immanuel and the times of the Gospel. The main subject here is, “the sufferings of Christ (vicarious) and the glory that should follow,” ranging from the birth of our Lord to the final redemption of Zion, when he will be the glory of his people Israel. — Birks. SECOND SERIES, chaps. 49-60. First Trilogy.1. Messiah’s Voice to the Heathen, chap. 49.2. Messiah’s Voice to Israel, chap. Isaiah 50:1 to Isaiah 52:10.3. Messiah and the Gospel, Isaiah 52:11 to Isaiah 55:13.Second Trilogy.4. Woe on Idolaters, chap. 56-57.5. Sentence on Formalism, chap. 58.6. Rebuke and Promise to Israel, chap. 59.Peroration.7. Zion’s Final Glory, chap. 60.The refutation of idolatry being completed, the deliverance from Babylon declared as coming to pass, the power, wisdom, and prescience of God being thoroughly exhibited, the prophet in this section presents the character and office of the Messiah, declares the extent of his commission, and shows that from the world of the Gentiles as well as of the Jews, is to be gathered the members of the Messiah’s kingdom. In a general way these have been already touched upon in the preceding chapters; the discussion is now to be more specific. 1. Listen — An earnest call-word, because something of importance is to be communicated. O isles — Literally, coastlands; islands and maritime regions, generally westward from the scene of the speaker. From far — Gentile nations as far away as their geographic location could then have been known. Hath called me — With evangelical expositors this pronoun “me” is the Messiah, distinctly and indisputably. Grotius, Gesenius, and the schools following them, wrench the sense into a reference to the prophet Isaiah. This sense is truly improbable, if only because the prophet has never in this wise so brought himself into the foreground before. He is the medium only of the word of God. The nearest to his being or assuming more than this, is in semblance of phraseology in chap. Isaiah 48:16, (where see note,) in which the decision is radically diverse to such an idea. There is no doubt at all entertained as to the speaker here being the Messiah by those who believe the Old Testament recognises its all-ruling divinity, Jehovah, to be divinity identical with the incarnate Logos of the New Testament.The circumstantiality of the description in the context also bears out this view. See Matthew 1:20-21; Luke 1:35. In a passage parallel to this, (Jeremiah 1:5,) the reference is plainly to Jeremiah; and in another, (Isaiah 44:2,) as plainly to Israel. But what the speaker here says is so unique, so glorious withal, that the reference reaches far beyond the vocation or action of any single prophet or any individual man, subject to the limitations of human life or human strength. — Delitzsch. As in Isaiah 42:1, so here, the ideal speaker is the Messiah considered as the head of his people, and as forming with them one complex person. At the present stage of the study of Christology, it is not certain that the prophet conceived the future Church and the Head of the Church as separately individualized entities. At one time it is the spiritual Israel, or the Church, that is prominent: at another, it is the Church on its anointed mission to the Gentiles, condensed into the conception of a single person as the divine agent, or outflow of salvation to all the nations. The latter, under the legitimate designation of Messiah, seems the proper view to take here. 2. My mouth — That is, my words, cutting, penetrating, because they pierce and cause pain to guilty souls: represented in Hebrews 4:12, as “sharper than any two-edged sword,” and in Revelation 1:16, as “a sharp two-edged sword” going “out of his mouth.” In the shadow of his hand hath he hid me — Ages were required to prepare mankind for the complete coming of the Christ; meanwhile the process of development was the “shading of God’s hand;” rendering obscure the full expression of Messiah’s meaning till the intelligible “fulness of times” should come; when his words became not merely a cutting sword at both edges, but a polished shaft or dart from Jehovah’s quiver, piercing into men’s hearts. 3. Thou art my servant, O Israel — Already has it been seen, (Isaiah 42:1,) that Israel as a nation formed with our prophet a basis idea contained in the terms, servant of Jehovah; then, true to his calling and faithful to Jehovah, Israel became the central idea in that term; and, lastly, Israel, as God’s personal servant, is found in the idea of the true Israel’s highest headship, the Messiah. In this last sense is the word servant of Jehovah, or the Church and its Head in one, to be taken here. In whom I will be glorified — “Glorified” through his instrumentality — the consecrated Church and its Head — in saving the world. The innermost holy Israel as an agency is personified in the term “servant.” A like example of appealing to a representative quality is in Matthew 16:18, “Thou art Peter;” representing the Peter, on the one hand, a rock-like man confessing Christ as Son of the living God, and on the other hand, Christ, the eternal One confessed; and both together concreted into one term, namely, Confession, the ROCK on which the God’s Church is built. 4. This innermost holy Israel coming to an ideal personality, the Messiah, has wrought long and wearily with little apparent result. The world seems no better for his labours. Yet surely my judgment is with the Lord — Or, my reward, (margin.) The judgment in the case is in my favour — my labour shall not be for naught. All is with God, and he will not permit it to be in vain. 5. And now, saith the Lord — What he says is in the next verse. The words which follow are parenthetical, and explanatory of Jehovah, who now speaks. That formed me from the womb — Who appointed me Messiah before my incarnation. To bring Jacob — Not Jews, as such only, back to the worship of Jehovah. To these he was first to appear; yet, though they still reject Messiah, he is to be glorious in meeting with better success among the Gentiles. This is the import of what he was to say. 6. It is a light thing — Or, too light; great as it was to bring back only Israel in its entirety — as they claimed to be their exclusive right — yet it was a greater thing to bring also the Gentile world, vast numbers of whom were to be ranked by conversion as members of Messiah’s kingdom equally with the preserved of Israel. Isaiah 11:12; Acts 13:46-47; Acts 26:16-17. These references in Acts have their application and fulfilment in the facts of St. Paul’s ministry to the Gentiles. 7. Till now the Servant of God, the Messiah, has spoken; but in these verses his words seem lost in those of Jehovah, who, though unchanged in nature with that of Messiah, enters on the function of another personality, that of the first Person in the divine Trinity. It seems otherwise difficult to account for these varied interactions, except it be to conceive Jehovah here as the Eternal Divinity of Christ addressing Messiah in his apparently human, lowly, condition of absolute subjection to his work during his period of humiliation. This view may best explain the difficulty. The words here used may, too, be but the prelude to those soon to be heard in Isaiah 53:3. Redeemer — He who has, as Jehovah, always served Israel. Holy One — The Holy God adored by Israel. Whom man despiseth — The Hebrew is, μαζδπτωׁ, (libhzoh nephesh,) to the one hated from the soul; that is, one who is heartily contemned; “who is (chapter liii) despised and rejected.” Messiah is one who submits to this condition for the time being. But the promise is: Before such a one, though now rejected by the Jews, princes of the Gentiles shall yet bow to him, shall yield to him as ruler, as King of kings; because God who chose him is faithful. His covenant with Abraham and Israel reached in intent to all that the name and outcome of Israel imported. 8-10. In an acceptable time — Better, in a time of favour; that is, in the far future times, when Providence shall guide to changes in favour of men’s hearing, pondering, and accepting the Gospel. The same idea is in the parallel expression, in a day of salvation. Then God is the infinite helper; then he restores to infinite honour for the endured humiliation. Covenant of the people — In Isaiah 49:7 Israel has the name goi, as if Gentiles not in God’s covenant; here the Church, though composed mainly of Gentiles, has the name am, people, usually given to Israel. Gentiles, once not a people, are to become the people of God. Romans 9:24-26; 1 Peter 2:10. Messiah is to seal his covenant with this new people. Desolate — Explained in the next verse. This verse shows that the “desolate” places are not waste places in Judea, but the moral wastes of the heathen world. Isaiah 43:6-7. In a day of salvation it shall avail for God’s Anointed to say to all feeling themselves captives: Go forth — From your prison house; come out from your darkness. Feed in all fresh pastures, in valleys, and on every height. Easy will it be, as the Shepherd of souls, for Messiah to gather to his fold every one hitherto straying, and bare hills shall then afford abundant pasturage. Spiritual manna and living waters shall be everywhere at hand, together with protection from all heat and cold. The figures here so common with our prophet furnish a full storehouse of illustrations in the New Testament (see especially Revelation 7:16-17) as applied to practical religion. The promises of Psalms 23 are here made universal to Christian believers. 11. Mountains… highways — Ordinances in the Christian Church conspicuously illustrate exalted privileges under Messiah. But there is implied by a change of figure here, that the disciples of Messiah become now, instead of quietly enjoying the luxuries of quiet and plenty, moving hosts or great caravans, over mountain passes entirely smoothed of ruggedness by their great Leader. 12. From far — He brings them from every quarter on their way to the heavenly Jerusalem. With fair reason these words are supposed to mean, from the South — symbolized in the queen of Sheba; from the north and west — Asia Minor and Europe, the chief nursery, for long ages, of the Christian Church. And these from the land of Sinim — Was this the name of any country east? Very difficult to answer. The Septuagint renders it Persia — γηπερσιων — a good authority against the Vulgate, which renders it “south.” This is scarcely probable, unless by the “south” is meant the southern parts of the great eastern regions. Without detailing the argument by Gesenius that China us intended in the word ριπιξ, Sinim, a conclusion adopted by Alexander also after a thorough sifting of the subject, also by other distinguished scholars — Ewald excepted — we may likewise here rest (?) till other more learned philology shall differently determine the case. “Sinim,” hence, is China; at least its westernmost borders, or a name given to the eastern-most parts of the world known to Semitic people in Isaiah’s times, perhaps as far back as 800 B.C. 13. On this coming of disciples to Messiah from every quarter, the whole creation is poetically summoned to shout a paean of triumph. The subject of the song is, Comfort. The past and the future are joined in the promise, and those to be comforted are tenderly called his people. The blessings of the Messianic ages are summed up in the promise from first to last. 14-21. But Zion — Probably the literal Zion, after such a paean or shout of praise that the Gentile world is seen rushing from every quarter into the number of the true Israel, or spiritual Zion. The literal Zion at Jerusalem (or the old faithless representatives of the covenant) says, The Lord hath forsaken me — The complaint is altogether unjust. It is not Jehovah’s fault at all. Faithless Zion is the one at fault. She had broken covenant and driven Jehovah from her, yet not so but he still yearns for her. He desires Zion to repent and return to him. 15. Can a woman forget, etc. — The Lord’s yearning over his children is far greater than a human mother’s for her own offspring: impossible, therefore, is it for him to forget the people he covenanted to save, if they also would keep covenant with him. 16. I have graven thee upon… my hands — God’s interest for Zion never dies out. The proof is, that the name of Zion is etched, or tattooed as a picture, on the palms of his hands, so is ever before his eyes. The figure maybe derived from the ancient practice of branding the wrist, or other part of the hand, with the name of a slave’s master. Under pressure of great temptation things often look this way, in all ages, to God’s people, when they have been unfaithful to their covenant obligations. But God never forgets them till they utterly drive him from them. Zion’s walls may be demolished, adversity may befall the Church in the majority of its members, yet evermore, for the sake of a faithful remnant, God’s yearning interest to the few is not lost, and he awaits the return of the whole body to him. 17, 18. Thy children shall make haste, etc. — The glorious renewal of Zion, by the return of her children to God and his worship, bursts on the prophet’s vision, filling him with gladness, while her enemies flee with as much of haste as repentant Israel returns. Clothe thee with them all, as with an ornament — Behold! from all around backsliding members are returning! and, God’s oath for it, they all of them shall be as “an ornament,” or as beautiful clothing, which Zion shall put on in token of her reconciliation and her joy. So is the Church always, when pure, spiritually bedecked. 19. In the import of Isa 49:16-18 our Version and the Hebrew quite accurately coincide, though the Hebrew is occasionally broken; as for example: Thy waste and thy desolate places — More literally, Thy wastes and thy desolations, and the land of thy wasteness. Shall even now be too narrow — So great should be the number of her converts, here termed inhabitants, that not only the more attractive parts of the land, but even the “waste places” should overflow with people. Not the newly built-up city alone, but all the land around, so long lying waste, shall be renewed in beauty, both of holy citizens and their substance and productiveness, just as in her former palmiest days when God was sole theocratic king: only no more hovering enemies shall, as of old, be around. They shall be far away. 20. The place is too strait — So full of happy dwellers this place shall be, that thy children, as they come to thee with sympathy on occasion of some lost one, shall say over and over in thy hearing, to one and another, “Give me room, too crowded is this place.” Zion overhears this language, not of complaint, but of inconvenience for lack of space. 21. Thou — Zion. Shalt… say — Namely, to herself, in absolute wonderment. Who hath begotten me these — The bereft, wondering captive has become the spiritual mother of a vast throng, and she inquires in ecstasy, Where had they been? This paraphrase is not fanciful, but touches the text at every point. It well describes the astonishment of the hitherto desolate Zion. 22. Thus saith the Lord God — In answer to the inquiry just put. Alexander renders the Lord’s reply as follows: “Behold, I will lift up to the nations my hand, and I will set up to the peoples my standard, (or, signal,) and they will bring thy sons in the bosom, (or, arms,) and thy daughters on the shoulders shall be carried.” The figures here are much the same as in chapter Isaiah 13:2, namely, raising and waving or shaking the hand to the nations far off and near, raising a pole as a signal, summoning to help in Zion’s cause. The gospel is inscribed upon said signal. The nations understand; they rush to it; they bring back Zion’s children, not merely backslidden Israel, but multitudes of wanderers besides. In their arms… upon their shoulders — Such figures are well understood in oriental life, expressing the tender care lavished on children by parents or by nurses. 23. Kings shall be thy nursing fathers… queens thy nursing mothers — This verse teaches that the principles of Messiah’s reign shall take hold of all — the highest and the lowest. Affection for Zion shall be the profoundest conceivable. Monarchs, with their subjects, shall bow to Messiah; the former shall become foster fathers, and queens and princesses foster mothers, to the weak, poor, and lowly. The foster father or mother was, and yet is, to great houses throughout the East, a no inconsiderable person. But in last results of the rule of the great Anointed, the heads themselves of houses and nations take earnestly to this service. The divine will is the tie that consentaneously holds all. 24-26. Shall the prey be taken from the mighty — An objection is logically started, but in the interest of Zion, and to remove the last ground of fear. Through the prophet, God has promised the most marvellous things. From an earthly view they seem impossible. Can it be possible, it is asked, to take captives out of the clutches of mighty ones and bring them to Zion? Terrible — Literally, giants in oppression and tyranny; the “terrible” of the text. Already almighty Jehovah has arranged this. Every contender with him in respect to Zion will but overdo his case. “Terrible” he may think himself, and so seem to men of weak faith; but he shall be as the “terrible” one of Assyria, (chap. xiv,) overwhelmed with revilings in sheol — the underworld — on the walls whereof only the weak shadow of his giantship could be found. Contenders of such sort, terrible and cruel, and permitted to be unconquerable for a mere day, are sent by Jehovah to their doom of discords and internal strifes, wherein they gorge on each other’s flesh and blood, and by the law of retribution precipitate themselves to inevitable self ruin. Such seems to be the meaning of Isa 49:25-26. Sec. 2. MESSIAH’S MESSAGE TO ISRAEL, chaps. Isaiah 50:1 to Isaiah 52:10.In connexion with the close of Messiah’s message to the heathen in chapter 49 was a reply to Zion’s complaint that she had been forsaken and forgotten. The subject is resumed, and the cause of the rejection is explained under figure of marriage infidelity, not, as Zion untruthfully and unjustly alleged, that she had been voluntarily forsaken or forgotten. But the warning and reproof herein given are followed by promises of very rich blessings yet to come. 1. Thus saith the Lord — As in reply to Zion’s complaint, and in justification of himself. Where is the bill of your mother’s divorcement? — In effect, the words are: “Your mother, or Zion, to whom I am married, and claim still an indissoluble marriage bond, has no such bill of divorcement, except as she has herself made it by departure from me. Consequently, her children are not chattels to be sold into bondage. Earthly fathers do this, but I never. The children of Zion may break away from me and sell themselves, but I am faithful to my covenants — my part of the bond — for ever. You are doers of these evils; your mother has put herself away.” 2. Wherefore, when I came… no man — No man of you answers to my call when I come to my people. Guilt is timid, and shrinks out of sight. It feels condemnation, not confidence. Is this your case? Is my hand shortened — That is, cut off, and thus disabled. That it cannot redeem — Cannot rescue and redeem my own when they stray and get enslaved.Behold, at my rebuke — God’s kindly providence is always over his people, as against others hostile to them. Instances: the Red Sea deliverance; the retention of waters in desert wady-trunks, when winter is gone and summer drought has come; such as Wady Feiran, near Sinai; but other wadies become all dry, yet new founts are opened where not known before. 3. I clothe the heavens with blackness — As at Sinai, but I cause the terror stricken still to live, and lay before them my commands. Should not such a husband, such a father, helper, friend, be worthy of confidence? 4. This discourse is to his people yet in exile; but equally well it applies to them when he, as Messiah, finds them at his incarnation in Judea, centuries after their restoration to Jerusalem. The Lord God — He from whom goes forth the Messiah, and he in whom Jehovah came to his nation, a twofold mysterious relation, or interaction, of God and his Anointed One. The one speaking here, as is also shown by the words me and mine, may be assumed to be the Messiah, who is referring in these verses to facts pertaining especially to the incarnate period on earth, and generally to the ante-incarnate period during the later history of Israel. Isaiah 42:2; Isaiah 49:1. The tongue of the learned — One eloquent in what he knows, or in those things in which he has been instructed. Word in season — Words of consolation and hope to the sorrowful and afflicted. He wakeneth morning by morning — Jehovah continually reveals to his Anointed what truths he should speak or reveal. Messiah is a learner, not in the way prophets become such — by dreams in the night and other ways — but through closest oneness of nature, and in normal face-to-face communications. He wakeneth mine ear — Calleth for my mental attention, which is instantly given. This describes the way of Christ on earth perfectly. 6. I gave my back to the smiters — Spoken in reference to Christ’s willingly-borne sufferings. His obedience was perfect. Psalms 22:7; Psalms 69:8, find in this their perfect anti-typical fulfilment. “He offered his back to such as smote it, his cheeks to such as plucked the hair of his beard.” This was submission to the deepest degree of shame an Oriental could conceive of. See Matthew 26:67; Matthew 27:30; Luke 18:31-38. 7-9. But he trusts in Jehovah, and looks to the end with a sweetly-willing patience. No shame makes him faint-hearted. The Lord God will help me — Assurance of hope is assurance of faith for the long future. Except in the Divine Man, no such endurance, with its long waiting, is possible to be exemplified. Like a flint — He made his face as unfeeling as a flint-stone — the hardest stone known. Power of will to endure like this raises supreme admiration and supreme pity. He is near — That is, he who justifieth; who causes to be, and at length who appears before the universe a just one. This is in antithesis with the next causative verb — to condemn, to make one a condemned man. Let us stand together — Adjudication is invited; the contender, or adversary, is called on to do his worst. Messiah does not fear. His mission is serenely to endure. But Jehovah is near, and on his side. His cause is sure. Righteousness will at length be pronounced on him. But the adversary will fail and vanish to naught, as does the rich oriental’s wealth consisting of abundant changes of raiment which the moth preys upon and devours. 10. Thus far, beginning with the fourth verse, we have had the words of the Servant of God. The Isaiah 50:1-3 were Jehovah’s words of the import that the sufferings of God’s people were the necessary fruit of their own sins. And now Jehovah closes with a warning to his people again, to the import, first, That if they who at heart fear Jehovah, and have had the spirit of self-sacrifice measurably like that of his Servant, yet have walked much in darkness, have had buffetings, trials, dishonour, and injustice, let them trust in Jehovah their Father, who loves and will deliver them; and will yet secure to them blessed victories. Unlike Jehovah’s Servant, they suffer not a little from perversions of character of their own forming, for which the discipline is awhile all the sharper, but ought to lead to the greater humiliation before God, and to a more undoubting trust in him. 11. Ye… that compass yourselves about with sparks — If any son of Israel is neglecting Jehovah his God, is self-sufficient, is kindling his own fire and walking by the light of it, even daring the perils of stumbling on account of the darkness which his own soon-to-be-quenched light shall occasion, then, be sure, God’s own right hand shall send a doom heavier than can be imagined. Ye shall lie down in sorrow — Or in a place of torment, where there shall be no remedy. Vitringa, and those who follow him, suppose allusion here is direct to the Pharisaical party who at first listened to Christ’s teachings, then rejected them, then murdered him. For all which their doom as a nation was precipitated in forty years. From the habit of the Speaker, through the prophet, to alternate between warning the lukewarm and careless of Israel (as Isaiah 50:10-11) and comforting and encouraging the truly devoted ones of that people, it is right to suppose (as modern expositors now do) that this chapter is a continuation of the last. The Servant of Jehovah, or Messiah, is, as before, the speaker. He now turns himself from the branches of the people to be cut off, (Isaiah 50:10-11; Romans 11:17,) who say they are Jews and are not, (Revelation 2:9; Revelation 3:9,) who live in the light of sparks themselves have kindled, (Isaiah 50:11,) to the true Israel now enlarged by converts from the Gentiles. 1. Hearken to me — This formula is used when there is a turn from one class of hearers to another. Ye that follow… ye that seek the Lord — The address is to those who fully observe the law, lead just lives, and desire entire approval from Jehovah. Look unto the rock whence…hewn… hole… whence… digged — Abraham, who was a selected block, so to speak, out of the original quarry of mankind. The pit therein was formed in extracting the chosen mass on which to build up the house of Israel. That Sarah is named is theologically of account only to connect with the “rock” figure, Jehovah’s task in raising up a race from this father of much people, whose marriage life with Sarah was long fruitless, and called at length for God’s miracle to bring the desired progeny. The mention of Israel is, too, a poetic help to the parallelism. 2, 3. I called him alone — Or, one alone. I called him when he was but a single person — antithetical to what now appears in his descendants — “a great multitude.” I… blessed… increased him — The futures, here, are past tenses, made so by laws of Hebrew grammar, from following a past, or, in the words, “I called him:” rather, they are neither past nor future, but in process of passing from the past continually into the future, containing thus a promise continually under fulfilment. Shall comfort Zion — Kay says, “Zion is correlative with Sarah,” meaning, probably, as Sarah was comforted, so shall Zion be. This seems an ill-weighted correlation, yet there is this truth in it: as Sarah in her degree or measure was comforted, in corresponding degree shall Zion so be; and this proportion gives great wealth of blessings to her. Make her wilderness — In exile times Judea was such a waste. Like Eden — The strongest possible expression of a joyful change from total barrenness to the highest pitch of fertility and beauty. (Alexander.) Genesis 2:8; Genesis 13:10; and copied in Ezekiel 31:9, where the ideal garden of Jehovah is the illustrative term employed. Wherein are also joy and gladness… thanksgiving, and the voice of melody — Rhetoric is quite exhausted of words descriptive of the cumulative glory of the Messianic work. 4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world. Law… judgment — See Isaiah 42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it. My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last. The isles… wait upon me — See Isaiah 42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished. 7, 8. Hearken unto me — Another occasion for a call to God’s people to “hearken” — that of need of fearlessness against reproach and persecutors. These, too, are temporary. Revilings — Remember Sennacherib. Like a garment… like wool — The play of the Hebrew here cannot be reached in English. The word “garment” (an old figure) is, in a short space, thus used the third time, and the word “wool” the second time. For explanation see Isaiah 50:9, last clause. 9-11. Awake, awake — The fervour of the message in the preceding verses passes here to fervour of prayer (abrupt and strophical) to Jehovah, as if a slight sense of danger from delay seizes the people in exile. They pray intensely for Jehovah to put on strength; that is, to exercise strength immediately in their behalf; to transfer them at once from exile to the promised restoration. Arm — The symbol of strength, or, as Grotius has it, divinity, of Jehovah. In the generations of old — God’s almighty arm in energetic exercise at the Red Sea is referred to, and the deliverance from Egypt. Cut Rahab — Meaning Egypt, or the fierce one. See Psalms 87:4; Psalms 89:10. The dragon — That is, crocodile, or Pharaoh. Psalms 74:10; Psalms 74:14; Ezekiel 29:3; Ezekiel 32:2. Isaiah 51:10 here directly relates to the deliverance of Israel from Egypt, and it furnishes argument for deliverance from exile in this prayer; and, were not these verses expressed in poetic and strophical language, such a prayer would seem an indecent haste. Not so, however; for the answer to the prayer is opened in Isaiah 51:11 by the word therefore; that is, in case of this prayer there shall be no uncertainty. The remaining part of the verse is a copy of Isa 35:10. 12, 13. Jehovah speaks as if grieved at such fear lest he may not fulfil his promise of restoration to Zion. It is I… I… that comforteth you. Not unreliable, mortal man, who is going first to the dust, like decaying grass, and every such fragile thing. Note the comparison, if there can be a comparison, between the strong, eternal Jehovah, in the repeated “I,” and man, a weak creature of a day. Who art thou — So easy to forget the mighty eternal Creator, who spread out the heavens and laid earth’s foundations, yet so timid before a weak, temporary oppressor, (the king of Babylon, whom Cyrus overthrew, or others of his like,) perchance, not calling to mind the fate of Pharaoh and all his kind, (of whom not a trace now remains,) in the past emergencies of God’s Israel? The argument is, that such distrust of Jehovah’s unchangeable fidelity to his covenant of promise and protection should shock Israel’s good sense and crimson his cheek. Even dejection through long exile scarcely excuses the lack of trust, especially when Israel is just at the point of the deliverance which has been so positively promised. Where is the fury of the oppressor — That is, what does it amount to in view of the power at hand ready to crush it at the seasonable moment? 14-16. The captive exile — One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon. Hasteneth… loosed — Set free. He is weary of the situation, Babylon is to him the pit, a prison. Possibly some were in a literal “pit,” the dungeon, its floor filled with spikes to pierce the “captive” when let into it. (See Barnes, in loco, quoting Paxton.) The exile longs not to die in the pit or of starvation. The promise affirms that of neither shall he die. The command is, Believe this — believe it on the ground of God’s almightiness. That divided the sea — The Red Sea. He led Israel through on dry ground. The Lord of hosts — Leader of the armies of heaven — the angels of heaven. I have put my words in thy mouth — Jehovah committed to Israel his servant, (or to his servant springing out of Israel,) his “law and judgment,” or the eternal principles of the true religion. See Isaiah 49:2, where it is said, He hath made his mouth a sharp sword, recalling Hebrews 4:12. For thoroughly preaching the cutting truths of God’s religion the wrath of man is aroused. But against this he says, I have covered thee in the shadow of mine hand. He protects his truth by shielding Zion from harm, in order to plant the heavens, and lay the foundations of the earth. That is, forming the moral heavens, etc., and giving to Zion the greatest spiritual scope and rule over the hearts of men. 17. Awake, awake — Earnest address to Jerusalem under a new image, that of a man reeling as an inebriate. The city now is deeply stupified from drinking of the wrath of God, a retribution due to all nations who defy and abandon Jehovah. Stand up — Her punishment is just, but on repentance she may be restored. The vision of Zion just given is in strange contrast. She is now arrayed in robes of peace, and desires reinstatement in her old home. The cup of wrath is a common figure. Psalms 75:9; Jeremiah 25:15; Jeremiah 25:17; Jeremiah 25:28; Ezekiel 23:31. The word dregs is now generally held to mean cup or bowl. Trembling — Rather, reeling, as through intoxication. Wrung… out — Better, sucked out — to the last drop. 18-20. There is none to guide her — There is none like Messiah to guide and lead. The sons of Jerusalem — namely, the priests and prophets — have lost character, hence ability spiritually to guide. Two things, or two classes of evils, have happened to her: destruction (waste) and desolation — famine and the sword. The state suffers the first, the people the second. Where are the pitying ones to give thee aid? Or, by whom shall I, Messiah, render thee aid? See Lamentations 2:13. The twentieth verse is a little difficult of interpretation. This whole passage is in the tone of sore lamentation. The twentieth verse, especially, dramatically exhibits people after nightfall flung out of the city (Babylon, we will suppose) for safety. But the gates become shut, and they are caught just as the hunter captures wild antelopes (such is the meaning) in a net which he fixes in the field, and into which he drives his prey. All this is the judgment of God upon Jerusalem. 21-23. Hear now this — It is the same speaker still, but the address turns from the picture of suffering to that of hope and promise. Drunken, but not with wine — Because she has drunken of the full cup of wrath she is now to hear what Jehovah in mercy purposes to do. God takes from her hand the goblet of reeling, the cup of suffering with which she has been drunken, and of this she is to drink no more. The oppressors of Jerusalem are now to have their turn at the cup. Jerusalem has had her deserts. Her subjects have long been captives under tyranny, both at home as vassals, and abroad in bitter exile. The time now is come for a change; she is to be delivered, and her tormentors to be punished. 23. Bow down, that we may go over — This refers to ancient captives, and in some cases subjects, lying closely packed face downward, and the conquering foe or tyrant monarch riding with a cavalcade of horses, treading on legs, backs, shoulders, and heads, as over a bridge, to denote absolute humiliation. See Alexander and Barnes on this verse. Here a figure of that practice is doubtless employed, but the actual thing ofttimes occurred anciently, and sometimes occurs in oriental life at the present day. ZION’S FINAL , Isaiah 52:1-10.The same call, Awake, awake, (as at Isaiah 52:9, in the preceding section,) is to Zion, or to Zion-Jerusalem; Zion as representing a redeemed people delivered to their old Jerusalem home. The scene is changed. She is not now addressed as a prostrate, stupified woman in Babylon, but as a gloriously-renewed community, and hidden now to intense arousement (out of her stupefaction) to hope and to high cheer as to the future. The scene is Jerusalem, and the representation is that of the grandest revival throughout the spiritual Israel. 1, 2. Put on… strength — Not splendour, (Gesenius,) but “strength,” imparted through conscious union with Jehovah. Beautiful garments — Rather, garments of beauty, giving the prominence really due to the latter noun, itself alone expressing the intended chief thought, which is holy character; “garments” being the embellishments with which the character is set off. Such character the people of Jerusalem are assumed now to possess, and to have no further association with the uncircumcised and the unclean, who have already had too much to do with defiling the purity of Israel. Shake… from the dust — A contrast is here intended with the description of Isa 47:1. Zion has long been a captive seated on the ground, clothed with sackcloth, and dust on her head; but she is now bidden to shake off the dust of her captivity, and to stand or sit in her complete freedom. Bands of thy neck — The Hebrew text is expressive:Loosed are the bands, or chains, which held thee in slavery; arise, and be at energetic work. 3-6. Shall be redeemed without money — As the Babylonians paid no price for Israel, so they shall receive none for her return. God punishes injustice all round. His people, long time ago, went down to Egypt ostensibly to stay only till provision for their families should be obtainable in their own country. And because Egypt unjustly enslaved them, God overthrew the Egyptian king and his hosts. Equally, without cause, the Assyrian also became the oppressor of Israel. Now… what have I here — That is, in the matter of remuneration to the Assyrio-Babylonian. On his part he carried Israel away unjustly, and cruelly treated her. Yet now these oppressors howl and rail at Jehovah for reclaiming his own with no offer of pay. Israel, indeed, was at fault, but not against the Babylonians. She sold herself to captivity, but this injury was toward God, for he had the exclusive right to ownership in her. The honour of Jehovah himself demanded her restoration without price, for she was sold for nothing; he had in return for her just nothing, except infamy upon his holy name. Because the desolation of Jerusalem for so long a time has been an injury to him, to his honour, he will now (Isaiah 52:6) reveal his name. My people shall know my name — Whether he is thought of as El, or Elohim, or Jehovah, in each, or in all together, his name signifies the absolute, eternal, peaceful One, sole Creator and Ruler of all things. In that day — The day when his Jerusalem-Zion and her people shall be completely restored, historically and spiritually, these wicked oppressors and all the oppressed shall know, and my people emphatically shall know, that I am he that doth speak. That is, that He who promised redemption is now present as the true and omnipotent One to carry it into effect. 7. The scene changes here in Jerusalem, and the prophet represents the watchmen on the lookout toward Babylon, as if expecting what, in an instant they see, namely, the swiftly coming messenger on the distant Judean hills. Then the exclamation: How beautiful upon the mountains are the feet, etc. — The joyful expectation, now sure to be soon realized, is what gives the word “beautiful” its meaning. Glad tidings borne by any one, however ugly, makes the bearer an agreeable object. In this scene the message brought was the oncoming of the returning exiles to their spiritual Jerusalem. Figuratively, this verse applies to a glorious religious prospect in any period. 8. Thy watchmen… lift… voice — Watchtowers along the line are here supposed, on which runs, from one to the other, the shouts of the coming caravans. They shall see eye to eye — This means, that so near to each other are the watchmen that they all in succession see face to face, not only of one another, but also of the exile columns as they advance and pass on their way. Other explanations are given of this phrase, but the scene is one of poetic movement, and no other explanation seems so well to fit it. 9. Break forth into joy, sing — The scene again shifts. Zion is restored. Her exiles are home again. They are bid to break forth into joyful song, because what has been heretofore a word of consolation is now an act of consolation; and jubilee shouting is now the appropriate thing. 10. The Lord… made bare his… arm — As conqueror, Jehovah has effectually wrought deliverance, to which all nations are witnesses; and his salvation through Messiah is now to be published and embraced as far as to the ends of the earth, and to all ages unto the end of the world. The salvation of our God is the glorious Gospel of our Lord Jesus Christ. This salvation is for all. Sec. 3. MESSIAH AND THE GOSPEL, Isaiah 52:11 to Isaiah 55:13.Thus far in this chapter is treated the case of an exalted Church passing, step by step, through suffering and deliverances into the purity of the typical holy Zion; from this point the view is turned again to the “Servant” of Jehovah, through whom the prophet has seen the Church to be redeemed. The portrait of a suffering servant is here filled out in detail, as a side-piece (Delitzsch) to the liberation and deliverance of Zion-Jerusalem already just depicted. He has conducted his people through suffering to glory.This picture is to show, not only that Messiah’s earthly pathway, as our Mediator, is to be through intense, but voluntary, suffering, but also that it is in his heart also to suffer for and instead of, as well as with, his people. 12. Ye shall not go out with haste, nor… by flight — As went Israel from Egypt in earlier history. This is but an illustrative allusion. The present redeemed Israel has matured to high and blessed trust in Jehovah, who is near to them, who is both before them and their rear-guard to protect. They have nothing to fear, and they may possess themselves in perfectly peaceful calmness. How true to the case of the sanctified Christian as compared with his earlier experiences. God is consciously present to protect in every emergency. 13. This verse states his career in terms undeniably generic. My servant shall deal prudently — Or, he shall act wisely. Coming from the bosom of Jehovah to redeem the race, he knows its condition and the means to recover it to himself. He will not infringe upon its moral liberty, yet he will institute a system all his own, but open to the free action of men toward him, to own him as their Saviour and King. And this shall result in his exaltation. He shall be exalted and extolled — He will, through results of his mediatorial work, be raised to supreme dignity, or, more specifically, be raised high exceedingly. 14, 15. The more specific details of his condition follow in these verses. The prophecy concerning him begins in the protasis, (Isaiah 52:14,) as an address, first to him, but passes in the apodosis (Isaiah 52:15) at once to remarks concerning him, a change quite common with Isaiah when under intense emotion. Many were astonished at thee — The appearance of such humility in the Messiah when he should come is, as the prophet foresees, to be a marvel and an astonishment to the Jews. He is wholly to disappoint carnal minds, who look for outward signs of royalty. His visage was so marred — This is an explanatory parenthetic sentence, giving reasons for the astonishment expressed in the first words, or protasis. “Marred,” not from injury as yet inflicted by man, but from sadness on account of man, more serious (and almost terror-struck) than any man is accustomed to exhibit. Part of this, namely, low birth, poverty, etc., was chosen, and partly, it was from ill treatment of man in refusing him as the true Messiah; also from unrelieved sensitiveness at the guilt of the world’s sins. These were sufficient to render his aspect that of a burdened, wearied man. Men of carnal ambitions reasoned thus: Was the Messiah to be of this appearance? Could the Messiah of Isaiah, pictured as a man of greatness, beauty, glory, be so disfigured? What more astonishing! Isaiah 52:15 silently admits it to be even so, yet declares (apodosis) so shall he sprinkle many nations. And this shall be the greater wonder (Septuagint) to many. That is, he shall rain his grace of purification upon them. Reacting mercy shall close the mouths of kings from uttering scorn of him, lowly though he be, deformed by suffering though he appear. For in even this, men shall discover more beauty and glory than ever prophetic words had revealed. By very reason of immaculate purity thus discovered, and of truth, goodness, and saving power, they shall see in him greatness in all dimensions far beyond the conceptions which prophetic words had shaped for them. This chapter continues the subject from Isaiah 52:13 of the preceding chapter, but the representation takes another turn. Though clearly announced in prophecy, the Messiah (servant of Jehovah) is reluctantly acknowledged when, in the prophetic perspective, he comes. The new turn here consists in this: that he suffers a self-imposed humiliation, and that it is vicarious. He suffers for others, and voluntarily, not accidentally; neither by, nor on account of, his own fault. 1. Who — Who among this class of Israel. The question denotes a prophetic anticipation of a renewed lapse on the part of the Jews from a full faith in the true Messiah when he comes; and the “who” refers to this. Hath believed our report — Or, the doctrine received by us, the heralds, (Isaiah 52:15,) announcing the oncoming servant of Jehovah, the Messiah, now sadly marred in aspect — this the lapsed ones of Israel will find difficult to understand and to receive. Arm of the Lord — A figure for that of which the arm is the symbol — the almighty power of God, (Isaiah 52:10,) or the divine power inwardly revealed. The question is: Among whom is this taking place, and resulting in salvation? See John 12:28; Romans 10:16. 2, 3. The point of view appears to be, when Messiah’s sufferings are over, and he about entering into his glory. He shall grow up — The verb in Hebrew is, as usual, in the prophetic past. Growth has been from the first Messianic germ, (Genesis 3:15,) till fully realized in Jesus Christ. Through all its history, the Messianic conception has been as a tender plant, nourished by Jehovah indeed, but very little by men. Its root, the root of Jesse, in itself was vigorous, advancing to the Davidic kingship, itself thus asserting herein its own type of ultimate royalty; then it retired long from view, yet still growing feebly as in a parched land — that of the impure soil of men’s hearts. Except a humble few, men look away from him. He is not of their sort, their character. He is not their ideal Messiah; they do not sympathize with his griefs; they abandon him. Rejected — Literally, ceased from men. He thoroughly knows the world’s sins, and its sicknesses, pains, calamities which come therefrom. But he finds few to feel with him. All repel him, turn away the face, despise him. But is this sufferer really the Messiah of the old prophets? So even the old Jews all interpreted till after the Christian era, when their interpretation was cited against them, and they were pressed in self-defense to change it. Even then some fair-minded Jews have continued to regard the passage as descriptive only of Messiah. More, however, apply the passage to the Jews as a body, now in a state of dispersion and affliction. Some hold Jeremiah, and others Isaiah, to be the person meant. These views are upheld by the weakest of arguments. Of course, also, all who deny supernatural prophecy refuse altogether to see any Messianic reference here. But this reference is sustained by the sound sense of all candid interpreters and disinterested sensible readers. Esteemed him not — Undervalued him. 4. Another turn occurs here. Already it seems to have been implied that when, in the prophetic outlook, the Messiah should come, he would not come in the form or aspect expected. Now the confession is: Surely — That is, actually. He hath borne our griefs, and carried our sorrows — It is, indeed, an actual burden he has borne — that of our sorrows; also, that of expiation for our sins. Did esteem him — Our opinion was, indeed, that he was, or had been, stricken. But struck with leprosy, as it were, for so the original may mean, or what was equal to the worst of diseases. He knew in his experience the suffering due to every form of evil. Smitten of God — Visited of God, and thus to be looked upon as worthy to be despised and rejected. 5. He was wounded — Either bodily, very much crushed, or mentally, broken in spirit. (Gesenius.) Gesenius refers it to the second; Furst, in general, to the first, which is perhaps the true sense. The suffering for the most part is external, yet not without terrible internal feeling. The Sufferer dies under it, though an innocent, not a guilty, sufferer. In the nature of the case, then, it is unresisted suffering, hence voluntarily endured. He was bruised — Applied to the body, crushed; applied to the mind, severe inward agony is implied. Chastisement — A burden of woe, whatever it was, assumed to secure our reconciliation and peace. Stripes — Or, something analogous thereto. The nearest to reaching the meaning here is, to suppose marks by blows upon his person substitutively received by him for us. In virtue of these we are healed. The first severe physical act of suffering on the part of our Saviour was the scourging he endured prior to execution on the cross. The word “stripes,” then, must be a collective term, (representing the first stage of his substitution,) figuring what he thus far had endured as our substitute. By “his stripes,” as a whole, that is, by his sufferings collectively considered, we are healed, reconciled, and saved. Is not this the meaning of the second member of the parallelism? 6. The sufferings described in Isaiah 53:5 were those endured by Jehovah’s innocent and righteous Servant, such as he took on himself; and this voluntary endurance in our stead became the source of our healing. The confession still is, He actually suffered. We, the restored ones of Israel, see the case differently from what we did in Isaiah 53:1-3. We also see that he suffered on our account. All we like sheep have (stupidly) gone astray — We have selfishly sought our own pleasure; have recklessly forgotten God’s commands. This comparison is not unusual. (See Ezekiel 34:5; Matthew 9:36; 1 Peter 2:25.) The statement here gives the reason for sufferings inexpressible voluntarily endured on our behalf. He suffered to bring reconciliation and peace. As a sinless one he did not, he could not, suffer our own penalty. But his sufferings were an equivalent therefor, in consideration of the greatness and holiness of his person. He suffered in full measure what became an expression of the punishment which as a race we deserve. In this sense the Lord laid on him the iniquity of us all. He caused to meet in, or to rush upon, his incarnated self, such amount of suffering as should express the fact or consideration of a suffering of penalty due to us on account of our sins; and this by the cordial acceptance of the Sufferer himself. The Messianic Sufferer became the ideal personal Saviour or Atoner typified by the great sacrificial system of the Old Testament. He became the antitypical declaration to the universe of an eternally competent vicarious sacrifice for the sins of this fallen world. The infinitely Just One hovered over (Hebrew, ςμ, Greek, υπερ the unjust, (clear before law,) and meekly willed to take the required blow upon his own head. Still He became not a sinner thereby. He suffered merely as if he were the world’s concentrated body of sinners. In undertaking to save, he encountered the power of sin and broke it; wrought ample expiation for sin, and connected therewith a new covenant of forgiveness for penitent souls. He made his sufferings vicarious, in that himself, who was not in his own person subject to death, did die unto sin as head of a race that was subject so to die. 7. He was oppressed, etc. — This verse expresses the treatment he received and his conduct under it. He opened not his mouth — The prophet observes the scene in perspective vision, and so uses the future in the words. He will not open his mouth. The prophetic past thus employs the future tense. The silence of Messiah under cruelties is, not unaptly, compared to that of the innocent lamb — a comparison much maintained throughout the New Testament. (See case of Jesus before Pilate.) 8. From prison and from judgment… who shall declare, etc. — Among multifarious interpretations here, that which is least often adopted seems the best, (Lowth,) namely, Deprived of proper legal detainment and trial — the usual prior summoning of witnesses, according to Jewish law — who can have the requisite knowledge of his teaching and way of life in such a precipitate condemnation? The Hebrew preposition mem, (English, from,) before the words rendered “prison,” and “judgment,” denotes the unjust privative fact, or legal right denied to him; and Christ’s own reference when before Pilate (John 18:20-21) to the Jewish law of trial, adds force to this interpretation, which is further sustained by the following clause. For he was cut off out of the land of the living — And this with indecent haste; with no chance for a proper trial: all this, too, because he was willing to suffer for the sins of the people of Israel and of the world. Was he stricken — Hebrew, The stroke was upon him. 9. Made his grave with the wicked… with the rich — How circumstantial the facts in this verse! As if himself were a malefactor, he suffered and died with malefactors. But from the first moment afterward, not the indecencies common to malefactors’ burials attended his dead body, but honour in a high degree; his burial was most honourable. His spirit, also, (1 Peter 3:19,) rose to more than its normal vigour; then body and spirit were reunited in immortal resurrection. Because — Here is a sudden change in the thought directed to a re-attestation of the sufferer’s innocence. 10, 11. It pleased the Lord to bruise him — Notwithstanding his innocence. His bruising thus accords with the divine idea of permitting (Acts 2:23) an expression of love through suffering, which expression Messiah alone is competent to make. The time of being pleased with Old Testament sacrifices is proleptically past, as brought out in Psalms 40:6-8, (Lo, I come, etc.) But the time of receiving reward for suffering is now at hand. He shall see his seed — Love declared to the world through a suffering self-offering, is to reap fruit in a long line of spiritual children whose own deserved penal sufferings are offset by Messiah’s free suffering instead. He shall prolong his days — This he is to do in the great mediatorial aion — the period of the great Christian dispensation that is to follow — during which his joy shall abound more and more through the vast increase of redeemed ones coming into his kingdom. A fitting and satisfying reward shall this prove to be. The same idea is expanded in Isaiah 53:11. By his knowledge — His “knowledge,” probably, of the eternal plan to save men; “knowledge” of the how, and why, and extent, of such a plan, possibly not fully contemplated till his glorification began, just prior to his priestly sufferings, and continuing to his exaltation. See Matthew 24:36. Such knowledge was relief to those sufferings. He saw from the cross “the glory that should follow,” and in a sense was thereby sustained. In such case he could freely and joyfully interpose for a world of sinners with sufferings due only to them, and of such a character that divine justice and government might accept his suffering in lieu of theirs, and be in no jeopardy. 12. Therefore — That is, for all this mediatorial suffering and work; for this whole victorious combat with the powers of sin. Will I divide him — Hebrew, to him. With the great — Or, among the great. The figure is, of spoils from great conquests, and its meaning as applied to a suffering Messiah is, that his victories shall be very great. The language is mixed with ellipses, and is therefore obscure. To arrange it into orderly thought is difficult. A fair theory of the course of thought in the verse is, that it runs on a line of glorious promise between Messiah, humiliation, and exaltation, just now to be entered on. Out of trial, suffering, and combat, he is to come forth victorious. He shall build up a spiritual kingdom that is to crush all other powers, that is never to be diminished, and is to be unending. And all this, because, first, he freely poured out his life, that is, his blood, for life is in the blood, (Leviticus 17:11;) second, because he submitted to an ignominious death; and third, because he is an effective intercessor for men. The first two are already accomplished, and the third he is still acting. These constitute him a perfect mediator. The time when intercession shall cease is yet to come, and then he shall deliver up his kingdom with triumph eternally complete. In the fifty-third chapter, the conception of “the Servant of God” culminated in the individual Messiah, who is prophetically pictured as having expiated the sin of his people by the sacrifice of himself. Israel, too, is there pictured as confessing the mistake of having rejected the true conception of Messiah. Israel — the spiritual ones, the men and women of true faith in the nation — is the Church. In this chapter, Israel is in a state, through repentance and faith, to enter into possession of the glory of the Church redeemed. Hence the sudden burst of the following exhortation. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2, 3. Enlarge… thy tent — It is now due that Zion be alert to extend her dwelling-place, her tabernacle area, in every direction. Spare not — Spare no pains, grudge no labour. Spread the canopy indefinitely; make the tent cords longer and tent pins stronger. On every hand larger space is requisite for the occupancy of her children, which are to so abound as to include populations far into Gentile lands. Inherit the Gentiles… desolate cities… inhabited — Cities far abroad, and long desolate, are to be filled with new people. 4. Fear not… not be ashamed — Keywords to what follows. Childlessness was a reproach among orientals, and especially so among Jews. Thy youth — That is, in years when family barrenness came as a judgment. Widowhood — When sin caused thee to become bereft of Jehovah, thy proper husband. The figures here, of course, cover spiritual conditions. Defection from God is, plainly enough, the meaning. The times when this condition was very marked in Israel cover many periods during the monarchy. Backsliding from Jehovah was the rule among them; spiritual worship and fidelity the exception. The exile period alone was distinguished for the deepest and most radical reform. 5. The Lord of hosts is his name — Jehovah is thy husband as well as thy Maker, thy Redeemer, and the Sovereign of the earth. Barrenness and widowhood — which mean dishonour for a languishing cause — are no more to be feared. Protection such as a husband with these august names shall give, saves utterly from all occasions of fear. 6. The Lord hath called thee — The Lord hath taken thee back again to the relation of a beloved wife — the closest and dearest of all relations. The divorcement has to thee been very painful; made thee consciously forsaken, and conscious of no true spouse at hand as thy helper; but it has brought thee to the deepest penitence. And a wife of youth — Once rejoicing in early marriage, but soon fallen and therefore soon rejected; but on account of thy repentance, the Lord receives thee back again. 7, 8. For a small moment — These verses continue the same course of thought. See Isaiah 26:20, where the same words appear, and with same meaning. The period is short compared with the now unending reunion. Have I forsaken thee — Better, Did I forsake thee. For thy wicked deeds made it needful. But with great mercies — Now in this grand Messianic age; that is, the day of the everlasting Gospel. Will I gather thee — Will restore my people with fulness of love and blessing. In a little wrath — In an outbreak quick but brief. I hid my face — Temporarily. The wrath was overflowing, as many render it; exercised, perhaps, in the trial of captivity at Babylon; but it was of short duration; the Lord soon made his face to shine in approval on signs of utter abandonment of idol worship. In contrast with this moment, or little time, the divine kindness shall be everlasting. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 9, 10. As the waters of Noah unto me — And such perpetuity is as certain as the divine oath can make it; as certain as that the earth shall no more be deluged; the rainbow sign in the heavens being an eternal pledge thereto. Genesis 8:21-22. This is here alluded to, not only because the oath and promise had been made, but because it also had been kept. Not be wroth, etc. — Because the everlasting Messianic covenant, made between Jehovah and his Church, secures that; though the Church may often be persecuted and disciplined, it shall never be swept away. Other things, as mountains and hills, shall be removed, but God’s kindness and covenant of peace — never. We are ever to keep in mind that the Church is the renovated spiritual Jerusalem. That shall stand, though of the walls of the literal city “there shall not be left one stone upon another.” Matthew 24:2. 11, 12. Hitherto the Church, or Zion, has been a lone female, afflicted, or insulted; tossed with tempest, unprotected, jostled about, furious storms driving in upon her; but now, instead of ruined walls and torn-up pavements, a blessed spiritual vision is the medium in which she is to be seen. The stones of Zion shall be laid in solid gems of variegated colours, and of a strength and quality most precious and most enduring. The Hebrew mind revelled in figures of this kind to exhibit the future Church in her splendour, permanence, and power. Both in the apocryphal book of Tobit, (chap. Isaiah 13:16-17,) and especially in Revelation 21:18-27, the whole resources of rhetoric in this line of figures, descriptive of the glories of Zion or the New Jerusalem, seem worked to exhaustion. Beauty, preciousness, solidity, are characteristics after which the whole heart and understanding are put upon the strain to describe. Thy windows — Here so called because light is transmitted through them. The lexicons give other definitions, such as battlements, pinnacles, and the like; implying, however, some relation to the sun, as if the material they were made of was transparent, and so admitted the light. Sapphires — Gems translucently blue, and in foundations beautifully offsetting the azure of the sky.Agates, the same as rubies; and carbuncles, the same as glittering gems. 13, 14. All thy children — Dwellers within the glorious city, or, in literal terms, all who are pure in heart and love the communion of Zion and of Zion’s Jehovah. Taught of the Lord — Informed and learned in the deep things of God. Jeremiah 31:34; Matthew 5:2-10. Peace — Isaiah 2:4; Isaiah 9:6. In righteousness… established — In Isaiah 54:13-14, the plain doctrines taught are those connected with the mission of the Holy Spirit throughout the complete reign of Messiah. “Peace” is to be established on intrinsic “righteousness.” Assaults, therefore, shall be unavailing. No cause for fear. 15. They shall surely gather together — That is, enemies, or opposing companies. Compacts shall still be formed against Zion. But not by me — Not by my appointment. I may not hinder — I may permit for a time. Whosoever… against thee shall fall for thy sake — The scene presented seems to imply that Zion all along shall still have opposers. If God permits these oppositions, the spirit and power of his providence is, nevertheless, against them, and their opposition shall be ineffectual. Many opposers shall themselves fail and go to perdition, they having first fulfilled a permitted persecution to discipline Zion’s people, and thus strengthen their faith and fidelity. Others shall give up the strife and become friends of God: shall fall unto thee: a sense many of the later interpreters adopt. The Septuagint and Vulgate Versions, and some of the Targums, vary from this interpretation, but not seriously nor at all essentially. Since this day the Messianic period has advanced more than 2000 years further in history, and the interpretation has thus become general in its terms. 16, 17. I have created the smith — Every instrument which is employed against God’s people, as well as its maker, is in God’s hands to overrule and to foreclose. I have created the waster to destroy — This means, that Zion’s welfare is wholly in God’s care, and every destroyer in war in the interest only of himself is equally and absolutely at God’s ultimate disposal. “The smith,” or armorer, who forges the weapon, and the warrior who wields it, are both as easily controlled as created. Man’s free act, when projected, is in divine, not in self-same human hands, to be used. 17. No weapon… against thee shall prosper — An address of encouragement to Zion. No tongue entering into contest with thee shall prevail. Opposition, physical, ethical, spiritual, shall be discomfited Such is the heritage of God’s people — namely, his infallible promise, and his power to maintain and completely fulfil it. Every thing in this wonderful Messianic outlook is now ready. The Gospel is a gift to the entire world. The promises in the preceding chapters are infallible. God so declares by asseverations plain and strong enough, and he commands the acceptance of them in a way quite new to the experience of the old-time Israelites, namely, by a self-appropriation of them through faith. Through faith in whom? The fifty-third chapter, containing the central doctrine of the system, especially gives the answer. Israel’s sin calls for atonement through a self-offered sacrifice of infinitely greater value than “the blood of bulls and goats.” What Can criticism that favours post-exilian authorship do with these chapters? If prophecy, as such criticism holds, is not supernatural, and is not valid except it speaks fittingly to the thoughts of its own times, then this exilian notion of authorship is utterly at discount, for these chapters speak neither to the epoch of Isaiah nor to that of the exile, but to the successively rising planes of Peter, and John, and Paul, and to the far ages of the Church still future. 1. Ho — A word summoning quick attention; a word of sad association and of eager joy: for the summoner is in evident sympathy with long-unquenched thirst in the crowds around. So feels God’s minister who anxiously preaches the everlasting good news. Waters — This is a subjectively dear word in itself. We scarcely think of it as a thing by itself, but as relieving ourselves when suffering extreme thirst. So is the Gospel to a long-unrelieved penitent soul. Observe three points: 1) It denotes moral forgiveness, and as its consequent, peace of mind; 2) It implies superlative richness by connexion with the terms milk and wine; 3) And its main point is, its freeness and inexhaustible abundance. 2. Wherefore do ye spend money — There is remonstrance here against earthliness: making much of that which is of the least importance. Which is not bread — Food to spirit, soul, and body. Delight… in fatness — The Jewish idea of spiritual dainties. Psalms 36:8; Psalms 63:5. 3. This invitation is followed by a yearning call upon every one to be a partaker in the whole mass of gospel blessings embraced in the covenant made with David; a covenant made first with Abraham, and renewed with David; a covenant promise of Christ in all his humiliations, and ending with a crowned Christ, a kingly Messiah, exulting in royal victories, and a redeemed, completely redeemed, Church. 4. Behold — God continues calling attention to the functions of the great Messiah. He desires the people — all people — to grasp the full idea of Messiah. I have given him — David, Messiah — type and antitype; David in supreme royalty, king over all foes and friends; Christ in ascended majesty, but dispensing to weak and strong, low and high, the rich blessings in full scope and adaptation which in his redemptive work he has secured for all who will take of them. He is a witness to the people — Better, a monitor, instructor, in all stages; then a leader, commander, and lawgiver; originating laws and institutions for his “people.” As to the idea of “people,” be it ever kept in mind that no race distinctions are allowed, Jew or Gentile is embraced. This is the era of the Gospel, not wholly of schoolmaster training for the Gospel. 5. Thou — Thou Messiah, or Son of David; the idea of kingly glory in the typical David not being yet dropped. Shalt call — Or, invite and bring together. A nation that thou knowest not — That is, the Gentile world, whom he had not hitherto distinguished by covenants of blessing — the Davidic nation being still uppermost in thought. Nations that knew not thee shall run unto thee — Become one with the covenant people; run eagerly, on knowing of thee more particularly; as indeed, in early gospel preaching, they did so run. Because of the Lord thy God — And all this, because agreeing to the spirit of his everlasting covenant. Psalms 2; Acts 3:13. 6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time. Let the wicked forsake his… thoughts — Man’s thoughts differ from God’s in regard to his own character. He does not see himself a sinner as God does. Repentance is, therefore, an immediate duty. Other reasons are given in Isaiah 55:8-9. 10, 11. As the rain… the snow — By quick association of ideas, the mention of the heavens, in Isaiah 55:9, suggests the comparison here made. “Rain and snow” fall “from heaven” to water the earth, and so prepare it for its annual growths to feed the bodies of men and beasts. Just so, God’s word falls from his mouth as fertilizing, to produce fruits of righteousness among the millions of Israel and of outlying peoples; and it shall not be void. For every word that proceedeth out of the mouth of God is bread. Deuteronomy 8:3. 12, 13. The comparison just drawn (Isaiah 55:10-11) is truly beautiful, but its chief point is the energy with which the divine word is realized. (Delitzsch.) On receiving the word, or Gospel, ye are as those gladdened by a joyful deliverance. Ye shall go out with joy — Possibly the allusion here is to the exodus from Egypt, or more directly from Babylon, though neither can be the primary thought of the passage. The words are used as simply illustrative of the people of God emancipated from under old Mosaic tutelage into gospel privileges under the Messiah, or Christ. They go forth, bounding with “joy,” for conquest of the whole world to Christ; and all nature — all mountains, and hills, and trees — take on the happy complexion of the buoyant spirit of the Church. The result shall be the world’s renewal. The regenerating effects of the Gospel shall operate on the masses of mankind. Evil shall be eradicated; a blessed civilization shall be built up: for these are what the prophet means in his favourite figure of exchange from the noxious and the forbidding to the beautiful and the useful in the world’s physical aspect. See chap. 35, ff.; Isaiah 41:18, ff.; Isaiah 44:23, Isaiah 49:13; Isaiah 52:9. See also the Hebrew of the word thorn, ðòöåö, na’tsuts, only once before used, (in Isaiah 7:19,) and therefore a genuine Isaiahic word. Sec. 4. WOE ON , Isaiah 56:1 to Isaiah 57:21.This section of prophecy reaches to the end of chapter 59. The earlier prophecies concerned Isaiah’s times from Uzziah’s last years until Hezekiah’s recovery, when the prophet apparently retires from public action, and surrenders himself to the study of the prospects of the great future. His discourses on future times concern different sections of the future, though their scope of subjects extends vaguely to the latest cycles of time. These, however, are outlooks, sometimes for the occasion indefinite, but oftener limited, and developed in detail. The outlook of the preceding chapter advanced far into the gospel ages, covering generally the whole Messianic future. The prophet here (in chap. lvi) resumes an earlier section with a starting-point, as it were, in the age of John the Baptist, and specifically enjoins internal preparation for the gospel kingdom now opening. 1. Keep… judgment — Apply due criticism on yourselves till conscience shall be the only ruling authority. Advice and comfort are here administered. Do justice — Let the same authority rule in all relations toward others. In other words, insist on thoroughly ethical lives. This is the first requisite to a preparation for the blessed Messianic kingdom now at hand. There were many in John Baptist’s time, silent and unseen, exemplifying this character; but the influential classes were sadly lacking. 2. Blessed is the man… the son of man — Terms meaning the same thing, used merely for the parallelism. The pronouncement of this blessing is for the consolation of those who “keep judgment and do justice.” Sabbath observance is claimed on grounds ethical and physical. It is a perpetual obligation. Priceless blessings attend sabbath keeping and conscientious right doing in all things. 3. Son of… stranger — Any foreigner, or one not born of the race of Israel, yet desiring to embrace the true religion. Neither… eunuch — In Deuteronomy 23:1, the “eunuch” heads the list of those who are excluded from the congregation of the Lord. Why this? Because mutilation was in early ideas, essential disqualification. So was the proverbial dry tree, or childlessness, a condition to the oriental helplessly reproachful. Of course, for the new era now opening, such a system of ethics was worn-out narrowness, and required revision. The gospel age shuts off none who desire salvation. 4, 5. A name better than of sons — The same subject is continued, and is especially emphasized. If any are to be excluded from true Messianic blessings, it is to be the proud, aristocratic Israelite. Outcasts of the worst type, if duly humbled, are preferred to such. Matthew 21:31. 6, 7. Stranger — Again, Gentiles throughout the world are more than urged and invited — they are made welcome with outstretched arms, if seen coming, even before invitation, “to the mountain of the Lord’s house.” Only a sense of penitence and spiritual want could influence their steps thitherward. 8. Outcasts — Equality thus declared, alike to Gentile and Jew, is no afterthought; not a new purpose sprung up from new exigencies in the course of history. It is found in the terms of the original covenant — “all the nations… shall be blessed in him.” Genesis 18:18-19. Pursuant to this covenant Christ also said, (John 10:16,) “Other sheep I have,” referring to the original purpose that salvation shall be provided for all. 9. An abrupt change of the current of thought here occurs. The prophet’s bright prospect is checked, and he turns to things as they are in his own times. In the reign of Abaz, idolatry prevailed. Hezekiah, at the time of the great reform, caused the temple, which had been closed, (2 Chronicles 29:3-36,) to be opened, when an outward improvement among the people followed. But to the prophet’s eye evil continues; beginning with Manasseh, idolatry and national infidelity return with fearful power. There are other views held of this verse and what follows, founded on the Masoretic text, (one of which, that sustained by Birks, is exceeding fanciful;) but the majority of commentators agree on what is above stated. Beasts of the field — Some regard these expressions as denoting outside nations invited to make invasions on unfaithful Judah. More probably, they denote unspiritual teachers, irreligious guides, who, (excepting during the reign of Josiah,) disturbed Judah as long as its government lasted. Forest — This term is used simply to balance “field,” in the parallelism. Come to devour — Equivalent to, Ye beasts — meaning, the false prophets — do “come to devour” — this is your purpose, your mission — ye wolves in sheep’s clothing embrace every opportunity to devour the flock or people of the land. John, chap. 10, borrows its illustration hence. 10, 11. His watchmen — The people’s teachers. Are blind — Can see nothing with a spiritual eye. Dumb dogs — An image from shepherds’ bad watchdogs, which fail to give notice of danger. Sleeping, lying down, loving to slumber — An exact description of the miserable, outcast curs to be observed, even to this day, in every Eastern town or city. They are nobody’s dogs, allowed to lounge about and greedily devour garbage thrown into the street. What a comparison! Such are the shepherds which the worldly and irreligious are willing to tolerate. Each of these “blind,” “ignorant,” “dumb” watchmen looks to worldly gain, careless as to results on the character of his flock. 12. Come ye, say they, I will fetch wine — The canine figure is dropped, but the same sensual character in the religious teachers is kept up. Drunkenness is now the vice charged. Strong drink — On this, see note on Isaiah 5:11. The disgrace attending this vice among the clergy of this day and of this land is its rightful punishment. Any man who makes a beast of himself by habits of indulgence in intoxicating drinks, becomes a moral outcast in all good circles of society; but much more the religious teacher when caught in this vice. As respects such inebriates, it would seem from Jeremiah 23:1-4; Ezekiel 34; and Zechariah 11, that about the same estimate was anciently held respecting these characters as now. Objects of pity they are indeed, but of moral respectability, not at all. They are, however, worthy of all aid to secure their rescue. The case of the corrupt portion of God’s ancient people is continued from Isaiah 56:9, throughout this chapter. 1, 2. The righteous perisheth — Under ministrations above described. Moral starvation stares them in their faces. Honest seekers after truth come to disappointment. Merciful men — Men who, amid general discoloration of morals and manners, strive for reformation, find their efforts unavailing. And they pass away — are taken from the evil to come — Spared from witnessing even worse things. He shall enter — Rather, He entereth. That is, pious men as a class. They… rest in their beds — Their quiet is to be found in their graves. Every one that walks “in his uprightness” goes to the grave in peace, with conscious sincerity in seeking, but with failure in finding, the path he desired. This under the influence of false teachers. Nevertheless God receives them, for (Isaiah 26:19) “Thy dead… shall live again.” 3, 4. Draw near… ye sons of the sorceress — The Hebrew here is very emphatic: You, you. Sorcery is heathenism, (Furst.) The seed of the adulterer — In the Old Testament, adultery is a word uniformly used for idolatry — so held, because the covenant between Jehovah and Israel was a marriage covenant. See chap. 54. God is the husband, Israel is the espoused to God. The address is here to the Jews in the plainest terms, equivalent to “let us look at your conduct in its true light. Scorners ye are.”Against whom do ye sport — Literally, do ye make up faces? Who is the butt of your mockings? See if jeer and contempt be not due to yourselves alone. 5, 6. More closely scrutinizing their case, the prophet puts it as it is. Inflaming yourselves — As near as can be ascertained from lexicon, grammar, and ancient usages in Palestine connected with idolatries, these words imply burning with libidinous desires; adulterous practices characterized the exercises of the worship of idols. Under every green tree — Groves of terebinths, a species of live oak, were planted in localities set apart for idol worship and lust, usually on big hills, often the highest in northern and middle Palestine, where Baal worship was the most common. Then another form of this sin was the worship of Moloch, in the Hinnom vale southeast of Jerusalem. Children were here sacrificed, either by thrusting them into the furnace, or by slaughtering and then burning them. These extreme evils became most prevalent, probably, in Manasseh’s reign, though from earliest time in that land they may have been more or less practised. Smooth stones — Either rendered smooth by rushing waters in the brooks, or by oil poured upon them when reared into altars.Did any exilian prophet write thus minutely of the scenery of hills, mountains, valleys, etc., peculiar chiefly to Palestine, and not at all to the level Chaldean plains? Difficulties of explanation arise mostly from neological interpreters trying to keep good this theory of an unknown prophet, and not Isaiah, as the writer. 7, 8. High mountain… thy bed — Places of idol and adulterous worship. Accounts of dells also, as such places are obscure. Groves in either place were doubtless sought. Behind the doors… posts — Namely, of houses. Hast thou set up thy remembrance — Perhaps inscriptions are meant, in allusion to God’s command, (Deuteronomy 6:9,) to write the great words of their creed, their duty also, upon the door-posts. The same was practised, it may be, also in idolaters’ houses. Possibly, however, lascivious sketches, drawn on these “doors” and “posts,” are intended. Another than me — For thy divinity. Enlarged thy bed — Of whoredoms. Covenant with them — Seeking safety under their protection instead of that of Jehovah. 9, 10. To the king — Or, possibly, to Moloch, as both words have the same radical letters, and differ only in vowels. If so, the meaning is plain. Or it may be “king,” and refer to some foreign idolatrous king to whom suit had been made for aid, instead of to Jehovah. With ointment — Perfumery was in choicest request among oriental princes. Debase thyself… unto hell — That is, to the lowest degradation into which one can sink — the most degrading practices of idolatry. Wearied in the greatness of thy way — In this low service no wearing toil is too great, no sacrifice spared; with a zeal worthy of a better business thou dost never despond. The life of thine hand — Or, life enough hast thou in thy hand, never to weary in idol making; never to pine as in sickness. Is is not better to take “the life of thine hand” as denoting illicit gains rather than illicit pleasures? 11. Of whom hast thou been afraid — Much in these verses is very obscure, and this verse more than all. The question and context imply that there really was one or more who were objects of fear. But they were not such as would relieve from fear. Is there here an obscure reference to Israel and Judah in the times of Ahaz and Hezekiah? Much like this could have been asked in the past days of Isaiah. Look at chap. 28. The facts of that history seem prophetically paralleled along almost all the earthly life of the Jews. The Jews relied, not on Jehovah, but on earthly powers, to deliver them. One time it is Egypt; another, Syria; at another, it is Assyria. So through all their future, the same question applies. Not Jehovah, indeed, but weak man is carnal Israel’s reliance. Is not this the key to the meaning, and are not the words following, to Isaiah 57:13, sheer irony on the same line of thought? The description of life at Jerusalem in Isaiah’s time, and long afterward, is put in strong colours, but the inward spirit of that life is not overdrawn. In the reign of Ahaz idolatry became rampant, even on the surface; in Hezekiah’s time it was repressed, but not fully suppressed; in Manasseh’s, it was outrageous. Josiah attempted to crush it forever, but it was too late. The proneness to idolatry in the nation could not be arrested — its onward rush dashed the nation to ruin. Captivity and exile alone cured the evil. A similar spiritual aspect, though assuming a different phase, largely appeared in the ruling class at Jerusalem in Christ’s time; and so far forth this prophecy has continued application. 12, 13. About the whole case only words of irony can be suitable. These we have in Isaiah 57:12, etc. I will declare thy righteousness — Israel’s righteousness was more than profitless — it was outrageous impiety. To idolaters the earlier words in Isaiah 57:13 are fearfully taunting. When thou criest — That is, for help. Let thy companies deliver thee — Resort to your throngs of idols. Go to your allies. Nevertheless, wind and confusion shall follow. Your protector shall be like houses or dwellings when tornadoes sweep them away. However, tornadoes are not needed. Vanity shall take them — Lowth and Noyes translate, “A breath shall take them off.” But in Isaiah 57:13 the humble pious are remembered. To possess the land and to inherit God’s holy mountain, is to possess what covers the richest of blessings — generally, gospel blessings. 14. And shall say — Who shall say? The one who trusts in God, of the previous verse? This would be not in the costume of that verse. Better, indefinitely, one “shall say.” Cast ye up… prepare the way — The call is, to clear the way to give opportunity for the righteous to come out from among the wicked, before they are visited with judgment, as surely they will be. 15. For — This word gives the reason for “casting up” the highways and preparing them for the coming out of pious, humble souls from among the wicked. Thus saith, etc. — The prophet details the message beginning with “thus saith.” The high and lofty One that inhabiteth eternity — Words the most descriptive of the incomprehensible God. Whose name is Holy — A name expressing infinite purity and excellence inconceivable; and such a being deigning, yea, delighting, to be in communion with the humble and contrite ones of this wicked world! He loves to revive the heart of such, and to assure them for the present and future. 16. I will not contend for ever — The prophet speaks for Jehovah in anthropopathic terms; that is, in terms as if He, the Infinite One, does actually think and feel human thoughts and emotions, and so does sympathize, as no being else can, with man’s spiritual needs, woes, and joys. He is able, in truth, so to represent the deity; but in doing so, the prophet’s object is to make divine relations to human wants the more vividly felt. God deals trial to his people for necessary discipline. “But he will not always chide, neither will he keep his anger for ever, for he knoweth our frame.” 17. Iniquity of his covetousness — The strong words that describe this evil are rapine, plunder, prey. Of these the Jews, in grade just above the very wicked, were guilty. Smote him — For these Jehovah disciplined Israel. Avarice and love of unjust gains were habits with the people. I hid me — Kept from them all tokens of approval. And he — Spoken as a unit — the people. Went on frowardly — They continued as before — sunk deeper into sin. The doctrine taught is, If removal of divine restraint is forced upon God — if he be expelled from the conscience, deeper into the mire of sin will men sink. 18. I have seen his ways — Man’s ways. Either his ways of rebellion or his ways of repentance, it is uncertain which; perhaps both: the one caused God to withdraw his favour, the other, to return it. God is merciful, and will heal on sincere repentance. When backslidings are healed, then divine guidance and comfort follow. To his mourners — Repenting Israel is meant. He accounts them as “mourners,” and imparts healing and consolation. 19. I create the fruit of the lips — The language of expressive penitence and grateful praise. These are said to come from God as a consequence of this healing, which he doeth. Peace, peace — He lays striking emphasis on the word peace, because it is real peace, in contrast with that heretofore promised by the false prophets. To him that is far off — This refers to the dispersed of Israel; possibly, the converted Gentile is also included: both classes, from this time on, are under gospel influences. 20, 21. But the wicked — The incorrigible, the rejected of Israel — type of the wicked, always and everywhere — have no peace at all. Like the troubled sea — The symbol of perpetual heart-disturbance, turbid with mire from its shore deposits. No peace — Fearfully decisive is this! No peace, saith my God — And saith, also, my inmost spirit, my deepest convictions, divinely awakened within me. To the wicked — Who have sealed their own condition of everlasting unrest. Sec. 5. ON .From the time of the close of the captivity at Babylon direct idol-worship almost wholly disappeared. But self-righteous formalism, another grievous evil, more subtle in its nature, set in, and reached its height when our Lord began his ministry. (Birks.) To all the phases of the Jewish people, from his own times to the times of Christ, the prophet Isaiah applied his instructions and predictions. His outlook in the following chapter seems aptly to light upon the state of things as seen by John Baptist. The theory that Isaiah lived in quiet in his latest years, and wrote his prophecies for private instruction, chiefly to his disciples, and for preservation in the archives of his school at Jerusalem, does not hinder our supposing he wrote on the spur of occasions, as with prophetic eye he saw them transpiring during the public life of the people. Dr. Kay, of the “Speaker’s Commentary,” a writer specially observant of the part which different sections in this book play in the Jewish ritual, regards this and the 59th chapter as suited to the occasion of the great day of atonement. He says: “The promise of reconciliation was made in Isaiah 57:15-19. The present chapter stands like a homily for the day of atonement, (see Isaiah 58:3,) while the confession suited for that day follows in chap. 59.” 1, 2. Cry aloud — Literally, with open, full throat. It is an alarm-cry that is called for, against sins common, indeed, in the prophet’s time, but peculiarly common just as the Messiah’s advent approaches. Spare not — Lay on reproach without stint or reserve. Lift up… like a trumpet — Earnestly show up Jewish iniquities to the extreme end, notwithstanding they pretend to be very religious. They seek me daily — They make ado about it; pretend great delight in justice, as if they were indeed a righteous nation; as if their professed delight in approaching God were real. 3, 4. Wherefore have we fasted, (say they,) and thou seest not — They turn to complaining of God. He does not honour their work-righteousness; does not see it; gives it no attention. The answer is, Ye deserve it not. While pretending solemn devotion, ye exact all your labours — Your grievous tasks. (Gesenius.) Ye do all this for gain. Your devotion to me is all hypocrisy. More than this: ye fast for strife — Your fasting and self-imposed inflictions make you no better. All of it, with the spirit you have, renders you contentious. And… smite with the fist of wickedness. Exodus 21:18. Your servants suffer by your fasting. This requires you to be mild, patient to all, and humble before all. Nerves rasped by abstinence should be better under control. Your fasting is an offence “I cannot away with.” Isaiah 1:11-15. 5-7. Is it such a fast — That is, the one chosen fast which I have appointed through my servant Moses? Only the fast connected with the day of atonement had been thus duly appointed. With this annual great day of atonement were prescribed many and various ceremonial duties, all having symbolic importance, not needful to be here defined. At various times in the history of Israel other fasts were established, especially from the time of the exile onward. With classes of Jews who affected much religiousness, fasting became merely an outward asceticism, and this is what is here condemned. The moral intent of a fast is expressed by the deepest humiliation, penitence, a whole self-surrender to God, heart-felt love for others, and a round of sincerely compassionate acts such as the wants of our fellow men call for. For the lack of these the prophet characterizes the fasting of his times, and of times foreseen far into the future, as dumb show and hypocrisy. The kind of pretended humiliation he condemns does not tend to radical reformation of life. This demands that they should loose the bands of wickedness, and undo heavy burdens: or, in other words, should cease to be unjust to debtors and others. Break every yoke, etc. — That is, the manumission of slaves, (Leviticus 25,) and the cessation of every sort of oppressiveness, etc. See Jeremiah 34:8-22. The kind of character required before God embraces, moreover, forgiveness of enemies, unfeigned sympathy with sufferers, and pure, general beneficence. 8. The blessings here mentioned follow true obedience. Thy light — Spiritual light, in which the obedient walk, is as the hopeful morning dawn. Health… spring forth — Thy spiritual growth shall be rapid. Thy righteousness — Abstract for the concrete, much as St. Paul uses the word in Romans; sometimes a moral rightness of character, leading one to do what pleases God; sometimes, thy Righteous One, who justifies, shall go before thee. 9. Then — On ceasing to oppress, and engaging in works of kindness and helpfulness. Call… answer — The one party having the confidence to “call,” and the other both the disposition and legally the power to “answer,” seeing that right actions proceeding from right motives had taken the place of wrong ones. 10, 11. If thou draw out thy soul — Not merely imparting needed assistance, but doing heartily the sentiment of Isa 58:7-8. Readiness to do acts of love to others makes God ready to dispense richly in return. Make fat thy bones — Or, increase thy strength. 12. Build the old waste places — The beautiful figures used here are unsurpassable. The prose of it is, Thy children or posterity shall inherit your renewed character, and build up Zion in the far future, and in and through them, thyself shall be called the repairer of the breach, so fearfully made in the spiritual Zion. The restorer of paths — That is, the old paths. Jeremiah 6:16. To dwell in — The figure relates, most likely, to the demoralized Jerusalem which, on the return from Babylon, is to be rebuilt, and its streets and walks restored. 13, 14. To the foregoing duties of love is added the duty of sabbath observance. See Isaiah 54:2; Isaiah 54:4. For preserving the unity of a theocratic nation this was a vital duty. It is singled out here from other commands (Exodus 20) to represent the whole first table of the decalogue. If thou turn away thy foot — Namely, from walking in its usual paths — from pursuing its customary avocations. From doing thy pleasure — That in which thou usually delightest, and lovest. A lesson of self-denial for God’s sake. And call the sabbath a delight — Under the Old Testament dispensation, the holy observance of the weekly “sabbath” was one of the most significant marks of a God-fearing people. Such, and none else, would term the “sabbath a delight.” To the irreligious it would, because of its largely enforced abstinence from mere secular pursuits, be a day of weariness rather than of delight. Cause thee to ride upon the high places of the earth — “High places” stand for security: hence, fortresses were usually built on elevated ground. Metaphorically, then, the expression denotes a position of safety and honour. To such exaltation would God raise his people, if trustful in him, and honouring his holy laws. Sec. 6. REBUKE OF AND PROMISE TO ISRAEL.The reproach of God’s sinning people, which was opened in chap. 58, is here still more directly exposed. 1, 2. Behold — An ellipsis, as if omitting a short parley. And the prophet impliedly answers with emphasis, “No! Far from it.” The Lord’s hand is not shortened… ear heavy — The shortening the hand is here a figure indicative of the loss of vital energy, as heaviness of the ear is of lessening in quickness of mental perception. Neither of these can apply to “the Lord,” who is the same “yesterday, to-day, and forever,” in the perfection of all his attributes. The fault, if any, must therefore be elsewhere. Your iniquities… your sins, have made it impossible for Jehovah to save you. 3, 4. Hands… fingers… lips — The sins of Israel are sins of deed and word, by which accusation is to be found in every organ. 5, 6. Cockatrice’s eggs — Hatched into basilisks, (see Isaiah 11:8;) a fabulous reptile — its gaze supposed to be fatal, its eggs, as food, certainly poisonous. The reference is to a popular, not a scientific, conception of a certain not well-known reptile, and is employed to characterize strongly the people’s evil works. So of the next figure. The spider’s web — An emblem of the people’s acts of enticing and ruining others. The further point of the figure is, that the “spider’s web” is too gauzy as a covering to conceal wicked plans against others. Flimsy sophistry cannot hide pretended righteousness. 7, 8. Before this, depravity had involved hands, fingers, lips, tongue; now the feet are added. Make haste — Running and making “haste” to do evil. To indicate further degrees in depravity, citations are made from Proverbs 1:16; and in both verses Paul (Romans 3:15-17) finds a fitting citation for utter depravity. Not only things they touch and speak of are polluted, but their ways are made crooked for working greater lengths of destruction. Corresponding retribution follows. Way of peace they know not — No peace do they have; no judgment, or, better, no sense of right, is in their goings; that is, along their whole pathway of life. 9. Therefore — As the consequence of the foregoing. Is judgment — Or, real vindication. Far from us — We as a people are utterly undeserving. Neither doth justice overtake us — The meaning is, God doth not interpose for us. Note here, that the verbs are all of the Hebrew future-present, indicating prospective continuance of action. We wait for light — For divine favour. Behold, obscurity — No guiding relief comes. Same meaning in parallel member. 10, 11. We grope for the wall — Like the blind we feel our way. And the same or similar course of figures continues to Isaiah 59:15, each illustrating some comprehensive phase in this confession which the people are openly and freely making, but which, in chap. lviii, it was boasted there was no need to make. Self-righteousness was uppermost in that chapter. Now it is confessed, “Moral blindness and darkness is our lot. Light and peace belong to the lot of the good, but to us it is the same as if we were dead.” In Isaiah 59:11 the figure is changed to indicate still the same bad state of the heart. With the insolence of a bear we growl; with hopeless sadness we moan like the turtledove. For judgment — That is, for vindication, (see Isaiah 59:9,) for apology for our condition, but in vain. For salvation — For deliverance from this state; but it fails to appear. 12, 13. Our sins testify against us — Every page of our life history is a record against us. 14, 15. The section from Isaiah 59:9-14, including first part of Isa 59:15, culminates in a confession of a state of things fearfully bad in Jewish society at several periods of its history, but especially in the days of John the Baptist, of our Saviour Christ, and onward to the final breaking up of the nation, A.D. 70. Judgment — Equity set at naught. No magistrate could really avail. 15-17. The Lord saw it — Dramatic for the statement that he accepts the confession as he promised. Isaiah 58:8-14. It displeased — Literally, It was evil in his eyes. No judgment — That there was no just judgment (always so dear to him, Isaiah 61:8) among the Jewish people. Saw that… no man — No man who executed justice and sought truth. Wondered — Amazed. He sees with dismay that no one is there to interfere or to intercede. Therefore — Upon knowledge of what was wanting. This passage is strongly dramatic, figuring God as a human supervision. His arm — Symbol of omnipotence. “His right hand and his holy arm hath gotten him the victory.” Psalms 98:1. His own equity came to the rescue. 18. According… deeds… he will repay — Dealing fury, terrible retribution, but only to the incorrigible. To the islands — See chap. Isaiah 41:1. To the western heathen world-power, Rome, embracing the world now or soon to be in complicity with apostate Israel in throwing down all righteous equity and judgment. He — The Eternal Jehovah. Review the course of thought thus far in the chapter. The points are: Keen self-reproach on account of sins; dark descriptions of characters on this head, followed by sorrowful confession and admissions of apostasy on the part of the great mass of Israel; the crucible of judgment is employed; worthless dross is rejected; genuine material is preserved. 19, 20. The interposing Saviour is on his redeeming career. Hitherto, that is in Isaiah 59:16-19, in view of Israel’s having fallen morally so inextricably deep, and because no one appeared as a helper, an intercessor, Jehovah enters at once into service for his recovery; his own arm is laid bare; he puts on armour for Israel’s defence and upbringing, namely, righteousness as a breastplate, a protecting helmet for the safety of his head, and garments of vengeance for the onslaught in general against what it had belonged to all the appointed agencies in Israel’s history to do, namely, to train the nation into the virtues of justice, mercy, truth, righteousness, etc. — just such as were essential to qualify them to be a holy nation. At the discovery of this condition of his people, he was struck with dismay “that there was no man” at hand: (Isaiah 59:16 :) “man,” in the sense of a whole man, a hero, an “intercessor,” who, as in duty bound, should have wrought to the attainment of the character required among his people. The right man was wanting. True priest and prophet were long past, and Jehovah himself now undertakes the cause of Israel. Isaiah 59:17-18. In Isaiah 59:19 there begin to appear some results of his interposition. The Hebrew (in Isaiah 59:18) is complicated and difficult, but we obtain this sense — that, armed as he is with justice and salvation, vengeance and zeal, he carries out a general retributive judgment upon all adversaries, whether of distant “isles” or of inimical Israel — with the former especially, and brings them to capitulate, and they become friends. So shall they fear the name of the Lord — Spoken of those who were at enmity with “the Lord,” and with his true Israel. “Fear” of God’s “name” is the suitable recognition of his claims and the reverence due to his authority. From the west — They of the west — all Gentiles. His glory — The “name” and “glory” of Jehovah are here not only parallels, but synonymes, as we learn from other places where the two terms are jointly and severally used to signify the manifested excellence or glorious presence of Jehovah. — Alexander. Isaiah 30:27; Isaiah 35:2; Isaiah 40:5; Isaiah 42:12. From the rising of the sun — From the east as well as from the west. It is curious, at least, that the local directions are here reversed. Usually the order is from the east to the west. (See Isaiah 43:5; Malachi 1:11.) This is the only note of time (if it be this) where the great events here indicated have their occurrence. Logically, and from the context, this term begins at the advent of Christ, and continues to what is technically called the millennial period. During this interval immense results — moral, spiritual, intellectual — travel from west to east. When the enemy — All adversaries to the true religion. Shall come in like a flood — As not unfrequently is the case during a long period in Messiah’s dispensation. The Spirit of the Lord shall lift up a standard against him — The Hebrew, here, has had abundant interpretations varying from our English Version, but with little approval from the best critics. “The Spirit,” otherwise rendered “the Wind of Jehovah” — a driving wind — “shall dam up a straitened river.” The words, in Hebrew, are of that peculiar form which may be rendered either way. But the general sense or tenor of the context seems to call for a turning off from strict literalness (and that in the way of our Version) in order to preserve a consistent suitableness throughout. 20. Redeemer… to Zion — The apostle Paul refers to this text as proof that when the Gentiles throughout the world shall have come into acceptance of the Christian religion, then apostate Israel shall also be converted thereto. Romans 11:25. 21. As for me… saith the Lord — Of late the prophet has been, but now Jehovah reappears as, the speaker; probably because he personates the “Redeemer” of the preceding verse. This is my covenant — Namely, the covenant of the Gospel, with all its spiritual benefits, which is to run on till the world ends. My Spirit… upon thee — First, on Messiah without measure; (John 3:36;) then, on his people, the devoted ones of Israel, the true Israel, they of the “west” and they of regions where is “the rising of the sun.” From these, that is, the true Israel, (Isaiah 49:3,)“righteousness will now overflow to the whole people.” They will be raised to their high calling as God’s royal priesthood; and the oath to Abraham and the truth to Jacob will be fulfilled through successive generations, as it had been sworn to the fathers from the days of old. (Birks.) Sec. 7. ZION’S FINAL GLORY.The preceding two chapters present in dark colours the great moral deterioration of natural Israel, by which the better few, “the small remnant left,” (Isaiah 1:9,) were overwhelmed, till Jehovah came again and manifested himself, through prophetic vision, for their deliverance. The place and order of the vision is Jerusalem, at the birth of the Messiah, with a comprehensive extension of the scene far into the latest days. This literal advent of Zion’s Redeemer appears to take on a typical character of stages manifested gloriously in the far future. St. Paul quotes one of them when he (Romans 11) applies it to the still future recovery of Israel, when the broken olive branches shall be grafted in once more. The Apocalypse (Revelation 20, 22) borrows imagery from this chapter of blessings still future. The chapter is the close of the second cycle of those later prophecies of Isaiah, which also show an intimate relation to each of the earlier series; for example, the charge to comfort Zion (Isaiah 40:1) is herein fulfilled, and her sorrowful complaints (Isaiah 49:1-2) are silenced by rich abundance of blessing. No less intimate is the relation here with the opening and close of the earlier visions in Isaiah 1:26-27; Isaiah 2:1-5, with Isaiah 35:1, presenting thus a unity of structure in the whole book of Isaiah which neological commentators cannot well gainsay. 1. Arise — The chapter opens with an animating address to the delivered children of God. Shine — The image is a sunrise scene. The night, long and dismal, has brooded, but now gradually ends. Thy light is come — The tops of the mountains (Isaiah 2:1-5; Micah 4:1) are gilded, and are seen by the prophet, though far back in time. Glory of the Lord… risen upon thee — That is, upon Zion-Jerusalem. The light falls upon her, not for her sake alone, but for all man-kind. This vision is welcome recompense for the darkness hitherto. (See Isaiah 58, 59.) Zion is to have the first view of the new day. 2, 3. Darkness shall cover the earth — Apparently spoken of the Gentiles, whose “darkness” shall continue for awhile, but will be ultimately dissipated by the reflected light from Zion. The Lord shall arise upon thee — Zion is brought into light, not as a spectacle, not to be in contrast with Gentiles engrossed in darkness; but to impart her light upon Gentiles.This explains Isaiah 60:2. The Lord is risen upon the whole pagan world in that he has confided to Zion — that is, the whole Christian world — the duty of direct evangelization in every part of the earth. Thus (Isaiah 60:3) all nations are to walk in Zion’s light of truth and salvation. Brightness of thy rising — The glory of Zion is to increase, and attract many and strong nations and kings, as by a light suddenly breaking on thickest gloom. The words here must not be weakened by a change to thy rising brightness. “Thy rising” is as the “sun of suns” coming over Jerusalem from the east and in surpassing splendour passing on to the west. 4. Lift up thine eyes — Zion is directed to look about her, and see the crowds approaching from afar. The crowds consist of dispersed Jews, thy sons; and more numerously of heathen as well. Thy daughters — The sons walk, the daughters are carried. Words used to heighten the parallelism. 5. Thou shalt see — Or, fear; it matters little which, in its ultimate meaning. (The Hebrew word is uncertain.) Both meanings may come in play — crowds so great coming into view may occasion surprise, yes, even fear. The heart of renewed Zion shall throb with wonder and joy at the sight of the abundance of western maritime nations converted to God; at the sight of the wealth and treasure pouring in for the Lord’s service. 6, 7. Multitude — That is, a stream of camels, bearing presents to enrich Zion. Dromedaries — The camel is used for burden-bearing; the dromedary for fast travelling. Here presents are brought in reward for spiritual hospitalities, and glad tidings thereof are promptly sent afar. Midian… Ephah… Sheba — The two first named are thought to represent Northern and Central Arabia, and the latter Arabia Felix. Here the descendants of Abraham and Keturah were settled. Midian was their son, and Ephah their grandson. (Genesis 25:2; Genesis 25:4; Genesis 38:28.) Kedar… Nebaioth — (See Smith’s Bible Dictionary on these names.) These bring altar-victims, instead of seeking gain as formerly; and they all now volunteer themselves as spiritual tributaries. Their gifts, therefore, are received with acceptance — With gladness, because unselfishly offered. 8. Who are these… fly as a cloud — Emigrants from over the seas — from the west — the sails of whose ships are likened to flying clouds. A striking figure. As… doves — Skimming the waters as “doves” do the air. Refined poetic element here. 9. The isles shall wait for me — The people of the “isles” and of the seacoast — naturally mariners — are also eager to become Zion’s tributaries, and to bring to her the wealth of commerce. (Isaiah 42:4.) Apostolic zeal and labour wrought them at once with greatest success. The figurative descriptions in these verses imply a glorious diffusion of the Gospel over peoples hitherto unfriendly to Zion. The language throughout is in Isaiah’s accustomed drapery. 10. Strangers — Foreigners of false religions converted to the true religion. In… wrath I smote thee — This refers to the morale of wasted Jerusalem, and their captivity at Babylon. Their kings — Perhaps including Cyrus, Darius, etc., of Persia; likewise the later Christian kings. 11. Thy gates… open continually… day nor night — The gates of Zion, because thus open, denote the unremitting influx of converted new comers. Forces of the Gentiles — “Forces” — not unlikely their wealth as well as their people. (See Isaiah 60:5.) Their kings — That these may be “brought bound, or in chains,” (Chaldee Paraph.;) “pompously attended,” (Lowth;) “with their retinues,” (Noyes.) But the Hebrew rather means, that they may be brought or led, in any way, (as by the force of truth,) to serve Jehovah. The following, however, is quite as likely to be the idea intended: that their kings may be led in as captives to grace the triumph of the true religion, after a long time making themselves brave against it. 12. Nation and kingdom — Even at the height of Messianic triumphs it would seem resistance was occasionally made. So in the New Testament, at the so-called millennial periods, the conquests of the true religion will not fully prevail till after long unsuccessful struggles. Shall perish — Final resistance will end disastrously. This is the providential law, till the last enemy shall be conquered. Absolute peril awaits all who resist God. 13. The glory of Lebanon — The whole of it, here specified in its trees, shall be employed to beautify thee: as it did so, literally, in Zion’s temple under Solomon, so shall it in the exalted figurative and spiritual senses.The place of my feet — See Ezekiel 43:7; 1 Chronicles 27:2. The ark of the covenant is God’s footstool. In Isaiah 66:1, the whole earth is so named. 14. Sons… of them that afflicted thee — Descendants of thy ancient persecutors. Shall come bending unto thee — Shall confess the mistakes and sins of their fathers, and shall (not with nicknames or worse, as heretofore) respectfully acknowledge thee to be the city of Jehovah, the Zion of the Holy One of Israel. And they declare thereby their faith in the true God; for Jerusalem stands as the monument proclaiming to the world the true Godhead of Jehovah. 15. Whereas thou hast been forsaken — This is said under the figure of an abandoned wife; but the meaning would be clearer if read, “Instead of thy being a forsaken and hated holy city, so that no one would pass through thee” — so that travellers and caravans did pass altogether by — I will exalt thee to be the eternal city — a position of growth in importance and honour, and which shall never cease to exist as such. 16. Suck the milk… the breast, etc. — The meaning here is, that Zion-Jerusalem, or the Messianic Church, shall draw on the resources of the more wealthy Gentiles as well as of kings: allegorical of being cherished with tenderest regard by them. From this, Zion is made to know that Jehovah is her all-compensating Lord and Saviour, mighty to save. 17. In the first part of Isa 60:17, the material of which the city is built is the allegorical subject. For brass I will bring gold… for iron… silver… for wood brass… for stones iron — In Solomon’s day (1 Kings 10:21; 1 Kings 10:27) civilization so rapidly advanced that in the above terms it was made a type, as here used, of advancing improvements evermore in Zion’s city. Gold in place of brass, silver in place of iron, etc., signify ever-growing preciousness in all that pertains to the temple of holy Zion. Compare Revelation 21:10-21. Thy officers peace — Better, Thy magistracy shall be peace. The term characterizing it shall be “peace;” shall be, in other words, order, truth, love. These shall mark the whole of Zion’s government. Thy exactors — Not tyrants or tyranny, but justice, equity absolute. 18. Her very walls shall suggest nothing else than salvation, or safety, or perfect security. Her gates — The places where differences are judged or adjusted, shall be utterly without cases to adjudicate, hence they are worthily named, Praise. 19, 20. The sun shall be no more thy light — For thy light and beauty shall exceed its brightness. No words can excel in beauty these verses. The spiritual Jerusalem is glorified through the shining of Jehovah as her everlasting light. In this verse, light denotes knowledge of spiritual truth, as a characteristic source of moral power concreted in the victories and blessedness of the Church militant and triumphant. 21. Thy people… all righteous — Because true disciples of the Lord. Isaiah 26:2. They shall inherit the land — Or, as St. Paul transforms the words, it shall be “the inheritance of the saints in light.” Jehovah’s desire is expressed that what he has planted, watered, and pruned, shall be gloriously productive. That I may be glorified, contains the idea of such desire. 22. A little one shall become a thousand — To the broadest dimensions the relatively small one shall be extended. Genesis 18:18. Not, however, from descent from Abraham is this increase of numbers to obtain, but from an extension of spiritual fellowship to all the families of the earth.Micah 4:7. This is surely to come to pass, but in God’s own time. The meaning is, God prepares by stages for the times of Messiah, then for the grand and final conquests of his Church militant. This chapter is addressed to Zion-Jerusalem, and so sustains the address, predicting growth and blessedness to the end. Messiah’s Work of Mercy and Judgment. — 61-66.Sec. 1. MESSIAH’S ON EARTH.Here begins the third series of the later prophecies, or the seventh and last division of the whole book. Messiah’s work, chiefly in the last times, is herein laid out. Sections and sub-sections mark the artificial structure of the series, as will be noted at chapters Isaiah 61:1 to Isaiah 63:6; Isaiah 63:7-19; Isaiah , 66, for the larger divisions. This is all that is needful to say — all for which there is space to say — for the general use of the reader.There are hints, in Isaiah 61:1-3, that the year of jubilee (as in the preceding chapter) was the occasion on which this prophecy was written. So, at least, thinks Dr. Kay of the “Speaker’s Commentary.” Whether or not that were the occasion, the imagery seems to be derived from what would be peculiar to such occasion. 1-3. The Spirit of the Lord God is upon me — Upon whom? The use which our Lord Jesus Christ at Nazareth (Luke 4:16-22) made of these words must decide that he made himself the person meant. He declared himself herein the predicted and divinely anointed Servant of Jehovah; and that he had brought glad tidings of redemption to his people. The passages in Isaiah 42:6-7; Isaiah 59:20-21, point out the same idea. He (the “Lord God”) hath sent me — The “Servant of Jehovah,” the “Messiah.” See Psalms 45:7; also Mark 1:1, and Acts 10:38. The jubilee phrases are figures expressive of the work really wrought by Christ at his visible advent. The phrases are as follows: “The meek,” “the brokenhearted,” “the captives,” that is, to sin; “the prison-opening,” “the acceptable year,” “the mourners in Zion,” etc. All these were terms of jubilee specialty, and the objects mentioned were those upon which Jesus was tenderly compassionate. 4. And they — The strong flourishing “trees of righteousness,” of Isaiah 61:3; the sound and the efficient, whom the grace of the Gospel brought out and made grand workers in Messiah’s kingdom. Waste cities — Destruction occasioned in consequence of the sins of the people in days gone by. Of this import, also, are the parallel expressions in the verse. 5. Strangers… sons of the alien — That is, Gentiles converted to the true religion. Your flocks — The keeping of flocks was a large husbandry in Palestine. The employment of Gentile keepers denotes a breaking down of “the middle wall of partition.” All have become Christians together. All are now strong and willing workers together in the world’s great pasture-field add vineyard. Other meaning than spiritual this verse has not. 6. Ye shall be named… Priests… Ministers — Redeemed Israel is now intermingled with crowds of converted Gentiles giving help to the building up of the “wastes” of Isaiah 61:4. Priority gives to Israel the prerogatives of the priesthood; yet all, in a sense, are embodied into “a kingdom of priests and a holy nation.” 1 Peter 2:5-9. See, also, Exodus 19:6. Spiritual service, rendered by Gentiles, is the wealth of the Israel, and the glory achieved by them for the divine cause shall be the fruit of Israel’s fidelity. 7. For your shame… double — The Hebrew is perplexing. Clearly another promise is here given, possibly pursuant to Isaiah 40:2. Instead of shame for past sin and punishment, ye shall have abundant recompense. The promise in its largeness of meaning is: Instead of the former meagerness of the dispensation out of which you have emerged, you shall have the ever-expanding glory of Messiah’s new and final order of things in this world. Their portion… they shall possess — An enallage common to Isaiah, or a change from “your” to “their” occurs here. The same persons are intended. “Their portion” is the same as your “portion;” “they shall possess,” the same as you shall possess. The “double” means the far larger measure. Confusion — This refers to the disorders in general of the old state — all the judgments of God on Israel’s sin. 8. This verse connects with Isaiah 61:1-7 by the word for, to show the attitude of Jehovah — who, as God over all, now speaks — toward Israel and his former oppressors. I the Lord love judgment — That which is right and just in the experience of my people, who have heretofore done evil, and have suffered by the hand of the oppressor. This, on God’s part, was right and just, but no thanks to the oppressor. I hate robbery — The oppressor has punished with gross injustice, and in sheer selfishness. Burnt offering is, with good critics, now accounted as meaning injustice, (not from the Hebrew root once supposed.) Jehovah avers his hatred of injustice toward his people, whom, and for which injustice, he now compensates with another and glorious estate, as given in Isaiah 61:1-7.Hereafter Jehovah will direct their work — their proper estate under Messiah — in truth. Reward shall be the order henceforth. 9. Their seed shall be known — Their posterity shall “be known” as a people divinely beloved; and that, too, among peoples once their oppressors. 10. I will greatly rejoice — The Servant of Jehovah, or Messiah, is again the speaker. To him the calling — that of bringing messages of salvation to Jehovah’s people — is a joyful one. In preparatory adornment for this, Jehovah invests him with garments of salvation… the robe of righteousness — Do not these symbolize, respectively, the estate of Messiah at his resurrection and at his ascension, as our risen Redeemer? It so seems. He, the Messiah, is thus bedecked as with a priestly coronet — a tiara or costly turban. This painstaking adornment is like to that of a bridegroom in grand array; and to that of a bride when she appears in her jewels. Conceptions are here intermixed: namely, Christ and his Church, the Saviour and the saved; the Intercessor and those for whom prayer is made. The Servant of Jehovah’s priestly office avails to accomplish an orderly renown to his Church, once, and even recently, in humiliation. (See Isaiah 61:5; Isaiah 61:8; Isaiah 61:11.) 11. As the earth bringeth… as the garden causeth… to spring forth — For similarly as the earth in detailed order brings forth her productions, and as a garden its plants, so shall the Lord Jehovah cause righteousness, or righteous and holy character, and praise, or gratitude, on account of such character, to spring forth, and become abundant to the presence and perpetual observation of all peoples. And this shall be the reward — the compensating result, of all the travail undergone by the world’s priestly Messiah. MESSIAH’S . 1. The “Servant of Jehovah,” or Messiah, is the speaker still. He will not be at rest till what is promised in the preceding three verses is accomplished. This is the present view of the best commentators. For Zion’s sake — Zion is the generic word for the great Messianic cause. Will I not hold my peace — It is the office of Messiah to ask or to work for the earth as his inheritance, (Psalms 2:8,) and that of Jehovah to give it. Does not the passage refer rather to Messiah’s proclamation of the Gospel? Righteousness… go forth as brightness — Go forth until the holiness of the Church shall be abundantly manifest, as a light shining out of darkness. Righteousness and salvation utter each the very same idea; both are needed only to balance the sentence. The terms brightness and lamp indicate Zion as not yet so fully out of the shade as is needful; but that in good time she will enjoy abundance of light, and diffuse it unto others. 2, 3. Gentiles shall see thy righteousness — The same thought in respect to the Gentiles as in Isaiah 60:3. They shall come to see the amazing moral superiority of Jehovah’s cause; and all kings, or men of power among them, shall be attracted thereto, and give it favour and advancement. Thus the Zion of God shall be called by a new name among them — a name of honour pre-eminently, because seen over all other religions to be of superior holiness and character throughout. The Lord Jehovah, in the march of his redemptive providences, will bring this around. In his hands, thus dispensing light, spirit, and power, Zion is to be seen as what she really is: A crown of glory… a royal diadem; terms implying an object of superbly glorious moral beauty. 4, 5. Thou shalt no more be termed Forsaken — Messiah and his Zion are concreted. “Thou” refers to both in one. No more shall the terms, Forsaken and Desolate be thy reproachful name. But thy new name shall be, Hephzi-bah — “My-delight-in-her,” (Hebrew.) For Jehovah does have delight in thee. And thy land — Thy home. Beulah — And this means, Happily-married one, with a home springing with joy to its possessor. This idea of possession in the words marrying a land, helps one to understand the sentence so shall thy sons marry thee; that is, shall possess thee. Wife, children, and servants, in Hebrew law, and in ruling ideas in the early ages, (Mozley,) were held in absolute possession by the chief, or head, of the family. So in the tender social sense, a young man always possesses, when he marries, his bride. As is the joy of such possession, so shall God have joy in Zion, is the thought here. 6, 7. Watchmen — This alludes to the practice of stationing on city walls men who served as criers when news good or bad was to be announced. As applied to the spiritual Jerusalem or Zion, they mean instructors of the people — priests and prophets, ministers of the true religion. Ezekiel 3:17; Ezekiel 33:7. Never hold their peace — Constant warning and instruction was their duty. Make mention of the Lord — The Lord’s reminders as watchmen of Israel’s highest interests were enjoined to fail not in diligence and fidelity. Give him no rest — Literally, no silence. “Ye that are set as Jehovah’s reminders give to yourselves no rest, no silence, in your assigned work; and give him (Jehovah) no rest, no silence, till he establish the newly restored Jerusalem, his holy Zion. A praise in the earth — Or, a permanent spiritual power for the salvation of the world. 8, 9. Sworn by… hand… arm — Possibly in answer to the foregoing provided-for intercessions, Jehovah swears by “hand” and “arm” — symbols of strength — pledging infinite power to fulfil his promise.Possibly this wrought an effect which may be paraphrased as follows: “As I am the eternal Jehovah, I never more will suffer Zion’s enemies, near or far, home or foreign, within or without, to plunder or cut off her supplies of corn and wine, both of which herself alone shall forever enjoy in the spirit of praise… in the courts of my holiness.” Enemies, abroad or near at hand, may here represent Zion’s moral foes or hinderances, within or without; and “corn” and “wine” are symbols of abounding spiritual sustenance and joy. 10. Go through, go through — This is equivalent to, Pass on, pass on. In these words, twice repeated, a picture is given of Gentiles coming up in continuous lines for entrance through the gates of Zion, with a voice cheering them on their passage, Cast up, cast up the highway, followed by the charge to remove obstacles of idolatry from the on-coming multitudes, and to rear a standard bearing the no-doubtful motto of holiness to Jehovah. The practical truth here taught is, That hope and prayer, and unflagging work, are required for the purity and extension of Messiah’s cause in all the world. 11. Behold, the Lord hath proclaimed — Better, Jehovah proclaimeth. The message is to go to the ends of the earth. Remote nations must know that Jehovah alone is the true God, and that in a high sense his people are the only truly favoured ones of the earth. Some think the long caravan trains of returning Israel from Babylon to be the occasion for announcements such as this, here and elsewhere. Partly so, it may be; but the prophet’s ken has come to reach far above and beyond this once most important event. Daughter of Zion — Primarily, Jerusalem and its people; but the far-extending Zion of God is the larger meaning. Thy salvation cometh — Better, thy Saviour cometh. However, it matters little which terms are used; yet the latter takes precedence from what follows. His reward (Psalms 2:7) is with him — Which is now coming to be a realized possession. 12. Time is near when the Church, so extended and flourishing, shall be called by its generally accepted name. The holy people —the redeemed of the Lord — Yea, more. Reverting back to the mother-symbol thereof, namely, Jerusalem, thou shalt be called, Sought out — Derushah. A city not forsaken — Ir-lo-neezebah. So Alexander translates; and the meaning is, Thou art the all-desired place; thou art no more in peril of invasion from old enemies, as was ancient Jerusalem. Henceforth thou art the Protected-of-Jehovah; and, blessed with his smiles, thou shalt be never forsaken more. 1. The scene here introduced is as if Jehovah, in a broken dramatic picture, is returning with the tread of a triumphant conqueror from a complete victory over foes. and the people cry out, Who is this that cometh from Edom — Ever a scornful enemy to the Jews, and even to the latest day of their history a relentless one. With dyed garments — Edom means red; some, from this fact, have needlessly supposed a play upon words, and not a reference to the land of Edom. This coincidence of blood-red with the dazzling garments of the conqueror is, however, quite too fanciful. Bozrah — A town within the limits of Edom, not the Bozrah of the Hauran. I that speak in righteousness, mighty to save — This is the answer of the conqueror, Jehovah. 2. The next question is, Wherefore… red in thine apparel — Why bespattered as if with red grape juice, like him that treadeth in the winefat or winepress. 3, 4. In reply, the mistake of his visage, (Isaiah 63:1,) as that of an earthly warrior approaching as from afar, is explained. Not that kind of a warrior is he; but he is as one who has braved sin, death, and hell at Gethsemane and on the cross, then rose as a conqueror out of the grave, and ascended to the highest heaven. Ephesians 4:8-9. Trodden the winepress alone — If this refers to the closing scenes of Christ’s life, as not improbably it may, at least in more than a secondary way, then those scenes are present or past as seen in vision, but future as actually to be viewed in exposition. He went emphatically “alone” to his death, with garments soiled and dripping; but on regaining victory and power, held for a time in abeyance, he hastened to judgment upon the unrighteous and incorrigible, causing their utter separation from among those humble ones who were ready to receive him and render to him such aid as they were able. For the while, the process is destructive, but in the end he shall put all enemies under his feet. Of the last part of Isa 63:3, their blood shall be sprinkled upon my garments, and I will stain all my raiment, Dr. W. Kay says, on the phrase “will stain:” “The unique form of the Hebrew verb, gaal, seems meant to connect it with the word ‘redeemed’ (geul) in Isaiah 63:4, as though the stains were marks of his having fulfilled the duty of goel — the avenger of blood and the re-instater of his oppressed kinsman.” — Sp. Comment. The day of vengeance — Announced before, (Isaiah 61:2,) to follow “the acceptable year,” a period during which the best great efforts of the Messianic reign of peace and salvation are exemplified. But in contrast with this is a period wherein surviving powers of evil gather strength, and upon which the positive side of Messiah’s righteousness and judgment must be visited, and his own true people be avenged. This is the year of Messiah’s redeemed people. This principle has many a time had, and will yet have, exemplification in Messianic or Christian history. 5, 6. I looked… there was none to help — These opening words do but repeat Isaiah 59:16, with one change only, that of the person, which, in the latter is Jehovah, while in the former it is Messiah, or the Lord’s Anointed — the Servant of Jehovah. I wondered — Amid rank rebellion there ought, in the nature of things, to be some exceptions; some might, perchance, have conscience enough left to have taken sides with him. But not even one appeared. Therefore mine own arm brought salvation — Namely, to his sorely oppressed spiritual Israel. Opposers shall not escape. Hostile nations and individual souls alike shall drink the cup of retribution to the dregs. Full justice shall be done to his righteous cause. It shall be shown that no incorrigible foe can stand. Thus ends this obscure and dramatic scene, in which some moderns see little or nothing of Christ, as Calvin, Grotius, Alexander, Barnes, and others; while earlier commentators, and not a few modern, see much of him, displaying the righteousness of his cause, and the peril of opposition to it. THE LAST WITH ISRAEL, Isaiah 63:7 to Isaiah 65:25.Israel’s former Mercies and Sins.There are various schemes of division of the matter now following. The one here adopted as best, is that of two well-defined sections, namely, The Last Controversy of Israel, with subdivisions as the topics vary, (Isaiah 63:7 to Isaiah 65:25,) and The Full Redemption of Zion, comprising chapter 66. 8. He said — Jehovah said, in the exercise of his great mercy. Surely — Without possible ground for doubt. They are my people — They only are the people. That will not lie — That is, that are true to the covenant with me. The body of Israel had not so proved: but these are they whose characters have been proved. He was their Saviour — Namely, of the few who, out of severe trial, proved genuine, and deserving to be saved. 9. In all their affliction he was afflicted — Was a sharer in “their affliction,” and consequently not the inflicter, or, he was not one who afflicted. The original well bears either meaning. The difference arises by ìà, not, in the Hebrew text, and ìå, for him, in the margin. Original copies vary on these two forms. To general readers the difference is not essential, and scarcely important. Angel of his presence — (See Exodus 23:20-21; Numbers 20:16.) This means the “angel” standing in his presence. In Old Testament theophanies, the Servant, or Messenger — in other words, the Messiah, often appeared in bodily form to his people or their representatives. The remaining words tenderly express the divine interferences for God’s ancient saints. 10. But they rebelled — A charge often made against Judah and Israel. And vexed his Holy Spirit — “His Holy Spirit” is God himself, the Holy Ghost of the New Testament; though the Old Testament development does but indistinctly define the third person of the Godhead. He was turned — He left them to the consequences of their chosen course. 11-13. Then he remembered the days of old — His own covenant was not forgotten, though unavailing to the people if they kept not their part good. Their repentance always caused Jehovah to return to his wonted mercies. See Joshua 24:31; Judges 2:6-10; Isaiah 41:10-14; Isaiah 45:1-6. As a horse in the wilderness — Or, as a courier through the desert, without stumbling. So the Israelites were led without falling while they submitted to Jehovah’s guidance. 14, 15. As a beast — Collectively for a herd of cattle or flock of sheep. Goeth down into the valley — That is, to luxuriant feeding places, and for rest. So didst thou lead thy people — In a general way all through their history. Look down from heaven — Isaiah 57:15. A metaphor, as in the reference designating the infinite grandeur of Deity, not his locality. Where is thy zeal — Thy former zeal for thy people — thy might once shown so often by their deliverances. Sounding of thy bowels — Organs of the chest, deemed the seat of compassionate emotions, which, when intense, caused a stirring and a sound. Isaiah 16:11. The whole importunate appeal for new blessings is made on the ground that God, in olden time, was full of compassion toward Israel, as just stated, Isaiah 63:13. 16. Doubtless — Rather, surely. Thou art our Father — And to thee, not to Abraham, will we look for help. Their national privileges, derived through “Abraham,” had proved, through their own faithlessness, unsatisfactory and largely unfruitful; and now they would fain look to Him who not only appointed them, but especially could alone uphold the people, and make their relation as a separate nation fruitful of good to them. 17. Made us to err… hardened our heart — Such expressions in the Bible are the simple-minded, oriental, phenomenal way of looking at the matter of God’s overruling providence, as if that were efficiently productive of evil as well as of good; as if that were the cause, not merely the occasion, of human wickedness. Yet counter expressions by the thousand, in the Bible, of that same childlikeness, of ancient simplicity in apprehension, show that the orientals no more held God to be blamed for the evil around them than they held that a solid rock wall, against which if a foolhardy man dashed his head, was to be blamed for the broken skull and consequent death. See Isaiah 6:9-10, and notes there. 18, 19. The people of thy holiness — People adhering to principles of the divine holiness, is an expression stronger than the phrase, thy holy people, and is to be preferred. God’s interposition in their behalf is pleaded for in the preceding, and continued in this verse, on the ground that, as the covenant people with God, they held peaceable possession of the land of promise but a little while, because their sins had made him to become their enemy; but now that they return in penitence, they plead for spiritual and eternal possession on the ground of such having been the intent of the covenant on God’s part. Besides, the original and literal promised possession is now trodden down by foes, and this gives reason for his people’s stronger and more persistent pleading. Besides, still further, say they, We are thine. Thy foes are not thy people. They will not have thee as their ruler. We are of old. We belong to the line who always held sacred thy spiritual covenant. Yet “but a little while” have we held spiritual possession. ISRAEL’S AND MORE PRAYER, chap. 64.This chapter completes the prophecy begun at Isaiah 63:7. Except in increased intensity, it has no distinguishing line of thought different from the last chapter, starting at Isaiah 63:15. 1. Rend — Or, tear asunder. The heavens — The overhanging heavens, to simple fancy, was the seat of Jehovah’s power. Thence came the lightning and the thunder. Jehovah’s sudden and sublime descent was prayed for, to melt away the mountain difficulties in the way of Zion’s permanent settlement and rest. 2. The melting fire burneth… waters to boil — The point here is the quickness of the effect prayed for in Isaiah 64:1. As fire burns brush or boils water, so quick do Israel’s national foes tremble. Here are two figures: one of swift, rapid, roaring consumption by the flames, the other of violent agitation and tumult, like water boiling over glowing fires. “Melting fire” such as this the wicked cannot long endure. God’s majesty is similarly presented in Judges 5:4-5; Psalms 97:5; Micah 1:3-4; Habakkuk 3:4-5. 3. Thou didst terrible things — Examples were in the deliverance from Egypt, and in the entrance to Canaan. We looked not for — That is, no one before ever witnessed such phenomena, and they were unexpected when they occurred. Mountains flowed down — Trembled, shook, at thy presence. The reference is to the transactions accompanying the giving of the law at Sinai. 4. Since the beginning of the world — Or, beginning of Israel’s history. Men have not heard — Men of other nations have not witnessed, by ear or eye, such displays of divine power in relation to Israel, nor did mind ever conceive of them. This proverbial style (for such it is) is applied by St. Paul (1 Corinthians 2:9) to the Gospel as a mystery, or something hidden till revealed by the Holy Spirit. 5. Not to dwell on the many views of critics on the construction here, let it suffice to say that the probable meaning may be gained in a translation and paraphrase as follows: Thou didst favorably meet him (singular for plural) that rejoiced to work righteousness, when they remembered thee in thy ways. If this be put in the present tense, as it may be, it would read to us a general truth, useful to all: Behold, thou — gracious as thou art — wast angry, for we were guilty. In those — Thy ways above mentioned. Is continuance — Or, eternal permanence. And we shall be saved — Namely, by trusting in thee. 6, 7. We are all — As a nation. An unclean thing — Polluted, defiled. Our righteousnesses — Even our religious acts are such as the Holy One of Israel cannot accept, being neither appointed nor sincere. As filthy rags — As a menstruous garment, and therefore repulsive. The comparisons here receive their colouring from the Levitical law on purity. Fade as a leaf — Our beauty (moral beauty) endures no better than fading, withering autumn leaves, so easily swept away. Like the wind — Our national sins also cause us to be swept by tempests of divine judgment. As true to-day as then, is this; as applicable to nations now, as to ancient Israel. Never can fidelity to God be waived at man’s pleasure. 8. Thou art our Father — To the very few thou art the spiritual Father. The confession here reaches the point when God accepts, and becomes a heavenly Father. Clay — In the hands of God, as moulder, are all penitent men when God does accept, and then he forms them by discipline to the character they should have. God works creatively and renewingly in and upon all who will let him. To choose is our work. He chooses not for us. We yield our rebellion. He does not this for us; but if we continue obedient he does all the rest. 9. Be not wroth very sore — That is, mitigate thy wrath, deserved by us as a nation. We are all thy people — The idea national merges into the idea spiritual. All adhering to, and now praying to, him, are the spiritual Israel; and the prayer is, “Because we adhere and pray to thee, spare us!” 10, 11. Thy holy cities are a wilderness — In the interest of anti-supernaturalism many German and some English interpreters claim support from these verses. They advocate a pseudo-Isaiah, an unknown prophet who lived at or before the time of the Exile, and wrote these later prophecies. They assume miracle and predictive prophecy to be impossible, and that Isaiah, who wrote seven hundred years prior to events and facts here delineated, cannot be the author. This is a cool begging of the whole question; and, being so, is unworthy of further notice. Our holy…house… burned — The reference here is to the burning of the temple. But which temple? The first one was destroyed by Nebuchadnezzar, the second by the Romans in A.D. 70, besides being twice polluted — first by Syrians, and next by the Romans. Nothing shows it certain that the temple referred to was the one destroyed by the Babylonians, but the description of the burning and the long unrestored desolation points most suitably to the ruin effected by the Romans. The “holy cities” apply more seemly to those of Jerusalem and Judah. This view renders more impressive the deep confession of the chapter and the closing appeal of the people to God as their Father, and tohis power as of a potter over the clay. 12. Wilt thou refrain thyself — That is, refuse to render aid in such extremity. It seems like a tender, deprecating, but not hopeless, remonstrance. It does not express despair. There is a faint, lingering confidence that God will yet be pitiful, and the next chapter gives the key as to how the pity and the help are to come. THE ANSWER OF REPROOF AND PROMISE, chap. 65.The foregoing prayer is to be answered not in terms of the petition, but by the destruction of the fleshly Israel, and the reinforcing of the remnant that is to be left by the larger hosts of the spiritual Israel, comprised of other believing Jews, and great numbers of converted Gentiles. 1, 2. Sought of them that asked not — The first verse refers to the Gentiles; the second to the Jews. So St. Paul in Romans 10:20-21. The rendering of Delitzsch is: “I was discernible to those who did not inquire.” They had the ability to apprehend God from natural reason, and from pervasive influence of the ever-revealing Logos. Found of them that sought me not — “The grace of God, that bringeth salvation,” Which “hath appeared to all men,” (Titus 2:10,) was a gift to heathen consciences, and when Messianic light first dawned on the world very many heathen welcomed it. But the Jew, with light, promise, and entreaty, during all his history, was still wont to walk in his own light, and withhold himself from God. He was of a rebellious nature, as a whole, to the last. 3-5. Sacrificeth in gardens — Entering on heathen worship in the face of Jehovah’s temple, within the precincts of Jerusalem — perhaps within the courts of great houses wherein were gardens. In this, daring impiety is charged. Or, upon altars of brick, extemporized on the tiled roofs of houses, whereon incense to idols was burned. Jeremiah 19:13; Jeremiah 32:29. Among the graves — Now little known or understood as an ancient practice, but perhaps for purposes of necromancy, by persons believing that thoughts from the dead could thus be obtained. In monuments — In crypts or sepulchres, wherein they lodged for the night, with like ends in view. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 6, 7. Behold — Something very important. It is written — Or, recorded. Probably for retribution soon to occur. For character as above portrayed shall be visited with deserved decree, or doom. It is poured into their bosom. “Their bosom” may refer to an oriental way of drawing up the loose garment, so as to make a capacious sack around the chest. See Rth 3:15. 8. Not all are to be so served. For, as an occasional cluster is ripe, and new wine (ever regarded as a blessing) is in it all the vintage season, so, in this mass of corrupted Israel is a small undefiled group, worthy to be culled out and saved. In a general way, Christ’s time and ministry are here very aptly illustrated; but that the prophet distinctly and exclusively meant this, may be venturesome to assert, unless it be viewed as perspective prophecy. 9, 10. Seed out of Jacob… Judah — “Out of Jacob and… Judah” (which means the faithful few taken from the whole body of Israelites) the small worthy number (Isaiah 65:7-8) shall prove to be the “handful of corn upon the top of the mountains,” the fruit whereof “shall shake like Lebanon, and they of the city shall flourish like grass of the earth,” (Psalms 72:16-17,) enduring in glorious fertility as long as the sun and moon endure. And the whole land shall be in peace, from Sharon in the west, to the valley of Achor, near Jericho. Joshua 7:24. 11, 12. Ye are they that forsake the Lord — Freely paraphrased, the passage is thus: “But as for you, ye forsakers of God, ye men who forget my holy mountain, (Isaiah 2:1-5,) ye who set (or lay out) viands upon tables for a troop, (Gad, supposed by Gesenius, Delitzsch, and many others to signify fortune of varying degrees, the difference occurring like that of the metric system, for example, according to popular estimate among nations,) and ye men who pour libations to Meni, (or, destiny, the goddess who numbers the fates of men; so deemed by the authorities named above;) so will I number you as destined to the sword, and ye all shall to slaughter bow, because ye paid me no heed when I called you (away from sun and planet worship, in the interest of this superstition about fortune,) and ye heard me not when I spake to you,” (by way of rebuke for the same.) Further space cannot here be given to Gad, rendered troop, and to Meni, rendered number; but a common opinion obtains among investigators, with only slightly varying shades, that they refer to the superstition bearing meanings as above stated, chiefly involving sun and star or planet worship, which is supposed to have been of wide extent — at least as far as from Assyria and Babylon to Egypt. But allusions to it in the Bible are few indeed, and very obscure. See Genesis 30:1; Job 31:26. 13, 14. The turn given to idolatrous feastings (Isaiah 65:11-12) suggested a course of figures illustrative of the different “fortunes” of the godly and ungodly: their meaning is, “My people shall be satisfied with the rich abundance I shall give, while ye with momentary idolatrous pleasures shall pass into destitution and abandonment. My people, from first to last, shall possess unfailing springs of joy; but ye shall be irredeemably bowed with heart sorrow, despite your cries or howlings for relief, for ever to be unavailing.” This proved true to the bold, bad Jews, down to their final experiences and ineffective struggles with the Romans. 15, 16. Ye shall leave your name for a curse unto my chosen — “Name for a curse,” is that by which an imprecation is called on one’s own head if he do not what he pledges to do, or if he do what he pledges himself not to do. Canaan is such a curse; “let what Canaan imports befall me, if,” etc. He who blesseth — That is, one who invokes blessings on himself does so in the name, or in the personal attributes, of the true God. He neither needs nor desires any blessing except as the God of truth is willing to bestow it. Calling for a blessing in the name of an idol is invoking a curse. So then, every oath made, or any good asked for, is valid, is acceptable, only as it is made or asked in the name of the God of truth. Swearing and blessing, in this sense, are therefore acts of worship of the God of truth. They are acts of self-consecration and prayer to him. When these become universal with Jew and Gentile, then, and by very reason of their being so, the former troubles are forgotten. There is no more retribution for sin. All have become the spiritual Israel — the faithful followers of the true God. 17-19. Behold, I create new heavens and a new earth — Viewing such a glorious restoration as a new creation, Jehovah is represented as saying: I work a wondrous change; it is a new state of Messianic glory. “The prophet had previously declared that mighty changes on the one hand would take place in consequence of severe judgments, and of glorious saving grace on the other.” “The prophet manifestly distinguishes stadia in the accomplishment of salvation, though he says nothing of their relative times. Objects which are represented in one perspective on different planes, so that those in the background can be seen through the intervening spaces of those in the foreground, appear to be on one plane to him who regards them at a distance. We can here, also, distinguish three really distinct stadia, although the prophet in no way indicates a difference of time. The first stadium he describes, Isaiah 65:9-10. He then speaks of again taking possession of the holy land. This was first accomplished by the return from exile. He brings us, in Isaiah 65:13-16, to another stadium. In it he sees the wicked and the godly together; but he perceives the godless Israel judged, and cursed, and the elect that are saved from the judgment called by another name. We enter on the third stadium, Isaiah 65:17. In it every thing becomes new. A new higher life pervades the whole of nature. To this highest stadium the preceding are related as organic preparation.” — Nagelsbach. The old mixed state of affairs shall be forgotten through the abounding joy of the new. Be ye glad and rejoice — (Isaiah 51:11; Isaiah 51:16,) because it is not, “I will create,” but, “I am creating.” Not a happiness for a day or a year, but for ever. Jerusalem — Renewed Jerusalem — the ever appropriate symbol-seat of prosperity and joy; the Church of the living God, under the rule of love and peace in the Holy Ghost.The same thought continues in Isaiah 65:19. Jehovah shall rejoice in his people, and his people in him. No more occasion for sorrow and weeping to his people; nor for him aught on their account to grieve over. 20. No more… an infant of days — There is considerable variety of not very clever comment on this passage. Nor is it easy to be made clear. Evidently the thread of illustration is not broken from Isaiah 65:17, wherein Jehovah, under poetic imagery, is creating a new heaven and a new earth — perhaps even from Isaiah 65:13, in which contrast is drawn between the status of the righteous and that of the unrighteous. In Isaiah 65:20 the characteristic blessedness of the new order of things in the great future is that of longevity: “No more thence (from holy Jerusalem) shall be (rather, shall go, perhaps to burial) an infant of days.” To agree with second clause of this verse this must mean: No one shall die in infancy. The old man and the one now an infant shall alike enjoy the full covenant blessing made to Abraham when he was a hundred years old. (And even if early death perchance occur, it shall be no bar to the promise of the inheritance. Genesis 17:17.) In the second clause comes the contrast, like that of Isa 65:13-16. For the child shall die a hundred years old — This seems to have a meaning touching child-likeness in simplicity, truthfulness, sincerity, and standing in a right relationship with God for a hundred years, or for an indefinite length of life. But every sinner, though “a hundred years old,” shall die accursed. His long life has nothing in it to redeem his character from disgrace. 21, 22. Not build, and another inhabit — As against Deuteronomy 28:15-68, and Leviticus 26:14-46, (which see,) here is a promise of permanent blessedness in the new order of things. Like Lebanon’s cedars, symbols of everlastingness, so shall the lives of the righteous go on to indefinite years. The final grand Messianic period shall yield unceasing enjoyment. 23. They shall not labour in vain — Another figure denoting permanent enjoyment. No certain wearying for an uncertain good. They shall be blessed of the Lord with prosperity temporal and spiritual, and their offspring with them. 24. Before they call, I will answer — With unclouded consciousness of union with God, they shall realize certain possession of blessings, without need or occasion of calling for them. Such is the character of the faith of Christian adoption — a state covering the whole scope of ever-advancing religious life. 25. The wolf and the lamb shall feed together — Here is an allusion to Isaiah 11:6-7; Isaiah 11:9, there connected with the vision of Immanuel, here connected with Isaiah’s closing prophetic message. Here the figures are abridged in number, but they bear a similar, indeed identical, meaning in both, as to the moral state of the world intended in the description in both places. Herein are links binding together the two great sections of a one great prophetic system by one and the same great prophet. And dust shall be the serpent’s meat — This is a unique addition to the passage in chap.11, It alludes to the two main features of the earliest promise — the gift of the Seed of the woman and the sentence upon the old serpent. Genesis 3:14-15. The allegory has this meaning: While all untamed natures among human souls blend together in harmony and peace under Messiah’s rule, the primeval curse shall rest with ever-increasing weight upon Satan — figured as a serpent — and he become at length completely vanquished, wriggling powerless and harmless, biting only the dust on which he helplessly affects to crawl. THE FULL OF ZON: THE LAST AND .The principle laid down in chapter 66 and chapter 1 of these bodies of prophecy by Isaiah, is one and the same, as well as of the same historical scope. It is a condemnation of ceremonial superstitions of all times and of all nations, but especially of the Jews from the days of the prophets onward, through times of temple building and rebuilding, (by Solomon, Zerubbabel, and Herod,) into the times of Christ and his apostles, with varying applications in every later age.This last chapter is a distinct prophecy, the note on which it first strikes being in some sort different from that of any preceding discourse. Yet there are several points in it which coincide with those of chap. 65. There is the same line of demarcation in both chapters between worldly and pious Israelites, and Isaiah 66:12 of that chapter is repeated in Isaiah 66:4 of this one. As a whole, it is an express prediction of a complete change from one dispensation — the Mosaic — to another, the fully installed Messianic, with little or no doubt that the accumulating sway of the Messianic is held in view by the prophet to its victorious consummation. 1. Heaven is my throne… earth is my footstool — This is a restatement of doctrines made familiar at the dedication of the first temple, (see 1 Chronicles 6,) and often elsewhere repeated, as well as everywhere implied in Holy Scripture. See Stephen’s speech, Acts vii, especially. God’s empire is the universe; the indefinite expanse above is his throne, or the scene in which his sovereignty is in exercise; and the earth is his footstool, (Acts 7:49,) or the scene extended so as to take in the panorama of the scheme of redemption. Being thus everywhere present, how is he to be located in a man-made temple? How weak such a mistake regarding the divine Being! The occasion of the words in this verse appears to have been the prophet’s far-seeing view of the Jews’ worldly pride in the newly repaired and gorgeously ornamented temple under Herod the Great, at Christ’s advent. The temple of Christ’s body was to be the one only temple of sole and solid interest to the world, an effective and enduring shrine before which a world of lost men should bow in worship and supplication for mercy. This is such a place which God seeks for his rest. 2. All those things hath mine hand made — The heavens and the earth just mentioned, the universe created by me — those are to me an infinitely more magnificent temple than man can make. But to this man will I look — The man of humble, contrite, reverent spirit, who is tremblingly penitent before me — to him will I give heed — not to you, proud, conceited worldlings, who hypocritically affect to worship Jehovah in profane, though professedly sacred, grandeur. To all such I give no heed. 3. But as to men of undevout character, who do not seek God with broken hearts — hearts crushed under a sense of sin — their sacrifices are an offence to Jehovah and a curse to themselves. He that killeth an ox is as if he slew a man — Here follow three other similar propositions, having for their subjects things required in religious offerings under the ritual law: all together, they are the ox, the lamb, the oblation, and offering of incense. Things offset against these are utterly forbidden by the law, being in themselves abominable. They are the human sacrifice, the blood of swine, the breaking the neck of a dog, and blessing an idol — all of which call for what in themselves raise the divine horror, instead of the divine compassion. And they of the undevout Jews are herein said to sacrifice what is equivalent to these abominations when they formally attempt to sacrifice at all. In spirit they are gross idolaters, (see Isaiah 1:11-14,) and the conclusion seems to be, that it is time a ritual institution, abused like this, should be abolished for ever. It has ever helped the humble and penitent worshipper of Jehovah, though he needs it no more since the world’s Great Sacrifice has come, and covers all his sins. But the undevout ones worship only in the letter — the spirit of the law they trample under foot, and thereby they profane the Almighty Saviour. 4. Choose their delusions — “Delusions” — rather, devices — consists of still offering ritual worship now that its original intent is all removed from it. The born, crucified, and risen Messiah, to whom it had pointed in its symbols and types, has taken its place. Because — From this point the language is the same as that of Isa 65:12. 5. Ye that tremble — These are Jehovah’s true followers. There were many such in Israel when Messiah came. To these he now turns. In these the true Israel is to be continued, and they are assured that though their unbelieving countrymen may cast them out with hatred and persecution for a time, their spite will soon work to their own confusion and destruction as a corporate nation. Every receiver of Messiah they reject from temple and synagogue, and they say in respect to them, Let the Lord be glorified. The Pharisees persecuted, and prayed this prayer! Time corrects delusion and sincerity, passing, hand in hand, together. So St. Paul, from experience, believed. The self-righteousness of the Jews in Christ’s time brought upon them a terrible deception; yet many were no doubt honest, and thought they were doing God service in persecuting the disciples of Christ. But the mass of the people were bitter toward the faithful remnant, and their prayer probably meant this: We persecute, it is true, but no doubt God will be glorified in your case, and we shall see your salvation notwithstanding. (Bitterly ironical here, as in Isaiah 5:19.) “But they (who thus speak) shall themselves be confounded by what they now consider so incredible.” — Alexander. 6. A voice of the Lord — It would seem as if the mock prediction is coming to pass in a way the persecutors little counted on. There would seem to be a leap of time here to the destruction of Jerusalem. A voice of noise — Or, sound of war from the city — from Jerusalem herself; the shock and tumult of battle by the Romans, A.D. 70. There is a triple sound of battle: — one from the temple, as well as from the city, and one from Jehovah. it is as a roar of armies rushing to deadly conflict, with God as the Unseen Leader. 7-9. Before she — That is, Zion. Before she came to such throes as described above, she brought forth a man child. Some suppose the birth of Jesus Christ is here intended. Others, more consistently, hold, in accordance with Isaiah 49:18-23, where the thought is substantially the same as here, that Zion already is beginning to be the joyful mother of a strong host of converts from Jews and Gentiles. Who hath heard such a thing — Such an increase of Zion’s children is a marvel. Shall a nation be born at once — It has never before so occurred. In the prophet’s eye the world, according to the divine order, is soon to be ready for such an event. Bring to the birth — On his part God has conducted human history so as to fully inaugurate the gospel age through and among all peoples. Man child — Every one of the human kind now entitled to the benefits of Christ’s salvation. The new dispensation takes in all mankind collectively as the one “man child.” Faithful co-operation between man and Messiah shall now be fruitful of grandest ingatherings to Jehovah, and of universal joy through earth and heaven. 10, 11. Rejoice ye with Jerusalem — “Jerusalem is now a happy mother, rejoicing that a son is born to her — a birth which really means a nation — a new and world-embracing Zion. Now therefore let her friends gather round her with their hearts of glowing sympathy and words of grateful cheer. Let those who have wept in her grief rejoice in her joy. Remarkably these rejoicing friends are accounted as among her infant children, still clinging to a dear mother’s bosom to feast there at the full breasts of her glory.” — Cowles. 12. Peace… like a river — Her unbroken spiritual prosperity is to be as an ever-full and sometimes an overflowing stream, like the Nile, or the Euphrates, each in its sphere the chief of oriental rivers. The words, I will extend peace to her like, etc., lead some to render the phrase: “I will extend, or cause to spread over her, an overwhelming prosperity (‘peace,’ a synonyme for prosperity) like an overflowing stream.” In this way the figure is changed somewhat more than the Hebrew can admit, except tropically; but the idea seems more forcible, and equally beautiful. Shall ye suck — These words resume the figure of the preceding verse, denoting Zion-Jerusalem as the figuratively original source of revealed knowledge respecting the great salvation to be shared by all. The objects of address in this speech are the sons of Zion, to be gathered out of all nations. 13, 14. As one whom his mother comforteth — See note on chapter Isaiah 49:15, where a similar image occurs. In Jerusalem — As the spiritual nourisher, consolation shall come to you. When ye see this — This great accession from among Gentiles. Your heart shall rejoice — Not Gentiles, but the ever-faithful, true Israelite is addressed. In all of Zion’s troubles hitherto he had mourned with much sorrow for her. Now that God favours Zion again, and comforts her, he rejoices, he exults. Your bones shall flourish — This singular image is one indicating that the whole bodily frame becomes invigorated. Strength is infused into it. This physical effect arises from the spirit being exultant over God’s power in exercise for good to Zion’s children, for evil to Zion’s enemies. The hand of the Lord — The Lord’s power: this shall protect them, and shall punish their enemies. 15, 16. Will come with fire — The figure partakes of imagery from Sinai — a figure always at hand when demonstration of great trial scenes are before us. Isaiah 34:3. For by… his sword — As a mighty warrior. Plead with all flesh — With all men who are hostile to God and his Zion. The tenor of the words in this passage shows God’s pleading “with all flesh,” that is, representatively with the whole hostile Jewish race, to be not literally in words of reasoning, but in terrific pleadings (so to call it) of “fire” and “sword.” Such fierce judgment came at last to tie Jews as a nation, at which time the slain of the Lord was indeed many. Who will say this prophecy was not terribly fulfilled at the destruction of Jerusalem?But prophecy grows in fulfilment, and who will say the events of A.D. 70 were not a type of after terrific fulfilments in the form of trial-crises, wherein fire and sword played their part, involving Gentile and Jewish atrocities alike? As to what befell, in the sphere of prophecy, the mass of Israel, see Romans 9-11. 17. The judgments of Isa 66:15-16, likewise fall on nations or heathen as well as on Jews who still voluntarily drop themselves from the election of grace, and become measurably like the heathen. They that sanctify themselves, and purify themselves in the gardens — The same as described in Isaiah 65:3-4. These are the ancient idolaters among the Jews, of whom so much has been said in these prophecies. Their sins, past, present, and future, are considered as in one group, for which judgment of “fire” and “sword” is executed. Gardens — Enclosures containing trees and shrubs and aromatic plants, belonging to the wealthy, especially kings and nobles. When idolatry became common in Palestine these were used for polluting, idol worship. Behind one tree in the midst — The word “tree” is not in the Hebrew text, but the reading is: Behind one, one, or one after one. It is generally believed one file leader is the proper idea; he standing in the “midst,” giving instruction and direction in idolatrous procession along the groves of the garden, where swine’s flesh is sacrificed and eaten, with the abomination, and the mouse. What these were is very difficult to ascertain; but the sentiment indicates that nothing was too disgusting to be an object of idolatrous reverence in the days of the wicked kings of Israel and Judah. The retributive judgments of these verses are seemingly generic, and do their chastising work along the whole course of history pertaining to the abuses of Jehovah’s true religion. This entire subject is quite inscrutable still to the ablest critics. 18. For I know their works and their thoughts — There is great abruptness in these words, and they indicate very excited emotion. Exact rendering from the original makes the words stand thus: And I — their works and their thoughts — it is come — to gather all the nations and the tongues — and they shall come and see my glory — And I — This is followed by nothing. The ellipsis may be filled by I know, or, I abhor, or, I know how to punish, or, I will consume, taking this word from the “consumed” of the preceding verse. Each of these supplied words has its advocate among exegetes; others might also be added. It seems very fairly proper to supply the last here mentioned, I will consume. Connexion with the foregoing verse suggests, and not a little authorizes it: “I will consume their works and their devices.” What was so abruptly cut short off, through panting excitement, as it were, occasioned by a sudden emotion of abhorrence, is thus fittingly supplied: “It shall come. The decision is made. All nations (outside from apostate Israel) and tongues (from among the Gentiles) shall witness my glory, (that is, my almighty power,) manifested in the consumption of these apostates;” or, to “see my glory” may consist of conquests over apostate foes, and achievements of grace in his Church. 19. The achievements just named, no doubt, are the conversion of so large a part of the Gentiles. I will set a sign — Not an “ensign,” (chap. Isaiah 11:12,) a rallying flag around which Gentiles are bidden to throng. It is one of the words used for miracle, the miracle of most extensive Gentile conversions, opened from the time of the great pentecostal occasion. Acts 2. Will send those that escape of them — Dispersed Jews and proselytes converted to Christ at the great feast of the pentecost, return as missionaries in every direction to their respective homes, which are here enumerated, but not exhaustively. Tarshish, (western end of the Mediterranean;) Pul, and Lud, (in Africa, Jeremiah 46:9;) Tubal, (in Northern Asia, Ezekiel 27:13; Ezekiel 32:26; Ezekiel 38:2-3; Ezekiel 39:1;) Javan, (in Greece; and Ionian isles and maritime coasts, etc.) This includes the missionary results, not of the pentecostal occasion alone, but of the apostolic labours as well. Escape of them — These converted ones of Israel are of those on whom the fiery judgments of Jehovah were not to fall, as upon the apostate Jews. The prophet, in these verses, writes of events in the manner of foreshortened prediction; that is, of events as occurring quite in his own times, or somewhat later, but which, in point of fact, extend into the far future. They reach, evidently, the apostolic age, and no doubt they qualifiedly cover ages beyond, during which missionary work shall be in demand for the conversion of the entire world — the scope of time required by St. Paul in Romans 10, 11. 20. They shall bring all your brethren for an offering — The order of the Hebrew text is, “They shall bring all your brethren” out of all nations “for an offering.” The writer is speaking still to, and in the verbal costume of, his own times. “They,” or men, shall bring an offering, or an oblation, to Jehovah at his holy mountain or Church at Jerusalem; the oblation being from far-off sections of the world as indicated by the modes of conveyance in early Jewish times. It is a sensible thought that “the spirit of this prophecy authorizes us to substitute for horses and chariots, railcars and steamships, and to assume that the transportation will be outward rather than inward; missionaries going forth into all the world, and not the nations themselves coming in to some great central Jerusalem.” — Cowles, in loco. 21, 22. And I will… take of them — These words connect closely with the heathen converts of the preceding verse. “Of them,” together with the “and,” show this clearly enough. For priests… for Levites — These are preachers of the atonement and reconciliation through the Messiah and Redeemer. Into the new Zion they are admitted, not by a Mosaic installation, but in virtue of their being made “kings and priests unto God” with all the believers in Jesus Christ — himself the great High Priest, Prophet, and King, in the new order of things — the new heavens and… new earth. So shall your seed and your name remain — This new order and constitution of the thoroughly established Messianic age has an unchangeable priesthood in Christ, and a perpetual seed and name in the body — the Church of Christ, of which he is head — with no distinction of Jew or Gentile. This view is fully substantiated by the unity of sense in the terms of this text or verse and the immediate context. 23. From one new moon to another — Literally, as often as the moon cometh in its month, in its time every month, at which time a festival (of the new moon) was held. All flesh — That is, all nations, shall come up to worship, as if at Jerusalem. Of course this is figurative. The prophet does not cease to be a Jew, to talk in Jewish costume, and to the comprehension of his own times. These new-moon festivals are not such as God hated in Isaiah 1:13, because in those far future times to which they refer their original intent will be observed. The meaning clearly is, that millions over the earth will statedly and habitually be truly observant of the purposes and services of a living, spiritual Christianity. The sabbath will be observed, and God will be worshipped “in spirit and in truth.” The divine ordinances will be sacredly attended to, and institutions for practical good to the world will be kept perpetually established. 24. They shall go forth — The restored of the true Israel, embracing all devout Jews and converted Gentiles, constitute a vast host, enclosed within the walls of the typical, but now holy, Jerusalem. They have been collected from all regions of the earth. Already Jehovah has closed fiery judgment with apostate Israel, and has gathered the corpses of “the slain of the Lord” into the Hinnom valley (now called Gehenna) below, there to have unending consumption by unquenched fire and never-dying worm. The happy denizens of Jerusalem are called to go forth and survey the scene. The place, once by our prophet called Tophet, (Isaiah 30:33,) and more fully so called by Jeremiah, (Jeremiah 7:30-33; Jeremiah 19:6-15,) to which also our Lord alludes, (Mark 9:44; Mark 9:46; Mark 9:48,) was at one time the scene of Moloch worship; hence the name Tophet — a drum beaten to drown the cries of infants sacrificed to Moab’s god, Moloch. Hence, too, the whole imagery here, that of illustrating the horrors of doom befalling apostates from the true God, and the future punishment to all who incorrigibly are defiant of Jehovah to the last.For purposes of Isaiah’s profound drama, herewith closed, this is a fitting and legitimate monumental scene; on this, want of space does not allow enlargement. It is, moreover, with some grotesqueness, a didactic scene. Prediction is in the scene, the object of which is, first, the New Jerusalem of the world to come; and second, the eternal misery of condemned ones. The picture is drawn in figures from the present world — figures from the present life adapted to the realities of the life to come. This, however, is just the distinction between the Old Testament and the New — the former bringing down the life to come to the end of this life, while the latter does just the opposite. (This thought is due to Delitzsch.) He says: “The New Jerusalem of our prophet has indeed a new heaven above it and a new earth under it, but it is only the old Jerusalem of earth lifted up to its highest glory and happiness; whereas the New Jerusalem of the Apocalypse comes down from heaven, and is therefore of a heavenly nature. In the former dwells the Israel that has been brought back from exile; in the latter, the risen Church of those who are written in the Book of Life. And whilst our prophet transfers the place in which the rebellious are judged to the neighbourhood of Jerusalem itself; in the Apocalypse the lake of fire in which the life of the ungodly is consumed, and the abode of God with men, are for ever separated. The Hinnom valley outside Jerusalem has become Gehenna, and this is no longer within the precincts of Jerusalem, because there is no need of any such example to the righteous who are for ever perfect.”